pāḷi from DPR |
Eng. Translation by AI google gemini 2.5 pro preview, on 2025 june |
KN-a 2 - dhammapada-aṭṭhakathā |
KN-a 2 - Commentary on the Dhammapada |
♦ dhammapada-aṭṭhakathā |
♦ The Commentary on the Dhammapada |
♦ |
♦ |
♦ ganthārambhakathā |
♦ Discourse on the Beginning of the Book |
♦ 1. |
♦ 1. |
♦ mahāmohatamonaddhe, loke lokantadassinā. |
♦ In a world enveloped in the great darkness of delusion, by the one who sees the end of the world, |
♦ yena saddhammapajjoto, jālito jalitiddhinā. |
♦ By whom, with blazing power, the lamp of the True Dhamma was lit. |
♦ 2. |
♦ 2. |
♦ tassa pāde namassitvā, sambuddhassa sirīmato. |
♦ Having bowed at the feet of that glorious, fully enlightened one, |
♦ saddhammañcassa pūjetvā, katvā saṅghassa cañjaliṃ. |
♦ And having honored his true Dhamma, and having paid homage to the Saṅgha, |
♦ 3. |
♦ 3. |
♦ taṃ taṃ kāraṇamāgamma, dhammādhammesu kovido. |
♦ For this or that reason, the one skilled in what is and is not the Dhamma, |
♦ sampattasaddhammapado, satthā dhammapadaṃ subhaṃ. |
♦ The Teacher, having attained the state of the True Dhamma, (taught) the beautiful Dhammapada. |
♦ 4. |
♦ 4. |
♦ desesi karuṇāvega-samussāhitamānaso. |
♦ Taught it, his mind impelled by the force of compassion, |
♦ yaṃ ve devamanussānaṃ, pītipāmojjavaḍḍhanaṃ. |
♦ That which increases the joy and delight of gods and men. |
♦ 5. |
♦ 5. |
♦ paramparābhatā tassa, nipuṇā atthavaṇṇanā. |
♦ Its subtle commentary, handed down by tradition, |
♦ yā tambapaṇṇidīpamhi, dīpabhāsāya saṇṭhitā. |
♦ Which is established in the language of the island of Tambapaṇṇi (Sri Lanka), |
♦ 6. |
♦ 6. |
♦ na sādhayati sesānaṃ, sattānaṃ hitasampadaṃ. |
♦ Does not accomplish the welfare and benefit for the remaining beings. |
♦ appeva nāma sādheyya, sabbalokassa sā hitaṃ. |
♦ May it indeed bring about the welfare of the whole world. |
♦ 7. |
♦ 7. |
♦ iti āsīsamānena, dantena samacārinā. |
♦ Thus by the one who was aspiring, disciplined, and of even conduct, |
♦ kumārakassapenāhaṃ, therena thiracetasā. |
♦ I, by Kumārakassapa Thera, of steadfast mind, |
♦ 8 . |
♦ 8 . |
♦ saddhammaṭṭhitikāmena, sakkaccaṃ abhiyācito. |
♦ Who desired the stability of the True Dhamma, was earnestly requested. |
♦ taṃ bhāsaṃ ativitthāra-gatañca vacanakkamaṃ. |
♦ That language, and the very expansive course of speech, |
♦ 9 . |
♦ 9 . |
♦ pahāyāropayitvāna, tantibhāsaṃ manoramaṃ. |
♦ Having abandoned and having elevated it to the beautiful canonical language, |
♦ gāthānaṃ byañjanapadaṃ, yaṃ tattha na vibhāvitaṃ. |
♦ The literal meaning of the verses, which was not explained there, |
♦ 10. |
♦ 10. |
♦ kevalaṃ taṃ vibhāvetvā, sesaṃ tameva atthato. |
♦ Having explained that alone, and the rest according to its meaning, |
♦ bhāsantarena bhāsissaṃ, āvahanto vibhāvinaṃ. |
♦ I will speak in another language, bringing to the discerning one |
♦ manaso pītipāmojjaṃ, atthadhammūpanissitanti. |
♦ Joy and delight of mind, based on the meaning and the Dhamma. |
♦ 1. yamakavaggo |
♦ 1. The Twin Verses |
♦ 1. cakkhupālattheravatthu |
♦ 1. The Story of Thera Cakkhupāla |
♦ 1. |
♦ 1. |
♦ “manopubbaṅgamā dhammā, manoseṭṭhā manomayā. |
♦ "Mind precedes all mental states, mind is their chief, they are all mind-made. |
♦ manasā ce paduṭṭhena, bhāsati vā karoti vā. |
♦ If with an impure mind one speaks or acts, |
♦ tato naṃ dukkhamanveti, cakkaṃva vahato padan”ti. |
♦ Then suffering follows one, like the wheel follows the foot of the ox." |
-- |
-- |
♦ ayaṃ dhammadesanā kattha bhāsitāti? |
♦ Where was this teaching of the Dhamma spoken? |
sāvatthiyaṃ. kaṃ ārabbhāti? |
In Sāvatthī. Concerning whom? |
cakkhupālattheraṃ. |
Concerning Thera Cakkhupāla. |
♦ sāvatthiyaṃ kira mahāsuvaṇṇo nāma kuṭumbiko ahosi aḍḍho mahaddhano mahābhogo aputtako. |
♦ In Sāvatthī, it is said, there was a householder named Mahāsuvaṇṇa, who was wealthy, of great riches, of great possessions, but childless. |
so ekadivasaṃ nhānatitthaṃ nhatvā natvā āgacchanto antarāmagge sampannapattasākhaṃ ekaṃ vanappatiṃ disvā “ayaṃ mahesakkhāya devatāya pariggahito bhavissatī”ti tassa heṭṭhābhāgaṃ sodhāpetvā pākāraparikkhepaṃ kārāpetvā vālukaṃ okirāpetvā dhajapaṭākaṃ ussāpetvā vanappatiṃ alaṅkaritvā añjaliṃ karitvā “sace puttaṃ vā dhītaraṃ vā labheyyaṃ, tumhākaṃ mahāsakkāraṃ karissāmī”ti patthanaṃ katvā pakkāmi. |
One day, as he was returning from bathing at the bathing-place, he saw on the way a great tree with abundant leaves and branches and thought, “This must be possessed by a powerful deity.” He had the area at its base cleared, a wall built around it, sand scattered, a flag and banner raised, adorned the tree, and making a respectful gesture, he made a wish, "If I should get a son or a daughter, I will pay you great honor," and then departed. |
♦ athassa na cirasseva bhariyāya kucchiyaṃ gabbho patiṭṭhāsi. |
♦ Not long after that, a child was conceived in his wife's womb. |
sā gabbhassa patiṭṭhitabhāvaṃ ñatvā tassa ārocesi. |
She, knowing that the conception had taken place, informed him. |
so tassā gabbhassa parihāramadāsi. |
He gave her care for the pregnancy. |
sā dasamāsaccayena puttaṃ vijāyi. |
After ten months had passed, she gave birth to a son. |
taṃ nāmaggahaṇadivase seṭṭhi attanā pālitaṃ vanappatiṃ nissāya laddhattā tassa pāloti nāmaṃ akāsi. |
On the day of the naming ceremony, the wealthy man, because the child was obtained through the tree he had protected, gave him the name Pāla. |
sā aparabhāge aññampi puttaṃ labhi. |
Later, she had another son. |
tassa cūḷapāloti nāmaṃ katvā itarassa mahāpāloti nāmaṃ akāsi. |
He was named Cūḷapāla, and the other was named Mahāpāla. |
te vayappatte gharabandhanena bandhiṃsu. |
When they came of age, they were bound by the bond of marriage. |
aparabhāge mātāpitaro kālamakaṃsu. |
Later, their mother and father passed away. |
sabbampi vibhavaṃ itareyeva vicāriṃsu. |
The others managed all the wealth. |
♦ tasmiṃ samaye satthā pavattitavaradhammacakko anupubbenāgantvā anāthapiṇḍikena mahāseṭṭhinā catupaṇṇāsakoṭidhanaṃ vissajjetvā kārite jetavanamahāvihāre viharati mahājanaṃ saggamagge ca mokkhamagge ca patiṭṭhāpayamāno. |
♦ At that time, the Teacher, having set in motion the excellent wheel of the Dhamma, had come in due course and was dwelling in the great monastery of Jetavana, built by the great merchant Anāthapiṇḍika, who had spent fifty-four crores of wealth, establishing the great populace in the path to heaven and the path to liberation. |
tathāgato hi mātipakkhato asītiyā, pitipakkhato asītiyāti dveasītiñātikulasahassehi kārite nigrodhamahāvihāre ekameva vassāvāsaṃ vasi, anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassāni, visākhāya sattavīsatikoṭidhanapariccāgena kārite pubbārāme chabbassānīti dvinnaṃ kulānaṃ guṇamahattataṃ paṭicca sāvatthiṃ nissāya pañcavīsativassāni vassāvāsaṃ vasi. |
Indeed, the Tathāgata resided for a single rainy season in the great monastery of Nigrodha, built by eighty-two thousand families of relatives, eighty on his mother's side and eighty on his father's side; for nineteen years in the great monastery of Jetavana, built by Anāthapiṇḍika; and for six years in the Pubbārāma, built by Visākhā with the expenditure of twenty-seven crores of wealth. Thus, on account of the greatness of the virtue of these two families, he resided for twenty-five rainy seasons depending on Sāvatthī. |
anāthapiṇḍikopi visākhāpi mahāupāsikā nibaddhaṃ divasassa dve vāre tathāgatassa upaṭṭhānaṃ gacchanti, gacchantā ca “daharasāmaṇerā no hatthe olokessantī”ti tucchahatthā na gatapubbā. |
Both Anāthapiṇḍika and the great laywoman Visākhā would go to attend on the Tathāgata twice a day, and when they went, thinking, "The young novices will look at our hands," they never went with empty hands. |
purebhattaṃ gacchantā khādanīyabhojanīyādīni gahetvāva gacchanti, pacchābhattaṃ gacchantā pañca bhesajjāni aṭṭha ca pānāni. |
When they went before the meal, they took with them eatables, food, and so on; when they went after the meal, they took the five kinds of medicine and the eight kinds of drinks. |
nivesanesu pana tesaṃ dvinnaṃ dvinnaṃ bhikkhusahassānaṃ niccaṃ paññattāsanāneva honti. |
Moreover, in their homes, seats were always prepared for two thousand monks for each of the two. |
annapānabhesajjesu yo yaṃ icchati, tassa taṃ yathicchitameva sampajjati. |
Whatever anyone wished for in terms of food, drink, and medicine, that was provided according to their wish. |
tesu anāthapiṇḍikena ekadivasampi satthā pañhaṃ na pucchitapubbo. |
Among them, Anāthapiṇḍika had never once asked the Teacher a question. |
so kira “tathāgato buddhasukhumālo khattiyasukhumālo, ‘bahūpakāro me, gahapatī’ti mayhaṃ dhammaṃ desento kilameyyā”ti satthari adhimattasinehena pañhaṃ na pucchati. |
He, it is said, out of excessive affection for the Teacher, did not ask questions, thinking, "The Tathāgata is delicately nurtured as a Buddha, delicately nurtured as a warrior; if he teaches me the Dhamma, thinking, 'The householder is of great service to me,' he might become weary." |
satthā pana tasmiṃ nisinnamatteyeva “ayaṃ seṭṭhi maṃ arakkhitabbaṭṭhāne rakkhati. |
But the Teacher, as soon as he was seated, would think, "This merchant protects me in a place where I should not be protected. |
ahañhi kappasatasahassādhikāni cattāri asaṅkhyeyyāni alaṅkatapaṭiyattaṃ attano sīsaṃ chinditvā akkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā pāṇasamaṃ puttadāraṃ pariccajitvā pāramiyo pūrento paresaṃ dhammadesanatthameva pūresiṃ. |
For I, for four incalculable periods and a hundred thousand aeons, have fulfilled the perfections, having cut off my own adorned and prepared head, plucked out my eyes, torn out the flesh of my heart, and renounced my son and wife who were dear as life, for the very purpose of teaching the Dhamma to others. |
esa maṃ arakkhitabbaṭṭhāne rakkhatī”ti ekaṃ dhammadesanaṃ kathetiyeva. |
This one protects me in a place where I should not be protected," and would deliver a discourse on the Dhamma. |
♦ tadā sāvatthiyaṃ satta manussakoṭiyo vasanti. |
♦ At that time, seven crores of people lived in Sāvatthī. |
tesu satthu dhammakathaṃ sutvā pañcakoṭimattā manussā ariyasāvakā jātā, dvekoṭimattā manussā puthujjanā. |
Among them, having heard the Teacher's Dhamma talk, fifty million people became noble disciples, while twenty million remained ordinary people. |
tesu ariyasāvakānaṃ dveyeva kiccāni ahesuṃ — purebhattaṃ dānaṃ denti, pacchābhattaṃ gandhamālādihatthā vatthabhesajjapānakādīni gāhāpetvā dhammassavanatthāya gacchanti. |
Among them, the noble disciples had only two duties: in the forenoon they gave alms, and in the afternoon, with perfumes, garlands, and the like in their hands, they had robes, medicine, drinks, and so on taken, and went to listen to the Dhamma. |
athekadivasaṃ mahāpālo ariyasāvake gandhamālādihatthe vihāraṃ gacchante disvā “ayaṃ mahājano kuhiṃ gacchatī”ti pucchitvā “dhammassavanāyā”ti sutvā “ahampi gamissāmī”ti gantvā satthāraṃ vanditvā parisapariyante nisīdi. |
Then one day, Mahāpāla, seeing the noble disciples with perfumes, garlands, and the like in their hands going to the monastery, asked, "Where is this great crowd going?" and having heard, "To listen to the Dhamma," he thought, "I too will go," and went, paid homage to the Teacher, and sat down at the edge of the assembly. |
♦ buddhā ca nāma dhammaṃ desentā saraṇasīlapabbajjādīnaṃ upanissayaṃ oloketvā ajjhāsayavasena dhammaṃ desenti, tasmā taṃ divasaṃ satthā tassa upanissayaṃ oloketvā dhammaṃ desento anupubbikathaṃ kathesi. |
♦ Now, when Buddhas teach the Dhamma, they look at the supporting conditions for taking refuge, observing precepts, and renunciation, and teach the Dhamma according to the disposition of the listeners. Therefore, on that day, the Teacher, looking at his supporting conditions, taught the Dhamma in a graduated discourse. |
seyyathidaṃ — dānakathaṃ, sīlakathaṃ, saggakathaṃ, kāmānaṃ ādīnavaṃ, okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
That is to say, he spoke of giving, of virtue, of heaven; he explained the danger, the depravity, and the defilement of sensual pleasures, and the advantage in renunciation. |
taṃ sutvā mahāpālo kuṭumbiko cintesi — |
Hearing that, the householder Mahāpāla thought: |
“paralokaṃ gacchantaṃ puttadhītaro vā bhātaro vā bhogā vā nānugacchanti, sarīrampi attanā saddhiṃ na gacchati, kiṃ me gharāvāsena pabbajissāmī”ti. |
Neither sons and daughters, nor brothers, nor wealth follow one who goes to the next world; even the body does not go with oneself. What is the use of household life for me? I will become an ascetic. |
so desanāpariyosāne satthāraṃ upasaṅkamitvā pabbajjaṃ yāci. |
At the end of the discourse, he approached the Teacher and asked for ordination. |
atha naṃ satthā — |
Then the Teacher asked him, |
“atthi te koci āpucchitabbayuttako ñātī”ti āha. |
Do you have any relative whom you should ask for permission? |
“kaniṭṭhabhātā me atthi, bhante”ti. |
"I have a younger brother, venerable sir," he said. |
“tena hi taṃ āpucchāhī”ti. |
"Then go and ask him," he said. |
so “sādhū”ti sampaṭicchitvā satthāraṃ vanditvā gehaṃ gantvā kaniṭṭhaṃ pakkosāpetvā — |
He, agreeing with "Very well," paid homage to the Teacher, went home, and having called his younger brother, said, |
“tāta, yaṃ mayhaṃ imasmiṃ gehe saviññāṇakampi aviññāṇakampi dhanaṃ kiñci atthi, sabbaṃ taṃ tava bhāro, paṭipajjāhi nan”ti. |
My dear, whatever wealth, animate or inanimate, I have in this house, all of it is your responsibility. Take charge of it. |
“tumhe pana kiṃ karissathā”ti āha. |
"But what will you do?" he asked. |
“ahaṃ satthu santike pabbajissāmī”ti. |
"I will become an ascetic in the presence of the Teacher," he said. |
“kiṃ kathesi bhātika, tvaṃ me mātari matāya mātā viya, pitari mate pitā viya laddho, gehe te mahāvibhavo, sakkā gehaṃ ajjhāvasanteheva puññāni kātuṃ, mā evaṃ karitthā”ti. |
"What are you saying, brother? When my mother died, you were like a mother to me; when my father died, you were like a father. You have great wealth at home. It is possible to make merit while living at home. Do not do this." |
“tāta, ahaṃ satthu dhammadesanaṃ sutvā gharāvāse vasituṃ na sakkomi. |
"My dear, having heard the Teacher's discourse on the Dhamma, I cannot live in the household life. |
satthārā hi atisaṇhasukhumaṃ tilakkhaṇaṃ āropetvā ādimajjhapariyosānakalyāṇo dhammo desito, na sakkā so agāramajjhe vasantena pūretuṃ, pabbajissāmi, tātā”ti. |
For the Teacher has taught the Dhamma which is good in the beginning, good in the middle, and good in the end, by applying the three characteristics which are very subtle and profound. It cannot be fulfilled by one living in the midst of a household. I will become an ascetic, my dear." |
“bhātika, taruṇāyeva tāvattha, mahallakakāle pabbajissathā”ti. |
"Brother, you are still young. You can become an ascetic in your old age." |
“tāta, mahallakassa hi attano hatthapādāpi anassavā honti, na attano vase vattanti, kimaṅgaṃ pana ñātakā, svāhaṃ tava kathaṃ na karomi, samaṇapaṭipattiṃyeva pūressāmi”. |
"My dear, in old age, one's own hands and feet are not responsive, they are not under one's control. What then of relatives? Therefore, I will not follow your words, I will fulfill the practice of a recluse." |
♦ “jarājajjaritā honti, hatthapādā anassavā. |
♦ "The hands and feet become decrepit with age, they are not responsive. |
♦ yassa so vihatatthāmo, kathaṃ dhammaṃ carissati”. |
♦ He whose strength is thus impaired, how will he practice the Dhamma?" |
— |
— |
♦ pabbajissāmevāhaṃ, tātāti tassa viravantasseva satthu santikaṃ gantvā pabbajjaṃ yācitvā laddhapabbajjūpasampado ācariyupajjhāyānaṃ santike pañca vassāni vasitvā vuṭṭhavasso pavāretvā satthāramupasaṅkamitvā vanditvā pucchi — |
♦ "I will become a monk, my dear." While he was weeping, he went to the Teacher, asked for ordination, and having received the ordination and higher ordination, he lived for five years in the presence of his teacher and preceptor. Having completed the rains retreat and performed the Pavāranā ceremony, he approached the Teacher, paid homage, and asked, |
“bhante, imasmiṃ sāsane kati dhurānī”ti? |
Venerable sir, in this teaching, how many duties are there? |
“ganthadhuraṃ, vipassanādhuranti dveyeva dhurāni bhikkhū”ti. |
"There are only two duties, monk: the duty of study and the duty of insight meditation." |
“katamaṃ pana, bhante, ganthadhuraṃ, katamaṃ vipassanādhuran”ti? |
"And what, venerable sir, is the duty of study, and what is the duty of insight meditation?" |
“attano paññānurūpena ekaṃ vā dve vā nikāye sakalaṃ vā pana tepiṭakaṃ buddhavacanaṃ uggaṇhitvā tassa dhāraṇaṃ, kathanaṃ, vācananti idaṃ ganthadhuraṃ nāma, sallahukavuttino pana pantasenāsanābhiratassa attabhāve khayavayaṃ paṭṭhapetvā sātaccakiriyavasena vipassanaṃ vaḍḍhetvā arahattaggahaṇanti idaṃ vipassanādhuraṃ nāmā”ti. |
"According to one's own intelligence, having learned one or two Nikāyas or the entire Tipiṭaka, the word of the Buddha, the bearing of it in mind, the telling of it, the reciting of it—this is called the yoke of books. But for one of light livelihood, delighting in remote lodgings, having established the rise and fall in his own being, and having developed insight through continuous effort to the attainment of Arahantship—this is called the yoke of insight.” |
“bhante, ahaṃ mahallakakāle pabbajito ganthadhuraṃ pūretuṃ na sakkhissāmi, vipassanādhuraṃ pana pūressāmi, kammaṭṭhānaṃ me kathethā”ti. |
Venerable sir, I went forth in my old age; I will not be able to fulfill the yoke of books, but I will fulfill the yoke of insight. Please tell me a meditation subject. |
athassa satthā yāva arahattaṃ kammaṭṭhānaṃ kathesi. |
Then the Teacher told him a meditation subject leading up to Arahantship. |
♦ so satthāraṃ vanditvā attanā sahagāmino bhikkhū pariyesanto saṭṭhi bhikkhū labhitvā tehi saddhiṃ nikkhamitvā vīsayojanasatamaggaṃ gantvā ekaṃ mahantaṃ paccantagāmaṃ patvā tattha saparivāro piṇḍāya pāvisi. |
♦ Having paid homage to the Teacher, he sought for monks to go with him, and having found sixty monks, he set out with them. After traveling a road of one hundred and twenty yojanas, he reached a large border village and entered it with his retinue for alms. |
manussā vattasampanne bhikkhū disvāva pasannacittā āsanāni paññāpetvā nisīdāpetvā paṇītenāhārena parivisitvā, “bhante, kuhiṃ ayyā gacchantī”ti pucchitvā “yathāphāsukaṭṭhānaṃ upāsakā”ti vutte paṇḍitā manussā “vassāvāsaṃ senāsanaṃ pariyesanti bhadantā”ti ñatvā, “bhante, sace ayyā imaṃ temāsaṃ idha vaseyyuṃ, mayaṃ saraṇesu patiṭṭhāya sīlāni gaṇheyyāmā”ti āhaṃsu. |
The people, seeing the monks accomplished in their duties and with pleased minds, prepared seats, had them sit down, served them with excellent food, and asked, "Venerable sirs, where are the noble ones going?" When it was said, "To a suitable place, lay disciples," the wise people, knowing, "The venerable ones are searching for a dwelling for the rains retreat," said, "Venerable sirs, if the noble ones would stay here for these three months, we would establish ourselves in the refuges and undertake the precepts." |
tepi “mayaṃ imāni kulāni nissāya bhavanissaraṇaṃ karissāmā”ti adhivāsesuṃ. |
They too, thinking, "Relying on these families, we will make our escape from existence," consented. |
♦ manussā tesaṃ paṭiññaṃ gahetvā vihāraṃ paṭijaggitvā rattiṭṭhānadivāṭṭhānāni sampādetvā adaṃsu. |
♦ The people, having received their promise, repaired the monastery and prepared and gave them places for the night and for the day. |
te nibaddhaṃ tameva gāmaṃ piṇḍāya pavisanti. |
They regularly entered that same village for alms. |
atha ne eko vejjo upasaṅkamitvā, “bhante, bahūnaṃ vasanaṭṭhāne aphāsukampi nāma hoti, tasmiṃ uppanne mayhaṃ katheyyātha, bhesajjaṃ karissāmī”ti pavāresi. |
Then a physician approached them and offered, saying, "Venerable sirs, in a place where many reside, discomfort can arise. If it arises, please tell me; I will prepare medicine." |
thero vassūpanāyikadivase te bhikkhū āmantetvā pucchi, “āvuso, imaṃ temāsaṃ katihi iriyāpathehi vītināmessathā”ti? |
On the day of the commencement of the rains retreat, the elder, having addressed the monks, asked, "Friends, with how many postures will you pass these three months?" |
“catūhi, bhante”ti. |
With four, venerable sir. |
“kiṃ panetaṃ, āvuso, patirūpaṃ, nanu appamattehi bhavitabbaṃ”? |
But friends, is this proper? Should you not be diligent? |
“mayañhi dharamānakassa buddhassa santikā kammaṭṭhānaṃ gahetvā āgatā, buddhā ca nāma na sakkā pamādena ārādhetuṃ, kalyāṇajjhāsayena te vo ārādhetabbā. |
"We have come having received a meditation subject from the living Buddha, and Buddhas cannot be pleased by heedlessness; they are to be pleased by you with a noble intention. |
pamattassa ca nāma cattāro apāyā sakagehasadisā, appamattā hothāvuso”ti. |
For one who is heedless, the four woeful states are like his own home. Be diligent, friends." |
“kiṃ tumhe pana, bhante”ti? |
And what about you, venerable sir? |
“ahaṃ tīhi iriyāpathehi vītināmessāmi, piṭṭhiṃ na pasāressāmi, āvuso”ti. |
I will pass the time with three postures; I will not stretch out my back, friends. |
“sādhu, bhante, appamattā hothā”ti. |
Excellent, venerable sir. Be diligent. |
♦ atha therassa niddaṃ anokkamantassa paṭhamamāse atikkante majjhimamāse sampatte akkhirogo uppajji. |
♦ Then, as the elder did not allow himself to sleep, after the first month had passed and the middle month had arrived, an eye disease arose in him. |
chiddaghaṭato udakadhārā viya akkhīhi assudhārā paggharanti. |
Like streams of water from a cracked pot, streams of tears flowed from his eyes. |
so sabbarattiṃ samaṇadhammaṃ katvā aruṇuggamane gabbhaṃ pavisitvā nisīdi. |
He, having practiced the monk's duties all night, entered his cell at dawn and sat down. |
bhikkhū bhikkhācāravelāya therassa santikaṃ gantvā, “bhikkhācāravelā, bhante”ti āhaṃsu. |
The monks, at the time for the alms-round, went to the elder and said, "It is time for the alms-round, venerable sir." |
“tena hi, āvuso, gaṇhatha pattacīvaran”ti. |
Well then, friends, take the bowl and robes. |
attano pattacīvaraṃ gāhāpetvā nikkhami. |
Having had his own bowl and robes taken, he went out. |
bhikkhū tassa akkhīhi assūni paggharante disvā, “kimetaṃ, bhante”ti pucchiṃsu. |
The monks, seeing tears streaming from his eyes, asked, "What is this, venerable sir?" |
“akkhīni me, āvuso, vātā vijjhantī”ti. |
Friends, the winds are piercing my eyes. |
“nanu, bhante, vejjena pavāritamhā, tassa kathemā”ti. |
Venerable sir, were we not offered help by the physician? Let us tell him. |
“sādhāvuso”ti te vejjassa kathayiṃsu. |
"Very well, friends," so they told the physician. |
so telaṃ pacitvā pesesi. |
He prepared oil and sent it. |
thero nāsāya telaṃ āsiñcanto nisinnakova āsiñcitvā antogāmaṃ pāvisi. |
The elder, administering the oil into his nose, did so while sitting and then entered the village. |
vejjo taṃ disvā āha — |
The physician saw him and said — |
“bhante, ayyassa kira akkhīni vāto vijjhatī”ti? |
Venerable sir, it seems the wind is piercing the noble one's eyes? |
“āma, upāsakā”ti. |
Yes, lay disciple. |
“bhante, mayā telaṃ pacitvā pesitaṃ, nāsāya vo telaṃ āsittan”ti? |
Venerable sir, I prepared and sent oil; was the oil administered into your nose? |
“āma, upāsakā”ti. |
Yes, lay disciple. |
“idāni kīdisan”ti? |
How is it now? |
“rujjateva upāsakā”ti. |
It still hurts, lay disciple. |
vejjo “mayā ekavāreneva vūpasamanasamatthaṃ telaṃ pahitaṃ, kiṃ nu kho rogo na vūpasanto”ti cintetvā, “bhante, nisīditvā vo telaṃ āsittaṃ, nipajjitvā”ti pucchi. |
The physician thought, "I sent oil that is capable of curing with a single dose. Why has the disease not subsided?" and asked, "Venerable sir, was the oil administered while you were sitting or lying down?" |
thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kathesi. |
The elder remained silent. Even when asked again and again, he did not speak. |
so “vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokessāmī”ti cintetvā — |
He, thinking, "I will go to the monastery and look at the elder's dwelling place" — |
“tena hi, bhante, gacchathā”ti theraṃ vissajjetvā vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokento caṅkamananisīdanaṭṭhānameva disvā sayanaṭṭhānaṃ adisvā, “bhante, nisinnehi vo āsittaṃ, nipannehī”ti pucchi. |
Well then, venerable sir, you may go." Having dismissed the elder, he went to the monastery and while looking at the elder's dwelling place, he saw only a place for walking and sitting, but not a place for lying down, and asked, "Venerable sir, was it administered by you while sitting or while lying down? |
thero tuṇhī ahosi. |
The elder remained silent. |
“mā, bhante, evaṃ karittha, samaṇadhammo nāma sarīraṃ yāpentena sakkā kātuṃ, nipajjitvā āsiñcathā”ti punappunaṃ yāci. |
"Venerable sir, do not do this. The practice of a monk can be done by one who sustains the body. Lie down and administer it," he pleaded again and again. |
“gaccha tvaṃ tāvāvuso, mantetvā jānissāmī”ti vejjaṃ uyyojesi. |
"Go now, friend. I will consider it and know," he said, sending the physician away. |
therassa ca tattha neva ñātī, na sālohitā atthi, tena saddhiṃ manteyya? |
The elder had no relatives or kinsmen there with whom he could consult. |
karajakāyena pana saddhiṃ mantento “vadehi tāva, āvuso pālita, tvaṃ kiṃ akkhīni olokessasi, udāhu buddhasāsanaṃ? |
But consulting with his own perishable body, he said, "Tell me, friend Pālita, will you look after your eyes, or the Buddha's dispensation? |
anamataggasmiñhi saṃsāravaṭṭe tava akkhikāṇassa gaṇanā nāma natthi, anekāni pana buddhasatāni buddhasahassāni atītāni. |
In this endless round of rebirth, the number of times you have been blind in one eye is countless, but many hundreds and thousands of Buddhas have passed. |
tesu te ekabuddhopi na pariciṇṇo, idāni imaṃ antovassaṃ tayo māse na nipajjissāmīti temāsaṃ nibaddhavīriyaṃ karissāmi. |
Among them, not even one Buddha has been attended to by you. Now, for these three months of the rains retreat, I will not lie down, I will make a resolute effort for three months. |
tasmā te cakkhūni nassantu vā bhijjantu vā, buddhasāsanameva dhārehi, mā cakkhūnī”ti bhūtakāyaṃ ovadanto imā gāthāyo abhāsi — |
Therefore, let your eyes be destroyed or burst; uphold the Buddha's dispensation, not the eyes," and admonishing his physical body, he spoke these verses — |
♦ “cakkhūni hāyantu mamāyitāni, |
♦ "Let my cherished eyes perish, |
♦ sotāni hāyantu tatheva kāyo. |
♦ Let my ears perish, and likewise my body. |
♦ sabbampidaṃ hāyatu dehanissitaṃ, |
♦ Let all this that belongs to the body perish, |
♦ kiṃ kāraṇā pālita tvaṃ pamajjasi. |
♦ For what reason, Pālita, are you negligent? |
♦ “cakkhūni jīrantu mamāyitāni, |
♦ "Let my cherished eyes decay, |
♦ sotāni jīrantu tatheva kāyo. |
♦ Let my ears decay, and likewise my body. |
♦ sabbampidaṃ jīratu dehanissitaṃ, |
♦ Let all this that belongs to the body decay, |
♦ kiṃ kāraṇā pālita tvaṃ pamajjasi. |
♦ For what reason, Pālita, are you negligent? |
♦ “cakkhūni bhijjantu mamāyitāni, |
♦ "Let my cherished eyes shatter, |
♦ sotāni bhijjantu tatheva kāyo. |
♦ Let my ears shatter, and likewise my body. |
♦ sabbampidaṃ bhijjatu dehanissitaṃ, |
♦ Let all this that belongs to the body shatter, |
♦ kiṃ kāraṇā pālita tvaṃ pamajjasī”ti. |
♦ For what reason, Pālita, are you negligent?" |
♦ evaṃ tīhi gāthāhi attano ovādaṃ datvā nisinnakova natthukammaṃ katvā gāmaṃ piṇḍāya pāvisi. |
♦ Thus, having given himself this admonition with three verses, he performed the nasal treatment while seated and entered the village for alms. |
vejjo taṃ disvā “kiṃ, bhante, natthukammaṃ katan”ti pucchi. |
The physician saw him and asked, "Well, venerable sir, was the nasal treatment done?" |
“āma, upāsakā”ti. |
Yes, lay disciple. |
“kīdisaṃ, bhante”ti? |
How is it, venerable sir? |
“rujjateva upāsakā”ti. |
It still hurts, lay disciple. |
“nisīditvā vo, bhante, natthukammaṃ kataṃ, nipajjitvā”ti. |
Venerable sir, was the nasal treatment done by you while sitting or while lying down? |
thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kiñci kathesi. |
The elder remained silent. Even when asked again and again, he said nothing. |
atha naṃ vejjo, “bhante, tumhe sappāyaṃ na karotha, ajjato paṭṭhāya ‘asukena me telaṃ pakkan’ti mā vadittha, ahampi ‘mayā vo telaṃ pakkan’ti na vakkhāmī”ti āha. |
Then the physician said to him, "Venerable sir, you are not following the proper regimen. From today onwards, do not say 'The oil was prepared for me by so-and-so,' and I too will not say 'I prepared the oil for you.'" |
so vejjena paccakkhāto vihāraṃ gantvā tvaṃ vejjenāpi paccakkhātosi, iriyāpathaṃ mā vissajji samaṇāti. |
He, having been rejected by the physician, went to the monastery and thought, "You have been rejected even by the physician. Do not give up your posture, O monk." |
♦ “paṭikkhitto tikicchāya, vejjenāpi vivajjito. |
♦ "Rejected by the doctor, abandoned even by the physician. |
♦ niyato maccurājassa, kiṃ pālita pamajjasī”ti. |
♦ Destined for the King of Death, why, Pālita, are you negligent?" |
— |
— |
♦ imāya gāthāya attānaṃ ovaditvā samaṇadhammaṃ akāsi. |
♦ Having admonished himself with this verse, he practiced the monk's duties. |
athassa majjhimayāme atikkante apubbaṃ acarimaṃ akkhīni ceva kilesā ca bhijjiṃsu. |
Then, as the middle watch passed, his eyes and his defilements shattered simultaneously, neither before nor after. |
so sukkhavipassako arahā hutvā gabbhaṃ pavisitvā nisīdi. |
He, having become a dry-insight Arahant, entered his cell and sat down. |
♦ bhikkhū bhikkhācāravelāya āgantvā “bhikkhācārakālo, bhante”ti āhaṃsu. |
♦ The monks, having come at the time for the alms-round, said, "It is time for the alms-round, venerable sir." |
“kālo, āvuso”ti? |
Is it time, friends? |
“āma, bhante”ti. |
Yes, venerable sir. |
“tena hi gacchathā”ti. |
Then you may go. |
“kiṃ tumhe pana, bhante”ti? |
And what about you, venerable sir? |
“akkhīni me, āvuso, parihīnānī”ti. |
My eyes have failed, friends. |
te tassa akkhīni oloketvā assupuṇṇanettā hutvā, “bhante, mā cintayittha, mayaṃ vo paṭijaggissāmā”ti theraṃ samassāsetvā kattabbayuttakaṃ vattapaṭivattaṃ katvā gāmaṃ piṇḍāya pavisiṃsu. |
They, looking at his eyes and with their own eyes full of tears, consoled the elder, saying, "Venerable sir, do not worry, we will look after you." Having performed the necessary duties and services, they entered the village for alms. |
manussā theraṃ adisvā, “bhante, amhākaṃ ayyo kuhin”ti pucchitvā taṃ pavattiṃ sutvā yāguṃ pesetvā sayaṃ piṇḍapātamādāya gantvā theraṃ vanditvā pādamūle parivattamānā roditvā, “bhante, mayaṃ vo paṭijaggissāma, tumhe mā cintayitthā”ti samassāsetvā pakkamiṃsu. |
The people, not seeing the elder, asked, "Venerable sirs, where is our noble one?" and hearing what had happened, they sent gruel and, taking alms food themselves, went and paid homage to the elder. Weeping and rolling at his feet, they consoled him, saying, "Venerable sir, we will look after you, do not worry," and then they departed. |
♦ tato paṭṭhāya nibaddhaṃ yāgubhattaṃ vihārameva pesenti. |
♦ From then on, they regularly sent gruel and rice to the monastery itself. |
theropi itare saṭṭhi bhikkhū nirantaraṃ ovadati. |
The elder also continuously advised the other sixty monks. |
te tassovāde ṭhatvā upakaṭṭhāya pavāraṇāya sabbeva saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu . |
They, abiding in his advice, all attained Arahantship with the analytical knowledges by the time of the Pavāraṇā ceremony at the end of the rains retreat. |
te vuṭṭhavassā ca pana satthāraṃ daṭṭhukāmā hutvā theramāhaṃsu, “bhante, satthāraṃ daṭṭhukāmamhā”ti . |
And they, having completed the rains retreat, desired to see the Teacher and said to the elder, "Venerable sir, we wish to see the Teacher." |
thero tesaṃ vacanaṃ sutvā cintesi — |
The elder, hearing their words, thought: |
“ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi, mayi etehi saddhiṃ gacchante sabbe kilamissanti, bhikkhampi labhituṃ na sakkhissanti, ime puretarameva pesessāmī”ti. |
I am weak, and on the way there is a forest inhabited by non-humans. If I go with them, everyone will be troubled, and they will not be able to get alms. I will send them on ahead. |
atha ne āha — |
Then he said to them — |
“āvuso, tumhe purato gacchathā”ti. |
Friends, you go ahead. |
“tumhe pana bhante”ti? |
And you, venerable sir? |
“ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi, mayi tumhehi saddhiṃ gacchante sabbe kilamissatha, tumhe purato gacchathā”ti. |
I am weak, and on the way there is a forest inhabited by non-humans. If I go with you, you will all be troubled. You go ahead. |
“mā, bhante, evaṃ karittha, mayaṃ tumhehi saddhiṃyeva gamissāmā”ti. |
Venerable sir, do not do this. We will go together with you. |
“mā vo, āvuso, evaṃ ruccittha, evaṃ sante mayhaṃ aphāsukaṃ bhavissati, mayhaṃ kaniṭṭho pana tumhe disvā pucchissati, athassa mama cakkhūnaṃ parihīnabhāvaṃ āroceyyātha, so mayhaṃ santikaṃ kañcideva pahiṇissati, tena saddhiṃ āgacchissāmi, tumhe mama vacanena dasabalañca asītimahāthere ca vandathā”ti te uyyojesi. |
"Friends, do not let this be your wish. In that case, it will be uncomfortable for me. My younger brother, upon seeing you, will ask. Then you should inform him of the failure of my eyes. He will send someone to me, and I will come with that person. In my name, pay homage to the One of Ten Powers and the eighty great elders." Thus he sent them off. |
♦ te theraṃ khamāpetvā antogāmaṃ pavisiṃsu. |
♦ They, having taken leave of the elder, entered the village. |
manussā te disvā nisīdāpetvā bhikkhaṃ datvā “kiṃ, bhante, ayyānaṃ gamanākāro paññāyatī”ti? |
The people, seeing them, had them seated, gave them alms and said, "What, venerable sirs, does it seem the noble ones are preparing to leave?" |
“āma, upāsakā, satthāraṃ daṭṭhukāmamhā”ti. |
Yes, lay disciples, we wish to see the Teacher. |
te punappunaṃ yācitvā tesaṃ gamanachandameva ñatvā anugantvā paridevitvā nivattiṃsu. |
They, having pleaded again and again and realizing their desire to leave was firm, followed them for a distance, lamented, and turned back. |
tepi anupubbena jetavanaṃ gantvā satthārañca asītimahāthere ca therassa vacanena vanditvā punadivase yattha therassa kaniṭṭho vasati, taṃ vīthiṃ piṇḍāya pavisiṃsu. |
They too, in due course, went to Jetavana, paid homage to the Teacher and the eighty great elders in the elder's name, and on the next day, entered for alms on the street where the elder's younger brother lived. |
kuṭumbiko te sañjānitvā nisīdāpetvā katapaṭisanthāro “bhātikatthero me, bhante, kuhin”ti pucchi. |
The householder recognized them, had them seated, and after exchanging pleasantries, asked, "Venerable sirs, where is my brother, the elder?" |
athassa te taṃ pavattiṃ ārocesuṃ. |
Then they told him what had happened. |
so taṃ sutvāva tesaṃ pādamūle parivattento roditvā pucchi — |
As soon as he heard it, he wept, rolling at their feet, and asked — |
“idāni, bhante, kiṃ kātabban”ti? |
Now, venerable sirs, what is to be done? |
“thero ito kassaci āgamanaṃ paccāsīsati, tassa gatakāle tena saddhiṃ āgamissatī”ti. |
The elder is expecting someone to come from here; when that person has gone, he will come with him. |
“ayaṃ me, bhante, bhāgineyyo pālito nāma, etaṃ pesethā”ti. |
This nephew of mine, venerable sirs, is named Pālita. Please send him. |
“evaṃ pesetuṃ na sakkā, magge paripantho atthi, taṃ pabbājetvā pesetuṃ vaṭṭatī”ti. |
It is not possible to send him like that; there is danger on the road. It is proper to ordain him and then send him. |
“evaṃ katvā pesetha, bhante”ti. |
Please do so and send him, venerable sirs. |
atha naṃ pabbājetvā aḍḍhamāsamattaṃ pattacīvaraggahaṇādīni sikkhāpetvā maggaṃ ācikkhitvā pahiṇiṃsu. |
Then, having ordained him and having taught him for about half a month things like how to handle the bowl and robes, they explained the way and sent him. |
♦ so anupubbena taṃ gāmaṃ patvā gāmadvāre ekaṃ mahallakaṃ disvā, “imaṃ gāmaṃ nissāya koci āraññako vihāro atthī”ti pucchi. |
♦ He, in due course, reached that village and seeing an old man at the village gate, asked, "Is there any forest monastery dependent on this village?" |
“atthi, bhante”ti. |
There is, venerable sir. |
“ko nāma tattha vasatī”ti? |
Who lives there? |
“pālitatthero nāma, bhante”ti. |
An elder named Pālita, venerable sir. |
“maggaṃ me ācikkhathā”ti. |
Please show me the way. |
“kosi tvaṃ, bhante”ti? |
Who are you, venerable sir? |
“therassa bhāgineyyomhī”ti. |
I am the elder's nephew. |
atha naṃ gahetvā vihāraṃ nesi. |
Then he took him and led him to the monastery. |
so theraṃ vanditvā aḍḍhamāsamattaṃ vattapaṭivattaṃ katvā theraṃ sammā paṭijaggitvā, “bhante, mātulakuṭumbiko me tumhākaṃ āgamanaṃ paccāsīsati, etha, gacchāmā”ti āha. |
He paid homage to the elder, and for about half a month, performed his duties and services, properly looking after the elder, and said, "Venerable sir, my uncle, the householder, is expecting your arrival. Come, let us go." |
“tena hi imaṃ me yaṭṭhikoṭiṃ gaṇhāhī”ti. |
Then take this end of my staff. |
so yaṭṭhikoṭiṃ gahetvā therena saddhiṃ antogāmaṃ pāvisi. |
He took the end of the staff and entered the village with the elder. |
manussā theraṃ nisīdāpetvā “kiṃ, bhante, gamanākāro vo paññāyatī”ti pucchiṃsu. |
The people had the elder seated and asked, "What, venerable sir, does it seem you are preparing to leave?" |
“āma, upāsakā, gantvā satthāraṃ vandissāmī”ti. |
Yes, lay disciples, I will go and pay homage to the Teacher. |
te nānappakārena yācitvā alabhantā theraṃ uyyojetvā upaḍḍhapathaṃ gantvā roditvā nivattiṃsu. |
They, having pleaded in various ways and not succeeding, sent the elder off, went with him for half the way, wept, and turned back. |
sāmaṇero theraṃ yaṭṭhikoṭiyā ādāya gacchanto antarāmagge aṭaviyaṃ kaṭṭhanagaraṃ nāma therena upanissāya vuṭṭhapubbaṃ gāmaṃ sampāpuṇi, so gāmato nikkhamitvā araññe gītaṃ gāyitvā dārūni uddharantiyā ekissā itthiyā gītasaddaṃ sutvā sare nimittaṃ gaṇhi. |
The novice, leading the elder by the end of the staff, on the way, in the forest, came to a village called Kaṭṭhanagara, which the elder had previously relied on and lived near. He, having left the village, heard the sound of a song from a certain woman who was singing in the forest while gathering firewood, and he took a sign in the sound. |
itthisaddo viya hi añño saddo purisānaṃ sakalasarīraṃ pharitvā ṭhātuṃ samattho nāma natthi. |
For indeed, no other sound is as capable of pervading and captivating the entire body of a man as the sound of a woman's voice. |
tenāha bhagavā — |
Therefore the Blessed One said — |
♦ “nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthisaddo”ti . |
♦ "I do not see, monks, any other single sound that so pervades and remains in a man's mind as this, monks: the sound of a woman's voice." |
♦ sāmaṇero tattha nimittaṃ gahetvā yaṭṭhikoṭiṃ vissajjetvā “tiṭṭhatha tāva, bhante, kiccaṃ me atthī”ti tassā santikaṃ gato. |
♦ The novice, having taken a sign there, let go of the staff and said, "Wait a moment, venerable sir, I have something to do," and went to her. |
sā taṃ disvā tuṇhī ahosi. |
She, seeing him, became silent. |
so tāya saddhiṃ sīlavipattiṃ pāpuṇi. |
He fell into a violation of his precepts with her. |
thero cintesi — |
The elder thought — |
“idāneva eko gītasaddo suyyittha. |
"Just now a song was heard. |
so ca kho itthiyā saddo chijji, sāmaṇeropi cirāyati, so tāya saddhiṃ sīlavipattiṃ patto bhavissatī”ti. |
And that was the sound of a woman's voice, which has stopped. The novice is also taking a long time. He must have fallen into a violation of his precepts with her." |
sopi attano kiccaṃ niṭṭhāpetvā āgantvā “gacchāma, bhante”ti āha. |
He too, having finished his business, came and said, "Let us go, venerable sir." |
atha naṃ thero pucchi — |
Then the elder asked him — |
“pāpojātosi sāmaṇerā”ti. |
Have you committed a wicked act, novice? |
so tuṇhī hutvā therena punappunaṃ puṭṭhopi na kiñci kathesi. |
He, being silent, said nothing even when asked again and again by the elder. |
atha naṃ thero āha — |
Then the elder said to him — |
“tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī”ti. |
There is no need for such a wicked person to hold my staff. |
so saṃvegappatto kāsāyāni apanetvā gihiniyāmena paridahitvā, “bhante, ahaṃ pubbe sāmaṇero, idāni panamhi gihī jāto, pabbajantopi ca svāhaṃ na saddhāya pabbajito, maggaparipanthabhayena pabbajito, etha gacchāmā”ti āha. |
He, struck with remorse, removed his saffron robes and, dressing in the manner of a layman, said, "Venerable sir, previously I was a novice, but now I have become a layman. And when I went forth, I did not go forth out of faith, but out of fear of danger on the road. Come, let us go." |
“āvuso, gihipāpopi samaṇapāpopi pāpoyeva, tvaṃ samaṇabhāve ṭhatvāpi sīlamattaṃ pūretuṃ nāsakkhi, gihī hutvā kiṃ nāma kalyāṇaṃ karissasi, tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī”ti āha. |
"Friend, a layman's evil is also a monk's evil; it is still evil. You, even while in the state of a monk, could not even fulfill the precepts. Having become a layman, what good will you do? There is no need for such a wicked person to hold my staff," he said. |
“bhante, amanussupaddavo maggo, tumhe ca andhā apariṇāyakā, kathaṃ idha vasissathā”ti? |
Venerable sir, the path is troubled by non-humans, and you are blind and without a guide. How will you stay here? |
atha naṃ thero, “āvuso, tvaṃ mā evaṃ cintayi, idheva me nipajjitvā marantassāpi aparāparaṃ parivattantassāpi tayā saddhiṃ gamanaṃ nāma natthī”ti vatvā imā gāthā abhāsi — |
Then the elder, saying to him, "Friend, do not think so. Even if I lie down and die here, even if I roll over and over, there is no going with you," spoke these verses — |
♦ “handāhaṃ hatacakkhusmi, kantāraddhānamāgato. |
♦ "Alas, I am one with destroyed eyes, having come upon a wilderness path. |
♦ seyyamāno na gacchāmi, natthi bāle sahāyatā. |
♦ I shall lie down, I shall not go; there is no companionship with a fool. |
♦ “handāhaṃ hatacakkhusmi, kantāraddhānamāgato. |
♦ "Alas, I am one with destroyed eyes, having come upon a wilderness path. |
♦ marissāmi no gamissāmi, natthi bāle sahāyatā”ti. |
♦ I shall die, I shall not go; there is no companionship with a fool." |
♦ taṃ sutvā itaro saṃvegajāto “bhāriyaṃ vata me sāhasikaṃ ananucchavikaṃ kammaṃ katan”ti bāhā paggayha kandanto vanasaṇḍaṃ pakkhanditvā tathā pakkantova ahosi. |
♦ Hearing that, the other, filled with remorse, said, "A grievous, reckless, and unseemly deed has been done by me!" He threw up his arms, and weeping, plunged into the forest thicket and disappeared just as he had entered. |
therassāpi sīlatejena saṭṭhiyojanāyāmaṃ paññāsayojanavitthataṃ pannarasayojanabahalaṃ jayasumanapupphavaṇṇaṃ nisīdanuṭṭhahanakālesu onamanunnamanapakatikaṃ sakkassa devarañño paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. |
And through the power of the elder's virtue, the Paṇḍukambala stone throne of Sakka, king of the gods—which is sixty yojanas long, fifty yojanas wide, fifteen yojanas thick, the color of a jayasumana flower, and by nature sinks and rises when he sits and stands—showed signs of heat. |
sakko “ko nu kho maṃ ṭhānā cāvetukāmo”ti olokento dibbena cakkhunā theraṃ addasa. |
Sakka, looking to see, "Who now wishes to dislodge me from my position?" saw the elder with his divine eye. |
tenāhu porāṇā — |
Therefore the ancients have said — |
♦ “sahassanetto devindo, dibbacakkhuṃ visodhayi. |
♦ "The thousand-eyed king of the gods, purified his divine eye. |
♦ pāpagarahī ayaṃ pālo, ājīvaṃ parisodhayi. |
♦ This Pāla, who reproaches evil, purified his livelihood. |
♦ “sahassanetto devindo, dibbacakkhuṃ visodhayi. |
♦ "The thousand-eyed king of the gods, purified his divine eye. |
♦ dhammagaruko ayaṃ pālo, nisinno sāsane rato”ti. |
♦ This Pāla, who honors the Dhamma, sits delighting in the teaching." |
♦ athassa etadahosi — |
♦ Then this occurred to him — |
“sacāhaṃ evarūpassa pāpagarahino dhammagarukassa ayyassa santikaṃ na gamissāmi, muddhā me sattadhā phaleyya, gamissāmi tassa santikan”ti. |
If I do not go to such a noble one, who reproaches evil and honors the Dhamma, my head will surely split into seven pieces. I will go to him. |
tato — |
Thereupon — |
♦ “sahassanetto devindo, devarajjasirindharo. |
♦ "The thousand-eyed king of the gods, the glorious ruler of the celestial kingdom. |
♦ taṅkhaṇena āgantvāna, cakkhupālamupāgami”. |
♦ Having arrived in that moment, approached Cakkhupāla." |
— |
— |
♦ upagantvā ca pana therassa avidūre padasaddamakāsi. |
♦ And having approached, he made the sound of footsteps not far from the elder. |
atha naṃ thero pucchi — |
Then the elder asked him — |
“ko eso”ti? |
Who is that? |
“ahaṃ, bhante, addhiko”ti. |
I am a traveler, venerable sir. |
“kuhiṃ yāsi upāsakā”ti ? |
Where are you going, lay disciple? |
“sāvatthiyaṃ, bhante”ti. |
To Sāvatthī, venerable sir. |
“yāhi, āvuso”ti. |
Go on, friend. |
“ayyo pana, bhante, kuhiṃ gamissatī”ti? |
And the noble one, venerable sir, where will he go? |
“ahampi tattheva gamissāmī”ti. |
I too will go there. |
“tena hi ekatova gacchāma, bhante”ti. |
Then let us go together, venerable sir. |
“ahaṃ, āvuso, dubbalo, mayā saddhiṃ gacchantassa tava papañco bhavissatī”ti. |
Friend, I am weak. For one traveling with me, there will be delay for you. |
“mayhaṃ accāyikaṃ natthi, ahampi ayyena saddhiṃ gacchanto dasasu puññakiriyavatthūsu ekaṃ labhissāmi, ekatova gacchāma, bhante”ti. |
I have no urgent business. I too, going with the noble one, will obtain one of the ten grounds for meritorious action. Let us go together, venerable sir. |
thero “eso sappuriso bhavissatī”ti cintetvā — |
The elder, thinking, "This must be a good person" — |
“tena hi saddhiṃ gamissāmi, yaṭṭhikoṭiṃ gaṇha upāsakā”ti āha. |
"Then I will go with you. Take the end of my staff, lay disciple," he said. |
sakko tathā katvā pathaviṃ saṅkhipanto sāyanhasamaye jetavanaṃ sampāpesi. |
Sakka, having done so and contracting the earth, made him reach Jetavana by evening. |
thero saṅkhapaṇavādisaddaṃ sutvā “kattheso saddo”ti pucchi. |
The elder, hearing the sound of conch shells and drums, asked, "Where is this sound?" |
“sāvatthiyaṃ, bhante”ti? |
In Sāvatthī, venerable sir. |
“pubbe mayaṃ gamanakāle cirena gamimhā”ti. |
Previously, when we were traveling, we traveled for a long time. |
“ahaṃ ujumaggaṃ jānāmi, bhante”ti. |
I know a direct path, venerable sir. |
tasmiṃ khaṇe thero “nāyaṃ manusso, devatā bhavissatī”ti sallakkhesi. |
At that moment, the elder realized, "This is not a human, he must be a deity." |
♦ “sahassanetto devindo, devarajjasirindharo. |
♦ "The thousand-eyed king of the gods, the glorious ruler of the celestial kingdom. |
♦ saṅkhipitvāna taṃ maggaṃ, khippaṃ sāvatthimāgamī”ti. |
♦ Having contracted that path, quickly came to Sāvatthī." |
♦ so theraṃ netvā therassevatthāya kaniṭṭhakuṭumbikena kāritaṃ paṇṇasālaṃ netvā phalake nisīdāpetvā piyasahāyakavaṇṇena tassa santikaṃ gantvā, “samma, cūḷapālā”ti pakkosi. |
♦ He led the elder to a leaf-hut made for the elder's sake by his younger brother, the householder, seated him on a plank, and taking the form of a dear friend, went to him and called out, "Friend, Cūḷapāla!" |
“kiṃ, sammā”ti? |
What, friend? |
“therassāgatabhāvaṃ jānāsī”ti? |
Do you know of the elder's arrival? |
“na jānāmi, kiṃ pana thero āgato”ti? |
I do not know. Has the elder come? |
“āma, samma, idāni ahaṃ vihāraṃ gantvā theraṃ tayā kāritapaṇṇasālāya nisinnakaṃ disvā āgatomhī”ti vatvā pakkāmi. |
"Yes, friend. Just now I went to the monastery and saw the elder sitting in the leaf-hut made by you, and then I came here," he said, and departed. |
kuṭumbikopi vihāraṃ gantvā theraṃ disvā pādamūle parivattanto roditvā “idaṃ disvā ahaṃ, bhante, tumhākaṃ pabbajituṃ nādāsin”tiādīni vatvā dve dāsadārake bhujisse katvā therassa santike pabbājetvā “antogāmato yāgubhattādīni āharitvā theraṃ upaṭṭhahathā”ti paṭiyādesi. |
The householder also went to the monastery, and seeing the elder, wept, rolling at his feet, saying things like, "Seeing this, venerable sir, I did not give you permission to go forth." He then made two of his slave boys free men, had them ordained in the elder's presence, and instructed them, "Bring gruel, rice, and so on from within the village and attend to the elder." |
sāmaṇerā vattapaṭivattaṃ katvā theraṃ upaṭṭhahiṃsu. |
The novices, performing their duties and services, attended to the elder. |
♦ athekadivasaṃ disāvāsino bhikkhū “satthāraṃ passissāmā”ti jetavanaṃ āgantvā tathāgataṃ vanditvā asītimahāthere ca, vanditvā vihāracārikaṃ carantā cakkhupālattherassa vasanaṭṭhānaṃ patvā “idampi passissāmā”ti sāyaṃ tadabhimukhā ahesuṃ. |
♦ Then one day, monks from other regions, thinking "We will see the Teacher," came to Jetavana, paid homage to the Tathāgata and the eighty great elders, and while walking around the monastery, they came to the dwelling place of the elder Cakkhupāla. Thinking, "We will see this too," they turned towards it in the evening. |
tasmiṃ khaṇe mahāmegho uṭṭhahi. |
At that moment, a great cloud arose. |
te “idāni atisāyanho, megho ca uṭṭhito, pātova gantvā passissāmā”ti nivattiṃsu. |
They, thinking, "It is now very late, and a cloud has arisen; we will go and see in the morning," turned back. |
devo paṭhamayāmaṃ vassitvā majjhimayāme vigato. |
The rain, having fallen in the first watch of the night, cleared up in the middle watch. |
thero āraddhavīriyo āciṇṇacaṅkamano, tasmā pacchimayāme caṅkamanaṃ otari. |
The elder, being of roused energy and accustomed to walking meditation, went down to the walking path in the last watch of the night. |
tadā ca pana navavuṭṭhāya bhūmiyā bahū indagopakā uṭṭhahiṃsu. |
And at that time, on the newly rained-upon earth, many red cochineal insects had emerged. |
te there caṅkamante yebhuyyena vipajjiṃsu. |
They were mostly killed as the elder walked. |
antevāsikā therassa caṅkamanaṭṭhānaṃ kālasseva na sammajjiṃsu. |
The disciples did not sweep the elder's walking path early in the morning. |
itare bhikkhū “therassa vasanaṭṭhānaṃ passissāmā”ti āgantvā caṅkamane matapāṇake disvā “ko imasmiṃ caṅkamatī”ti pucchiṃsu. |
The other monks, thinking "We will see the elder's dwelling place," came and, seeing the dead creatures on the walking path, asked, "Who walks on this path?" |
“amhākaṃ upajjhāyo, bhante”ti. |
Our preceptor, venerable sir. |
te ujjhāyiṃsu “passathāvuso, samaṇassa kammaṃ, sacakkhukakāle nipajjitvā niddāyanto kiñci akatvā idāni cakkhuvikalakāle ‘caṅkamāmī’ti ettake pāṇake māresi ‘atthaṃ karissāmī’ti anatthaṃ karotī”ti. |
They complained, "Look, friends, at the work of this monk! In the time when he had his sight, he would lie down and sleep, doing nothing, and now, at a time when his eyes are impaired, saying 'I am walking,' he has killed so many living beings. Meaning to do good, he does harm." |
♦ atha kho te gantvā tathāgatassa ārocesuṃ, “bhante, cakkhupālatthero ‘caṅkamāmī’ti bahū pāṇake māresī”ti. |
♦ Then they went and reported to the Tathāgata, "Venerable sir, the elder Cakkhupāla, saying 'I am walking,' has killed many living beings." |
“kiṃ pana so tumhehi mārento diṭṭho”ti? |
But did you see him killing them? |
“na diṭṭho, bhante”ti. |
We did not see him, venerable sir. |
“yatheva tumhe taṃ na passatha, tatheva sopi te pāṇe na passati. |
"Just as you do not see him, so too he does not see those living beings. |
khīṇāsavānaṃ maraṇacetanā nāma natthi, bhikkhave”ti. |
For those whose cankers are destroyed, there is no intention of killing, monks." |
“bhante, arahattassa upanissaye sati kasmā andho jāto”ti? |
Venerable sir, if he had the supporting condition for Arahantship, why did he become blind? |
“attano katakammavasena, bhikkhave”ti. |
By reason of a deed he himself had done, monks. |
“kiṃ pana, bhante, tena katan”ti? |
What, venerable sir, did he do? |
tena hi, bhikkhave, suṇātha — |
Then listen, monks — |
♦ atīte bārāṇasiyaṃ kāsiraññe rajjaṃ kārente eko vejjo gāmanigamesu caritvā vejjakammaṃ karonto ekaṃ cakkhudubbalaṃ itthiṃ disvā pucchi — |
♦ In the past, in Benares, while the king of Kasi was ruling, a certain physician, while traveling through villages and towns practicing medicine, saw a woman with weak eyes and asked — |
“kiṃ te aphāsukan”ti? |
What is your ailment? |
“akkhīhi na passāmī”ti. |
I cannot see with my eyes. |
“bhesajjaṃ te karissāmī”ti? |
I will prepare medicine for you. |
“karohi, sāmī”ti. |
Do so, master. |
“kiṃ me dassasī”ti? |
What will you give me? |
“sace me akkhīni pākatikāni kātuṃ sakkhissasi, ahaṃ te saddhiṃ puttadhītāhi dāsī bhavissāmī”ti. |
If you are able to make my eyes normal, I, along with my sons and daughters, will become your slave. |
so “sādhū”ti bhesajjaṃ saṃvidahi, ekabhesajjeneva akkhīni pākatikāni ahesuṃ. |
He, saying "Very well," prepared a medicine. With a single application of the medicine, her eyes became normal. |
sā cintesi — |
She thought — |
“ahametassa saputtadhītā dāsī bhavissāmī”ti paṭijāniṃ, “na kho pana maṃ saṇhena sammācārena samudācarissati, vañcessāmi nan”ti. |
I promised to become his slave with my sons and daughters. He will surely not treat me with gentle and proper conduct. I will deceive him. |
sā vejjenāgantvā “kīdisaṃ, bhadde”ti puṭṭhā “pubbe me akkhīni thokaṃ rujjiṃsu, idāni pana atirekataraṃ rujjantī”ti āha. |
She, when the physician came and asked, "How is it, good lady?" said, "Previously my eyes hurt a little, but now they hurt even more." |
vejjo “ayaṃ maṃ vañcetvā kiñci adātukāmā, na me etāya dinnāya bhatiyā attho, idāneva naṃ andhaṃ karissāmī”ti cintetvā gehaṃ gantvā bhariyāya etamatthaṃ ācikkhi. |
The physician, thinking, "She wants to deceive me and give me nothing. I have no need for a fee given by her. I will make her blind right now," went home and told this matter to his wife. |
sā tuṇhī ahosi. |
She remained silent. |
so ekaṃ bhesajjaṃ yojetvā tassā santikaṃ gantvā “bhadde, imaṃ bhesajjaṃ añjehī”ti añjāpesi. |
He, having mixed a certain medicine, went to her and said, "Good lady, anoint with this medicine," and had her anoint her eyes. |
athassā dve akkhīni dīpasikhā viya vijjhāyiṃsu. |
Then her two eyes were extinguished like the flame of a lamp. |
so vejjo cakkhupālo ahosi. |
That physician was Cakkhupāla. |
♦ bhikkhave, tadā mama puttena katakammaṃ pacchato pacchato anubandhi. |
♦ Monks, the deed done then by my son followed him from behind, from behind. |
pāpakammañhi nāmetaṃ dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya anugacchatīti idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha — |
For that which is an evil deed follows one like the wheel follows the foot of the ox that pulls the yoke. Having told this story, making the connection, like a king sealing a delivered decree with the royal seal, the King of Dhamma spoke this verse — |
♦ 1. |
♦ 1. |
♦ “manopubbaṅgamā dhammā, manoseṭṭhā manomayā. |
♦ "Mind precedes all mental states, mind is their chief, they are all mind-made. |
♦ manasā ce paduṭṭhena, bhāsati vā karoti vā. |
♦ If with an impure mind one speaks or acts, |
♦ tato naṃ dukkhamanveti, cakkaṃva vahato padan”ti. |
♦ then suffering follows one, like the wheel follows the foot of the ox." |
♦ tattha manoti kāmāvacarakusalādibhedaṃ sabbampi catubhūmikacittaṃ. |
♦ Therein, 'mind' refers to all four planes of consciousness, such as wholesome consciousness of the sense-sphere and so on. |
imasmiṃ pana pade tadā tassa vejjassa uppannacittavasena niyamiyamānaṃ vavatthāpiyamānaṃ paricchijjiyamānaṃ domanassasahagataṃ paṭighasampayuttacittameva labbhati. |
In this context, however, being determined, defined, and delineated by the thought that arose in that physician at that time, it refers to the mind associated with displeasure and accompanied by aversion. |
pubbaṅgamāti tena paṭhamagāminā hutvā samannāgatā. |
'Precedes' means they are accompanied by it, with it as their forerunner. |
dhammāti guṇadesanāpariyattinissattanijjīvavasena cattāro dhammā nāma. |
'Mental states' (dhammā) are fourfold, in the sense of quality, teaching, scripture, and soulless phenomena. |
tesu — |
Among these — |
♦ “na hi dhammo adhammo ca, ubho samavipākino. |
♦ "For Dhamma and Adhamma do not both have the same result. |
♦ adhammo nirayaṃ neti, dhammo pāpeti suggatin”ti. |
♦ Adhamma leads to hell, Dhamma leads to a happy state." |
— |
— |
♦ ayaṃ guṇadhammo nāma. |
♦ This is called the 'Dhamma of quality'. |
“dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇan”ti ayaṃ desanādhammo nāma. |
"I will teach you the Dhamma, monks, lovely in the beginning" — this is called the 'Dhamma of teaching'. |
“idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyyan”ti ayaṃ pariyattidhammo nāma. |
"Here, monks, some clansmen learn the Dhamma, the Sutta, the Geyya" — this is called the 'Dhamma of scripture'. |
“tasmiṃ kho pana samaye dhammā honti, khandhā hontī”ti ayaṃ nissattadhammo nāma, nijjīvadhammotipi eso eva. |
"At that particular time, there are dhammas, there are aggregates" — this is called the 'soulless Dhamma', also the 'non-living Dhamma'. |
tesu imasmiṃ ṭhāne nissattanijjīvadhammo adhippeto. |
Among these, in this context, the soulless, non-living Dhamma is intended. |
so atthato tayo arūpino khandhā vedanākkhandho saññākkhandho saṅkhārakkhandhoti. |
In essence, these are the three immaterial aggregates: the aggregate of feeling, the aggregate of perception, and the aggregate of mental formations. |
ete hi mano pubbaṅgamo etesanti manopubbaṅgamā nāma. |
For these, mind is their forerunner, thus they are 'mind-preceded' (manopubbaṅgamā). |
♦ kathaṃ panetehi saddhiṃ ekavatthuko ekārammaṇo apubbaṃ acarimaṃ ekakkhaṇe uppajjamāno mano pubbaṅgamo nāma hotīti? |
♦ But how can mind, arising at the same moment, with the same object, not before and not after these, be called their forerunner? |
uppādapaccayaṭṭhena. yathā hi bahūsu ekato gāmaghātādīni kammāni karontesu “ko etesaṃ pubbaṅgamo”ti vutte yo nesaṃ paccayo hoti, yaṃ nissāya te taṃ kammaṃ karonti, so datto vā mitto vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ veditabbaṃ. |
In the sense of being a condition for their arising. Just as among many who are together committing acts like raiding a village, when asked, "Who is their leader?" he who is their condition, relying on whom they commit that act, whether he is called Datta or Mitta, is said to be their leader; so should this be understood. |
iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā. |
Thus, in the sense of being a condition for their arising, mind is their forerunner, so they are mind-preceded. |
na hi te mane anuppajjante uppajjituṃ sakkonti, mano pana ekaccesu cetasikesu anupajjantesupi uppajjatiyeva. |
For they cannot arise if the mind does not arise, but the mind can arise even if some mental factors do not arise. |
adhipativasena pana mano seṭṭho etesanti manoseṭṭho. |
But in the sense of dominance, mind is their chief, so they are 'mind-chief' (manoseṭṭhā). |
yathā hi corādīnaṃ corajeṭṭhakādayo adhipatino seṭṭhā. |
Just as the leaders of thieves and others are their chiefs, their lords. |
tathā tesampi mano adhipati manova seṭṭhā. |
So too, for them, the mind is the dominant factor, the mind is their chief. |
yathā pana dāruādīhi nipphannāni tāni tāni bhaṇḍāni dārumayādīni nāma honti, tathā tepi manato nipphannattā manomayā nāma. |
And just as various articles made from wood and so on are called wooden and so on, so too, these, being produced from the mind, are called 'mind-made' (manomayā). |
♦ paduṭṭhenāti āgantukehi abhijjhādīhi dosehi paduṭṭhena. |
♦ 'With an impure mind' means with a mind defiled by adventitious corruptions such as covetousness. |
pakatimano hi bhavaṅgacittaṃ, taṃ apaduṭṭhaṃ. |
The natural mind is the life-continuum consciousness (bhavaṅga-citta); that is not defiled. |
yathā hi pasannaṃ udakaṃ āgantukehi nīlādīhi upakkiliṭṭhaṃ nīlodakādibhedaṃ hoti, na ca navaṃ udakaṃ, nāpi purimaṃ pasannaudakameva, tathā tampi āgantukehi abhijjhādīhi dosehi paduṭṭhaṃ hoti, na ca navaṃ cittaṃ, nāpi purimaṃ bhavaṅgacittameva, tenāha bhagavā — |
Just as clear water, when tainted by adventitious blue color and so on, becomes blue water and so on, yet it is not new water, nor is it the former clear water; so too, that mind becomes defiled by adventitious corruptions like covetousness, yet it is not a new mind, nor is it the former life-continuum consciousness. Therefore the Blessed One said — |
“pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti . |
Luminous is this mind, monks, but it is defiled by adventitious defilements. |
evaṃ manasā ce paduṭṭhena, bhāsati vā karoti vā so bhāsamāno catubbidhaṃ vacīduccaritameva bhāsati, karonto tividhaṃ kāyaduccaritameva karoti, abhāsanto akaronto tāya abhijjhādīhi paduṭṭhamānasatāya tividhaṃ manoduccaritaṃ pūreti. |
Thus, 'if with an impure mind one speaks or acts' — one who speaks with such a mind speaks only the four kinds of verbal misconduct; one who acts commits only the three kinds of bodily misconduct; not speaking and not acting, by the very fact of his mind being defiled by covetousness and so on, he fulfills the three kinds of mental misconduct. |
evamassa dasa akusalakammapathā pāripūriṃ gacchanti. |
In this way, the ten unwholesome paths of action reach fulfillment for him. |
♦ tato naṃ dukkhamanvetīti tato tividhaduccaritato taṃ puggalaṃ dukkhaṃ anveti, duccaritānubhāvena catūsu apāyesu, manussesu vā tamattabhāvaṃ gacchantaṃ kāyavatthukampi itarampīti iminā pariyāyena kāyikacetasikaṃ vipākadukkhaṃ anugacchati. |
♦ 'Then suffering follows one' means from that threefold misconduct, suffering follows that person. By the power of misconduct, in the four woeful states or among humans, as that being goes, both suffering based on the body and other kinds of suffering; in this sense, both physical and mental resultant suffering follows him. |
yathā kiṃ? |
Like what? |
cakkaṃva vahato padanti dhure yuttassa dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya. |
'Like the wheel follows the foot of the ox' means like the wheel follows the foot of the draught ox yoked to the shaft and pulling the yoke. |
yathā hi so ekampi divasaṃ dvepi pañcapi dasapi aḍḍhamāsampi māsampi vahanto cakkaṃ nivattetuṃ jahituṃ na sakkoti, atha khvassa purato abhikkamantassa yugaṃ gīvaṃ bādhati, pacchato paṭikkamantassa cakkaṃ ūrumaṃsaṃ paṭihanati. |
Just as it, though pulling for one day, or two, or five, or ten, or half a month, or a month, cannot turn back or abandon the wheel, but rather, as it steps forward, the yoke chafes its neck, and as it steps backward, the wheel strikes the flesh of its thigh. |
imehi dvīhi ākārehi bādhantaṃ cakkaṃ tassa padānupadikaṃ hoti; |
The wheel, oppressing it in these two ways, follows its every footstep; |
tatheva manasā paduṭṭhena tīṇi duccaritāni pūretvā ṭhitaṃ puggalaṃ nirayādīsu tattha tattha gatagataṭṭhāne duccaritamūlakaṃ kāyikampi cetasikampi dukkhamanubandhatīti. |
so too, for a person who has fulfilled the three kinds of misconduct with a defiled mind, in hell and other states, wherever he has gone, suffering rooted in misconduct, both physical and mental, follows him. |
♦ gāthāpariyosāne tiṃsasahassā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. |
♦ At the conclusion of the verse, thirty thousand monks attained Arahantship with the analytical knowledges. |
sampattaparibhāyapi desanā sātthikā saphalā ahosīti. |
For the assembled company too, the teaching was beneficial and fruitful. |
♦ cakkhupālattheravatthu paṭhamaṃ |
♦ The Story of the Elder Cakkhupāla is the first. |
♦ 2. maṭṭhakuṇḍalīvatthu |
♦ 2. The Story of Maṭṭhakuṇḍalī |
♦ 2. manopubbaṅgamā dhammāti dutiyagāthāpi sāvatthiyaṃyeva maṭṭhakuṇḍaliṃ ārabbha bhāsitā. |
♦ The second verse, "Mind precedes all mental states," was also spoken in Sāvatthī in reference to Maṭṭhakuṇḍalī. |
♦ sāvatthiyaṃ kira adinnapubbako nāma brāhmaṇo ahosi. |
♦ In Sāvatthī, it is said, there was a Brahmin named Adinnapubbaka (Never-Gave-Before). |
tena kassaci kiñci na dinnapubbaṃ, tena taṃ “adinnapubbako”tveva sañjāniṃsu. |
He had never given anything to anyone, so they came to know him simply as "Adinnapubbaka." |
tassa ekaputtako ahosi piyo manāpo. |
He had one son, who was dear and pleasing. |
athassa pilandhanaṃ kāretukāmo “sace suvaṇṇakāre kāressāmi, bhattavetanaṃ dātabbaṃ bhavissatī”ti sayameva suvaṇṇaṃ koṭṭetvā maṭṭhāni kuṇḍalāni katvā adāsi. |
Then, wishing to have an ornament made for him, thinking, "If I have it made by a goldsmith, I will have to give wages for the work," he himself hammered the gold and made a pair of polished earrings and gave them to him. |
tenassa putto maṭṭhakuṇḍalītveva paññāyittha. |
Because of this, his son came to be known as Maṭṭhakuṇḍalī (Polished-Earrings). |
tassa soḷasavassikakāle paṇḍurogo udapādi. |
When he was sixteen years old, a pale sickness arose in him. |
tassa mātā puttaṃ oloketvā, “brāhmaṇa, puttassa te rogo uppanno, tikicchāpehi nan”ti āha. |
His mother, looking at her son, said, "Brahmin, a sickness has arisen in your son. Have him treated." |
“bhoti sace vejjaṃ ānessāmi, bhattavetanaṃ dātabbaṃ bhavissati; |
"Good lady, if I bring a physician, I will have to give wages for the work; |
kiṃ tvaṃ mama dhanacchedaṃ na olokessasī”ti? |
Why do you not see the loss of my wealth?" |
“atha naṃ kiṃ karissasi, brāhmaṇā”ti? |
Then what will you do, Brahmin? |
“yathā me dhanacchedo na hoti, tathā karissāmī”ti. |
I will do it in such a way that there is no loss of my wealth. |
so vejjānaṃ santikaṃ gantvā “asukarogassa nāma tumhe kiṃ bhesajjaṃ karothā”ti pucchi. |
He went to physicians and asked, "What medicine do you give for such-and-such a disease?" |
athassa te yaṃ vā taṃ vā rukkhatacādiṃ ācikkhanti. |
Then they would tell him about this or that tree bark and so on. |
so tamāharitvā puttassa bhesajjaṃ karoti. |
He would bring that and make medicine for his son. |
taṃ karontassevassa rogo balavā ahosi, atekicchabhāvaṃ upāgami. |
While he was doing this, the disease became severe and reached an incurable state. |
brāhmaṇo tassa dubbalabhāvaṃ ñatvā ekaṃ vejjaṃ pakkosi. |
The Brahmin, knowing his weakened state, called a physician. |
so taṃ oloketvāva “amhākaṃ ekaṃ kiccaṃ atthi, aññaṃ vejjaṃ pakkositvā tikicchāpehī”ti taṃ pahāya nikkhami. |
He, just by looking at him, said, "We have some business, call another physician and have him treated," and leaving him, he departed. |
brāhmaṇo tassa maraṇasamayaṃ ñatvā “imassa dassanatthāya āgatā antogehe sāpateyyaṃ passissanti, bahi naṃ karissāmī”ti puttaṃ nīharitvā bahiāḷinde nipajjāpesi. |
The Brahmin, knowing the time of his death was near, thought, "Those who come to see him will see the property inside the house; I will put him outside," and so he brought his son out and had him lie down on the outer veranda. |
♦ taṃ divasaṃ bhagavā balavapaccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya pubbabuddhesu katādhikārānaṃ ussannakusalamūlānaṃ veneyyabandhavānaṃ dassanatthaṃ buddhacakkhunā lokaṃ volokento dasasahassacakkavāḷesu ñāṇajālaṃ patthari. |
♦ On that day, the Blessed One, in the very early morning, having emerged from the attainment of great compassion, in order to see the disciple-relatives who had made their aspirations under previous Buddhas and had abundant roots of merit, cast the net of his knowledge over the ten-thousand world systems while surveying the world with his Buddha-eye. |
maṭṭhakuṇḍalī bahiāḷinde nipannākāreneva tassa anto paññāyi. |
Maṭṭhakuṇḍalī appeared within it, in the posture of lying on the outer veranda. |
satthā taṃ disvā tassa antogehā nīharitvā tattha nipajjāpitabhāvaṃ ñatvā “atthi nu kho mayhaṃ ettha gatapaccayena attho”ti upadhārento idaṃ addasa — ayaṃ māṇavo mayi cittaṃ pasādetvā kālaṃ katvā tāvatiṃsadevaloke tiṃsayojanike kanakavimāne nibbattissati, accharāsahassaparivāro bhavissati, brāhmaṇopi taṃ jhāpetvā rodanto āḷāhane vicarissati. |
The Teacher, seeing him and knowing the fact that he had been brought out from inside the house and made to lie there, considered, "Is there any benefit in my going there?" and saw this: "This young man, having pleased his mind in me, will die and be reborn in the Tāvatiṃsa heaven in a golden celestial mansion thirty yojanas in size, and will have a retinue of a thousand celestial nymphs. The Brahmin will cremate him and wander about the cremation ground, weeping. |
devaputto tigāvutappamāṇaṃ saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍitaṃ accharāsahassaparivāraṃ attabhāvaṃ oloketvā “kena nu kho kammena mayā ayaṃ sirisampatti laddhā”ti oloketvā mayi cittappasādena laddhabhāvaṃ ñatvā “ayaṃ brāhmaṇo dhanacchedabhayena mama bhesajjamakatvā idāni āḷāhanaṃ gantvā rodati, vippakārappattaṃ naṃ karissāmī”ti pitari rodante maṭṭhakuṇḍalivaṇṇena āgantvā āḷāhanassāvidūre nipajjitvā rodissati. |
The son of a deva, looking at his own form, sixty cartloads in size, adorned with ornaments, and with a retinue of a thousand celestial nymphs, will think, 'By what deed have I obtained this glorious fortune?' and seeing that it was obtained by pleasing his mind in me, will think, 'This Brahmin, for fear of losing wealth, did not have me treated, and now he goes to the cremation ground and weeps. I will put him in his place.' While his father is weeping, he will come in the form of Maṭṭhakuṇḍalī, and lying down not far from the cremation ground, he will weep. |
atha naṃ brāhmaṇo “kosi tvan”ti pucchissati. |
Then the Brahmin will ask him, 'Who are you?' |
“ahaṃ te putto maṭṭhakuṇḍalī”ti ācikkhissati. |
He will declare, 'I am your son Maṭṭhakuṇḍalī.' |
“kuhiṃ nibbattosī”ti? |
'Where were you reborn?' |
“tāvasiṃsabhavane”ti. “kiṃ kammaṃ katvā”ti vutte mayi cittappasādena nibbattabhāvaṃ ācikkhissati. |
'In the Tāvatiṃsa heaven.' When asked, 'Having done what deed?' he will declare that he was reborn by pleasing his mind in me. |
brāhmaṇo “tumhesu cittaṃ pasādetvā sagge nibbatto nāma atthī”ti maṃ pucchissati. |
The Brahmin will ask me, 'Is there anyone who, by pleasing their mind in you, has been reborn in heaven?' |
athassāhaṃ “ettakāni satāni vā sahassāni vā satasahassāni vāti na sakkā gaṇanā paricchinditun”ti vatvā dhammapade gāthaṃ bhāsissāmi. |
Then I will say to him, 'It is not possible to determine the count, whether it is so many hundreds, or thousands, or hundreds of thousands,' and I will speak a verse from the Dhammapada. |
gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, maṭṭha kuṇḍalī sotāpanno bhavissati. |
At the end of the verse, the realization of the Dhamma will occur for eighty-four thousand beings. Maṭṭhakuṇḍalī will become a stream-enterer. |
tathā adinnapubbako brāhmaṇo. |
Likewise, the Brahmin Adinnapubbaka. |
iti imaṃ kulaputtaṃ nissāya mahādhammābhisamayo bhavissatīti disvā punadivase katasarīrapaṭijaggano mahābhikkhusaṅghaparivuto sāvatthiṃ piṇḍāya pavisitvā anupubbena brāhmaṇassa gehadvāraṃ gato. |
Thus, on account of this young man, a great realization of the Dhamma will occur." Seeing this, on the next day, having attended to his bodily needs, surrounded by a great company of monks, he entered Sāvatthī for alms and in due course went to the Brahmin's house door. |
♦ tasmiṃ khaṇe maṭṭhakuṇḍalī antogehābhimukho nipanno hoti. |
♦ At that moment, Maṭṭhakuṇḍalī was lying facing inside the house. |
athassa satthā attano apassanabhāvaṃ ñatvā ekaṃ rasmiṃ vissajjesi. |
Then the Teacher, knowing that he could not see him, sent forth a single ray of light. |
māṇavo “kiṃ obhāso nāmeso”ti parivattetvā nipannova satthāraṃ disvā, “andhabālapitaraṃ nissāya evarūpaṃ buddhaṃ upasaṅkamitvā kāyaveyyāvaṭikaṃ vā kātuṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālatthaṃ, idāni me hatthāpi anadhipateyyā, aññaṃ kattabbaṃ natthī”ti manameva pasādesi. |
The young man, thinking, "What is this light?" turned over and, while still lying down, saw the Teacher. "Relying on my blind and foolish father, I was not able to approach such a Buddha to perform bodily service, or to give a gift, or to listen to the Dhamma. Now my hands are not under my control, there is nothing else to be done." Thus he merely pleased his mind. |
satthā “alaṃ ettakena cittappasādena imassā”ti pakkāmi. |
The Teacher, thinking, "This much pleasure of the mind is enough for him," departed. |
so tathāgate cakkhupathaṃ vijahanteyeva pasannamano kālaṃ katvā suttappabuddho viya devaloke tiṃsayojanike kanakavimāne nibbatti. |
As the Tathāgata was just passing from his field of vision, he died with a pleased mind and was reborn in the world of the gods in a golden celestial mansion thirty yojanas in size, as if waking from sleep. |
♦ brāhmaṇopissa sarīraṃ jhāpetvā āḷāhane rodanaparāyaṇo ahosi, devasikaṃ āḷāhanaṃ gantvā rodati — |
♦ The Brahmin too, having cremated his body, was given to weeping at the cremation ground. Every day he would go to the cremation ground and weep, "Where is my only son, where is my only son?" |
“kahaṃ ekaputtaka, kahaṃ ekaputtakā”ti. |
The deva-son too, looking at his own fortune and investigating, "By what deed was it obtained by me?" knew it was "by pleasure of mind in the Teacher." "This Brahmin, when I was unwell, did not have medicine made for me, and now he goes to the cremation ground and weeps. It is right to put him in his place." He came in the form of Maṭṭhakuṇḍalī, and not far from the cremation ground, he stood with his arms raised, weeping. |
devaputtopi attano sampattiṃ oloketvā, “kena me kammena laddhā”ti upadhārento “satthari manopasādenā”ti ñatvā “ayaṃ brāhmaṇo mama aphāsukakāle bhesajjamakāretvā idāni āḷāhanaṃ gantvā rodati, vippakārappattameva naṃ kātuṃ vaṭṭatī”ti maṭṭhakuṇḍalivaṇṇena āgantvā āḷāhanassāvidūre bāhā paggayha rodanto aṭṭhāsi. |
The Brahmin, seeing him, thought, "I am weeping from sorrow for my son, for what reason is this one weeping? I will ask him," and asking, he spoke this verse — |
brāhmaṇo taṃ disvā “ahaṃ tāva puttasokena rodāmi, esa kimatthaṃ rodati, pucchissāmi nan”ti pucchanto imaṃ gāthamāha — |
|
♦ “alaṅkato maṭṭhakuṇḍalī, |
♦ "Adorned with polished earrings, |
♦ māladhārī haricandanussado. |
♦ Wearing a garland, smeared with yellow sandalwood paste. |
♦ bāhā paggayha kandasi, |
♦ You cry with arms outstretched, |
♦ vanamajjhe kiṃ dukkhito tuvan”ti. |
♦ What makes you sorrowful in the middle of the forest?" |
. |
. |
♦ so māṇavo āha — |
♦ That young man said — |
♦ “sovaṇṇamayo pabhassaro, |
♦ "Made of gold, resplendent, |
♦ uppanno rathapañjaro mama. |
♦ A chariot-body has arisen for me. |
♦ tassa cakkayugaṃ na vindāmi, |
♦ I cannot find a pair of wheels for it, |
♦ tena dukkhena jahāmi jīvitan”ti. |
♦ From that sorrow, I am giving up my life." |
. |
. |
♦ atha naṃ brāhmaṇo āha — |
♦ Then the Brahmin said to him — |
♦ “sovaṇṇamayaṃ maṇimayaṃ, |
♦ "Made of gold, made of jewels, |
♦ lohitakamayaṃ atha rūpiyamayaṃ. |
♦ Made of ruby, or made of silver. |
♦ ācikkha me bhadda māṇava, |
♦ Tell me, good young man, |
♦ cakkayugaṃ paṭipādayāmi te”ti. |
♦ I will provide a pair of wheels for you." |
. |
. |
♦ taṃ sutvā māṇavo “ayaṃ brāhmaṇo puttassa bhesajjamakatvā puttapatirūpakaṃ maṃ disvā rodanto ‘suvaṇṇādimayaṃ rathacakkaṃ karomī’ti vadati, hotu niggaṇhissāmi nan”ti cintetvā “kīva mahantaṃ me cakkayugaṃ karissasī”ti vatvā “yāva mahantaṃ ākaṅkhasi, tāva mahantaṃ karissāmī”ti vutte “candimasūriyehi me attho, te me dehī”ti yācanto āha — |
♦ Hearing that, the young man thought, "This Brahmin, who did not have medicine made for his son, seeing me who looks like his son weeping, says, 'I will make chariot wheels of gold and so on.' Very well, I will reprove him," and said, "How large a pair of wheels will you make for me?" When he said, "As large as you wish, so large I will make them," he asked, "I need the moon and the sun, give them to me," and asking, he said — |
♦ “so māṇavo tassa pāvadi, |
♦ "That young man declared to him, |
♦ candasūriyā ubhayettha dissare. |
♦ The moon and sun are both seen here. |
♦ sovaṇṇamayo ratho mama, |
♦ My chariot is made of gold, |
♦ tena cakkayugena sobhatī”ti. |
♦ With that pair of wheels it would shine." |
. |
. |
♦ atha naṃ brāhmaṇo āha — |
♦ Then the Brahmin said to him — |
♦ “bālo kho tvaṃ asi māṇava, |
♦ "You are a fool, young man, |
♦ yo tvaṃ patthayase apatthiyaṃ. |
♦ You who desire the undesirable. |
♦ maññāmi tuvaṃ marissasi, |
♦ I think you will die, |
♦ na hi tvaṃ lacchasi candasūriye”ti. |
♦ For you will not get the moon and the sun." |
. |
. |
♦ atha naṃ māṇavo āha — |
♦ Then the young man said to him — |
♦ “kiṃ pana paññāyamānassatthāya rodanto bālo hoti, udāhu apaññāyamānassatthāyā”ti vatvā — |
♦ "But who is the fool: one who weeps for what is visible, or for what is not visible?" and saying — |
♦ “gamanāgamanampi dissati, |
♦ "Its coming and going are seen, |
♦ vaṇṇadhātu ubhayattha vīthiyā. |
♦ The color and element of both are on the path. |
♦ peto kālakato na dissati, |
♦ The deceased, who has passed away, is not seen, |
♦ ko nidha kandataṃ bālyataro”ti. |
♦ Who here, of those who cry, is the greater fool?" |
. |
. |
♦ taṃ sutvā brāhmaṇo “yuttaṃ esa vadatī”ti sallakkhetvā — |
♦ Hearing that, the Brahmin, realizing, "He speaks what is right," said — |
♦ “saccaṃ kho vadesi māṇava, |
♦ "Truly you speak, young man, |
♦ ahameva kandataṃ bālyataro. |
♦ I indeed am the greater fool among those who cry. |
♦ candaṃ viya dārako rudaṃ, |
♦ Like a child crying for the moon, |
♦ petaṃ kālakatābhipatthayin”ti. |
♦ I desire the deceased who has passed away." |
— |
— |
♦ vatvā tassa kathāya nissoko hutvā māṇavassa thutiṃ karonto imā gāthā abhāsi — |
♦ Having spoken, becoming free from sorrow through his words, and praising the young man, he spoke these verses — |
♦ “ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ. |
♦ "Like a blazing fire, I was, sprinkled with ghee. |
♦ vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ. |
♦ As if with water you sprinkled, extinguishing all my fever. |
♦ “abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ. |
♦ "You have indeed extracted the dart from me, the sorrow lodged in my heart. |
♦ yo me sokaparetassa, puttasokaṃ apānudi. |
♦ You who have dispelled the sorrow for my son, from me who was overcome with sorrow. |
♦ “svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto. |
♦ "I am one whose dart has been extracted, I am cooled, I am quenched. |
♦ na socāmi na rodāmi, tava sutvāna māṇavā”ti. |
♦ I do not grieve, I do not weep, having heard you, O young man." |
. |
. |
♦ atha naṃ “ko nāma tvan”ti pucchanto — |
♦ Then, asking him, "Who are you?" — |
♦ “devatānusi gandhabbo, adu sakko purindado. |
♦ "Are you a deva, or a gandhabba, or Sakka, the giver of cities? |
♦ ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayan”ti. |
♦ Who are you, or whose son are you? How may we know you?" |
— |
— |
♦ āha. |
♦ he said. |
athassa māṇavo — |
Then the young man to him — |
♦ “yañca kandasi yañca rodasi, |
♦ "For whom you cry and for whom you weep, |
♦ puttaṃ āḷāhane sayaṃ dahitvā. |
♦ your son, having cremated him yourself at the funeral pyre. |
♦ svāhaṃ kusalaṃ karitvā kammaṃ, |
♦ I, having done a meritorious deed, |
♦ tidasānaṃ sahabyataṃ gato”ti. |
♦ have gone to the company of the thirty-three gods." |
— |
— |
♦ ācikkhi . |
♦ explained. |
atha naṃ brāhmaṇo āha — |
Then the Brahmin said to him — |
♦ “appaṃ vā bahuṃ vā nāddasāma, |
♦ "We saw little or much, |
♦ dānaṃ dadantassa sake agāre. |
♦ of you giving gifts in your own house. |
♦ uposathakammaṃ vā tādisaṃ, |
♦ Or such a Uposatha observance, |
♦ kena kammena gatosi devalokan”ti. |
♦ By what deed did you go to the world of the gods?" |
. |
. |
♦ māṇavo āha — |
♦ The young man said — |
♦ “ābādhikohaṃ dukkhito gilāno, |
♦ "I was sick, suffering, and ill, |
♦ ātūrarūpomhi sake nivesane. |
♦ in a state of affliction in my own home. |
♦ buddhaṃ vigatarajaṃ vitiṇṇakaṅkhaṃ, |
♦ The Buddha, free from dust, with doubt overcome, |
♦ addakkhiṃ sugataṃ anomapaññaṃ. |
♦ I saw the Well-farer of supreme wisdom. |
♦ “svāhaṃ muditadhano pasannacitto, |
♦ "I, with a joyful heart and a pleased mind, |
♦ añjaliṃ akariṃ tathāgatassa. |
♦ made a gesture of reverence to the Tathāgata. |
♦ tāhaṃ kusalaṃ karitvāna kammaṃ, |
♦ Having done that meritorious deed, |
♦ tidasānaṃ sahabyataṃ gato”ti. |
♦ I have gone to the company of the thirty-three gods." |
. |
. |
♦ tasmiṃ kathenteyeva brāhmaṇassa sakalasarīraṃ pītiyā paripūri. |
♦ As he was speaking, the Brahmin's entire body filled with joy. |
so taṃ pītiṃ pavedento — |
He, expressing that joy, said — |
♦ “acchariyaṃ vata abbhutaṃ vata, |
♦ "Wonderful, indeed! Amazing, indeed! |
♦ añjalikammassa ayamīdiso vipāko. |
♦ Such is the result of a reverential gesture. |
♦ ahampi pamuditamano pasannacitto, |
♦ I too, with a joyful and pleased mind, |
♦ ajjeva buddhaṃ saraṇaṃ vajāmī”ti. |
♦ will this very day go for refuge to the Buddha." |
— |
— |
♦ āha. |
♦ said. |
atha naṃ māṇavo — |
Then the young man to him — |
♦ “ajjeva buddhaṃ saraṇaṃ vajāhi, |
♦ "This very day go for refuge to the Buddha, |
♦ dhammañca saṅghañca pasannacitto. |
♦ and to the Dhamma and the Sangha with a pleased mind. |
♦ tatheva sikkhāpadāni pañca, |
♦ Likewise, the five precepts, |
♦ akhaṇḍaphullāni samādiyassu. |
♦ unbroken and flawless, you should undertake. |
♦ pāṇātipātā viramassu khippaṃ, |
♦ Quickly abstain from taking life, |
♦ loke adinnaṃ parivajjayassu. |
♦ avoid what is not given in the world. |
♦ amajjapo mā ca musā bhaṇāhi, |
♦ Be not a drinker of intoxicants, nor speak falsehood, |
♦ sakena dārena ca hohi tuṭṭho”ti. |
♦ and be content with your own wife." |
— |
— |
♦ āha . |
♦ said. |
so “sādhū”ti sampaṭicchitvā imā gāthā abhāsi — |
He, having agreed with "Excellent," spoke these verses — |
♦ “atthakāmosi me yakkha, hitakāmosi devate. |
♦ "You are my well-wisher, O yakkha, my benefactor, O deity. |
♦ karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama. |
♦ I will do your bidding, you are my teacher. |
♦ “upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ. |
♦ "I go for refuge to the Buddha, and also to the Dhamma unsurpassed. |
♦ saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ. |
♦ And to the Sangha of the god among men, I go for refuge. |
♦ “pāṇātipātā viramāmi khippaṃ, |
♦ "I quickly abstain from taking life, |
♦ loke adinnaṃ parivajjayāmi. |
♦ I avoid what is not given in the world. |
♦ amajjapo no ca musā bhaṇāmi, |
♦ I am not a drinker of intoxicants, nor do I speak falsehood, |
♦ sakena dārena ca homi tuṭṭho”ti. |
♦ and I am content with my own wife." |
. |
. |
♦ atha naṃ devaputto, “brāhmaṇa, te gehe bahuṃ dhanaṃ atthi, satthāraṃ upasaṅkamitvā dānaṃ dehi, dhammaṃ suṇāhi, pañhaṃ pucchāhī”ti vatvā tattheva antaradhāyi. |
♦ Then the son of a deva, saying, "Brahmin, you have much wealth in your house; approach the Teacher, give alms, listen to the Dhamma, and ask questions," vanished right there. |
♦ brāhmaṇopi gehaṃ gantvā brāhmaṇiṃ āmantetvā, “bhadde, ahaṃ ajja samaṇaṃ gotamaṃ nimantetvā pañhaṃ pucchissāmi, sakkāraṃ karohī”ti vatvā vihāraṃ gantvā satthāraṃ neva abhivādetvā na paṭisanthāraṃ katvā ekamantaṃ ṭhito, “bho gotama, adhivāsehi ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti āha. |
♦ The Brahmin too, went home, and calling the brahmin lady, said, "Good lady, today I will invite the ascetic Gotama and ask a question. Prepare a respectful offering." Having said this, he went to the monastery, and without paying homage to the Teacher or making any pleasantries, he stood to one side and said, "Master Gotama, please accept today's meal along with the community of monks." |
satthā adhivāsesi. |
The Teacher consented. |
so satthu adhivāsanaṃ viditvā vegenāgantvā sake nivesane paṇītaṃ khādanīyaṃ bhojanīyañca paṭiyādāpesi. |
He, knowing the Teacher's consent, came quickly and had exquisite hard and soft food prepared in his own residence. |
satthā bhikkhusaṅghaparivuto tassa gehaṃ gantvā paññattāsane nisīdi. |
The Teacher, surrounded by the community of monks, went to his house and sat on the prepared seat. |
brāhmaṇo sakkaccaṃ parivisi, mahājano sannipati. |
The Brahmin served respectfully. A great crowd gathered. |
micchādiṭṭhikena kira tathāgate nimantite dve janakāyā sannipatanti micchādiṭṭhikā “ajja samaṇaṃ gotamaṃ pañhaṃ pucchanāya viheṭhiyamānaṃ passissāmā”ti sannipatanti, sammādiṭṭhikā “ajja buddhavisayaṃ buddhalīḷaṃ passissāmā”ti sannipatanti. |
It is said that when a holder of wrong views invites the Tathāgata, two crowds gather: the holders of wrong views gather, thinking, "Today we will see the ascetic Gotama being harassed by questions," and the holders of right views gather, thinking, "Today we will see the domain of a Buddha, the grace of a Buddha." |
atha kho brāhmaṇo katabhattakiccaṃ tathāgatamupasaṅkamitvā nīcāsane nisinno pañhaṃ pucchi — |
Then the Brahmin, after the meal was finished, approached the Tathāgata, sat on a low seat, and asked a question — |
“bho gotama, tumhākaṃ dānaṃ adatvā pūjaṃ akatvā dhammaṃ asutvā uposathavāsaṃ avasitvā kevalaṃ manopasādamatteneva sagge nibbattā nāma hontī”ti? |
Master Gotama, are there any who, without having given you alms, without having made an offering, without having heard the Dhamma, without having observed the Uposatha, are reborn in heaven merely through mental confidence alone? |
“brāhmaṇa, kasmā maṃ pucchasi, nanu te puttena maṭṭhakuṇḍalinā mayi manaṃ pasādetvā attano sagge nibbattabhāvo kathito”ti? |
Brahmin, why do you ask me? Was it not told to you by your son Maṭṭhakuṇḍalī that he was reborn in heaven by pleasing his mind in me? |
“kadā, bho gotamā”ti? |
When, Master Gotama? |
nanu tvaṃ ajja susānaṃ gantvā kandanto avidūre bāhā paggayha kandantaṃ ekaṃ māṇavaṃ disvā “alaṅkato maṭṭhakuṇḍalī, māladhārī haricandanussado”ti dvīhi janehi kathitakathaṃ pakāsento sabbaṃ maṭṭhakuṇḍalivatthuṃ kathesi. |
Did you not today go to the cremation ground and, while weeping, see a young man weeping nearby with his arms outstretched? "Adorned with polished earrings, wearing a garland, smeared with yellow sandalwood paste..."—thus revealing the conversation had by the two people, he related the entire story of Maṭṭhakuṇḍalī. |
tenevetaṃ buddhabhāsitaṃ nāma jātaṃ. |
For this very reason, it came to be called a discourse of the Buddha. |
♦ taṃ kathetvā ca pana “na kho, brāhmaṇa, ekasataṃ vā na dvesataṃ, atha kho mayi manaṃ pasādetvā sagge nibbattānaṃ gaṇanā nāma natthī”ti āha. |
♦ And having related that, he said, "It is not, Brahmin, one hundred or two hundred, but rather, there is no counting of those who have been reborn in heaven by pleasing their mind in me." |
atha mahājano na nibbematiko hoti, athassa anibbematikabhāvaṃ viditvā satthā “maṭṭhakuṇḍalidevaputto vimāneneva saddhiṃ āgacchatū”ti adhiṭṭhāsi. |
Then the great crowd was not without doubt. Then the Teacher, knowing their state of doubt, willed, "May the deva Maṭṭhakuṇḍalī come here with his celestial mansion." |
so tigāvutappamāṇeneva dibbābharaṇapaṭimaṇḍitena attabhāvena āgantvā vimānato oruyha satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. |
He came in his form adorned with celestial ornaments, measuring three gāvutas, and descending from his mansion, paid homage to the Teacher and stood to one side. |
atha naṃ satthā “tvaṃ imaṃ sampattiṃ kiṃ kammaṃ katvā paṭilabhī”ti pucchanto — |
Then the Teacher, asking him, "Having done what deed did you obtain this fortune?" — |
♦ “abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate. |
♦ "With surpassing beauty, you who stand, O deity. |
♦ obhāsentī disā sabbā, osadhī viya tārakā. |
♦ Illuminating all directions, like the morning star. |
♦ pucchāmi taṃ deva mahānubhāva, manussabhūto kimakāsi puññan”ti. |
♦ I ask you, O deva of great power, what merit did you make when you were human?" |
— |
— |
♦ gāthamāha. |
♦ spoke the verse. |
“devaputto ayaṃ me, bhante, sampatti tumhesu cittaṃ pasādetvā laddhā”ti. |
Venerable sir, this fortune of mine was obtained by pleasing my mind in you. |
“mayi cittaṃ pasādetvā laddhā te”ti? |
It was obtained by you pleasing your mind in me? |
“āma, bhante”ti. |
Yes, venerable sir. |
mahājano devaputtaṃ oloketvā “acchariyā vata, bho, buddhaguṇā, adinnapubbakabrāhmaṇassa nāma putto aññaṃ kiñci puññaṃ akatvā satthari cittaṃ pasādetvā evarūpaṃ sampattiṃ paṭilabhī”ti tuṭṭhiṃ pavedesi. |
The great crowd, looking at the son of the deva, expressed their delight, "Wonderful, sirs, are the qualities of the Buddha! The son of the Brahmin Adinnapubbaka, having done no other merit, obtained such fortune just by pleasing his mind in the Teacher." |
♦ atha nesaṃ kusalākusalakammakaraṇe manova pubbaṅgamo, manova seṭṭho. |
♦ Then, for them, in the doing of wholesome and unwholesome deeds, the mind is the forerunner, the mind is the chief. |
pasannena hi manena kataṃ kammaṃ devalokaṃ manussalokaṃ gacchantaṃ puggalaṃ chāyāva na vijahatīti idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha — |
A deed done with a pure mind follows the person going to the world of the gods and the world of humans, just like a shadow that never leaves. Having told this story, making the connection, like a king sealing a delivered decree with the royal seal, the King of Dhamma spoke this verse — |
♦ 2. “manopubbaṅgamā dhammā, manoseṭṭhā manomayā. |
♦ 2. "Mind precedes all mental states, mind is their chief, they are all mind-made. |
♦ manasā ce pasannena, bhāsati vā karoti vā. |
♦ If with a pure mind one speaks or acts, |
♦ tato naṃ sukhamanveti, chāyāva anapāyinī”ti. |
♦ then happiness follows one, like a shadow that never leaves." |
♦ tattha kiñcāpi manoti avisesena sabbampi catubhūmikacittaṃ vuccati, imasmiṃ pana pade niyamiyamānaṃ vavatthāpiyamānaṃ paricchijjiyamānaṃ aṭṭhavidhaṃ kāmāvacarakusalacittaṃ labbhati. |
♦ Therein, although 'mind' generally refers to all four planes of consciousness, in this context, being determined, defined, and delineated, it refers to the eight types of wholesome consciousness of the sense-sphere. |
vatthuvasena panāhariyamānaṃ tatopi somanassasahagataṃ ñāṇasampayuttacittameva labbhati. |
And in terms of the story being presented, it refers specifically to wholesome consciousness accompanied by joy and associated with knowledge. |
pubbaṅgamāti tena paṭhamagāminā hutvā samannāgatā. |
'Precedes' means they are accompanied by it, with it as their forerunner. |
dhammāti vedanādayo tayo khandhā. |
'Mental states' (dhammā) refers to the three aggregates of feeling and so on. |
ete hi uppādapaccayaṭṭhena somanassasampayuttamano pubbaṅgamo etesanti manopubbaṅgamā nāma. |
For these, in the sense of being a condition for their arising, the mind associated with joy is their forerunner, so they are 'mind-preceded' (manopubbaṅgamā). |
yathā hi bahūsu ekato hutvā mahābhikkhusaṅghassa cīvaradānādīni vā uḷārapūjādhammassavanādīni vā mālāgandhasakkārakaraṇādīni vā puññāni karontesu “ko etesaṃ pubbaṅgamo”ti vutte yo tesaṃ paccayo hoti, yaṃ nissāya te tāni puññāni karonti, so tisso vā phusso vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ veditabbaṃ. |
Just as among many who are together performing meritorious deeds, such as giving robes to the great community of monks, or making great offerings, or listening to the Dhamma, or making offerings of garlands and incense, when asked, "Who is their leader?" he who is their condition, relying on whom they perform those meritorious deeds, whether he is called Tissa or Phussa, is said to be their leader; so should this be understood. |
iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā. |
Thus, in the sense of being a condition for their arising, mind is their forerunner, so they are mind-preceded. |
na hi te mane anuppajjante uppajjituṃ sakkonti, mano pana ekaccesu cetasikesu anuppajjantesupi uppajjatiyeva. |
For they cannot arise if the mind does not arise, but the mind can arise even if some mental factors do not arise. |
evaṃ adhipativasena pana mano seṭṭho etesanti manoseṭṭhā. |
Thus, in the sense of dominance, mind is their chief, so they are 'mind-chief' (manoseṭṭhā). |
yathā hi gaṇādīnaṃ adhipati puriso gaṇaseṭṭho seṇiseṭṭhoti vuccati, tathā tesampi manova seṭṭho. |
Just as the leader of a group is called the chief of the group or the chief of the guild, so too for them, the mind itself is the chief. |
yathā pana suvaṇṇādīhi nipphāditāni bhaṇḍāni suvaṇṇamayādīni nāma honti, tathā etepi manato nipphannattā manomayā nāma. |
And just as articles produced from gold and so on are called golden and so on, so too, these, being produced from the mind, are called 'mind-made' (manomayā). |
♦ pasannenāti anabhijjhādīhi guṇehi pasannena. |
♦ 'With a pure mind' means with a mind purified by qualities such as non-covetousness. |
bhāsati vā karoti vāti evarūpena manena bhāsanto catubbidhaṃ vacīsucaritameva bhāsati, karonto tividhaṃ kāyasucaritameva karoti, abhāsanto akaronto tāya anabhijjhādīhi pasannamānasatāya tividhaṃ manosucaritaṃ pūreti. |
'One speaks or acts'—speaking with such a mind, one speaks only the four kinds of verbal good conduct; acting, one performs only the three kinds of bodily good conduct; not speaking and not acting, by the very fact of one's mind being pure with non-covetousness and so on, one fulfills the three kinds of mental good conduct. |
evamassa dasa kusalakammapathā pāripūriṃ gacchanti. |
In this way, the ten wholesome paths of action reach fulfillment for him. |
♦ tato naṃ sukhamanvetīti tato tividhasucaritato naṃ puggalaṃ sukha manveti. |
♦ 'Then happiness follows one' means from that threefold good conduct, happiness follows that person. |
idha tebhūmikampi kusalaṃ adhippetaṃ, tasmā tebhūmikasucaritānubhāvena sugatibhave nibbattaṃ puggalaṃ, duggatiyaṃ vā sukhānubhavanaṭṭhāne ṭhitaṃ kāyavatthukampi itaravatthukampi avatthukampīti kāyikacetasikaṃ vipākasukhaṃ anugacchati, na vijahatīti attho veditabbo. |
Here, wholesome action on all three planes is intended; therefore, by the power of good conduct on the three planes, the person reborn in a happy state, or in a place of experiencing happiness in a woeful state, is followed by resultant happiness, both bodily and otherwise, both with and without a physical basis—that is, both physical and mental resultant happiness follows him and does not leave him, this is the meaning to be understood. |
yathā kiṃ? |
Like what? |
chāyāva anapāyinīti yathā hi chāyā nāma sarīrappaṭibaddhā sarīre gacchante gacchati, tiṭṭhante tiṭṭhati, nisīdante nisīdati, na sakkoti, “saṇhena vā pharusena vā nivattāhī”ti vatvā vā pothetvā vā nivattāpetuṃ. |
'Like a shadow that never leaves'—just as a shadow is bound to the body; when the body goes, it goes; when it stands, it stands; when it sits, it sits; one cannot make it turn back by speaking to it gently or harshly, or by striking it. |
kasmā? sarīrappaṭibaddhattā. |
Why? Because it is bound to the body. |
evameva imesaṃ dasannaṃ kusalakammapathānaṃ āciṇṇasamāciṇṇakusalamūlikaṃ kāmāvacarādibhedaṃ kāyikacetasikasukhaṃ gatagataṭṭhāne anapāyinī chāyā viya hutvā na vijahatīti. |
In the very same way, the physical and mental happiness, of the sense-sphere and other planes, which is rooted in these ten wholesome paths of action, having been practiced and cultivated, becomes like a shadow that never leaves, and does not desert one in whatever place one has gone. |
♦ gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, maṭṭhakuṇḍalidevaputto sotāpattiphale patiṭṭhahi, tathā adinnapubbako brāhmaṇo. |
♦ At the end of the verse, eighty-four thousand beings had a comprehension of the Dhamma. The deva Maṭṭhakuṇḍalī was established in the fruit of stream-entry, as was the Brahmin Adinnapubbaka. |
so tāvamahantaṃ vibhavaṃ buddhasāsane vippakirīti. |
He scattered that much wealth in the dispensation of the Buddha. |
♦ maṭṭhakuṇḍalīvatthu dutiyaṃ. |
♦ The story of Maṭṭhakuṇḍalī is the second. |
♦ 3. tissattheravatthu |
♦ 3. The Story of Tissa the Elder |
♦ akkocchi manti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "He abused me..." in reference to Tissa the Elder. |
♦ so kirāyasmā tissatthero bhagavato pitucchāputto ahosi, mahallakakāle pabbajitvā buddhānaṃ uppannalābhasakkāraṃ paribhuñjanto thūlasarīro ākoṭitapaccākoṭitehi cīvarehi nivāsetvā yebhuyyena vihāramajjhe upaṭṭhānasālāyaṃ nisīdati. |
♦ It is said that the venerable Tissa the Elder was the son of the Blessed One's paternal uncle. Having gone forth in old age, he partook of the gain and honor that arose for the Buddhas, became fat-bodied, and, having dressed in robes that were beaten and re-beaten, he would mostly sit in the assembly hall in the middle of the monastery. |
tathāgataṃ dassanatthāya āgatā āgantukabhikkhū taṃ disvā “eko mahāthero bhavissatī”ti saññāya tassa santikaṃ gantvā vattaṃ āpucchanti, pādasambāhanādīni āpucchanti. |
Visiting monks who came to see the Tathāgata, seeing him and thinking, "He must be a great elder," would approach him and ask about their duties, ask about things like foot massage. |
so tuṇhī ahosi. |
He would remain silent. |
atha naṃ eko daharabhikkhu “kativassā tumhe”ti pucchitvā “vassaṃ natthi, mahallakakāle pabbajitā mayan”ti vutte, “āvuso, dubbinīta, mahallaka, attano pamāṇaṃ na jānāsi, ettake mahāthere disvā sāmīcikammamattampi na karosi, vatte āpucchiyamāne tuṇhī hosi, kukkuccamattampi te natthī”ti accharaṃ pahari. |
Then a young monk, having asked him, "How many Rains-Retreats do you have?" and being told, "I have no Rains-Retreats, we went forth in old age," snapped his fingers and said, "Friend, ill-disciplined one, old man, you do not know your own measure. Seeing so many great elders, you do not perform even a basic act of respect. When asked about your duties, you remain silent. You have not even a shred of remorse." |
so khattiyamānaṃ janetvā “tumhe kassa santikaṃ āgatā”ti pucchitvā “satthu santikan”ti vutte “maṃ pana ‘ko eso’ti sallakkhetha, mūlameva vo chindissāmī”ti vatvā rudanto dukkhī dummano satthu santikaṃ agamāsi . |
He, arousing his kshatriya pride, asked, "To whom have you come?" and being told, "To the Teacher," he said, "But who do you think I am? I will cut off your very root," and weeping, distressed and dejected, he went to the Teacher. |
atha naṃ satthā “kiṃ nu tvaṃ tissa dukkhī dummano assumukho rodamāno āgatosī”ti pucchi. |
Then the Teacher asked him, "Why, Tissa, have you come distressed, dejected, with a tearful face, weeping?" |
tepi bhikkhū “esa gantvā kiñci āloḷaṃ kareyyā”ti teneva saddhiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. |
Those monks too, thinking, "He might go and stir up some trouble," went with him, paid homage to the Teacher, and sat to one side. |
so satthārā pucchito “ime maṃ, bhante, bhikkhū akkosantī”ti āha. |
He, being asked by the Teacher, said, "These monks are abusing me, venerable sir." |
“kahaṃ pana tvaṃ nisinnosī”ti? |
But where were you sitting? |
“vihāramajjhe upaṭṭhānasālāyaṃ, bhante”ti. |
In the assembly hall in the middle of the monastery, venerable sir. |
“ime te bhikkhū āgacchantā diṭṭhā”ti? |
Were these monks seen by you as they were coming? |
“āma, diṭṭhā, bhante”ti. |
Yes, they were seen, venerable sir. |
“kiṃ uṭṭhāya te paccuggamanaṃ katan”ti? |
What, did you get up and go to meet them? |
“na kataṃ, bhante”ti. |
It was not done, venerable sir. |
“parikkhāraggahaṇaṃ āpucchitan”ti? |
Was the taking of their requisites asked about? |
“nāpucchitaṃ, bhante”ti. |
It was not asked, venerable sir. |
“vattaṃ vā pānīyaṃ vā āpucchitan”ti. |
Was duty, or drinking water, asked about? |
“nāpucchitaṃ bhante”ti? |
It was not asked, venerable sir. |
“āsanaṃ nīharitvā abhivādetvā pādasambāhanaṃ katan”ti? |
Was a seat brought out, and homage paid, and foot-massage done? |
“na kataṃ, bhante”ti. |
It was not done, venerable sir. |
“tissa mahallakabhikkhūnaṃ sabbaṃ etaṃ vattaṃ kātabbaṃ, etaṃ vattaṃ akarontena vihāramajjhe nisīdituṃ na vaṭṭati, taveva doso, ete bhikkhū khamāpehī”ti? |
Tissa, all this duty should be done for elderly monks. For one not doing this duty, it is not proper to sit in the middle of the monastery. The fault is yours alone. Ask for these monks' forgiveness. |
“ete maṃ, bhante, akkosiṃsu, nāhaṃ ete khamāpemī”ti. |
They abused me, venerable sir. I will not ask for their forgiveness. |
“tissa mā evaṃ kari, taveva doso, khamāpehi ne”ti? |
Tissa, do not do so. The fault is yours alone. Ask for their forgiveness. |
“na khamāpemi, bhante”ti. |
I will not ask for forgiveness, venerable sir. |
atha satthā “dubbaco esa, bhante”ti bhikkhūhi vutte “na, bhikkhave, idāneva dubbaco esa, pubbepi esa dubbacoyevā”ti vatvā “idāni tāvassa, bhante, dubbacabhāvo amhehi ñāto, atīte esa kiṃ akāsī”ti vutte “tena hi, bhikkhave, suṇāthā”ti vatvā atītamāhari. |
Then, when the monks said, "He is difficult to speak to, venerable sir," the Teacher said, "Not just now is he difficult to speak to, monks. In the past, too, he was difficult to speak to." When they asked, "Venerable sir, we know of his difficult nature now, but what did he do in the past?" he said, "Then listen, monks," and related a story from the past. |
♦ atīte bārāṇasiyaṃ bārāṇasiraññe rajjaṃ kārente devilo nāma tāpaso aṭṭha māse himavante vasitvā loṇambilasevanatthāya cattāro māse nagaramupanissāya vasitukāmo himavantato āgantvā nagaradvāre dārake disvā pucchi — |
♦ In the past, in Benares, while the king of Benares was ruling, an ascetic named Devala, having lived for eight months in the Himalayas, wishing to live near the city for four months for the sake of salt and sour flavors, came from the Himalayas and, seeing some boys at the city gate, asked — |
“imaṃ nagaraṃ sampattapabbajitā kattha vasantī”ti? |
Where do ascetics who have come to this city stay? |
“kumbhakārasālāyaṃ, bhante”ti. |
In the potter's hall, venerable sir. |
tāpaso kumbhakārasālaṃ gantvā dvāre ṭhatvā “sace te bhaggava agaru, vaseyyāma ekarattiṃ sālāyan”ti āha. |
The ascetic went to the potter's hall, stood at the door and said, "If it is not inconvenient for you, Bhaggava, we would like to stay one night in the hall." |
kumbhakāro “mayhaṃ rattiṃ sālāyaṃ kiccaṃ natthi, mahatī sālā, yathāsukhaṃ vasatha, bhante”ti sālaṃ niyyādesi. |
The potter said, "I have no business in the hall at night. The hall is large. Stay as you please, venerable sir," and handed over the hall. |
tasmiṃ pavisitvā nisinne aparopi nārado nāma tāpaso himavantato āgantvā kumbhakāraṃ ekarattivāsaṃ yāci. |
After he had entered and was seated, another ascetic named Nārada also came from the Himalayas and begged the potter for lodging for one night. |
kumbhakāro “paṭhamaṃ āgato iminā saddhiṃ ekato vasitukāmo bhaveyya vā no vā, attānaṃ parimocessāmī”ti cintetvā “sace, bhante, paṭhamaṃ upagato rocessati, tassa ruciyā vasathā”ti āha. |
The potter, thinking, "The one who came first may or may not wish to stay with this one. I will absolve myself," said, "Venerable sir, if the one who arrived first agrees, stay according to his pleasure." |
so tamupasaṅkamitvā “sace te, ācariya agaru, mayañcettha ekarattiṃ vaseyyāmā”ti yāci. |
He approached him and begged, "If it is not inconvenient for you, teacher, may we also stay here for one night?" |
“mahatī sālā, pavisitvā ekamante vasāhī”ti vutte pavisitvā puretaraṃ paviṭṭhassa devilassa aparabhāge nisīdi. |
"The hall is large. Enter and stay in a corner," he said. He entered and sat down in the area behind Devala, who had entered earlier. |
ubhopi sāraṇīyakathaṃ kathetvā nipajjiṃsu. |
Both of them, after making pleasant conversation, lay down. |
♦ sayanakāle nārado devilassa nipajjanaṭṭhānañca dvārañca sallakkhetvā nipajji. |
♦ At bedtime, Nārada, having noted the place where Devala was lying and the door, lay down. |
so pana devilo nipajjamāno attano nipajjanaṭṭhāne anipajjitvā dvāramajjhe tiriyaṃ nipajji. |
But that Devala, when he lay down, did not lie in his own spot but lay down crosswise in the middle of the doorway. |
nārado rattiṃ nikkhamanto tassa jaṭāsu akkami. |
Nārada, as he was going out at night, stepped on his matted hair. |
“ko maṃ akkamī”ti ca vutte, “ācariya, ahan”ti āha. |
And when he said, "Who stepped on me?" he said, "Teacher, it is I." |
“kūṭajaṭila, araññato āgantvā mama jaṭāsu akkamasī”ti. |
You rogue with matted hair, coming from the forest you step on my matted hair. |
“ācariya, tumhākaṃ idha nipannabhāvaṃ na jānāmi, khamatha me”ti vatvā tassa kandantasseva bahi nikkhami. |
"Teacher, I did not know you were lying here. Forgive me," he said, and while the other was still crying out, he went outside. |
itaro “ayaṃ pavisantopi maṃ akkameyyā”ti parivattetvā pādaṭṭhāne sīsaṃ katvā nipajji. |
The other, thinking, "This one might step on me when he enters too," turned around and lay down with his head where his feet had been. |
nāradopi pavisanto “paṭhamaṃpāhaṃ ācariye aparajjhiṃ, idānissa pādapassena pavisissāmī”ti cintetvā āgacchanto gīvāya akkami. |
Nārada too, as he was entering, thought, "The first time I wronged the teacher; now I will enter by his feet," and as he came, he stepped on his neck. |
“ko eso”ti ca vutte “ahaṃ, ācariyā”ti vatvā “kūṭajaṭila, paṭhamaṃ mama jaṭāsu akkamitvā idāni gīvāya akkamasi, abhisapissāmi tan”ti vutte, “ācariya, mayhaṃ doso natthi, ahaṃ tumhākaṃ evaṃ nipannabhāvaṃ na jānāmi, ‘paṭhamampi me aparaddhaṃ, idāni pādapassena pavisissāmī’ti paviṭṭhomhi, khamatha me”ti āha. |
And when he said, "Who is this?" and he replied, "It is I, teacher," he said, "You rogue with matted hair, first you stepped on my matted hair, and now you step on my neck. I will curse you." When he was told, "Teacher, it is not my fault. I did not know you were lying like that. Thinking, 'The first time I was at fault, now I will enter by his feet,' I entered. Forgive me," he said. |
“kūṭajaṭila, abhisapissāmi tan”ti. |
You rogue with matted hair, I will curse you. |
“mā evaṃ karittha ācariyā”ti. |
Do not do so, teacher. |
so tassa vacanaṃ anādiyitvā — |
He, paying no heed to his words — |
♦ “sahassaraṃsī satatejo, sūriyo tamavinodano. |
♦ "The thousand-rayed, hundred-powered sun, the dispeller of darkness. |
♦ pātodayante sūriye, muddhā te phalatu sattadhā”ti. |
♦ As the sun rises at dawn, may your head split into seven pieces." |
— |
— |
♦ taṃ abhisapi eva. |
♦ he cursed him indeed. |
nārado, “ācariya, mayhaṃ doso natthīti mama vadantasseva tumhe abhisapatha, yassa doso atthi, tassa muddhā phalatu, mā niddosassā”ti vatvā — |
Nārada said, "Teacher, even as I am saying it is not my fault, you curse me. Let the head of him who is at fault split, not of him who is without fault," and said — |
♦ “sahassaraṃsī satatejo, sūriyo tamavinodano. |
♦ "The thousand-rayed, hundred-powered sun, the dispeller of darkness. |
♦ pātodayante sūriye, muddhā te phalatu sattadhā”ti. |
♦ As the sun rises at dawn, may your head split into seven pieces." |
— |
— |
♦ abhisapi. |
♦ he cursed. |
so pana mahānubhāvo atīte cattālīsa, anāgate cattālīsāti asītikappe anussarati. |
He, however, was one of great power, able to recollect forty eons in the past and forty in the future, thus eighty eons. |
tasmā “kassa nu kho upari abhisapo patissatī”ti upadhārento “ācariyassā”ti ñatvā tasmiṃ anukampaṃ paṭicca iddhibalena aruṇuggamanaṃ nivāreti. |
Therefore, investigating, "Upon whom now will the curse fall?" and knowing, "On the teacher," he, out of compassion for him, prevented the dawn from breaking by his psychic power. |
♦ nāgarā aruṇe anuggacchante rājadvāraṃ gantvā, “deva, tayi rajjaṃ kārente aruṇo na uṭṭhahati, aruṇaṃ no uṭṭhāpehī”ti kandiṃsu. |
♦ The citizens, when the dawn did not break, went to the palace gate and cried, "O King, while you are ruling, the dawn does not break. Make the dawn break for us." |
rājā attano kāyakammādīni olokento kiñci ayuttaṃ adisvā “kiṃ nu kho kāraṇan”ti cintetvā “pabbajitānaṃ vivādena bhavitabban”ti parisaṅkamāno “kacci imasmiṃ nagare pabbajitā atthī”ti pucchi. |
The king, examining his own bodily actions and so on and seeing nothing improper, thought, "What now could be the reason?" Suspecting, "It must be due to a dispute among ascetics," he asked, "Are there any ascetics in this city?" |
“hiyyo sāyaṃ kumbhakārasālāyaṃ āgatā atthi devā”ti vutte taṃkhaṇaññeva rājā ukkāhi dhāriyamānāhi tattha gantvā nāradaṃ vanditvā ekamantaṃ nisinno āha — |
When he was told, "Yesterday evening, some came to the potter's hall, O King," the king at that very moment, with torches being carried, went there, paid homage to Nārada, and sitting to one side, said — |
♦ “kammantā nappavattanti, jambudīpassa nārada. |
♦ "Work does not proceed, Nārada, in Jambudīpa. |
♦ kena loko tamobhūto, taṃ me akkhāhi pucchito”ti. |
♦ By what is the world shrouded in darkness? Tell me what I ask." |
♦ nārado sabbaṃ taṃ pavattiṃ ācikkhitvā iminā kāraṇena ahaṃ iminā abhisapito, athāhaṃ “mayhaṃ doso natthi, yassa doso atthi, tasseva upari abhisapo patatū”ti vatvā abhisapiṃ. |
♦ Nārada explained the whole event, saying, "For this reason, I was cursed by this one. Then I, saying, 'The fault is not mine, may the curse fall upon him who is at fault,' uttered a curse. |
abhisapitvā ca pana “kassa nu kho upari abhisapo patissatī”ti upadhārento “sūriyuggamanavelāya ācariyassa muddhā sattadhā phalissatī”ti disvā etasmiṃ anukampaṃ paṭicca aruṇassa uggamanaṃ na demīti. |
And having uttered the curse, and investigating, 'Upon whom now will the curse fall?' I saw, 'At the time of sunrise, the teacher's head will split into seven pieces,' and out of compassion for him, I am not allowing the dawn to rise." |
“kathaṃ pana assa, bhante, antarāyo na bhaveyyā”ti. |
But how, venerable sir, can there be no harm to him? |
“sace maṃ khamāpeyya, na bhaveyyā”ti. |
If he would ask my forgiveness, there would be none. |
“tena hi khamāpehī”ti vutte “eso, mahārāja, maṃ jaṭāsu ca gīvāya ca akkami, nāhaṃ etaṃ kūṭajaṭilaṃ khamāpemī”ti. |
When told, "Then have him ask for forgiveness," he said, "O great king, he stepped on my matted hair and on my neck. I will not ask forgiveness of that rogue with matted hair." |
“khamāpehi, bhante, mā evaṃ karitthā”ti. |
Ask for forgiveness, venerable sir, do not act so. |
“na khamāpemī”ti. |
I will not ask for forgiveness. |
“muddhā te sattadhā phalissatī”ti vuttepi na khamāpetiyeva. |
Even when told, "Your head will split into seven pieces," he still would not ask for forgiveness. |
atha naṃ rājā “na tvaṃ attano ruciyā khamāpessasī”ti hatthapādakucchigīvāsu gāhāpetvā nāradassa pādamūle onamāpesi. |
Then the king, thinking, "You will not ask for forgiveness of your own accord," had him seized by the hands, feet, belly, and neck, and made him bow down at Nārada's feet. |
nāradopi “uṭṭhehi, ācariya, khamāmi te”ti vatvā, “mahārāja, nāyaṃ yathāmanena khamāpeti, nagarassa avidūre eko saro atthi, tattha naṃ sīse mattikāpiṇḍaṃ katvā galappamāṇe udake ṭhapāpehī”ti āha. |
Nārada too, saying, "Arise, teacher, I forgive you," said, "Great king, he does not ask forgiveness willingly. There is a lake not far from the city. Have him placed there in water up to his neck with a lump of clay on his head." |
rājā tathā kāresi. |
The king had it done so. |
nārado devilaṃ āmantetvā, “ācariya, mayā iddhiyā vissaṭṭhāya sūriyasantāpe uṭṭhahante udake nimujjitvā aññena ṭhānena uttaritvā gaccheyyāsī”ti āha. |
Nārada addressed Devala, "Teacher, when I have released my psychic power and the heat of the sun rises, you should submerge in the water and get out at another place and go." |
“tassa sūriyaraṃsīhi saṃphuṭṭhamattova mattikāpiṇḍo sattadhā phali, so nimujjitvā aññena ṭhānena palāyī”ti. |
As soon as it was touched by the sun's rays, the lump of clay split into seven pieces, and he, submerging, fled from another place. |
♦ satthā imaṃ dhammadesanaṃ āharitvā “tadā, bhikkhave, rājā ānando ahosi, devilo tisso, nārado ahamevāti evaṃ tadāpesa dubbacoyevā”ti vatvā tissattheraṃ āmantetvā, “tissa, bhikkhuno nāma ‘asukenāhaṃ akkuṭṭho, asukena pahaṭo, asukena jito, asuko kho me bhaṇḍaṃ ahāsī’ti cintentassa veraṃ nāma na vūpasammati, evaṃ pana anupanayhantasseva upasammatī”ti vatvā imā gāthā abhāsi — |
♦ The Teacher, having brought this Dhamma teaching, said, "At that time, monks, the king was Ānanda, Devala was Tissa, and Nārada was myself. Thus, at that time too, he was difficult to speak to." And addressing the elder Tissa, he said, "Tissa, for a monk, hatred does not subside for one who thinks, 'So-and-so abused me, so-and-so struck me, so-and-so defeated me, so-and-so robbed me of my possessions.' But for one who does not harbor such thoughts, it does subside," and spoke these verses — |
♦ 3. |
♦ 3. |
♦ “akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me. |
♦ "He abused me, he struck me, he defeated me, he robbed me. |
♦ ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati. |
♦ For those who harbor such thoughts, hatred never ceases. |
♦ 4. |
♦ 4. |
♦ “akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me. |
♦ "He abused me, he struck me, he defeated me, he robbed me. |
♦ ye ca taṃ nupanayhanti, veraṃ tesūpasammatī”ti. |
♦ For those who do not harbor such thoughts, hatred ceases." |
♦ tattha akkocchīti akkosi. |
♦ Therein, 'abused' means reviled. |
avadhīti pahari. |
'Struck' means hit. |
ajinīti kūṭasakkhiotāraṇena vā vādapaṭivādena vā karaṇuttariyakaraṇena vā ajesi. |
'Defeated' means he defeated me by bringing a false witness, or by argument and counter-argument, or by legal maneuvering. |
ahāsi meti mama santakaṃ pattādīsu kiñcideva avahari. |
'Robbed me' means he took something of mine, like a bowl, etc. |
ye ca tanti ye keci devatā vā manussā vā gahaṭṭhā vā pabbajitā vā taṃ “akkocchi man”tiādivatthukaṃ kodhaṃ sakaṭadhuraṃ viya naddhinā pūtimacchādīni viya ca kusādīhi punappunaṃ veṭhetvā upanayhanti, tesaṃ sakiṃ uppannaṃ veraṃ na sammatīti vūpasammati. |
'For those who harbor' means whoever, whether a deity or a human, a householder or one gone forth, harbors this anger, which has as its object 'he abused me,' etc., binding it again and again like a cart's axle with a strap or like rotten fish with kusa grass, for them, hatred, once arisen, does not cease, that is, does not subside. |
ye ca taṃ nupanayhantīti asatiyā amanasikāravasena vā kammapaccavekkhaṇādivasena vā ye taṃ akkosādivatthukaṃ kodhaṃ tayāpi koci niddoso purimabhave akkuṭṭho bhavissati, pahaṭo bhavissati, kūṭasakkhiṃ otāretvā jito bhavissati, kassaci te pasayha kiñci acchinnaṃ bhavissati, tasmā niddoso hutvāpi akkosādīni pāpuṇāsīti evaṃ na upanayhanti. |
'For those who do not harbor' means those who, through lack of mindfulness or attention, or through contemplation of kamma, etc., do not harbor that anger which has as its object abuse, etc., thinking, "You too, in a previous existence, though blameless, must have abused someone, must have struck someone, must have been defeated by bringing a false witness, must have forcibly seized something from someone. Therefore, though being blameless, you experience abuse, etc." |
tesu pamādena uppannampi veraṃ iminā anupanayhanena nirindhano viya jātavedo vūpasammatīti. |
For them, even if hatred arises through carelessness, it is extinguished by this non-harboring, like a fire without fuel. |
♦ desanāpariyosāne satasahassabhikkhū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, a hundred thousand monks attained the fruits of stream-entry and so on. |
dhammadesanā mahājanassa sātthikā ahosi. |
The Dhamma discourse was beneficial to the great assembly. |
dubbacopi subbacoyeva jātoti. |
The one who was difficult to speak to also became easy to speak to. |
♦ tissattheravatthu tatiyaṃ. |
♦ The Story of Tissa the Elder is the third. |
♦ 4. kāḷayakkhinīvatthu |
♦ 4. The Story of the Yakkhinī Kāḷī |
♦ na hi verenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ vañjhitthiṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Not by hatred..." in reference to a certain barren woman. |
♦ eko kira kuṭumbikaputto pitari kālakate khette ca ghare ca sabbakammāni attanāva karonto mātaraṃ paṭijaggi. |
♦ It is said that a certain householder's son, after his father died, looked after his mother, doing all the work in the field and at home by himself. |
athassa mātā “kumārikaṃ te, tāta, ānessāmī”ti āha. |
Then his mother said to him, "I will bring you a young girl, my son." |
“amma, mā evaṃ vadetha, ahaṃ yāvajīvaṃ tumhe paṭijaggissāmī”ti. |
Mother, do not say so. I will look after you as long as I live. |
“tāta, khette ca ghare ca kiccaṃ tvameva karosi, tena mayhaṃ cittasukhaṃ nāma na hoti, ānessāmī”ti. |
Son, you do all the work in the field and at home yourself. Because of that, I have no peace of mind. I will bring one. |
so punappunaṃ paṭikkhipitvā tuṇhī ahosi. |
He, after refusing again and again, became silent. |
sā ekaṃ kulaṃ gantukāmā gehā nikkhami. |
She, wishing to go to a certain family, left the house. |
atha naṃ putto “kataraṃ kulaṃ gacchathā”ti pucchitvā “asukakulaṃ nāmā”ti vutte tattha gamanaṃ paṭisedhetvā attano abhirucitaṃ kulaṃ ācikkhi. |
Then her son asked her, "To which family are you going?" and when she said, "To such-and-such a family," he forbade her to go there and pointed out a family of his own liking. |
sā tattha gantvā kumārikaṃ vāretvā divasaṃ vavatthapetvā taṃ ānetvā tassa ghare akāsi. |
She went there, asked for the girl, fixed a day, and brought her to be in his house. |
sā vañjhā ahosi. |
She was barren. |
atha naṃ mātā, putta, tvaṃ attano ruciyā kumārikaṃ āṇāpesi, sā idāni vañjhā jātā, aputtakañca nāma kulaṃ vinassati, paveṇī na ghaṭīyati, tena aññaṃ te kumārikaṃ ānemīti. |
Then the mother said, "Son, you had me bring a girl of your own liking, and now she has turned out to be barren. A family without children is ruined, the lineage is not established. Therefore, I will bring you another girl." |
tena “alaṃ, ammā”ti vuccamānāpi punappunaṃ kathesi. |
Although he said, "Enough, mother," she spoke again and again. |
vañjhitthī taṃ kathaṃ sutvā “puttā nāma mātāpitūnaṃ vacanaṃ atikkamituṃ na sakkonti, idāni aññaṃ vijāyiniṃ itthiṃ ānetvā maṃ dāsibhogena bhuñjissati. |
The barren woman, hearing this conversation, thought, "Sons cannot go against the word of their parents. Now he will bring another, fertile woman and will enjoy me as a slave. What if I myself were to bring a young girl?" Thinking this, she went to a family, asked for a young girl for him, and when they refused, saying, "What is this you are saying, lady?", she pleaded, "I am barren, a family without children is ruined. But your daughter, having a son or a daughter, will become the mistress of the household. Give her to my husband." Having convinced them, she brought her and made her be in her husband's house. |
yaṃnūnāhaṃ sayameva ekaṃ kumārikaṃ āneyyan”ti cintetvā ekaṃ kulaṃ gantvā tassatthāya kumārikaṃ vāretvā “kiṃ nāmetaṃ, amma, vadesī”ti tehi paṭikkhittā “ahaṃ vañjhā, aputtakaṃ nāma kulaṃ vinassati, tumhākaṃ pana dhītā puttaṃ vā dhītaraṃ vā labhitvā kuṭumbikassa sāminī bhavissati, mayhaṃ sāmikassa naṃ dethā”ti yācitvā sampaṭicchāpetvā ānetvā sāmikassa ghare akāsi. |
|
♦ athassā etadahosi — |
♦ Then this occurred to her — |
“sacāyaṃ puttaṃ vā dhītaraṃ vā labhissati, ayameva kuṭumbassa sāminī bhavissati. |
"If she gets a son or a daughter, she alone will become the mistress of the household. |
yathā dārakaṃ na labhati, tatheva naṃ kātuṃ vaṭṭatī”ti. |
It is right to act in such a way that she does not get a child." |
atha naṃ sā āha — |
Then she said to her — |
“amma, yadā te kucchiyaṃ gabbho patiṭṭhāti, atha me āroceyyāsī”ti. |
Lady, when a conception is established in your womb, then you must inform me. |
sā “sādhū”ti paṭissuṇitvā gabbhe patiṭṭhite tassā ārocesi. |
She, agreeing with "Excellent," informed her when a conception was established. |
itarissā pana sā sayameva niccaṃ yāgubhattaṃ deti, athassā āhāreneva saddhiṃ gabbhapātanabhesajjamadāsi, gabbho pati. |
The other woman, however, always gave her gruel and rice herself. Then she gave her a medicine to cause an abortion along with her food, and the fetus was aborted. |
dutiyampi gabbhe patiṭṭhite ārocesi, itarā dutiyampi tatheva pātesi. |
A second time, when a conception was established, she informed her. The other woman caused an abortion a second time in the same way. |
atha naṃ paṭivissakitthiyo pucchiṃsu — |
Then the neighboring women asked her — |
“kacci te sapatti antarāyaṃ karotī”ti? |
Does your co-wife cause you any harm? |
sā tamatthaṃ ārocetvā “andhabāle, kasmā evamakāsi, ayaṃ tava issariyabhayena gabbhassa pātanabhesajjaṃ yojetvā deti, tena te gabbho patati, mā puna evamakatthā”ti vuttā tatiyavāre na kathesi. |
She related the matter and was told, "You foolish blind one, why did you do that? This one, for fear of your authority, prepares and gives medicine to cause an abortion of the fetus. Because of that, your fetus is aborted. Do not do so again." On the third occasion, she did not tell her. |
atha sā itarissā udaraṃ disvā “kasmā mayhaṃ gabbhassa patiṭṭhitabhāvaṃ na kathesī”ti vatvā “tvaṃ maṃ ānetvā vañcetvā dve vāre gabbhaṃ pātesi, kimatthaṃ tuyhaṃ kathemī”ti vutte “naṭṭhā dānimhī”ti cintetvā tassā pamādaṃ olokentī pariṇate gabbhe okāsaṃ labhitvā bhesajjaṃ yojetvā adāsi. |
Then the other woman, seeing her belly, said, "Why did you not tell me that a conception was established?" and when she replied, "You brought me here and deceived me, causing my fetus to be aborted twice. Why should I tell you?" she thought, "I am ruined now." Watching for her carelessness, when the fetus was mature, she found an opportunity and prepared and gave her a medicine. |
gabbho pariṇatattā patituṃ asakkonto tiriyaṃ nipati, kharā vedanā uppajji, jīvitasaṃsayaṃ pāpuṇi. |
Because the fetus was mature, it could not be aborted and turned crosswise. A sharp pain arose, and she reached the point of death. |
sā “nāsitamhi tayā, tvameva maṃ ānetvā tvameva tayopi vāre dārake nāsesi, idāni ahampi nassāmi, ito dāni cutā yakkhinī hutvā tava dārake khādituṃ samatthā hutvā nibbatteyyan”ti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti. |
She, thinking, "I have been destroyed by you! You yourself brought me, and you yourself have destroyed my children three times. Now I too am dying. From now on, having departed from here and been reborn as a yakkhinī, may I be able to eat your children!" She made this aspiration, died, and was reborn as a cat in that very house. |
itarampi sāmiko gahetvā “tayā me kulūpacchedo kato”ti kapparajaṇṇukādīhi supothitaṃ pothesi. |
The other woman too, the husband seized her and saying, "You have caused the ruin of my family," beat her severely with bamboo sticks and clubs. |
sā tenevābādhena kālaṃ katvā tattheva kukkuṭī hutvā nibbattā. |
She died from that same illness and was reborn as a hen right there. |
♦ kukkuṭī na cirasseva aṇḍāni vijāyi, majjārī āgantvā tāni aṇḍāni khādi. |
♦ The hen, not long after, laid eggs. The cat came and ate those eggs. |
dutiyampi tatiyampi khādiyeva. |
A second time and a third time, it ate them. |
kukkuṭī cintesi — |
The hen thought — |
“tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsī”ti. |
Three times you have eaten my eggs, and now you want to eat me too. |
“ito cutā saputtakaṃ taṃ khādituṃ labheyyan”ti patthanaṃ katvā tato cutā araññe dīpinī hutvā nibbatti. |
Having made the aspiration, "Departing from here, may I be able to eat you along with your children," she departed from there and was reborn as a leopardess in the forest. |
itarā migī hutvā nibbatti. |
The other was reborn as a doe. |
tassā vijātakāle dīpinī āgantvā tayo vāre puttake khādi. |
At the time of her giving birth, the leopardess came and ate her young three times. |
migī maraṇakāle “ayaṃ me tikkhattuṃ puttake khāditvā idāni mampi khādissati, ito dāni cutā etaṃ saputtakaṃ khādituṃ labheyyan”ti patthanaṃ katvā ito cutā yakkhinī hutvā nibbatti. |
The doe, at the time of her death, thought, "This one has eaten my young three times, and now she will eat me too. Departing from here, may I be able to eat her along with her children," and having made this aspiration, she departed from here and was reborn as a yakkhinī (female demon). |
dīpinīpi tatheva tato cutā sāvatthiyaṃ kuladhītā hutvā nibbatti, sā vuddhippattā dvāragāmake patikulaṃ agamāsi, aparabhāge ca puttaṃ vijāyi. |
The leopardess too, in the same way, departed from there and was reborn as a daughter of a family in Sāvatthī. When she grew up, she went to her husband's family in a village near the gate, and after some time, she gave birth to a son. |
yakkhinīpi tassā piyasahāyikāvaṇṇena āgantvā “kuhiṃ me sahāyikā”ti “antogabbhe vijātā”ti vutte “puttaṃ nu kho vijātā, udāhu dhītaranti passissāmi nan”ti gabbhaṃ pavisitvā passantī viya dārakaṃ gahetvā khāditvā gatā. |
The yakkhinī also came in the guise of her dear friend and asked, "Where is my friend?" When told, "She has just given birth inside the room," she said, "Has she given birth to a son or a daughter? I will see him," entered the room, and as if looking at him, she seized the child, ate him, and left. |
puna dutiyavārepi tatheva khādi. |
Again, the second time, she ate one in the same way. |
tatiyavāre itarā garubhārā hutvā sāmikaṃ āmantetvā, “sāmi, imasmiṃ ṭhāne ekā yakkhinī mama dve putte khāditvā gatā, idāni mama kulagehaṃ gantvā vijāyissāmī”ti kulagehaṃ gantvā vijāyi. |
The third time, the other woman, being heavy with child, addressed her husband, "My lord, in this place a yakkhinī came and ate my two sons and left. Now I will go to my family home and give birth." She went to her family home and gave birth. |
♦ tadā sā yakkhinī udakavāraṃ gatā hoti. |
♦ At that time, that yakkhinī had gone for her turn to fetch water. |
vessavaṇassa hi yakkhiniyo vārena anotattadahato sīsaparamparāya udakamāharanti. |
For the yakkhinīs of Vessavaṇa, by turn, fetch water from the Anotatta lake in a relay. |
tā catumāsaccayenapi pañcamāsaccayenapi muccanti. |
They are freed after four or five months. |
aparā yakkhiniyo kilantakāyā jīvitakkhayampi pāpuṇanti. |
Other yakkhinīs, with their bodies exhausted, even reach the end of their lives. |
sā pana udakavārato muttamattāva vegena taṃ gharaṃ gantvā “kuhiṃ me sahāyikā”ti pucchi. |
But she, as soon as she was freed from her turn for water, quickly went to that house and asked, "Where is my friend?" |
“kuhiṃ naṃ passissasi, tassā imasmiṃ ṭhāne jātajātadārake yakkhinī āgantvā khādati, tasmā kulagehaṃ gatā”ti. |
Where will you see her? In this place, a yakkhinī came and ate the children born to her. Therefore, she has gone to her family home. |
sā “yattha vā tattha vā gacchatu, na me muccissatī”ti veravegasamussāhitamānasā nagarābhimukhī pakkhandi. |
She thought, "Wherever she may go, she will not escape me," and with a mind stirred by the force of hatred, she set out towards the city. |
itarāpi nāmaggahaṇadivase naṃ dārakaṃ nhāpetvā nāmaṃ katvā, “sāmi, idāni sakagharaṃ gacchāmā”ti puttamādāya sāmikena saddhiṃ vihāramajjhe gatamaggena gacchantī puttaṃ sāmikassa datvā vihārapokkharaṇiyā nhātvā sāmike nhāyante uttaritvā puttassa thaññaṃ pāyamānā ṭhitā yakkhiniṃ āgacchantiṃ disvā sañjānitvā, “sāmi, vegena ehi, ayaṃ sā yakkhinī, vegena ehi, ayaṃ sā yakkhinī”ti uccāsaddaṃ katvā yāva tassa āgamanaṃ saṇṭhātuṃ asakkontī nivattetvā antovihārābhimukhī pakkhandi. |
The other woman too, on the day of the naming ceremony, having bathed the child and given him a name, said, "My lord, now let us go to our own home." Taking the child, she was going with her husband along a path that went through the middle of the monastery. Giving the child to her husband, she bathed in the monastery pond, and as her husband was bathing, she came out and was standing, giving milk to her son, when she saw the yakkhinī coming. Recognizing her, she cried out in a loud voice, "My lord, come quickly, here is that yakkhinī! Come quickly, here is that yakkhinī!" Unable to wait until his arrival, she turned and ran towards the inside of the monastery. |
♦ tasmiṃ samaye satthā parisamajjhe dhammaṃ desesi. |
♦ At that time, the Teacher was teaching the Dhamma in the midst of the assembly. |
sā puttaṃ tathāgatassa pādapiṭṭhe nipajjāpetvā “tumhākaṃ mayā esa dinno, puttassa me jīvitaṃ dethā”ti āha. |
She, having laid her son at the feet of the Tathāgata, said, "He has been given by me to you. Please give life to my son." |
dvārakoṭṭhake adhivattho sumanadevo nāma yakkhiniyā anto pavisituṃ nādāsi. |
The deity Sumana, who was stationed at the gatehouse, did not allow the yakkhinī to enter. |
satthā ānandattheraṃ āmantetvā “gaccha, ānanda, taṃ yakkhiniṃ pakkosāhī”ti āha. |
The Teacher addressed the Elder Ānanda, "Go, Ānanda, and call that yakkhinī." |
thero pakkosi. |
The Elder called her. |
itarā “ayaṃ, bhante, āgacchatī”ti āha. |
The other woman said, "Venerable sir, she is coming." |
satthā “etu, mā saddamakāsī”ti vatvā taṃ āgantvā ṭhitaṃ “kasmā evaṃ karosi, sace tumhe mādisassa buddhassa sammukhībhāvaṃ nāgamissatha, ahinakulānaṃ viya acchaphandanānaṃ viya kākolūkānaṃ viya ca kappaṭṭhitikaṃ vo veraṃ abhavissa, kasmā veraṃ paṭiveraṃ karotha. |
The Teacher, saying, "Let her come, do not make a sound," said to her when she had come and stood there, "Why do you do this? If you had not come face to face with a Buddha like me, your hatred would have become established for an eon, like that of a snake and a mongoose, like that of an otter and a dolphin, like that of a crow and an owl. Why do you repay hatred with hatred? |
verañhi averena upasammati, no verenā”ti vatvā imaṃ gāthamāha — |
For hatred is appeased by non-hatred, not by hatred," and he spoke this verse — |
♦ 5. |
♦ 5. |
♦ “na hi verena verāni, sammantīdha kudācanaṃ. |
♦ "Not by hatred are hatreds ever pacified here. |
♦ averena ca sammanti, esa dhammo sanantano”ti. |
♦ By non-hatred are they pacified; this is an eternal law." |
♦ tattha na hi verenāti yathā hi kheḷasiṅghāṇikādīhi asucīhi makkhitaṃ ṭhānaṃ teheva asucīhi dhovantā suddhaṃ niggandhaṃ kātuṃ na sakkonti, atha kho taṃ ṭhānaṃ bhiyyosomattāya asuddhatarañceva duggandhatarañca hoti; |
♦ Therein, 'not by hatred' means just as a place smeared with filth like phlegm and mucus cannot be made clean and odorless by washing it with that same filth, but rather that place becomes even more filthy and foul-smelling; |
evameva akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto verena veraṃ vūpasametuṃ na sakkoti, atha kho bhiyyo bhiyyo verameva karoti. |
in the same way, one who abuses back at one who abuses, who strikes back at one who strikes, cannot appease hatred with hatred, but rather creates more and more hatred. |
iti verāni nāma verena kismiñci kāle na sammanti, atha kho vaḍḍhantiyeva. |
Thus hatreds are never pacified by hatred at any time, but rather they only increase. |
averena ca sammantīti yathā pana tāni kheḷādīni asucīni vippasannena udakena dhoviyamānāni nassanti, taṃ ṭhānaṃ suddhaṃ hoti sugandhaṃ; |
'By non-hatred are they pacified' means just as that filth like phlegm is washed away when cleaned with clear water, and that place becomes clean and fragrant; |
evameva averena khantimettodakena yoniso manasikārena paccavekkhaṇena verāni vūpasammanti paṭippassambhanti abhāvaṃ gacchanti. |
in the same way, by non-hatred, by the water of forbearance and loving-kindness, by wise attention, by contemplation, hatreds are pacified, they are allayed, they cease to exist. |
esa dhammo sanantanoti esa averena verūpasamanasaṅkhāto porāṇako dhammo; |
'This is an eternal law' means this ancient law, described as the appeasement of hatred by non-hatred, is the path trodden by all Buddhas, Paccekabuddhas, and Arahants. |
sabbesaṃ buddhapaccekabuddhakhīṇāsavānaṃ gatamaggoti. |
|
♦ gāthāpariyosāne yakkhinī sotāpattiphale patiṭṭhahi. |
♦ At the end of the verse, the yakkhinī was established in the fruit of stream-entry. |
sampattaparisāyapi dhammadesanā sātthikā ahosi. |
For the assembled company too, the Dhamma discourse was beneficial. |
♦ satthā taṃ itthiṃ āha — |
♦ The Teacher said to that woman — |
“etissā tava puttaṃ dehī”ti. |
Give your son to her. |
“bhāyāmi, bhante”ti. |
I am afraid, venerable sir. |
“mā bhāyi, natthi te etaṃ nissāya paripantho”ti āha. |
"Do not be afraid, there is no danger to you from her," he said. |
sā tassā puttamadāsi. |
She gave her son to her. |
sā taṃ cumbitvā āliṅgetvā puna mātuyeva datvā rodituṃ ārabhi. |
She kissed and embraced him, then gave him back to his mother and began to cry. |
atha naṃ satthā “kimetan”ti pucchi. |
Then the Teacher asked her, "What is this?" |
“bhante, ahaṃ pubbe yathā vā tathā vā jīvikaṃ kappentīpi kucchipūraṃ nālatthaṃ, idāni kathaṃ jīvissāmī”ti. |
Venerable sir, previously, living one way or another, I could not even fill my belly. How will I live now? |
atha naṃ satthā “mā cintayī”ti samassāsetvā taṃ itthimāha — |
Then the Teacher, consoling her with "Do not worry," said to the woman — |
“imaṃ netvā attano gehe nivāsāpetvā aggayāgubhattehi paṭijaggāhī”ti. |
Take this one and have her live in your own house and look after her with the best gruel and rice. |
sā taṃ netvā piṭṭhivaṃse patiṭṭhāpetvā aggayāgubhattehi paṭijaggi, tassā vīhipaharaṇakāle musalaggena muddhaṃ paharantaṃ viya upaṭṭhāsi. |
She took her and established her in the back room, and looked after her with the best gruel and rice. When she was pounding rice, it seemed to her as if she was being hit on the head with the end of the pestle. |
sā sahāyikaṃ āmantetvā “imasmiṃ ṭhāne vasituṃ na sakkomi, aññattha maṃ patiṭṭhāpehī”ti vatvā musalasālāya udakacāṭiyaṃ uddhane nibbakose saṅkārakūṭe gāmadvāre cāti etesu ṭhānesu patiṭṭhāpitāpi idha me musalena sīsaṃ bhindantaṃ viya upaṭṭhāti, idha dārakā ucchiṭṭhodakaṃ otārenti, idha sunakhā nipajjanti, idha dārakā asuciṃ karonti, idha kacavaraṃ chaḍḍenti, idha gāmadārakā lakkhayoggaṃ karontīti sabbāni tāni paṭikkhipi. |
She addressed her friend and said, "I cannot live in this place. Establish me elsewhere." Being established in places such as the mortar hall, the water pot shed, on the fire place, on the rubbish heap, and at the village gate, she rejected all of them, saying, "Here it feels as if my head is being shattered by a pestle," "Here children pour out leftover water," "Here dogs lie down," "Here children make a mess," "Here they throw refuse," "Here the village boys play a game of marking." |
atha naṃ bahigāme vivittokāse patiṭṭhāpetvā tattha tassā aggayāgubhattādīni haritvā paṭijaggi. |
Then, having established her in a secluded place outside the village, she looked after her by bringing the best gruel and rice and so on there. |
sā yakkhinī evaṃ cintesi — |
That yakkhinī thought thus — |
“ayaṃ me sahāyikā idāni bahūpakārā, handāhaṃ kiñci paṭiguṇaṃ karomī”ti. |
This friend of mine is now very helpful to me. Come, I will do something in return. |
sā “imasmiṃ saṃvacchare subbuṭṭhikā bhavissati, thalaṭṭhāne sassaṃ karohi, imasmiṃ saṃvacchare dubbuṭṭhikā bhavissati, ninnaṭṭhāneyeva sassaṃ karohī”ti sahāyikāya āroceti. |
She told her friend, "In this year there will be good rain, plant your crop on high ground. In this year there will be poor rain, plant your crop only in low-lying ground." |
sesajanehi katasassaṃ atiudakena vā anodakena vā nassati, tassā ativiya sampajjati. |
The crops planted by other people are destroyed by too much water or by no water, but hers prosper exceedingly. |
atha naṃ sesajanā, “amma, tayā katasassaṃ neva accodakena, na anudakena nassati, subbuṭṭhidubbuṭṭhibhāvaṃ ñatvā kammaṃ karosi, kiṃ nu kho etan”ti pucchiṃsu. |
Then the other people asked her, "Lady, the crop you have planted is not destroyed either by too much water or by no water. You plant your crop knowing whether there will be good rain or poor rain. What is this?" |
“amhākaṃ sahāyikā yakkhinī subbuṭṭhidubbuṭṭhibhāvaṃ ācikkhati, mayaṃ tassā vacanena thalesu ninnesu sassāni karoma, tena no sampajjati. |
"Our friend, the yakkhinī, tells us whether there will be good rain or poor rain. We plant our crops on high ground or low ground according to her word, and so they prosper. |
kiṃ na passatha? |
Do you not see? |
nibaddhaṃ amhākaṃ gehato yāgubhattādīni hariyamānāni, tāni etissā harīyanti, tumhepi etissā aggayāgubhattādīni haratha, tumhākampi kammante olokessatī”ti. |
The gruel and rice and so on that are constantly being taken from our house are being taken for her. You too should bring her the best gruel and rice and so on, and she will look after your work too." |
athassā sakalanagaravāsino sakkāraṃ kariṃsu. |
Then all the inhabitants of the city paid her respect. |
sāpi tato paṭṭhāya sabbesaṃ kammante olokentī lābhaggappattā ahosi mahāparivārā. |
She too, from then on, looking after the work of all, became one who had attained the pinnacle of gain and had a great retinue. |
sā aparabhāge aṭṭha salākabhattāni paṭṭhapesi. |
She later established eight ticket-alms. |
tāni yāvajjakālā dīyantiyevāti. |
And those are given to this very day. |
♦ kāḷayakkhinīvatthu catutthaṃ. |
♦ The Story of the Yakkhinī Kāḷī is the fourth. |
♦ 5. kosambakavatthu |
♦ 5. The Kosambaka Story |
♦ pare ca na vijānantīti imaṃ dhammadesanaṃ satthā jetavane viharanto kosambake bhikkhū ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "And others do not understand..." in reference to the monks of Kosambi. |
♦ kosambiyañhi ghositārāme pañcasatapañcasataparivārā dve bhikkhū vihariṃsu vinayadharo ca dhammakathiko ca. |
♦ In Kosambi, at the Ghositārāma monastery, lived two monks, a master of the Vinaya and a teacher of the Dhamma, each with a retinue of five hundred. |
tesu dhammakathiko ekadivasaṃ sarīravalañjaṃ katvā udakakoṭṭhake ācamanaudakāvasesaṃ bhājane ṭhapetvāva nikkhami. |
Among them, the teacher of the Dhamma one day, having attended to his bodily functions and having used water for rinsing, left the remaining water in the vessel and went out. |
pacchā vinayadharo tattha paviṭṭho taṃ udakaṃ disvā nikkhamitvā itaraṃ pucchi, “āvuso, tayā udakaṃ ṭhapitan”ti? |
Afterwards, the master of the Vinaya entered there, saw that water, came out, and asked the other, "Friend, was that water left by you?" |
“āma, āvuso”ti. |
Yes, friend. |
“kiṃ panettha āpattibhāvaṃ na jānāsī”ti? |
Do you not know that there is an offense in this? |
“āma, na jānāmī”ti. |
No, I do not know. |
“hoti, āvuso, ettha āpattī”ti. |
There is an offense in this, friend. |
“tena hi paṭikarissāmi nan”ti. |
Then I will make amends for it. |
“sace pana te, āvuso, asañcicca assatiyā kataṃ, natthi āpattī”ti. |
But if, friend, it was done by you unintentionally and without mindfulness, there is no offense. |
so tassā āpattiyā anāpattidiṭṭhi ahosi. |
He then held the view that there was no offense in that offense. |
vinayadharopi attano nissitakānaṃ “ayaṃ dhammakathiko āpattiṃ āpajjamānopi na jānātī”ti ārocesi. |
The master of the Vinaya also told his own followers, "This teacher of the Dhamma commits an offense and does not even know it." |
te tassa nissitake disvā “tumhākaṃ upajjhāyo āpattiṃ āpajjitvāpi āpattibhāvaṃ na jānātī”ti āhaṃsu. |
They, seeing the followers of the other, said, "Your preceptor, having committed an offense, does not even know it is an offense." |
te gantvā attano upajjhāyassa ārocesuṃ. |
They went and told their own preceptor. |
so evamāha — |
He said thus — |
“ayaṃ vinayadharo pubbe anāpattīti vatvā idāni āpattīti vadati, musāvādī eso”ti. |
This master of the Vinaya, having first said 'it is not an offense,' now says 'it is an offense.' He is a liar. |
te gantvā “tumhākaṃ upajjhāyo musāvādī”ti āhaṃsu. |
They went and said, "Your preceptor is a liar." |
te evaṃ aññamaññaṃ kalahaṃ vaḍḍhayiṃsu. |
Thus they increased the quarrel between each other. |
kato vinayadharo okāsaṃ labhitvā dhammakathikassa āpattiyā adassane ukkhepanīyakammamakāsi. |
When the master of the Vinaya found an opportunity, he performed the act of suspension against the teacher of the Dhamma for not seeing his offense. |
tato paṭṭhāya tesaṃ paccayadāyakā upaṭṭhākāpi dve koṭṭhāsā ahesuṃ, ovādapaṭiggāhakā bhikkhuniyopi ārakkhadevatāpi tāsaṃ sandiṭṭhasambhattā ākāsaṭṭhadevatāpīti yāva brahmalokā sabbepi puthujjanā dve pakkhā ahesuṃ. |
From then on, their lay supporters and patrons also became two factions. The nuns who received their instruction, the guardian deities, the deities in the sky who were their acquaintances and companions—thus up to the Brahma world, all common folk became two parties. |
cātumahārājikaṃ ādiṃ katvā yāva akaniṭṭhabhāvanā pana ekaninnādaṃ kolāhalaṃ agamāsi. |
Starting from the Cātumahārājika world up to the Akaniṭṭha realm, however, a single-voiced uproar ensued. |
♦ atheko aññataro bhikkhu tathāgatamupasaṅkamitvā ukkhepakānaṃ vinayadharāntevāsikānaṃ “dhammikenevāyaṃ vinayakammena ukkhitto”ti laddhiñca, ukkhittānuvattakānaṃ dhammakathikāntevāsikānaṃ pana “adhammikeneva kammena ukkhitto”ti laddhiñca, ukkhepakehi vāriyamānānampi ca tesaṃ taṃ anuparivāretvā vicaraṇabhāvañca ārocesi bhagavā “samaggā kira hontū”ti dve vāre pesetvā “na icchanti, bhante, samaggā bhavitun”ti sutvā tatiyavāre “bhinno bhikkhusaṅgho, bhinno bhikkhusaṅgho”ti tesaṃ santikaṃ gantvā ukkhepakānaṃ ukkhepane, itaresañca āpattiyā adassane ādīnavaṃ kathetvā puna tesaṃ tattheva ekasīmāyaṃ uposathādīni anujānitvā bhattaggādīsu bhaṇḍanajātānaṃ “āsanantarikāya nisīditabban”ti bhattagge vattaṃ paññāpetvā “idānipi bhaṇḍanajātāva viharantī”ti sutvā tattha gantvā “alaṃ, bhikkhave, mā bhaṇḍanan”tiādīni vatvā, “bhikkhave, bhaṇḍanakalahaviggahavivādā nāmete anatthakārakā. |
♦ Then a certain monk approached the Tathāgata and informed him of the view of the suspenders, the disciples of the Vinaya master, that "he was suspended by a lawful Vinaya act," and the view of the followers of the suspended one, the disciples of the Dhamma teacher, that "he was suspended by an unlawful act," and also of the fact that, although prevented by the suspenders, they were still associating with him. The Blessed One, having sent messengers twice saying, "May they be united," and hearing, "Venerable sir, they do not wish to be united," on the third occasion, saying, "The Sangha is split, the Sangha is split," went to them. He explained the danger in the suspension by the suspenders and in the non-seeing of the offense by the others. He then allowed them to perform Uposatha and other acts within the same boundary. For those who had quarreled at the refectory, he laid down the rule in the refectory, "One should sit with a seat's space in between." Hearing that "even now they are living in quarrel," he went there and said things like, "Enough, monks, do not quarrel," and "Monks, these quarrels, conflicts, disputes, and arguments are bringers of misfortune. |
kalahaṃ nissāya hi laṭukikāpi sakuṇikā hatthināgaṃ jīvitakkhayaṃ pāpesī”ti laṭukikajātakaṃ kathetvā, “bhikkhave, samaggā hotha, mā vivadatha. |
For on account of a quarrel, even a quail bird brought an elephant to the destruction of its life." Having related the Laṭukika Jātaka, he said, "Monks, be united, do not dispute. |
vivādaṃ nissāya hi anekasatasahassā vaṭṭakāpi jīvitakkhayaṃ pattā”ti vaṭṭakajātakaṃ kathesi. |
For on account of a dispute, even many hundreds of thousands of quails reached the destruction of their lives." Thus he related the Vaṭṭaka Jātaka. |
evampi tesu bhagavato vacanaṃ anādiyantesu aññatarena dhammavādinā tathāgatassa vihesaṃ anicchantena “āgametu, bhante bhagavā, dhammasāmi, appossukko, bhante bhagavā, diṭṭhadhammasukhavihāramanuyutto viharatu, mayameva tena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti vutte atītaṃ āhari -- |
Even so, as they did not heed the Blessed One's word, a certain Dhamma-advocate, not wishing for the Tathāgata to be troubled, said, "Let the Blessed One, the Lord of the Dhamma, wait. Let the Blessed One, sir, dwell with few cares, devoted to a happy abiding in this very life. We ourselves will be known by this quarreling, conflict, wrangling, and dispute." When this was said, he related a story from the past -- |
♦ bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ brahmadatto nāma kāsirājā ahosi. |
♦ Once upon a time, monks, in Benares there was a king of Kasi named Brahmadatta. |
brahmadattena dīghītissa kosalarañño rajjaṃ acchinditvā aññātakavesena vasantassa pituno māritabhāvañceva dīghāvukumārena attano jīvite dinne tato paṭṭhāya tesaṃ samaggabhāvañca kathetvā “tesañhi nāma, bhikkhave, rājūnaṃ ādinnadaṇḍānaṃ ādinnasatthānaṃ evarūpaṃ khantisoraccaṃ bhavissati. |
Having related how Brahmadatta had seized the kingdom of Dīghīti, the king of Kosala, how the father, while living in disguise, was killed, and how Prince Dīghāvu spared his life, and their subsequent unity, he said, "If such forbearance and gentleness, monks, can exist in kings who have taken up the rod and the sword, it would surely be fitting here, monks, that you, having gone forth in such a well-expounded Dhamma and Vinaya, should be forbearing and gentle." But even after this advice, he could not make them unite. |
idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti ovaditvāpi neva te samagge kātuṃ asakkhi. |
He, being disgusted with that crowded living, thought, "I now live crowded and in discomfort, and these monks do not follow my word. What if I were to live alone, withdrawn from the group?" Having thought this, after going for alms in Kosambi, without taking leave of the Sangha, he took his own bowl and robes and went alone to the village of Bālakaloṇaka. There he spoke of the duties of living alone to the elder Bhagu, and in the Eastern Bamboo Park, he spoke of the benefits of harmony to three young men of good family. Then he went to where Pārileyyaka was. There, indeed, the Blessed One, depending on Pārileyyaka, at the foot of a auspicious Sal tree in the protected forest grove, being attended to by the elephant Pārileyyaka, spent the rains retreat comfortably. |
so tāya ākiṇṇavihāratāya ukkaṇṭhito “ahaṃ kho idāni ākiṇṇo dukkhaṃ viharāmi, ime ca bhikkhū mama vacanaṃ na karonti. |
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yaṃnūnāhaṃ ekakova gaṇamhā vūpakaṭṭho vihareyyan”ti cintetvā kosambiyaṃ piṇḍāya caritvā anapaloketvā bhikkhusaṅghaṃ ekakova attano pattacīvaramādāya bālakaloṇakagāmaṃ gantvā tattha bhaguttherassa ekacārikavattaṃ kathetvā pācinavaṃsamigadāye tiṇṇaṃ kulaputtānaṃ sāmaggiyānisaṃsaṃ kathetvā yena pālileyyakaṃ atthi, tadavasari. |
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tatra sudaṃ bhagavā pālileyyakaṃ upanissāya rakkhitavanasaṇḍe bhaddasālamūle pālileyyakena hatthinā upaṭṭhiyamāno phāsukaṃ vassāvāsaṃ vasi. |
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♦ kosambivāsinopi kho upāsakā vihāraṃ gantvā satthāraṃ apassantā “kuhiṃ, bhante, satthā”ti pucchitvā “pālileyyakavanasaṇḍaṃ gato”ti. |
♦ The lay disciples of Kosambi, for their part, went to the monastery and, not seeing the Teacher, asked, "Venerable sirs, where is the Teacher?" and were told, "He has gone to the Pārileyyaka forest grove." |
“kiṃ kāraṇā”ti? |
For what reason? |
“amhe samagge kātuṃ vāyami, mayaṃ pana na samaggā ahumhā”ti. |
He tried to make us unite, but we were not united. |
“kiṃ, bhante, tumhe satthu santike pabbajitvā tasmiṃ sāmaggiṃ karonte samaggā nāhuvatthā”ti? |
What, venerable sirs? Having gone forth in the presence of the Teacher, when he was creating harmony, you did not become united? |
“evamāvuso”ti. “manussā ime satthu santike pabbajitvā tasmiṃ sāmaggiṃ karontepi samaggā na jātā, mayaṃ ime nissāya satthāraṃ daṭṭhuṃ na labhimhā, imesaṃ neva āsanaṃ dassāma, na abhivādanādīni karissāmā”ti tato paṭṭhāya tesaṃ sāmīcimattampi na kariṃsu. |
"Thus it is, friends." "These men, having gone forth in the presence of the Teacher, did not become united even when he was creating harmony. On account of these men, we did not get to see the Teacher. We will neither give them a seat, nor perform acts of respect like salutation." From then on, they did not perform even the slightest courtesy for them. |
te appāhāratāya sussamānā katipāheneva ujukā hutvā aññamaññaṃ accayaṃ desetvā khamāpetvā “upāsakā mayaṃ samaggā jātā, tumhepi no purimasadisā hothā”ti āhaṃsu. |
They, emaciated from lack of food, became straightforward after a few days, confessed their transgression to each other, asked for forgiveness, and said, "Lay disciples, we have become united. You too, be to us as you were before." |
“khamāpito pana vo, bhante, satthā”ti. |
But has the Teacher, venerable sirs, been asked for forgiveness by you? |
“na khamāpito, āvuso”ti. |
He has not been asked for forgiveness, friends. |
“tena hi satthāraṃ khamāpetha, satthu khamāpitakāle mayampi tumhākaṃ purimasadisā bhavissāmā”ti. |
Then ask the Teacher for forgiveness. When the Teacher has been asked for forgiveness, we too will be to you as we were before. |
te antovassabhāvena satthu santikaṃ gantuṃ avisahantā dukkhena taṃ antovassaṃ vītināmesuṃ. |
They, being unable to go to the Teacher because it was within the Rains Retreat, passed that Rains Retreat with difficulty. |
satthā pana tena hatthinā upaṭṭhiyamāno sukhaṃ vasi. |
The Teacher, however, lived happily, being attended to by that elephant. |
sopi hi hatthināgo gaṇaṃ pahāya phāsuvihāratthāyeva taṃ vanasaṇḍaṃ pāvisi. |
For that bull elephant too had entered that forest grove for the sake of a comfortable living, having left its herd. |
♦ yathāha — |
♦ As he said: |
“ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthīnīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā cassa me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, yaṃnūnāhaṃ ekova gaṇamhā vūpakaṭṭho vihareyyan”ti . |
I live crowded by male elephants, female elephants, young elephants, and elephant calves. I eat grass with the tips broken off, and they eat the branches I have broken down, and I drink muddy water, and when I have come out of my bathing place, the female elephants go along rubbing their bodies against mine. What if I were to live alone, withdrawn from the herd? |
atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍaṃ bhaddasālamūlaṃ, yena bhagavā tenupasaṅkami, upasaṅkamitvā pana bhagavantaṃ vanditvā olokento aññaṃ kiñci adisvā bhaddasālamūlaṃ pādeneva paharanto tacchetvā soṇḍāya sākhaṃ gahetvā sammajji. |
Then that bull elephant, having departed from the herd, approached the place where the Blessed One was, at the foot of the auspicious Sal tree in the protected forest grove of Pārileyyaka. And having approached, he paid homage to the Blessed One, and looking around and seeing nothing else, he struck the base of the Sal tree with his foot, clearing it, and took a branch in his trunk and swept. |
tato paṭṭhāya soṇḍāya ghaṭaṃ gahetvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, uṇhodakena atthe sati uṇhodakaṃ paṭiyādeti. |
From then on, taking a pot in his trunk, he would provide water for drinking and for use. When there was a need for hot water, he would prepare hot water. |
kathaṃ? hatthena kaṭṭhāni ghaṃsitvā aggiṃ sampādeti, tattha dārūni pakkhipanto aggiṃ jāletvā tattha pāsāṇe pakkhipitvā pacitvā dārudaṇḍakena pavaṭṭetvā paricchinnāya khuddakasoṇḍikāya khipati, tato hatthaṃ otāretvā udakassa tattabhāvaṃ jānitvā gantvā satthāraṃ vandati. |
How? He would produce fire by rubbing sticks with his foot, and throwing wood on it, he would light the fire. Throwing stones on it and heating them, he would roll them with a wooden stick and drop them into a defined small pond. Then, putting his foot in, he would know the temperature of the water, and go and pay homage to the Teacher. |
satthā “udakaṃ te tāpitaṃ pālileyyakā”ti vatvā tattha gantvā nhāyati . |
The Teacher, saying, "The water has been heated for you, Pārileyyaka," would go there and bathe. |
athassa nānāvidhāni phalāni āharitvā deti. |
Then he would bring and give him various kinds of fruits. |
yadā pana satthā gāmaṃ piṇḍāya pavisati, tadā satthu pattacīvaramādāya kumbhe patiṭṭhapetvā satthārā saddhiṃyeva gacchati. |
And when the Teacher entered a village for alms, he would take the Teacher's bowl and robes, place them on his head, and go along with the Teacher. |
satthā gāmūpacāraṃ patvā “pālileyyaka ito paṭṭhāya tayā gantuṃ na sakkā, āhāra me pattacīvaran”ti āharāpetvā gāmaṃ piṇḍāya pāvisi. |
When the Teacher reached the outskirts of the village, he would say, "Pārileyyaka, from here on you cannot go. Bring me my bowl and robes." Having had them brought, he entered the village for alms. |
sopi yāva satthu nikkhamanā tattheva ṭhatvā āgamanakāle paccuggamanaṃ katvā purimanayeneva pattacīvaraṃ gahetvā vasanaṭṭhāne otāretvā vattaṃ dassetvā sākhāya bījati, rattiṃ vāḷamigaparipanthanivāraṇatthaṃ mahantaṃ daṇḍaṃ soṇḍāya gahetvā “satthāraṃ rakkhissāmī”ti yāva aruṇuggamanā vanasaṇḍassa antarantarena vicarati, tato paṭṭhāyayeva kira so vanasaṇḍo pālileyyakarakkhitavanasaṇḍo nāma jāto. |
He too would stand right there until the Teacher's departure, and at the time of his return, would go to meet him, and in the same way as before, would take the bowl and robes, deposit them at the dwelling place, show his respect, and fan him with a branch. At night, to prevent danger from wild beasts, he would take a large stick in his trunk and, thinking, "I will protect the Teacher," he would wander through the forest grove until the break of dawn. It is said that from that time onwards, that forest grove came to be known as the Pārileyyaka Protected Forest Grove. |
aruṇe uggate mukhodakadānaṃ ādiṃ katvā tenevūpāyena sabbavattāni karoti. |
At the break of dawn, he would perform all duties in the same manner, starting with the giving of water for washing the face. |
♦ atheko makkaṭo taṃ hatthiṃ uṭṭhāya samuṭṭhāya divase divase tathāgatassa ābhisamācārikaṃ karontaṃ disvā “ahampi kiñcideva karissāmī”ti vicaranto ekadivasaṃ nimmakkhikaṃ daṇḍakamadhuṃ disvā daṇḍakaṃ bhañjitvā daṇḍakeneva saddhiṃ madhupaṭalaṃ satthu santikaṃ āharitvā kadalipattaṃ chinditvā tattha ṭhapetvā adāsi . |
♦ Then a monkey, seeing that elephant rising up day after day and performing the customary services for the Tathāgata, thought, "I too will do something." Wandering about, one day he saw some stick-honey without flies, and breaking the stick, he brought the honeycomb along with the stick to the Teacher. Tearing off a banana leaf, he placed it on it and gave it. |
satthā gaṇhi. |
The Teacher accepted it. |
makkaṭo “karissati nu kho paribhogaṃ na karissatī”ti olokento gahetvā nisinnaṃ disvā “kiṃ nu kho”ti cintetvā daṇḍakoṭiyaṃ gahetvā parivattetvā upadhārento aṇḍakāni disvā tāni saṇikaṃ apanetvā puna adāsi. |
The monkey, watching to see "Will he partake of it or not?" and seeing him sit down having accepted it, thought, "What could it be?" He took the end of the stick, turned it over, and upon close inspection saw eggs. He carefully removed them and gave it again. |
satthā paribhogamakāsi. |
The Teacher partook of it. |
so tuṭṭhamānaso taṃ taṃ sākhaṃ gahetvā naccantova aṭṭhāsi. |
He, with a joyful mind, stood as if dancing, grasping this and that branch. |
athassa gahitasākhāpi akkantasākhāpi bhijjiṃsu. |
Then both the branch he had grasped and the branch he had stepped on broke. |
so ekasmiṃ khāṇumatthake patitvā niviṭṭhagatto satthari pasanneneva cittena kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne nibbatti, accharāsahassaparivāro makkaṭadevaputto nāma ahosi. |
He fell on a tree stump and, with his body pierced, died with a mind that was pleased in the Teacher. He was reborn in the Tāvatiṃsa heaven in a golden celestial mansion thirty yojanas in size, with a retinue of a thousand celestial nymphs, and became known as the Monkey Deva. |
♦ tathāgatassa tattha hatthināgena upaṭṭhiyamānassa vasanabhāvo sakalajambudīpe pākaṭo ahosi. |
♦ The fact that the Tathāgata was living there, being attended to by the elephant, became known throughout all of Jambudīpa. |
sāvatthinagarato “anāthapiṇḍiko visākhā ca mahāupāsikā”tievamādīni mahākulāni ānandattherassa sāsanaṃ pahiṇiṃsu “satthāraṃ no, bhante, dassethā”ti. |
From the city of Sāvatthī, great families such as "Anāthapiṇḍika and Visākhā the great laywoman" sent a message to the elder Ānanda, saying, "Venerable sir, show us the Teacher." |
disāvāsinopi pañcasatā bhikkhū vuṭṭhavassā ānandattheraṃ upasaṅkamitvā “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā, sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti yāciṃsu. |
Also, five hundred monks from other regions who had completed the Rains Retreat approached the elder Ānanda and begged, "It has been long, friend Ānanda, since we have heard a Dhamma talk from the presence of the Blessed One. It would be good, friend Ānanda, if we could get to hear a Dhamma talk from the presence of the Blessed One." |
thero te bhikkhū ādāya tattha gantvā “temāsaṃ ekavihārino tathāgatassa santikaṃ ettakehi bhikkhūhi saddhiṃ upasaṅkamituṃ ayuttan”ti cintetvā te bhikkhū bahi ṭhapetvā ekakova satthāraṃ upasaṅkami. |
The elder, taking those monks, went there and, thinking, "It is not proper to approach the Tathāgata, who has lived alone for three months, with so many monks," he had those monks wait outside and approached the Teacher alone. |
pālileyyako taṃ disvā daṇḍamādāya pakkhandi. |
Pārileyyaka, seeing him, took up a stick and advanced. |
satthā oloketvā apehi “apehi pālileyyaka, mā nivārayi, buddhupaṭṭhāko eso”ti āha. |
The Teacher looked and said, "Stay back, stay back, Pārileyyaka, do not stop him. This is an attendant of the Buddha." |
so tattheva daṇḍaṃ chaḍḍetvā pattacīvarapaṭiggahaṇaṃ āpucchi. |
He dropped the stick right there and asked to take the bowl and robes. |
thero nādāsi. |
The elder did not give them. |
nāgo “sace uggahitavatto bhavissati, satthu nisīdanapāsāṇaphalake attano parikkhāraṃ na ṭhapessatī”ti cintesi. |
The elephant thought, "If he is one who has learned the proper conduct, he will not place his own requisites on the stone slab where the Teacher sits." |
thero pattacīvaraṃ bhūmiyaṃ ṭhapesi. |
The elder placed his bowl and robes on the ground. |
vattasampannā hi garūnaṃ āsane vā sayane vā attano parikkhāraṃ na ṭhapenti. |
For those who are accomplished in proper conduct do not place their own requisites on the seat or bed of their elders. |
♦ thero satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. |
♦ The elder approached the Teacher, paid homage, and sat to one side. |
satthā “ānanda, ekova āgatosī”ti pucchitvā pañcasatehi bhikkhūhi saddhiṃ āgatabhāvaṃ sutvā “kahaṃ panete”ti vatvā “tumhākaṃ cittaṃ ajānanto bahi ṭhapetvā āgatomhī”ti vutte “pakkosāhi ne”ti āha. |
The Teacher, having asked, "Ānanda, have you come alone?" and having heard that he had come with five hundred monks, said, "But where are they?" and when he was told, "Not knowing your mind, I had them wait outside and came," he said, "Call them." |
thero tathā akāsi. |
The elder did so. |
te bhikkhū āgantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. |
Those monks came, paid homage to the Teacher, and sat to one side. |
satthā tehi saddhiṃ paṭisanthāraṃ katvā tehi bhikkhūhi, “bhante bhagavā, hi buddhasukhumālo ceva khattiyasukhumālo ca, tumhehi temāsaṃ ekakehi tiṭṭhantehi nisīdantehi ca dukkaraṃ kataṃ, vattapaṭivattakārakopi mukhodakādidāyakopi nāhosi maññe”ti vutte, “bhikkhave, pālileyyakahatthinā mama sabbakiccāni katāni. |
The Teacher exchanged pleasantries with them, and when those monks said, "Venerable Blessed One, you are both of delicate Buddha-nature and delicate royal-nature. A difficult thing was done by you, living and sitting alone for three months. It seems there was no one to perform the duties and services, nor to give water for washing the face and so on," he said, "Monks, all my needs were met by the elephant Pārileyyaka. |
evarūpañhi sahāyaṃ labhantena ekatova vasituṃ yuttaṃ, alabhantassa ekacārikabhāvova seyyo”ti vatvā imā nāgavagge tisso gāthā abhāsi — |
For one who finds such a companion, it is right to live together. For one who does not find one, living alone is better." Saying this, he spoke these three verses from the Elephant Chapter — |
♦ “sace labhetha nipakaṃ sahāyaṃ, |
♦ "If one should find a prudent companion, |
♦ saddhiṃcaraṃ sādhuvihāri dhīraṃ. |
♦ a wise man who lives well, to walk with. |
♦ abhibhuyya sabbāni parissayāni, |
♦ Overcoming all dangers, |
♦ careyya tenattamano satīmā. |
♦ one should walk with him, joyful and mindful. |
♦ “no ce labhetha nipakaṃ sahāyaṃ, |
♦ "If one should not find a prudent companion, |
♦ saddhiṃcaraṃ sādhuvihāri dhīraṃ. |
♦ a wise man who lives well, to walk with. |
♦ rājāva raṭṭhaṃ vijitaṃ pahāya, |
♦ Like a king who has abandoned his conquered kingdom, |
♦ eko care mātaṅgaraññeva nāgo. |
♦ one should walk alone, like an elephant in the Mātanga forest. |
♦ “ekassa caritaṃ seyyo, |
♦ "Walking alone is better, |
♦ natthi bāle sahāyatā. |
♦ there is no companionship with a fool. |
♦ eko care na ca pāpāni kayirā, |
♦ One should walk alone and do no evil, |
♦ appossukko mātaṅgaraññeva nāgo”ti. |
♦ with few wishes, like an elephant in the Mātanga forest." |
. |
. |
♦ gāthāpariyosāne pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsu. |
♦ At the end of the verses, all those five hundred monks were established in Arahantship. |
ānandattheropi anāthapiṇḍikādīhi pesitasāsanaṃ ārocetvā, “bhante, anāthapiṇḍikappamukhā te pañca ariyasāvakakoṭiyo tumhākaṃ āgamanaṃ paccāsīsantī”ti āha. |
The elder Ānanda also relayed the message sent by Anāthapiṇḍika and the others, saying, "Venerable sir, those five crores of noble disciples, headed by Anāthapiṇḍika, are awaiting your arrival." |
satthā “tena hi gaṇhāhi pattacīvaran”ti pattacīvaraṃ gāhāpetvā nikkhami. |
The Teacher said, "Then take the bowl and robes," and having had the bowl and robes taken, he set out. |
nāgo gantvā gatamagge tiriyaṃ aṭṭhāsi. |
The elephant went and stood crosswise on the path of departure. |
“kiṃ karoti, bhante, nāgo”ti? |
What is the elephant doing, venerable sir? |
“tumhākaṃ, bhikkhave, bhikkhaṃ dātuṃ paccāsīsati, dīgharattaṃ kho panāyaṃ mayhaṃ upakārako, nāssa cittaṃ kopetuṃ vaṭṭati, nivattatha, bhikkhave”ti satthā bhikkhū gahetvā nivatti. |
"He is expecting, monks, to give you alms. For a long time, he has been a benefactor to me. It is not right to disturb his mind. Turn back, monks." The Teacher took the monks and turned back. |
hatthīpi vanasaṇḍaṃ pavisitvā panasakadaliphalādīni nānāphalāni saṃharitvā rāsiṃ katvā punadivase bhikkhūnaṃ adāsi. |
The elephant too entered the forest grove, gathered various fruits such as breadfruit and banana, made a pile, and on the next day gave them to the monks. |
pañcasatā bhikkhū sabbāni khepetuṃ nāsakkhiṃsu. |
The five hundred monks could not finish them all. |
bhattakiccapariyosāne satthā pattacīvaraṃ gāhetvā nikkhami. |
At the end of the meal, the Teacher had the bowl and robes taken and set out. |
nāgo bhikkhūnaṃ antarantarena gantvā satthu purato tiriyaṃ aṭṭhāsi. |
The elephant went between the monks and stood crosswise in front of the Teacher. |
“kiṃ karoti, bhante, nāgo”ti? |
What is the elephant doing, venerable sir? |
“ayañhi bhikkhave, tumhe pesetvā maṃ nivattetukāmo”ti. |
He wants, monks, to send you away and make me turn back. |
atha naṃ satthā “pālileyyaka, idaṃ pana mama anivattagamanaṃ, tava iminā attabhāvena jhānaṃ vā vipassanaṃ vā maggaphalaṃ vā natthi, tiṭṭha tvan”ti āha. |
Then the Teacher said to him, "Pārileyyaka, this is a journey from which I will not turn back. For you, in this present existence, there is no jhāna, or vipassanā, or path, or fruit. You must stay." |
taṃ sutvā nāgo mukhe soṇḍaṃ pakkhipitvā rodanto pacchato pacchato agamāsi. |
Hearing that, the elephant put its trunk in its mouth and weeping, followed behind. |
so hi satthāraṃ nivattetuṃ labhanto teneva niyāmena yāvajīvaṃ paṭijaggeyya, satthā pana taṃ gāmūpacāraṃ patvā “pālileyyaka ito paṭṭhāya tava abhūmi, manussāvāso saparipantho, tiṭṭha tvan”ti āha. |
For if he could have made the Teacher turn back, he would have looked after him in that same way for the rest of his life. But the Teacher, upon reaching the outskirts of the village, said, "Pārileyyaka, from here on is not your territory. A human habitation is full of dangers. You must stay." |
so rodamāno tattheva ṭhatvā satthari cakkhupathaṃ vijahante hadayena phalitena kālaṃ katvā satthari pasādena tāvatiṃsabhavane tiṃsayojanike kanakavimāne accharāsahassamajjhe nibbatti, pālileyyakadevaputtoyevassa nāmaṃ ahosi. |
He, weeping, stood right there, and when the Teacher passed from his sight, his heart broke and he died. Through his confidence in the Teacher, he was reborn in the Tāvatiṃsa heaven in a golden celestial mansion thirty yojanas in size, in the midst of a thousand celestial nymphs. His name became the deva Pārileyyaka. |
♦ satthāpi anupubbena jetavanaṃ agamāsi. |
♦ The Teacher also, in due course, went to Jetavana. |
kosambakā bhikkhū “satthā kira sāvatthiṃ āgato”ti sutvā satthāraṃ khamāpetuṃ tattha agamaṃsu. |
The monks of Kosambi, hearing, "The Teacher has reportedly come to Sāvatthī," went there to ask the Teacher for forgiveness. |
kosalarājā “te kira kosambakā bhaṇḍanakārakā bhikkhū āgacchantī”ti sutvā satthāraṃ upasaṅkamitvā “ahaṃ, bhante, tesaṃ mama vijitaṃ pavisituṃ na dassāmī”ti āha. |
The king of Kosala, hearing, "Those quarreling monks of Kosambi are reportedly coming," approached the Teacher and said, "Venerable sir, I will not allow them to enter my kingdom." |
“mahārāja, sīlavantā ete bhikkhū, kevalaṃ aññamaññaṃ vivādena mama vacanaṃ na gaṇhiṃsu, idāni maṃ khamāpetuṃ āgacchanti, āgacchantu mahārājā”ti. |
Great king, these are virtuous monks. It was only due to a mutual dispute that they did not heed my word. Now they are coming to ask my forgiveness. Let them come, great king. |
anāthapiṇḍikopi “ahaṃ, bhante, tesaṃ vihāraṃ pavisituṃ na dassāmī”ti vatvā tatheva bhagavatā paṭikkhitto tuṇhī ahosi. |
Anāthapiṇḍika also, saying, "Venerable sir, I will not allow them to enter the monastery," was similarly refused by the Blessed One and became silent. |
sāvatthiyaṃ anuppattānaṃ pana tesaṃ bhagavā ekamante vivittaṃ kārāpetvā senāsanaṃ dāpesi. |
When they arrived in Sāvatthī, the Blessed One had a secluded lodging prepared for them to one side and gave it to them. |
aññe bhikkhū tehi saddhiṃ neva ekato nisīdanti, na tiṭṭhanti, āgatāgatā satthāraṃ pucchanti — |
Other monks would neither sit nor stand together with them. Those who came would ask the Teacher — |
“katamete, bhante, bhaṇḍanakārakā kosambakā bhikkhū”ti? |
Which of these, venerable sir, are the quarreling monks of Kosambi? |
satthā “ete”ti dasseti. |
The Teacher would point them out, saying, "These." |
“ete kira te, ete kira te”ti āgatāgatehi aṅgulikā dassiyamānā lajjāya sīsaṃ ukkhipituṃ asakkontā bhagavato pādamūle nipajjitvā bhagavantaṃ khamāpesuṃ. |
Being pointed out with fingers by all who came, with "These are reportedly them, these are reportedly them," they were unable to lift their heads for shame, and falling at the Blessed One's feet, they asked the Blessed One for forgiveness. |
satthā “bhāriyaṃ vo, bhikkhave, kataṃ, tumhe hi nāma mādisassa buddhassa santike pabbajitvā mayi sāmaggiṃ karonte mama vacanaṃ na karittha, porāṇakapaṇḍitāpi vajjhappattānaṃ mātāpitūnaṃ ovādaṃ sutvā tesu jīvitā voropiyamānesupi taṃ anatikkamitvā pacchā dvīsu raṭṭhesu rajjaṃ kārayiṃsū”ti vatvā punadeva kosambikajātakaṃ kathetvā “evaṃ, bhikkhave, dīghāvukumāro mātāpitūsu jīvitā voropiyamānesupi tesaṃ ovādaṃ anatikkamitvā pacchā brahmadattassa dhītaraṃ labhitvā dvīsu kāsikosalaraṭṭhesu rajjaṃ kāresi, tumhehi pana mama vacanaṃ akarontehi bhāriyaṃ katan”ti vatvā imaṃ gāthamāha — |
The Teacher said, "A serious thing has been done by you, monks. Having gone forth in the presence of a Buddha like me, when I was creating harmony, you did not do my bidding. Even the wise men of old, hearing the advice of their parents who were facing a death sentence, did not transgress it even when their lives were being taken, and afterwards ruled over two kingdoms." Saying this, he again related the Kosambaka Jātaka and said, "Thus, monks, Prince Dīghāvu, even when his parents' lives were being taken, did not transgress their advice, and afterwards, having received the daughter of Brahmadatta, he ruled over the two kingdoms of Kasi and Kosala. But you, by not doing my bidding, have done a grievous thing." Having said this, he spoke this verse — |
♦ 6. |
♦ 6. |
♦ “pare ca na vijānanti, mayamettha yamāmase. |
♦ "And others do not understand that we must here restrain ourselves. |
♦ ye ca tattha vijānanti, tato sammanti medhagā”ti. |
♦ But those who do understand this, their quarrels are thereby pacified." |
♦ tattha pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma. |
♦ Therein, 'others' means, setting aside the wise, those other quarrelsome people are called 'others'. |
te tattha saṅghamajjhe kolāhalaṃ karontā “mayaṃ yamāmase uparamāma vinassāma satataṃ samitaṃ maccusantikaṃ gacchāmā”ti na vijānanti. |
They, making a disturbance in the midst of the Sangha, do not understand, "We are perishing, we are being destroyed, we are constantly and always approaching death." |
ye ca tattha vijānantīti ye tattha paṇḍitā “mayaṃ maccusantikaṃ gacchāmā”ti vijānanti. |
'But those who do understand this' means those wise ones there who understand, "We are approaching death." |
tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti. |
'Their quarrels are thereby pacified' means thus they, knowing this and giving rise to wise attention, practice for the pacification of their quarrels and conflicts. |
atha nesaṃ tāya paṭipattiyā te medhagā sammantīti. |
Then, by that practice of theirs, those quarrels are pacified. |
atha vā pare cāti pubbe mayā “mā, bhikkhave, bhaṇḍanan”tiādīni vatvā ovadiyamānāpi mama ovādassa apaṭiggahaṇena atikkamanena amāmakā pare nāma. |
Or, 'and others' means those who were formerly my own, but by not accepting my advice when I said things like, "Do not, monks, quarrel," and by transgressing it, have become 'others', not my own. |
“mayaṃ chandādivasena micchāgāhaṃ gahetvā ettha saṅghamajjhe yamāmase bhaṇḍanādīnaṃ vuddhiyā vāyamāmā”ti na vijānanti. |
"We, having taken a wrong grasp through desire and so on, are striving here in the midst of the Sangha for the increase of quarrels and so on," they do not understand. |
idāni pana yoniso paccavekkhamānā tattha tumhākaṃ antare ye ca paṇḍitapurisā “pubbe mayaṃ chandādivasena vāyamantā ayoniso paṭipannā”ti vijānanti, tato tesaṃ santikā te paṇḍitapurise nissāya ime dāni kalahasaṅkhātā medhagā sammantīti ayamettha atthoti. |
But now, reflecting wisely, those among you who are wise men and who understand, "Previously we acted unwisely, striving through desire and so on," from them, relying on those wise men, these quarrels, which are called conflicts, are now pacified—this is the meaning here. |
♦ gāthāpariyosāne sampattabhikkhū sotāpattiphalādīsu patiṭṭhahiṃsūti. |
♦ At the end of the verse, the assembled monks were established in the fruits of stream-entry and so on. |
♦ kosambakavatthu pañcamaṃ. |
♦ The Kosambaka story is the fifth. |
♦ 6. mahākāḷattheravatthu |
♦ 6. The Story of the Elder Mahākāḷa |
♦ subhānupassinti imaṃ dhammadesanaṃ satthā setabyanagaraṃ upanissāya siṃsapāvane viharanto cūḷakāḷamahākāḷe ārabbha kathesi. |
♦ The Teacher, while living in the Siṃsapā forest near the city of Setabya, spoke this Dhamma teaching "One who dwells contemplating the pleasant..." in reference to Cūḷakāḷa and Mahākāḷa. |
♦ setabyanagaravāsino hi cūḷakāḷo, majjhimakāḷo, mahākāḷoti tayo bhātaro kuṭumbikā . |
♦ In the city of Setabya lived three householder brothers: Cūḷakāḷa, Majjhimakāḷa, and Mahākāḷa. |
tesu jeṭṭhakaniṭṭhā disāsu vicaritvā pañcahi sakaṭasatehi bhaṇḍaṃ āharanti, majjhimakāḷo ābhataṃ vikkiṇāti. |
Of them, the eldest and the youngest would travel to different regions and bring back merchandise with five hundred carts; Majjhimakāḷa would sell what was brought. |
athekasmiṃ samaye te ubhopi bhātaro pañcahi sakaṭasatehi nānābhaṇḍaṃ gahetvā sāvatthiṃ gantvā sāvatthiyā ca jetavanassa ca antare sakaṭāni mocayiṃsu. |
Then, on one occasion, both those brothers, taking various goods with five hundred carts, went to Sāvatthī and unyoked their carts between Sāvatthī and Jetavana. |
tesu mahākāḷo sāyanhasamaye mālāgandhādihatthe sāvatthivāsino ariyasāvake dhammassavanāya gacchante disvā “kuhiṃ ime gacchantī”ti pucchitvā tamatthaṃ sutvā “ahampi gamissāmī”ti cintetvā kaniṭṭhaṃ āmantetvā, “tāta, tesu sakaṭesu appamatto hohi, ahaṃ dhammaṃ sotuṃ gacchāmī”ti vatvā gantvā tathāgataṃ vanditvā parisapariyante nisīdi. |
Of them, Mahākāḷa, in the evening, seeing the noble disciples of Sāvatthī with garlands, perfumes, and so on in their hands going to listen to the Dhamma, asked, "Where are these people going?" and hearing the reason, thought, "I too will go." He addressed his younger brother, "Son, be diligent with those carts. I am going to listen to the Dhamma." Having said this, he went, paid homage to the Tathāgata, and sat at the edge of the assembly. |
satthā taṃ disvā tassa ajjhāsayavasena anupubbiṃ kathaṃ kathento dukkhakkhandhasuttādivasena anekapariyāyena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesañca kathesi. |
The Teacher, seeing him, and in accordance with his disposition, gave a graduated discourse, speaking in many ways of the danger, the degradation, and the defilement of sensual pleasures, as in the Sutta on the Mass of Suffering. |
taṃ sutvā mahākāḷo “sabbaṃ kira pahāya gantabbaṃ, paralokaṃ gacchantaṃ neva bhogā, na ñātakā ca anugacchanti, kiṃ me gharāvāsena pabbajissāmī”ti cintetvā mahājane satthāraṃ vanditvā pakkante satthāraṃ pabbajjaṃ yācitvā satthārā “natthi te koci apaloketabbo”ti vutte, “kaniṭṭho me, bhante, atthī”ti vatvā tena hi “apalokehi nan”ti vutte, “sādhu, bhante”ti vatvā gantvā kaniṭṭhaṃ pakkosāpetvā, “tāta, imaṃ sabbaṃ sāpateyyaṃ paṭipajjāhī”ti āha. |
Hearing that, Mahākāḷa thought, "It seems one must leave everything and go. Neither possessions nor relatives follow one who is going to the next world. What is home life to me? I will go forth." After the great crowd had paid homage to the Teacher and departed, he asked the Teacher for ordination. When the Teacher asked, "Is there no one you need to take leave of?" he said, "I have a younger brother, venerable sir." When told, "Then take leave of him," he said, "Very well, venerable sir," and went and had his younger brother called. "Son," he said, "take charge of all this property." |
“tumhe pana kiṃ karissatha bhātikā”ti? |
And what will you do, brother? |
“ahaṃ satthu santike pabbajissāmī”ti. |
I will go forth in the presence of the Teacher. |
so taṃ nānappakārehi yācitvā nivattetuṃ asakkonto “sādhu, sāmi, yathā ajjhāsayaṃ karothā”ti āha. |
He, having pleaded with him in various ways and being unable to dissuade him, said, "Very well, master, do as you wish." |
mahākāḷo gantvā satthu santike pabbaji. |
Mahākāḷa went and went forth in the presence of the Teacher. |
“ahaṃ bhātikaṃ gahetvāva uppabbajissāmī”ti cūḷakāḷopi pabbaji. |
Thinking, "I will take my brother and disrobe him," Cūḷakāḷa also went forth. |
aparabhāge mahākāḷo upasampadaṃ labhitvā satthāraṃ upasaṅkamitvā sāsane dhurāni pucchitvā satthārā dvīsu dhuresu kathitesu “ahaṃ, bhante, mahallakakāle pabbajitattā ganthadhuraṃ pūretuṃ na sakkhissāmi, vipassanādhuraṃ pana pūressāmī”ti yāva arahattā kammaṭṭhānaṃ kathāpetvā sosānikadhutaṅgaṃ samādāya paṭhamayāmātikkante sabbesu niddaṃ okkantesu susānaṃ gantvā paccūsakāle sabbesu anuṭṭhitesuyeva vihāraṃ āgacchati. |
Later, Mahākāḷa, having received the higher ordination, approached the Teacher and, having asked about the duties in the dispensation, and the Teacher having spoken of the two duties, said, "Venerable sir, having gone forth in old age, I will not be able to fulfill the yoke of books, but I will fulfill the yoke of insight." Having had a meditation subject leading up to Arahantship taught to him, he undertook the ascetic practice of a charnel-ground dweller. When the first watch of the night had passed and everyone had gone to sleep, he would go to the charnel ground and in the early morning, before anyone had risen, he would come back to the monastery. |
♦ athekā susānagopikā kālī nāma chavaḍāhikā therassa ṭhitaṭṭhānaṃ nisinnaṭṭhānaṃ caṅkamitaṭṭhānañca disvā “ko nu kho idhāgacchati, pariggaṇhissāmi nan”ti pariggaṇhituṃ asakkontī ekadivasaṃ susānakuṭikāyameva dīpaṃ jāletvā puttadhītaro ādāya gantvā ekamante nilīyamānā majjhimayāme theraṃ āgacchantaṃ disvā gantvā vanditvā, “ayyo, no, bhante, imasmiṃ ṭhāne viharatī”ti āha. |
♦ Now a certain charnel-ground keeper, a woman who burned corpses, named Kāḷī, seeing the place where the elder stood, sat, and walked, thought, "Who now comes here? I will catch him." Being unable to catch him, one day she lit a lamp in the charnel-ground hut, and taking her sons and daughters, went and hid in a corner. In the middle watch of the night, seeing the elder coming, she went and paid homage, and said, "Noble one, does our venerable sir dwell in this place?" |
“āma, upāsike”ti. |
Yes, laywoman. |
“bhante, susāne viharantehi nāma vattaṃ uggaṇhituṃ vaṭṭatī”ti. |
Venerable sir, for those who dwell in a charnel ground, it is proper to learn the duties. |
thero “kiṃ pana mayaṃ tayā kathitavatte vattissāmā”ti avatvā “kiṃ kātuṃ vaṭṭati upāsike”ti āha. |
The elder, without saying, "Will we then practice the duties you speak of?" said, "What is proper to do, laywoman?" |
“bhante, sosānikehi nāma susāne vasanabhāvo susānagopakānañca vihāre mahātherassa ca gāmabhojakassa ca kathetuṃ vaṭṭatī”ti. |
Venerable sir, for charnel-ground dwellers, it is proper to inform the charnel-ground keepers, the great elder in the monastery, and the village headman of their residing in the charnel ground. |
“thero kiṃ kāraṇā”ti? |
The elder asked, "For what reason?" |
“katakammā corā dhanasāmikehi padānupadaṃ anubaddhā susāne bhaṇḍakaṃ chaḍḍetvā palāyanti, atha manussā sosānikānaṃ paripanthaṃ karonti, etesaṃ pana kathite ‘mayaṃ imassa bhaddantassa ettakaṃ nāma kālaṃ ettha vasanabhāvaṃ jānāma, acoro eso’ti upaddavaṃ nivārenti. |
"Thieves who have committed a crime, being pursued closely by the owners of the property, drop the goods in the charnel ground and flee. Then people cause trouble for the charnel-ground dwellers. But if these people are informed, they prevent trouble, saying, 'We know that this venerable one has been living here for such and such a time; he is not a thief.' |
tasmā etesaṃ kathetuṃ vaṭṭatī”ti. |
Therefore, it is proper to inform them." |
♦ “thero aññaṃ kiṃ kātabban”ti? |
♦ The elder asked, "What else should be done?" |
“bhante, susāne vasantena nāma ayyena macchamaṃsatilapiṭṭhatelaguḷādīni vajjetabbāni, divā na niddāyitabbaṃ, kusītena na bhavitabbaṃ, āraddhavīriyena bhavitabbaṃ, asaṭhena amāyāvinā hutvā kalyāṇajjhāsayena bhavitabbaṃ, sāyaṃ sabbesu suttesu vihārato āgantabbaṃ, paccūsakāle sabbesu anuṭṭhitesuyeva vihāraṃ gantabbaṃ. |
"Venerable sir, a noble one dwelling in a charnel ground should avoid fish, meat, sesame flour, oil, molasses, and so on; he should not sleep during the day; he should not be lazy; he should be of roused energy; being without deceit or craftiness, he should have a noble intention; in the evening, when everyone has slept, he should come from the monastery; in the early morning, before everyone has risen, he should go to the monastery. |
sace, bhante, ayyo imasmiṃ ṭhāne evaṃ viharanto pabbajitakiccaṃ matthakaṃ pāpetuṃ sakkhissati, sace matasarīraṃ ānetvā chaḍḍenti, ahaṃ kambalakūṭāgāraṃ āropetvā gandhamālādīhi sakkāraṃ katvā sarīrakiccaṃ karissāmi. |
If, venerable sir, the noble one, dwelling in this place in this way, is able to bring the task of one who has gone forth to its culmination, if a dead body is brought and abandoned, I will erect a pavilion of blankets, and with perfumes, garlands, and so on, I will perform the rites for the body. |
no ce sakkhissati, citakaṃ āropetvā aggiṃ jāletvā saṅkunā ākaḍḍhitvā bahi khipitvā pharasunā koṭṭetvā khaṇḍākhaṇḍikaṃ chinditvā aggimhi pakkhipitvā jhāpessāmī”ti āha. |
If he is not able, I will place him on a pyre, light the fire, drag him out with a hook, throw him outside, chop him up with an axe, cut him into pieces, throw him on the fire, and burn him," she said. |
atha naṃ thero “sādhu bhadde, ekaṃ pana rūpārammaṇaṃ disvā mayhaṃ katheyyāsī”ti āha. |
Then the elder said to her, "Good, noble lady. But if you see a certain visual object, you must tell me." |
sā “sādhū”ti paccassosi. |
She agreed, "Very well." |
thero yathājjhāsayena susāne samaṇadhammaṃ karoti. |
The elder practices the monk's duties in the charnel ground according to his wish. |
cūḷakāḷatthero pana uṭṭhāya samuṭṭhāya gharāvāsaṃ cinteti, puttadāraṃ anussarati. |
The elder Cūḷakāḷa, however, rising up again and again, thinks of the household life, he remembers his wife and children. |
“bhātiko me atibhāriyaṃ kammaṃ karotī”ti cinteti. |
He thinks, "My brother is doing a very difficult task." |
♦ athekā kuladhītā taṃmuhuttasamuṭṭhitena byādhinā sāyanhasamaye amilātā akilantā kālamakāsi. |
♦ Now a certain young lady of good family, due to a disease that had arisen at that very moment, died in the evening, unfaded and unwithered. |
tamenaṃ ñātakādayo dārutelādīhi saddhiṃ sāyaṃ susānaṃ netvā susānagopikāya “imaṃ jhāpehī”ti bhatiṃ datvā niyyādetvā pakkamiṃsu. |
Her relatives and others, taking her to the charnel ground in the evening with wood, oil, and so on, gave a fee to the charnel-ground keeper, saying, "Burn this one," handed her over, and departed. |
sā tassā pārutavatthaṃ apanetvā taṃmuhuttamataṃ pīṇitapīṇitaṃ suvaṇṇavaṇṇaṃ sarīraṃ disvā, “imaṃ ayyassa dassetuṃ patirūpaṃ ārammaṇan”ti cintetvā gantvā theraṃ vanditvā, “bhante, evarūpaṃ nāma ārammaṇaṃ atthi, oloketha ayyā”ti āha. |
She, removing her covering cloth, and seeing the body, which had died at that very moment, plump and well-formed, of a golden color, thought, "This is a fitting object to show to the noble one." She went, paid homage to the elder, and said, "Venerable sir, there is such and such an object. The noble one should look." |
thero “sādhū”ti vatvā pārupanaṃ nīharāpetvā pādatalato yāva kesaggā oloketvā “atipīṇitametaṃ rūpaṃ suvaṇṇavaṇṇaṃ aggimhi naṃ pakkhipitvā mahājālāhi gahitamattakāle mayhaṃ āroceyyāsī”ti vatvā sakaṭṭhānameva gantvā nisīdi. |
The elder, saying, "Very well," had the covering removed and looked from the soles of the feet up to the tips of the hair. "This form is very plump and of a golden color. Place it on the fire, and as soon as it is seized by the great flames, inform me." Having said this, he went back to his own spot and sat down. |
sā tathā katvā therassa ārocesi. |
She, having done so, informed the elder. |
thero gantvā olokesi. |
The elder went and looked. |
jālāya pahaṭapahaṭaṭṭhānaṃ kabaragāviyā viya sarīravaṇṇaṃ ahosi, pādā namitvā olambiṃsu, hatthā paṭikuṭiṃsu, ūrunalāṭaṃ niccammaṃ ahosi . |
The color of the body, wherever it was struck by the flames, was like that of a piebald cow. The feet were bent and dangling, the hands were contracted, the thighs and forehead were without skin. |
thero “idaṃ sarīraṃ idāneva olokentānaṃ apariyantakaraṃ hutvā idāneva khayaṃ pattaṃ vayaṃ pattan”ti rattiṭṭhānaṃ gantvā nisīditvā khayavayaṃ sampassamāno — |
The elder, thinking, "This body, which just now was an endless source of fascination for those who looked at it, has now reached destruction, has reached decay," went to his night-time place, sat down, and contemplating rise and fall, said — |
♦ “aniccā vata saṅkhārā, uppādavayadhammino. |
♦ "Impermanent, alas, are formations, subject to arising and passing away. |
♦ uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti. |
♦ Having arisen, they cease; their calming is bliss." |
— |
— |
♦ gāthaṃ vatvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ Having spoken the verse, he developed insight and attained Arahantship with the analytical knowledges. |
♦ tasmiṃ arahattaṃ patte satthā bhikkhusaṅghaparivuto cārikaṃ caramāno setabyaṃ gantvā siṃsapāvanaṃ pāvisi. |
♦ When he had attained Arahantship, the Teacher, surrounded by the community of monks, journeying on tour, went to Setabya and entered the Siṃsapā forest. |
cūḷakāḷassa bhariyāyo “satthā kira anuppatto siṃsapāvanan”ti sutvā “amhākaṃ sāmikaṃ gaṇhissāmā”ti pesetvā satthāraṃ nimantāpesuṃ. |
The wives of Cūḷakāḷa, hearing, "The Teacher has reportedly arrived at the Siṃsapā forest," thinking, "We will get our husband," sent a message and had the Teacher invited. |
buddhānaṃ pana apariciṇṇaṭṭhāne āsanapaññattiṃ ācikkhantena ekena bhikkhunā paṭhamataraṃ gantuṃ vaṭṭati. |
Now, for Buddhas, when they are in an unaccustomed place, it is proper for one monk to go ahead to announce the preparation of seats. |
buddhānañhi majjhimaṭṭhāne āsanaṃ paññāpetvā tassa dakkhiṇato sāriputtattherassa, vāmato mahāmoggallānattherassa, tato paṭṭhāya ubhosu passesu bhikkhusaṅghassa āsanaṃ paññāpetabbaṃ hoti. |
For Buddhas, a seat is to be prepared in the middle place, to its right for the elder Sāriputta, to its left for the elder Mahāmoggallāna, and from there onwards, on both sides, seats for the community of monks are to be prepared. |
tasmā mahākāḷatthero cīvarapārupanaṭṭhāne ṭhatvā, “cūḷakāḷa, tvaṃ purato gantvā āsanapaññattiṃ ācikkhā”ti cūḷakāḷaṃ pesesi. |
Therefore, the elder Mahākāḷa, standing in the place where robes are put on, said, "Cūḷakāḷa, you go ahead and announce the preparation of seats," and sent Cūḷakāḷa. |
tassa diṭṭhakālato paṭṭhāya gehajanā tena saddhiṃ parihāsaṃ karontā nīcāsanāni saṅghattherassa koṭiyaṃ attharanti, uccāsanāni saṅghanavakassa koṭiyaṃ. |
From the moment he was seen, the people of the house, making fun of him, spread low seats at the end for the elder of the Sangha, and high seats at the end for the junior of the Sangha. |
itaro “mā evaṃ karotha, nīcāsanāni upari mā paññāpetha, uccāsanāni upari paññāpetha, nīcāsanāni heṭṭhā”ti āha. |
The other said, "Do not do this. Do not prepare the low seats above, prepare the high seats above, and the low seats below." |
itthiyo tassa vacanaṃ asuṇantiyo viya “tvaṃ kiṃ karonto vicarasi, kiṃ tava āsanāni paññāpetuṃ na vaṭṭati, tvaṃ kaṃ āpucchitvā pabbajito, kena pabbajitosi, kasmā idhāgatosī”ti vatvā nivāsanapārupanaṃ acchinditvā setakāni nivāsetvā sīse ca mālācumbuṭakaṃ ṭhapetvā, “gaccha satthāraṃ ānehi, mayaṃ āsanāni paññāpessāmā”ti pahiṇiṃsu. |
The women, as if not hearing his words, said, "What are you doing, wandering about? Is it not proper for you to prepare the seats? Whom did you ask before going forth? By whom were you ordained? Why have you come here?" and snatching away his under and upper robes, they dressed him in white garments and placed a garland-turban on his head, saying, "Go, bring the Teacher. We will prepare the seats," and sent him away. |
na ciraṃ bhikkhubhāve ṭhatvā avassikova uppabbajitattā lajjituṃ na jānāti, tasmā so tena ākappena nirāsaṅkova gantvā satthāraṃ vanditvā buddhappamukhaṃ bhikkhusaṅghaṃ ādāya āgato. |
Having been in the state of a monk for not long, and having disrobed because he was unwilling, he does not know how to be ashamed. Therefore, he, with that attire and without any apprehension, went, paid homage to the Teacher, and taking the community of monks headed by the Buddha, he came. |
bhikkhusaṅghassa pana bhattakiccāvasāne mahākāḷassa bhariyāyo “imāhi attano sāmiko gahito, mayampi amhākaṃ sāmikaṃ gaṇhissāmā”ti cintetvā punadivase satthāraṃ nimantayiṃsu. |
Now, at the end of the meal for the community of monks, the wives of Mahākāḷa, thinking, "These women have gotten their husband, we too will get our husband," invited the Teacher for the next day. |
tadā pana āsanapaññāpanatthaṃ añño bhikkhu agamāsi. |
But at that time, another monk went to prepare the seats. |
tā tasmiṃ khaṇe okāsaṃ alabhitvā buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā bhikkhaṃ adaṃsu. |
They, not finding an opportunity at that moment, had the community of monks headed by the Buddha seated and gave alms. |
cūḷakāḷassa pana dve bhariyāyo, majjhimakāḷassa catasso, mahākāḷassa pana aṭṭha. |
Now, Cūḷakāḷa had two wives, Majjhimakāḷa had four, and Mahākāḷa had eight. |
bhikkhūpi bhattakiccaṃ kātukāmā nisīditvā bhattakiccamakaṃsu, bahi gantukāmā uṭṭhāya agamaṃsu. |
The monks too, wishing to have their meal, sat down and had their meal. Those wishing to go outside got up and went. |
satthā pana nisīditvā bhattakiccaṃ kari. |
The Teacher, however, sat down and had his meal. |
tassa bhattakiccapariyosāne tā itthiyo, “bhante, mahākāḷo amhākaṃ anumodanaṃ katvā āgacchissati, tumhe purato gacchathā”ti vadiṃsu. |
At the end of his meal, those women said, "Venerable sir, Mahākāḷa will give the blessing and then come. You go ahead." |
satthā “sādhū”ti vatvā purato agamāsi. |
The Teacher, saying "Very well," went ahead. |
gāmadvāraṃ patvā bhikkhū ujjhāyiṃsu “kiṃ nāmetaṃ satthārā kataṃ, ñatvā nu kho kataṃ, udāhu ajānitvā. |
Reaching the village gate, the monks complained, "What is this that the Teacher has done? Was it done knowingly or unknowingly? |
hiyyo cūḷakāḷassa purato gatattā pabbajjantarāyo jāto, ajja aññassa purato gatattā antarāyo nāhosi. |
Yesterday, because Cūḷakāḷa went ahead, an obstacle to his ordination arose. Today, because another went ahead, no obstacle arose. |
idāni mahākāḷaṃ ṭhapetvā āgato, sīlavā kho pana bhikkhu ācārasampanno, karissati nu kho tassa pabbajjantarāyan”ti. |
Now he has left Mahākāḷa and come. He is a virtuous monk, accomplished in conduct. Will an obstacle to his ordination arise?" |
satthā tesaṃ vacanaṃ sutvā nivattitvā ṭhito “kiṃ kathetha, bhikkhave”ti pucchi . |
The Teacher, hearing their words, turned back and stood, asking, "What are you saying, monks?" |
te tamatthaṃ ārocesuṃ. |
They related the matter. |
“kiṃ pana tumhe, bhikkhave, cūḷakāḷaṃ viya mahākāḷaṃ sallakkhethā”ti? |
But do you, monks, perceive Mahākāḷa in the same way as Cūḷakāḷa? |
“āma, bhante”. |
Yes, venerable sir. |
tassa hi dve pajāpatiyo, imassa aṭṭha. |
For that one has two wives, this one has eight. |
“aṭṭhahi parikkhipitvā gahito kiṃ karissati, bhante”ti? |
What will he do, surrounded and seized by eight, venerable sir? |
satthā “mā, bhikkhave, evaṃ avacuttha, cūḷakāḷo uṭṭhāya samuṭṭhāya subhārammaṇabahulo viharati, papāte ṭhito dubbalarukkhasadiso. |
The Teacher said, "Do not, monks, say so. Cūḷakāḷa, rising up again and again, dwells with a mind full of pleasant objects. He is like a weak tree standing on a precipice. |
mayhaṃ pana putto mahākāḷo asubhānupassī viharati, ghanaselapabbato viya acalo”ti vatvā imā gāthā abhāsi — |
But my son Mahākāḷa dwells contemplating the unpleasant. He is as unshakable as a solid rock mountain." Saying this, he spoke these verses — |
♦ 7. |
♦ 7. |
♦ “subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ. |
♦ "One who dwells contemplating the pleasant, with senses unrestrained, |
♦ bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ. |
♦ immoderate in food, lazy, and of low energy, |
♦ taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ. |
♦ Māra indeed overcomes him, as the wind, a weak tree. |
♦ 8. |
♦ 8. |
♦ “asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ. |
♦ "One who dwells contemplating the unpleasant, with senses well-restrained, |
♦ bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ. |
♦ moderate in food, faithful, and of roused energy, |
♦ taṃ ve nappasahatī māro, vāto selaṃva pabbatan”ti. |
♦ Māra indeed does not overcome him, as the wind, a rocky mountain." |
♦ tattha subhānupassiṃ viharantanti sutaṃ anupassantaṃ, iṭṭhārammaṇe mānasaṃ vissajjetvā viharantanti attho. |
♦ Therein, 'one who dwells contemplating the pleasant' means one who sees what is heard, that is, one who dwells having let his mind loose on agreeable objects. |
yo hi puggalo nimittaggāhaṃ anubyañjanaggāhaṃ gaṇhanto “nakhā sobhanā”ti gaṇhāti, “aṅguliyo sobhanā”ti gaṇhāti, “hatthapādā, jaṅghā, ūru, kaṭi, udaraṃ, thanā, gīvā, oṭṭhā, dantā, mukhaṃ, nāsā, akkhīni, kaṇṇā, bhamukā, nalāṭaṃ, kesā, sobhanā”ti gaṇhāti, “kesā, lomā, nakhā, dantā, taco, sobhanā”ti gaṇhāti, vaṇṇo subho, saṇṭhānaṃ subhanti, ayaṃ subhānupassī nāma. |
For a person who grasps the general sign and the particular details, grasps "the nails are beautiful," grasps "the fingers are beautiful," grasps "the hands and feet, shins, thighs, waist, belly, breasts, neck, lips, teeth, mouth, nose, eyes, ears, eyebrows, forehead, hair are beautiful," grasps "the hair of the head, body hair, nails, teeth, skin are beautiful," "the complexion is lovely, the form is lovely," this one is called a contemplator of the pleasant. |
evaṃ taṃ subhānupassiṃ viharantaṃ. |
Thus, 'one who dwells contemplating the pleasant'. |
indriyesūti cakkhādīsu chasu indriyesu. |
'In the senses' means in the six senses, such as the eye. |
asaṃvutanti cakkhudvārādīni arakkhantaṃ. |
'Unrestrained' means not guarding the doors of the eye and so on. |
pariyesanamattā paṭiggahaṇamattā paribhogamattāti imissā mattāya ajānanato bhojanamhi cāmattaññuṃ. |
'Immoderate in food' because of not knowing this measure: the measure of seeking, the measure of receiving, the measure of consuming. |
apica paccavekkhaṇamattā vissajjanamattāti imissāpi mattāya ajānanato amattaññuṃ, idaṃ bhojanaṃ dhammikaṃ, idaṃ adhammikantipi ajānantaṃ. |
Moreover, also not knowing this measure: the measure of reflection, the measure of relinquishing, he is immoderate; also one who does not know "this food is lawful, this is unlawful." |
kāmacchandabyāpādavihiṃsāvitakkavasitāya kusītaṃ. |
'Lazy' because of being dominated by the thoughts of sensual desire, ill-will, and cruelty. |
hīnavīriyanti nibbīriyaṃ catūsu iriyāpathesu vīriyakaraṇarahitaṃ. |
'Of low energy' means without energy, devoid of making effort in the four postures. |
pasahatīti abhibhavati ajjhottharati. |
'Overcomes' means overwhelms, floods. |
vāto rukkhaṃva dubbalanti balavavāto chinnapapāte jātaṃ dubbalarukkhaṃ viya. |
'As the wind, a weak tree' means like a strong wind a weak tree that has grown on a sheer cliff. |
yathā hi so vāto tassa dubbalarukkhassa pupphaphalapallavādīnipi pāteti, khuddakasākhāpi bhañjati, mahāsākhāpi bhañjati, samūlakampi taṃ rukkhaṃ uppāṭetvā uddhaṃmūlaṃ adhosākhaṃ katvā gacchati, evameva evarūpaṃ puggalaṃ anto uppanno kilesamāro pasahati, balavavāto dubbalarukkhassa pupphaphalapallavādipātanaṃ viya khuddānukhuddakāpattiāpajjanampi karoti, khuddakasākhābhañjanaṃ viya nissaggiyādiāpattiāpajjanampi karoti, mahāsākhābhañjanaṃ viya terasasaṅghādisesāpattiāpajjanampi karoti, uppāṭetvā uddhaṃ, mūlakaṃ heṭṭhāsākhaṃ katvā pātanaṃ viya pārājikāpattiāpajjanampi karoti, svākkhātasāsanā nīharitvā katipāheneva gihibhāvaṃ pāpetīti evaṃ evarūpaṃ puggalaṃ kilesamāro attano vase vattetīti attho. |
For just as that wind makes the flowers, fruits, and leaves of that weak tree fall, and breaks the small branches, and breaks the large branches, and uprooting that tree entirely, it goes, leaving it with roots up and branches down; in the same way, the Māra of defilements that has arisen within overcomes such a person. Just as the strong wind causes the flowers, fruits, and leaves of the weak tree to fall, it also causes him to commit minor and lesser offenses. Just as it breaks the small branches, it also causes him to commit offenses requiring suspension, etc. Just as it breaks the large branches, it also causes him to commit the thirteen Sanghādisesa offenses. Just as it uproots it and leaves it with roots up and branches down, it also causes him to commit a Pārājika offense. It expels him from the well-expounded dispensation and after a few days leads him to the state of a layman. Thus, the Māra of defilements brings such a person under its control, this is the meaning. |
♦ asubhānupassinti dasasu asubhesu aññataraṃ asubhaṃ passantaṃ paṭikūlamanasikāre yuttaṃ kese asubhato passantaṃ lome nakhe dante tacaṃ vaṇṇaṃ saṇṭhānaṃ asubhato passantaṃ. |
♦ 'Contemplating the unpleasant' means seeing one of the ten kinds of foulness as unpleasant, engaged in repulsive contemplation, seeing the hair as unpleasant, the body hair, nails, teeth, skin, complexion, form as unpleasant. |
indriyesūti chasu indriyesu. |
'In the senses' means in the six senses. |
susaṃvutanti nimittādiggāharahitaṃ pihitadvāraṃ. |
'Well-restrained' means without grasping signs and so on, with the doors closed. |
amattaññutāpaṭikkhepena bhojanamhi ca mattaññuṃ. |
'Moderate in food' by way of rejecting immoderation. |
saddhanti kammassa ceva phalassa ca saddahanalakkhaṇāya lokikāya saddhāya ceva tīsu vatthūsu aveccappasādasaṅkhātāya lokuttarasaddhāya ca samannāgataṃ. |
'Faithful' means endowed with both the worldly faith characterized by trusting in kamma and its fruit, and the supramundane faith characterized by unwavering confidence in the three jewels. |
āraddhavīriyanti paggahitavīriyaṃ paripuṇṇavīriyaṃ. |
'Of roused energy' means with energy stirred up, with energy fulfilled. |
taṃ veti evarūpaṃ taṃ puggalaṃ yathā dubbalavāto saṇikaṃ paharanto ekagghanaṃ selaṃ cāletuṃ na sakkoti, tathā abbhantare uppajjamānopi dubbalakilesamāro nappasahati, khobhetuṃ vā cāletuṃ vā na sakkotīti attho. |
'That one indeed' means just as a weak wind, blowing gently, cannot move a solid rock, so too, the weak Māra of defilements, though arising within, does not overcome such a person; it cannot shake or move him, this is the meaning. |
♦ tāpi kho tassa purāṇadutiyikāyo theraṃ parivāretvā “tvaṃ kaṃ āpucchitvā pabbajito, idāni gihī bhavissasi na bhavissasī”tiādīni vatvā kāsāvaṃ nīharitukāmā ahesuṃ. |
♦ But those former wives of his, having surrounded the elder, saying things like, "Whom did you ask before going forth? Now will you become a layman or not?" were about to remove his saffron robe. |
thero tāsaṃ ākāraṃ sallakkhetvā nisinnāsanā vuṭṭhāya iddhiyā uppattitvā kūṭāgārakaṇṇikaṃ dvidhā bhinditvā ākāsenāgantvā satthari gāthā pariyosāpenteyeva satthu suvaṇṇavaṇṇaṃ sarīraṃ abhitthavanto ākāsato otaritvā tathāgatassa pāde vandi. |
The elder, discerning their intention, rose from his seat, and by his psychic power, he flew up, split the pinnacle of the gabled roof in two, and coming through the air, just as the Teacher was finishing the verses, praising the Teacher's golden-hued body, he descended from the sky and paid homage to the Tathāgata's feet. |
♦ gāthāpariyosāne sampattabhikkhū sotāpattiphalādīsu patiṭṭhahiṃsūti. |
♦ At the end of the verses, the assembled monks were established in the fruits of stream-entry and so on. |
♦ mahākāḷattheravatthu chaṭṭhaṃ. |
♦ The Story of the Elder Mahākāḷa is the sixth. |
♦ 7. devadattavatthu |
♦ 7. The Story of Devadatta |
♦ anikkasāvoti imaṃ dhammadesanaṃ satthā jetavane viharanto rājagahe devadattassa kāsāvalābhaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "He who is not free from stain..." in reference to the gain of a saffron robe by Devadatta in Rājagaha. |
♦ ekasmiñhi samaye dve aggasāvakā pañcasate pañcasate attano attano parivāre ādāya satthāraṃ āpucchitvā vanditvā jetavanato rājagahaṃ agamaṃsu. |
♦ On one occasion, the two chief disciples, each taking his own retinue of five hundred, took leave of the Teacher, paid homage, and went from Jetavana to Rājagaha. |
rājagahavāsino dvepi tayopi bahūpi ekato hutvā āgantukadānaṃ adaṃsu. |
The inhabitants of Rājagaha, two, three, or many together, gave a gift for the visitors. |
athekadivasaṃ āyasmā sāriputto anumodanaṃ karonto “upāsakā eko sayaṃ dānaṃ deti, paraṃ na samādapeti, so nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ. |
Then one day, the venerable Sāriputta, while giving the blessing, taught the Dhamma thus: "Lay disciples, one who gives a gift himself but does not encourage another to do so, in whatever place he is reborn, he obtains the fortune of wealth, but not the fortune of a retinue. |
eko sayaṃ na deti, paraṃ samādapeti, so nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ. |
One who does not give himself but encourages another to do so, in whatever place he is reborn, he obtains the fortune of a retinue, but not the fortune of wealth. |
eko sayampi na deti, parampi na samādapeti, so nibbattanibbattaṭṭhāne kañjikamattampi kucchipūraṃ na labhati, anātho hoti nippaccayo. |
One who neither gives himself nor encourages another to do so, in whatever place he is reborn, he does not obtain even enough gruel to fill his belly; he is helpless and without support. |
eko sayampi deti, parampi samādapeti, so nibbattanibbattaṭṭhāne attabhāvasatepi attabhāvasahassepi attabhāvasatasahassepi bhogasampadañceva parivārasampadañca labhatī”ti evaṃ dhammaṃ desesi. |
One who both gives himself and encourages another to do so, in whatever place he is reborn, for a hundred, a thousand, a hundred thousand existences, he obtains both the fortune of wealth and the fortune of a retinue." |
♦ tameko paṇḍitapuriso dhammaṃ sutvā “acchariyā vata bho, abbhutā vata bho dhammadesanā, sukāraṇaṃ kathitaṃ, mayā imāsaṃ dvinnaṃ sampattīnaṃ nipphādakaṃ kammaṃ kātuṃ vaṭṭatī”ti cintetvā — |
♦ A certain wise man, having heard this Dhamma, thought, "Wonderful, sirs! Amazing, sirs, is this Dhamma teaching! The good reason has been told. It is proper for me to do the deed that produces these two fortunes." |
“bhante, sve mayhaṃ bhikkhaṃ gaṇhathā”ti theraṃ nimantesi. |
"Venerable sir, tomorrow, accept my alms," he said, inviting the elder. |
“kittakehi te bhikkhūhi attho upāsakā”ti. |
With how many monks do you have need, lay disciple? |
“kittakā pana vo, bhante, parivārā”ti? |
And how many are your retinue, venerable sir? |
“sahassamattā upāsakā”ti. |
About a thousand, lay disciple. |
“sabbehi saddhiṃyeva sve bhikkhaṃ gaṇhatha, bhante”ti. |
Tomorrow, accept the alms along with all of them, venerable sir. |
“thero adhivāsesi”. |
The elder consented. |
upāsako nagaravīthiyaṃ caranto — |
The lay disciple, walking along the city street — |
“ammā, tātā, mayā bhikkhusahassaṃ nimantitaṃ, tumhe kittakānaṃ bhikkhūnaṃ bhikkhaṃ dātuṃ sakkhissatha, tumhe kittakānan”ti samādapesi. |
"Mothers, fathers, I have invited a thousand monks. For how many monks will you be able to give alms? You, for how many?" he said, encouraging them. |
manussā attano attano pahonakaniyāmena — |
The people, according to their own ability — |
“mayaṃ dasannaṃ dassāma, mayaṃ vīsatiyā, mayaṃ satassā”ti āhaṃsu. |
"We will give for ten, we for twenty, we for a hundred," they said. |
upāsako — |
The lay disciple — |
“tena hi ekasmiṃ ṭhāne samāgamaṃ katvā ekatova parivisissāma, sabbe tilataṇḍulasappimadhuphāṇitādīni samāharathā”ti ekasmiṃ ṭhāne samāharāpesi. |
"Then, having gathered in one place, we will serve together. All of you, bring sesame, rice, ghee, honey, molasses, and so on," he said, having them gathered in one place. |
♦ athassa eko kuṭumbiko satasahassagghanikaṃ gandhakāsāvavatthaṃ datvā — |
♦ Then a certain householder, giving him a Gandhara saffron cloth worth a hundred thousand — |
“sace te dānavattaṃ nappahoti, idaṃ vissajjetvā yaṃ ūnaṃ, taṃ pūreyyāsi. |
"If your provisions for the offering are not sufficient, sell this and make up what is lacking. |
sace pahoti, yassicchasi, tassa bhikkhuno dadeyyāsī”ti āha. |
If they are sufficient, give it to whichever monk you wish," he said. |
tadā tassa sabbaṃ dānavattaṃ pahosi, kiñci ūnaṃ nāma nāhosi. |
At that time, all his provisions for the offering were sufficient; there was no lack of anything. |
so manusse pucchi — |
He asked the people — |
“idaṃ, ayyā, kāsāvaṃ ekena kuṭumbikena evaṃ nāma vatvā dinnaṃ atirekaṃ jātaṃ, kassa naṃ demā”ti. |
This saffron cloth, sirs, was given by a certain householder, saying thus-and-thus, and it has become surplus. To whom shall we give it? |
ekacce “sāriputtattherassā”ti āhaṃsu. |
Some said, "To the elder Sāriputta." |
ekacce “thero sassapākasamaye āgantvā gamanasīlo, devadatto amhākaṃ maṅgalāmaṅgalesu sahāyo udakamaṇiko viya niccaṃ patiṭṭhito, tassa taṃ demā”ti āhaṃsu. |
Some said, "The elder comes at the time of the ripening of the crops and is one who is inclined to leave. Devadatta is our companion in our auspicious and inauspicious occasions, he is always established like a water-jar. Let us give it to him." |
sambahulikāya kathāyapi “devadattassa dātabban”ti vattāro bahutarā ahesuṃ, atha naṃ devadattassa adaṃsu. |
Even with much talk, those who said, "It should be given to Devadatta," were more numerous. Then they gave it to Devadatta. |
so taṃ chinditvā sibbitvā rajitvā nivāsetvā pārupitvā vicarati. |
He cut it, sewed it, dyed it, and wore it as his lower and upper garments, and went about. |
taṃ disvā manussā “nayidaṃ devadattassa anucchavikaṃ, sāriputtattherassa anucchavikaṃ. |
Seeing him, the people said, "This is not suitable for Devadatta; it is suitable for the elder Sāriputta. |
devadatto attano ananucchavikaṃ nivāsetvā pārupitvā vicaratī”ti vadiṃsu. |
Devadatta wears and goes about in what is not suitable for him." |
atheko disāvāsiko bhikkhu rājagahā sāvatthiṃ gantvā satthāraṃ vanditvā katapaṭisanthāro satthārā dvinnaṃ aggasāvakānaṃ phāsuvihāraṃ pucchito ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. |
Then a monk from another region went from Rājagaha to Sāvatthī, paid homage to the Teacher, and after pleasantries, when asked by the Teacher about the well-being of the two chief disciples, he related that whole event from the beginning. |
satthā “na kho bhikkhu idāneveso attano ananucchavikaṃ vatthaṃ dhāreti, pubbepi dhāresiyevā”ti vatvā atītaṃ āhari -- |
The Teacher said, "Not just now, monk, does he wear a robe unsuitable for him; in the past too, he wore one," and he related a story from the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasivāsī eko hatthimārako hatthiṃ māretvā māretvā dante ca nakhe ca antāni ca ghanamaṃsañca āharitvā vikkiṇanto jīvitaṃ kappeti. |
♦ In the past, in Benares, while Brahmadatta was ruling, a certain elephant-killer in Benares made his living by killing elephants and selling the tusks, nails, intestines, and solid meat. |
athekasmiṃ araññe anekasahassā hatthino gocaraṃ gahetvā gacchantā paccekabuddhe disvā tato paṭṭhāya gacchamānā gamanāgamanakāle jaṇṇukehi nipatitvā vanditvā pakkamanti. |
Then, in a certain forest, many thousands of elephants, while going to graze, saw Paccekabuddhas, and from then on, when coming and going, they would fall on their knees, pay homage, and depart. |
ekadivasañhi hatthimārako taṃ kiriyaṃ disvā — |
One day, the elephant-killer saw this action and — |
“ahaṃ ime kicchena māremi, ime ca gamanāgamanakāle paccekabuddhe vandanti, kiṃ nu kho disvā vandantī”ti cintento — |
"I kill them with difficulty, and these, when coming and going, pay homage to the Paccekabuddhas. Seeing what, I wonder, do they pay homage?" thinking — |
“kāsāvan”ti sallakkhetvā, “mayāpi idāni kāsāvaṃ laddhuṃ vaṭṭatī”ti cintetvā ekassa paccekabuddhassa jātassaraṃ oruyha nhāyantassa tīre ṭhapitesu kāsāvesu cīvaraṃ thenetvā tesaṃ hatthīnaṃ gamanāgamanamagge sattiṃ gahetvā sasīsaṃ pārupitvā nisīdati. |
"The saffron robe," he discerned. "I too must now obtain a saffron robe," he thought. He stole the robe of a certain Paccekabuddha who had gone down into a natural lake and was bathing, the robe having been placed on the bank. He then sits on their path of coming and going, holding a spear, with the robe covering his head. |
hatthino taṃ disvā — |
The elephants, seeing him — |
“paccekabuddho”ti saññāya vanditvā pakkamanti. |
with the perception "it is a Paccekabuddha," pay homage and depart. |
so tesaṃ sabbapacchato gacchantaṃ sattiyā paharitvā māretvā dantādīni gahetvā sesaṃ bhūmiyaṃ nikhaṇitvā gacchati. |
He strikes the one going last of all with a spear and kills it. Taking the tusks and so on, he buries the rest in the ground and goes away. |
aparabhāge bodhisatto hatthiyoniyaṃ paṭisandhiṃ gahetvā hatthijeṭṭhako yūthapati ahosi. |
Later, the Bodhisatta, having taken conception in the womb of an elephant, became the chief elephant, the leader of the herd. |
tadāpi so tatheva karoti. |
At that time too, he was doing the same thing. |
mahāpuriso attano parisāya parihāniṃ ñatvā, “kuhiṃ ime hatthī gatā, mandā jātā”ti pucchitvā, “na jānāma, sāmī”ti vutte, “kuhiñci gacchantā maṃ anāpucchitvā na gamissanti, paripanthena bhavitabban”ti vatvā, “ekasmiṃ ṭhāne kāsāvaṃ pārupitvā nisinnassa santikā paripanthena bhavitabban”ti parisaṅkitvā, “taṃ pariggaṇhituṃ vaṭṭatī”ti sabbe hatthī purato pesetvā sayaṃ pacchato vilambamāno āgacchati. |
The Great Being, noticing the decline of his herd, asked, "Where have these elephants gone? Have they become slow?" and when told, "We do not know, master," he said, "They will not go anywhere without asking me. There must be danger." Thinking, "There must be danger from the one who sits on a certain spot wrapped in a saffron robe," he suspected. "It is proper to catch him," he said. He sent all the elephants ahead and came himself, lagging behind. |
so sesahatthīsu vanditvā gatesu mahāpurisaṃ āgacchantaṃ disvā cīvaraṃ saṃharitvā sattiṃ vissajji. |
He, when the other elephants had paid homage and gone, saw the Great Being coming, gathered up his robe, and threw the spear. |
mahāpuriso satiṃ uppaṭṭhapetvā āgacchanto pacchato paṭikkamitvā sattiṃ vivajjesi. |
The Great Being, anticipating the spear and coming, stepped back and dodged the spear. |
atha naṃ “iminā ime hatthī nāsitā”ti gaṇhituṃ pakkhandi. |
Then, thinking, "By this one these elephants were destroyed," he charged to seize him. |
itaro ekaṃ rukkhaṃ purato katvā nilīyi. |
The other hid, putting a tree in front of him. |
atha “naṃ rukkhena saddhiṃ soṇḍāya parikkhipitvā gahetvā bhūmiyaṃ pothessāmī”ti tena nīharitvā dassitaṃ kāsāvaṃ disvā — |
Then, thinking, "I will seize him together with the tree, wrapping my trunk around them, and smash him on the ground," he saw the saffron robe that had been brought out and shown by him — |
“sacāhaṃ imasmiṃ dubbhissāmi, anekasahassesu me buddhapaccekabuddhakhīṇāsavesu lajjā nāma bhinnā bhavissatī”ti adhivāsetvā — |
"If I were to harm this one, my shame before many thousands of Buddhas, Paccekabuddhas, and Arahants would be broken," he thought. He endured, and — |
“tayā me ettakā ñātakā nāsitā”ti pucchi. |
"Have you destroyed so many of my relatives?" he asked. |
“āma, sāmī”ti. |
Yes, master. |
“kasmā evaṃ bhāriyakammamakāsi, attano ananucchavikaṃ vītarāgānaṃ anucchavikaṃ vatthaṃ paridahitvā evarūpaṃ kammaṃ karontena bhāriyaṃ tayā katan”ti. |
Why did you do such a grievous deed? It is a grievous thing you have done, wearing a robe unsuitable for you, a robe suitable for those free from passion, and doing such a deed. |
evañca pana vatvā uttaripi naṃ niggaṇhanto “anikkasāvo kāsāvaṃ ... pe ... sa ve kāsāvamarahatī”ti gāthaṃ vatvā — |
And having said this, and reproaching him further, he spoke the verse, "He who, unstained, wears the saffron robe... he indeed is worthy of the saffron robe," and — |
“ayuttaṃ te katan”ti vatvā taṃ vissajjesi. |
"An improper thing has been done by you," he said, and released him. |
♦ satthā imaṃ dhammadesanaṃ āharitvā, “tadā hatthimārako devadatto ahosi, tassa niggāhako hatthināgo ahamevā”ti jātakaṃ samodhānetvā, “na, bhikkhave, idāneva, pubbepi devadatto attano ananucchavikaṃ vatthaṃ dhāresiyevā”ti vatvā imā gāthā abhāsi — |
♦ The Teacher, having brought this Dhamma teaching, said, "At that time, the elephant-killer was Devadatta, and the elephant-king who reproached him was myself." Having identified the Jātaka, he said, "Not just now, monks, but in the past too, Devadatta wore a robe unsuitable for him," and he spoke these verses — |
♦ 9. |
♦ 9. |
♦ “anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati. |
♦ "He who, unstained, will wear the saffron robe, |
♦ apeto damasaccena, na so kāsāvamarahati. |
♦ devoid of self-control and truth, is not worthy of the saffron robe. |
♦ 10. |
♦ 10. |
♦ “yo ca vantakasāvassa, sīlesu susamāhito. |
♦ "But he who has vomited out the stains, is well-established in the virtues, |
♦ upeto damasaccena, sa ve kāsāvamarahatī”ti. |
♦ endowed with self-control and truth, he indeed is worthy of the saffron robe." |
♦ chaddantajātakenāpi ca ayamattho dīpetabbo. |
♦ This matter should also be illustrated by the Chaddanta Jātaka. |
♦ tattha anikkasāvoti rāgādīhi kasāvehi sakasāvo. |
♦ Therein, 'unstained' means stained with the stains of passion and so on. |
paridahissatīti nivāsanapārupanāttharaṇavasena paribhuñjissati. |
'Will wear' means will use it for wearing, covering, and spreading. |
paridhassatītipi pāṭho. |
Another reading is 'paridhassati'. |
apeto damasaccenāti indriyadamena ceva paramatthasaccapakkhikena vacīsaccena ca apeto, viyutto pariccatthoti attho. |
'Devoid of self-control and truth' means devoid of, separated from, renounced of both control of the senses and the truth of speech which is part of ultimate truth, this is the meaning. |
na soti so evarūpo puggalo kāsāvaṃ paridahituṃ nārahati. |
'Is not' means such a person is not worthy to wear the saffron robe. |
vantakasāvassāti catūhi maggehi vantakasāvo chaḍḍitakasāvo pahīnakasāvo assa. |
'Has vomited out the stains' means one who, through the four paths, has vomited out, cast off, and abandoned the stains. |
sīlesūti catupārisuddhisīlesu. |
'In the virtues' means in the fourfold purities of virtue. |
susamāhitoti suṭṭhu samāhito suṭṭhito. |
'Well-established' means well and truly established. |
upetoti indriyadamena ceva vuttappakārena ca saccena upagato. |
'Endowed' means possessed of both control of the senses and the aforementioned truth. |
sa veti so evarūpo puggalo taṃ gandhakāsāvavatthaṃ arahatīti. |
'He indeed' means such a person is worthy of that Gandhara saffron cloth. |
♦ gāthāpariyosāne so disāvāsiko bhikkhu sotāpanno ahosi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the verses, that monk from another region became a stream-enterer, and many others attained the fruits of stream-entry and so on. |
desanā mahājanassa sātthikā ahosīti. |
The teaching was beneficial to the great assembly. |
♦ devadattavatthu sattamaṃ. |
♦ The Story of Devadatta is the seventh. |
♦ 8. sāriputtattheravatthu |
♦ 8. The Story of the Elder Sāriputta |
♦ asāre sāramatinoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aggasāvakehi niveditaṃ sañcayassa anāgamanaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Veḷuvana, spoke this Dhamma teaching "Those who mistake the unessential..." in reference to the non-coming of Sañcaya, which was reported by the chief disciples. |
♦ tatrāyaṃ anupubbikathā — amhākañhi satthā ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatiyā nāma nagare sumedho nāma brāhmaṇakumāro hutvā sabbasippesu nipphattiṃ patvā mātāpitūnaṃ accayena anekakoṭisaṅkhyaṃ dhanaṃ pariccajitvā isipabbajjaṃ pabbajitvā himavante vasanto jhānābhiññā nibbattetvā ākāsena gacchanto dīpaṅkaradasabalassa sudassanavihārato rammavatīnagaraṃ pavisanatthāya maggaṃ sodhayamānaṃ janaṃ disvā sayampi ekaṃ padesaṃ gahetvā maggaṃ sodheti. |
♦ Herein is the connected story — Our Teacher, more than four incalculables and a hundred thousand eons from now, in a city named Amaravatī, was a Brahmin youth named Sumedha. Having attained proficiency in all the arts, after the death of his parents, he renounced wealth amounting to many crores, and having gone forth as a hermit, while living in the Himalayas, he developed the jhānas and supernormal powers. While traveling through the sky, he saw people clearing the path for the Ten-powered Dīpaṅkara to enter the city of Rammavatī from the Sudassana monastery, and he himself, taking a section, cleared the path. |
tasmiṃ asodhiteyeva āgatassa satthuno attānaṃ setuṃ katvā kalale ajinacammaṃ attharitvā “satthā sasāvakasaṅgho kalalaṃ anakkamitvā maṃ akkamanto gacchatū”ti nipanno. |
As the Teacher arrived while his section was still uncleared, he made himself a bridge, spreading his hide and skin garment in the mud, and lay down, thinking, "Let the Teacher with the assembly of disciples walk over me, without stepping on the mud." |
satthārā taṃ disvāva “buddhaṅkuro esa, anāgate kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ pariyosāne gotamo nāma buddho bhavissatī”ti byākato. |
The Teacher, upon seeing him, declared, "This is a Buddha-to-be. In the future, at the end of four incalculables and a hundred thousand eons, he will become a Buddha named Gotama." |
tassa satthuno aparabhāge “koṇḍañño maṅgalo sumano revato sobhito anomadassī padumo nārado padumuttaro sumedho sujāto piyadassī atthadassī dhammadassī siddhattho tisso phusso vipassī sikhī vessabhū kakusandho koṇāgamano kassapo”ti lokaṃ obhāsetvā uppannānaṃ imesampi tevīsatiyā buddhānaṃ santike laddhabyākaraṇo, “dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyo”ti samattiṃsa pāramiyo pūretvā vessantarattabhāve ṭhito pathavikampanāni mahādānāni datvā puttadāraṃ pariccajitvā āyupariyosāne tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā dasa sahassacakkavāḷadevatāhi sannipatitvā — |
After that Teacher, he also received declarations from these twenty-three Buddhas who arose, illuminating the world: "Koṇḍañña, Maṅgala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa, Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, Kassapa." Having fulfilled the thirty perfections—"ten perfections, ten higher perfections, ten ultimate perfections"—and being in the existence of Vessantara, he gave the great gifts that made the earth tremble, renounced his wife and children, and at the end of his life, was reborn in the Tusita heaven. Having remained there for his lifespan, when the deities of the ten-thousand world systems had assembled — |
♦ “kālo deva mahāvīra, uppajja mātukucchiyaṃ. |
♦ "It is time, O deva, great hero, be born in a mother's womb. |
♦ sadevakaṃ tārayanto, bujjhassu amataṃ padan”ti. |
♦ Liberating the world with its devas, awaken to the deathless state." |
— |
— |
♦ vutte — |
♦ was said — |
♦ “kālaṃ desañca dīpañca, kulaṃ mātarameva ca. |
♦ "The time, the region, the continent, the clan, and the mother too. |
♦ ime pañca viloketvā, uppajjati mahāyaso”ti. |
♦ Having looked at these five, the one of great fame is born." |
— |
— |
♦ pañca mahāvilokanāni viloketvā tato cuto sakyarājakule paṭisandhiṃ gahetvā dasamāsaccayena mātukucchito vijāyi. |
♦ having made the five great observations, he departed from there and took conception in the family of the Sakyan king. After ten months, he was born from his mother's womb. |
soḷasavassakāle tattha mahāsampattiyā parihariyamāno anukkamena bhadrayobbanaṃ patvā tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu devalokasiriṃ viya rajjasiriṃ anubhavanto uyyānakīḷāya gamanasamaye anukkamena jiṇṇabyādhimatasaṅkhāte tayo devadūte disvā sañjātasaṃvego nivattitvā catutthavāre pabbajitaṃ disvā, “sādhu pabbajjā”ti pabbajjāya ruciṃ uppādetvā uyyānaṃ gantvā tattha divasaṃ khepetvā maṅgalapokkharaṇītīre nisinno kappakavesaṃ gahetvā āgatena vissakammena devaputtena alaṅkatapaṭiyatto rāhulakumārassa jātasāsanaṃ sutvā puttasinehassa balavabhāvaṃ ñatvā, “yāva idaṃ bandhanaṃ na vaḍḍhati, tāvadeva naṃ chindissāmī”ti cintetvā sāyaṃ nagaraṃ pavisanto — |
At the age of sixteen, being attended with great splendor, he gradually reached glorious youth. In three palaces suitable for the three seasons, enjoying royal splendor like the splendor of the deva world, on his way to the park for sport, he saw in succession the three divine messengers in the form of an old man, a sick man, and a dead man. Becoming agitated, he turned back. On the fourth occasion, he saw one who had gone forth, and thinking, "Going forth is good," he conceived a desire for the life of renunciation. He went to the park and, having spent the day there, was sitting on the bank of the royal pond when, adorned by the deva Vissakamma who had come in the guise of a barber, he heard the news of the birth of Prince Rāhula. Realizing the strength of his love for his son, he thought, "Before this bond grows, I will sever it." Entering the city in the evening — |
♦ “nibbutā nūna sā mātā, nibbuto nūna so pitā. |
♦ "Calmed indeed is that mother, calmed indeed is that father. |
♦ nibbutā nūna sā nārī, yassāyaṃ īdiso patī”ti. |
♦ Calmed indeed is that woman, who has such a husband." |
— |
— |
♦ kisāgotamiyā nāma pitucchādhītāya bhāsitaṃ imaṃ gāthaṃ sutvā, “ahaṃ imāya nibbutapadaṃ sāvito”ti muttāhāraṃ omuñcitvā tassā pesetvā attano bhavanaṃ pavisitvā sirisayane nisinno niddopagatānaṃ nāṭakitthīnaṃ vippakāraṃ disvā nibbinnahadayo channaṃ uṭṭhāpetvā kaṇḍakaṃ āharāpetvā taṃ āruyha channasahāyo dasasahassacakkavāḷadevatāhi parivuto mahābhinikkhamanaṃ nikkhamitvā anomānadītīre pabbajitvā anukkamena rājagahaṃ gantvā tattha piṇḍāya caritvā paṇḍavapabbatapabbhāre nisinno magadharaññā rajjena nimantiyamāno taṃ paṭikkhipitvā sabbaññutaṃ patvā attano vijitaṃ āgamanatthāya tena gahitapaṭiñño āḷārañca udakañca upasaṅkamitvā tesaṃ santike adhigatavisesaṃ analaṅkaritvā chabbassāni mahāpadhānaṃ padahitvā visākhapuṇṇamadivase pātova sujātāya dinnapāyasaṃ paribhuñjitvā nerañjarāya nadiyā suvaṇṇapātiṃ pavāhetvā nerañjarāya nadiyā tīre mahāvanasaṇḍe nānāsamāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamaye sottiyena dinnaṃ tiṇaṃ gahetvā kāḷena nāgarājena abhitthutaguṇo bodhimaṇḍaṃ āruyha tiṇāni santharitvā “na tāvimaṃ pallaṅkaṃ bhindissāmi, yāva me anupādāya āsavehi cittaṃ na muccissatī”ti paṭiññaṃ katvā puratthābhimukho nisīditvā sūriye anatthaṅgamiteyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme cutūpapātañāṇaṃ patvā pacchimayāmāvasāne paccayākāre ñāṇaṃ otāretvā aruṇuggamane dasabalacatuvesārajjādisabbaguṇapaṭimaṇḍitaṃ sabbaññutaññāṇaṃ paṭivijjhitvā sattasattāhaṃ bodhimaṇḍe vītināmetvā aṭṭhame sattāhe ajapālanigrodhamūle nisinno dhammagambhīratāpaccavekkhaṇena appossukkataṃ āpajjamāno dasasahassacakkavāḷamahābrahmaparivārena sahampatibrahmunā āyācitadhammadesano buddhacakkhunā lokaṃ voloketvā brahmuno ajjhesanaṃ adhivāsetvā, “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyan”ti olokento āḷārudakānaṃ kālakatabhāvaṃ ñatvā pañcavaggiyānaṃ bhikkhūnaṃ bahūpakārataṃ anussaritvā uṭṭhāyāsanā kāsipuraṃ gacchanto antarāmagge upakena saddhiṃ mantetvā āsāḷhipuṇṇamadivase isipatane migadāye pañcavaggiyānaṃ vasanaṭṭhānaṃ patvā te ananucchavikena samudācārena samudācarante saññāpetvā aññātakoṇḍaññappamukhe aṭṭhārasa brahmakoṭiyo amatapānaṃ pāyento dhammacakkaṃ pavattetvā pavattitavaradhammacakko pañcamiyaṃ pakkhassa sabbepi te bhikkhū arahatte patiṭṭhāpetvā taṃ divasameva yasakulaputtassa upanissayasampattiṃ disvā taṃ rattibhāge nibbinditvā gehaṃ pahāya nikkhantaṃ disvā, “ehi yasā”ti pakkositvā tasmiṃyeva rattibhāge sotāpattiphalaṃ pāpetvā punadivase arahattaṃ pāpetvā aparepi tassa sahāyake catupaṇṇāsa jane ehibhikkhupabbajjāya pabbājetvā arahattaṃ pāpesi. |
♦ hearing this verse spoken by his cousin named Kisāgotamī, and thinking, "I have been made to hear the word 'calmed' by her," he took off his pearl necklace and sent it to her. He entered his own palace, and sitting on his royal couch, he saw the disgraceful state of the sleeping dancing women. Becoming disgusted, he roused Channa, had Kaṇṭhaka brought, and mounting him, accompanied by Channa and surrounded by the deities of the ten-thousand world systems, he made the great renunciation. At the bank of the Anomā river, he went forth. In due course, he went to Rājagaha and, while on his alms round there, sitting on the slope of the Paṇḍava mountain, when offered the kingdom by the king of Magadha, he refused it. Having obtained from him a promise to come to his kingdom after attaining omniscience, he approached Āḷāra and Udaka, and not being satisfied with the special attainment in their presence, for six years he strove the great striving. On the day of the full moon of Visākha, having eaten the milk-rice given by Sujātā in the morning, and having set the golden bowl afloat on the Nerañjarā river, he spent the day by the bank of the Nerañjarā river in the great forest grove in various attainments. In the evening, having taken the grass given by Sotthiya, his virtues praised by the nāga king Kāḷa, he ascended to the seat of enlightenment, spread the grass, and making the vow, "I will not break this cross-legged posture until my mind is liberated from the cankers without grasping," he sat facing east. Even before the sun had set, he vanquished the forces of Māra. In the first watch of the night, he attained the knowledge of previous existences; in the middle watch, the knowledge of the passing away and reappearance of beings; and at the end of the last watch, he directed his knowledge to dependent origination. At the break of dawn, he penetrated the knowledge of omniscience, adorned with all the qualities such as the ten powers and the four fearlessnesses. He spent seven weeks at the seat of enlightenment. In the eighth week, sitting at the foot of the Ajapāla banyan tree, and inclining towards inaction due to reflecting on the profundity of the Dhamma, when requested to teach the Dhamma by Sahampati Brahmā, who was surrounded by the great brahmās of the ten-thousand world systems, he surveyed the world with his Buddha-eye, consented to Brahmā's request, and looking to see, "To whom now should I first teach the Dhamma?" he knew that Āḷāra and Udaka were dead. Recalling the great help of the group of five monks, he rose from his seat and, while going to the city of Kasi, on the way he conversed with Upaka. On the full moon day of Āsāḷha, at Isipatana in the deer park, he came to the dwelling place of the group of five monks. He convinced them, who were behaving with improper conduct, and while causing eighteen crores of brahmās headed by Aññātakoṇḍañña to drink the nectar of immortality, he set the wheel of Dhamma in motion. Having set the supreme wheel of Dhamma in motion, on the fifth day of the fortnight, he established all those monks in Arahantship. On that very day, seeing the maturity of the supporting conditions of the young man Yasa, and seeing him who, having become disgusted during the night, had left his home and come out, he called, "Come, Yasa," and in that very night caused him to attain the fruit of stream-entry. On the next day, he caused him to attain Arahantship. And also his fifty-four friends, he ordained with the "come, monk" ordination and caused them to attain Arahantship. |
♦ evaṃ loke ekasaṭṭhiyā arahantesu jātesu vuṭṭhavasso pavāretvā, “caratha, bhikkhave, cārikan”ti saṭṭhi bhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsa jane bhaddavaggiyakumāre vinesi. |
♦ Thus, when there were sixty-one Arahants in the world, having completed the rains retreat and performed the Pavāraṇā ceremony, he said, "Go, monks, on tour," and sent the sixty monks in various directions. He himself, while going to Uruvelā, on the way, in the Kappāsika forest grove, he disciplined the thirty young men of the Bhaddavaggiya group. |
tesu sabbapacchimako sotāpanno sabbuttamo anāgāmī ahosi. |
Of them, the very last one became a stream-enterer, and the highest became a non-returner. |
te sabbepi ehibhikkhubhāveneva pabbājetvā disāsu pesetvā sayaṃ uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāveneva pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya arahatte patiṭṭhāpetvā tena arahantasahassena parivuto “bimbisārarañño dinnaṃ paṭiññaṃ mocessāmī”ti rājagahanagarūpacāre laṭṭhivanuyyānaṃ gantvā, “satthā kira āgato”ti sutvā dvādasanahutehi brāhmaṇagahapatikehi saddhiṃ āgatassa rañño madhuradhammakathaṃ kathento rājānaṃ ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhāpetvā ekanahutaṃ saraṇesu patiṭṭhāpetvā punadivase sakkena devarājena māṇavakavaṇṇaṃ gahetvā abhitthutaguṇo rājagahanagaraṃ pavisitvā rājanivesane katabhattakicco veḷuvanārāmaṃ paṭiggahetvā tattheva vāsaṃ kappesi. |
Having ordained all of them with the "come, monk" ordination, he sent them in various directions. He himself went to Uruvelā and, showing three and a half thousand miracles, he disciplined the three matted-hair ascetic brothers, headed by Uruvelakassapa, with their thousand matted-hair ascetic followers. Having ordained them with the "come, monk" ordination and having seated them on Gayāsīsa, with the discourse on burning, he established them in Arahantship. Surrounded by that thousand Arahants, thinking, "I will fulfill the promise given to king Bimbisāra," he went to the Laṭṭhivana park near the city of Rājagaha. When the king heard, "The Teacher has reportedly come," and came with twelve nahutas of brahmins and householders, he gave a sweet Dhamma talk, establishing the king with eleven nahutas in the fruit of stream-entry, and establishing one nahuta in the refuges. On the next day, his virtues praised by Sakka, king of the gods, who had taken the form of a young man, he entered the city of Rājagaha. Having had his meal at the royal palace, he accepted the Veḷuvana monastery and took up residence there. |
tattha naṃ sāriputtamoggallānā upasaṅkamiṃsu. |
There, Sāriputta and Moggallāna approached him. |
♦ tatrāyaṃ anupubbikathā — anuppanneyeva hi buddhe rājagahato avidūre upatissagāmo kolitagāmoti dve brāhmaṇagāmā ahesuṃ. |
♦ Herein is the connected story — Before the Buddha had arisen, not far from Rājagaha, there were two brahmin villages, Upatissagāma and Kolitagāma. |
tesu upatissagāme sāriyā nāma brāhmaṇiyā gabbhassa patiṭṭhitadivaseyeva kolitagāme moggaliyā nāma brāhmaṇiyāpi gabbho patiṭṭhāsi. |
In them, on the very day that conception was established in the womb of the brahmin lady Sārī in Upatissagāma, conception was also established in the womb of the brahmin lady Moggalī in Kolitagāma. |
tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva ahesuṃ, tāsaṃ dvinnampi ekadivasameva gabbhaparihāraṃ adaṃsu. |
It is said that both those families, for seven generations, were bound as close friends. For both of them, on the same day, they held the ceremony for the protection of the fetus. |
tā ubhopi dasamāsacceyena putte vijāyiṃsu. |
Both of them, after ten months, gave birth to sons. |
nāmaggahaṇadivase sāriyā brāhmaṇiyā puttassa upatissagāmake jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu, itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. |
On the naming day, the son of the brahmin lady Sārī, being the son of the chief family in Upatissagāma, was named Upatissa. The other, being the son of the chief family in Kolitagāma, was named Kolita. |
te ubhopi vuḍḍhimanvāya sabbasippānaṃ pāraṃ agamaṃsu. |
Both of them, upon growing up, reached the pinnacle of all arts. |
upatissamāṇavassa kīḷanatthāya nadiṃ vā uyyānaṃ vā gamanakāle pañca suvaṇṇasivikasatāni parivārāni honti, kolitamāṇavassa pañca ājaññayuttarathasatāni. |
When the young man Upatissa went to the river or the park for sport, he would have a retinue of five hundred golden palanquins. The young man Kolita would have five hundred chariots drawn by thoroughbreds. |
dvepi janā pañcapañcamāṇavakasataparivārā honti. |
Both men had a retinue of five hundred young men each. |
rājagahe ca anusaṃvaccharaṃ giraggasamajjo nāma ahosi. |
And in Rājagaha, annually, there was a festival called the Giraggasamajja (Hill-top Fair). |
tesaṃ dvinnampi ekaṭṭhāneyeva mañcaṃ bandhanti. |
For both of them, a couch was set up in one place. |
dvepi ekato nisīditvā samajjaṃ passantā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvejenti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti. |
Both of them, sitting together and watching the festival, would laugh at things worthy of laughter, feel moved at things worthy of emotion, and give gifts where it was proper to give gifts. |
tesaṃ imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvego vā dātuṃ yuttaṭṭhāne dānaṃ vā nāhosi . |
One day, as they were watching the festival in this manner, their knowledge having ripened, unlike on previous days, there was no laughter at things worthy of laughter, no emotion at things worthy of emotion, and no giving where it was proper to give. |
dvepi pana janā evaṃ cintayiṃsu — |
But both men thought thus — |
“kimettha oloketabbaṃ atthi, sabbepime appatte vassasate appaṇṇattikabhāvaṃ gamissanti, amhehi pana ekaṃ mokkhadhammaṃ pariyesituṃ vaṭṭatī”ti ārammaṇaṃ gahetvā nisīdiṃsu. |
"What is there to see here? All these people, before reaching a hundred years, will become non-existent. It is proper for us to seek a doctrine of liberation." Having taken this as their object of thought, they sat. |
tato kolito upatissaṃ āha — |
Then Kolita said to Upatissa — |
“samma upatissa, na tvaṃ aññesu divasesu viya haṭṭhapahaṭṭho, idāni anattamanadhātukosi, kiṃ te sallakkhitan”ti? |
Friend Upatissa, you are not happy and delighted as on other days. Now you are of a dejected mind. What have you realized? |
“samma kolita, etesaṃ volokane sāro natthi, niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī”ti idaṃ cintayanto nisinnomhi. |
"Friend Kolita, there is no essence in watching these things. This is meaningless. It is proper to seek one's own doctrine of liberation." Thinking this, I am sitting. |
tvaṃ pana kasmā anattamanosīti? |
But why are you dejected? |
sopi tatheva āha. |
He too said the same. |
athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso āha — |
Then, knowing his oneness of intention with his own, Upatissa said — |
“amhākaṃ ubhinnampi sucintikaṃ, mokkhadhammaṃ pana gavesantehi ekā pabbajjā laddhuṃ vaṭṭati. |
"For both of us, it is well thought. But while seeking the doctrine of liberation, it is proper to find a certain renunciation. |
kassa santike pabbajāmā”ti? |
In whose presence shall we go forth?" |
♦ tena kho pana samayena sañcayo nāma paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. |
♦ At that very time, a wanderer named Sañcaya was residing in Rājagaha with a large company of wanderers. |
te “tassa santike pabbajissāmā”ti pañcamāṇavakasatāni “sivikāyo ca rathe ca gahetvā gacchathā”ti uyyojetvā ekāya sivikāya ekena rathena gantvā sañcayassa santike pabbajiṃsu. |
They, thinking, "We will go forth in his presence," sent away their five hundred young men, saying, "Go, taking the palanquins and chariots," and with one palanquin and one chariot, they went and went forth in the presence of Sañcaya. |
tesaṃ pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto ahosi. |
From the time they went forth, Sañcaya attained an excess of gain and glory. |
te katipāheneva sabbaṃ sañcayassa samayaṃ parimadditvā, “ācariya, tumhākaṃ jānanasamayo ettakova, udāhu uttarimpi atthī”ti pucchiṃsu. |
They, in a few days, having mastered the entire system of Sañcaya, asked, "Teacher, is this all of your knowledge, or is there anything further?" |
“ettakova sabbaṃ tumhehi ñātan”ti vutte cintayiṃsu — |
When he said, "This is all; you have known everything," they thought — |
“evaṃ sati imassa santike brahmacariyavāso niratthako, mayaṃ yaṃ mokkhadhammaṃ gavesituṃ nikkhantā, so imassa santike uppādetuṃ na sakkā, mahā kho pana jambudīpo, gāmanigamarājadhāniyo carantā addhā mokkhadhammadesakaṃ kañci ācariyaṃ labhissāmā”ti. |
If so, living the holy life in his presence is meaningless. The doctrine of liberation that we went forth to seek cannot be produced in his presence. Jambudīpa is vast. Traveling through villages, towns, and capital cities, we will surely find some teacher who can teach the doctrine of liberation. |
tato paṭṭhāya, “yattha yattha paṇḍitā samaṇabrāhmaṇā atthī”ti vadanti, tattha tattha gantvā sākacchaṃ karonti. |
From then on, wherever they heard, "There are wise ascetics and brahmins," they would go there and have discussions. |
tehi puṭṭhaṃ pañhaṃ aññe kathetuṃ na sakkonti, te pana tesaṃ pañhaṃ vissajjenti. |
Others could not answer the questions put by them, but they could answer the questions of others. |
evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā, “samma kolita, amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū”ti katikaṃ akaṃsuṃ. |
Thus, having canvassed the whole of Jambudīpa, they returned and came back to their own place, and made an agreement, "Friend Kolita, whoever of us first realizes the deathless, he should inform the other." |
♦ evaṃ tesu katikaṃ katvā viharantesu satthā vuttānukkamena rājagahaṃ patvā veḷuvanaṃ paṭiggahetvā veḷuvane viharati. |
♦ While they were living, having made such an agreement, the Teacher, in the aforementioned sequence, reached Rājagaha, accepted the Veḷuvana, and was living in the Veḷuvana. |
tadā “caratha, bhikkhave, cārikaṃ bahujanahitāyā”ti ratanattayaguṇapakāsanatthaṃ uyyojitānaṃ ekasaṭṭhiyā arahantānaṃ antare pañcavaggiyānaṃ abbhantaro assajitthero paṭinivattitvā rājagahaṃ āgato, punadivase pātova pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. |
At that time, among the sixty-one Arahants who had been sent out with "Go, monks, on tour for the welfare of the many" to proclaim the qualities of the three jewels, the elder Assaji, who was one of the group of five, having returned, came to Rājagaha. On the next day, in the early morning, taking his bowl and robe, he entered Rājagaha for alms. |
tasmiṃ samaye upatissaparibbājakopi pātova bhattakiccaṃ katvā paribbājakārāmaṃ gacchanto theraṃ disvā cintesi — |
At that time, the wanderer Upatissa also, in the early morning, having had his meal, was going to the wanderers' park when he saw the elder and thought — |
“mayā evarūpo pabbajito nāma na diṭṭhapubboyeva, ye loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhūnaṃ aññataro, yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ — ‘kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’”ti? |
I have never before seen such a one who has gone forth. Whoever in the world are Arahants or have attained the path to Arahantship, this must be one of those monks. What if I were to approach this monk and ask — 'For whose sake, friend, have you gone forth? Or who is your teacher? Or whose doctrine do you profess?' |
athassa etadahosi — |
Then this occurred to him — |
“akālo kho imaṃ bhikkhuṃ pañhaṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ maggan”ti. |
It is not the right time to ask this monk a question. He has entered the town and is going for alms. What if I were to follow this monk from behind, on the path pointed out by those in need? |
so theraṃ laddhapiṇḍapātaṃ aññataraṃ okāsaṃ gacchantaṃ disvā nisīditukāmatañcassa ñatvā attano paribbājakapīṭhakaṃ paññāpetvā adāsi, so bhattakiccapariyosānepissa attano kuṇḍikāya udakaṃ adāsi. |
He, seeing the elder, who had received alms, going to a certain place, and knowing his desire to sit down, prepared his own wanderer's stool and gave it. After his meal was finished, he also gave water from his own water-pot. |
♦ evaṃ ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ madhurapaṭisanthāraṃ katvā evamāha — |
♦ Thus, having performed the duties of a student, and after the elder had finished his meal, he exchanged pleasantries with him and said thus — |
“vippasannāni kho pana te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī”ti pucchi. |
"Your faculties, friend, are very serene. Your complexion is pure and bright. For whose sake, friend, have you gone forth? Or who is your teacher? Or whose doctrine do you profess?" he asked. |
thero cintesi — |
The elder thought — |
“ime paribbājakā nāma sāsanassa paṭipakkhabhūtā, imassa sāsanassa gambhīrataṃ dassessāmī”ti. |
These wanderers are hostile to the dispensation. I will show him the profundity of this dispensation. |
attano navakabhāvaṃ dassento āha — |
Showing his own newness, he said — |
“ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāvāhaṃ sakkhissāmi vitthārena dhammaṃ desetun”ti. |
I, friend, am new, recently gone forth, newly come to this Dhamma and Vinaya. I will not be able to teach the Dhamma in detail. |
paribbājako — |
The wanderer — |
“ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā vada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro”ti cintetvā āha — |
"I am named Upatissa. You, according to your ability, speak a little or a lot. It is my responsibility to penetrate it with a hundred, a thousand reasonings," thinking this, he said — |
♦ “appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi. |
♦ "Speak a little or a lot, just tell me the meaning. |
♦ attheneva me attho, kiṃ kāhasi byañjanaṃ bahun”ti. |
♦ With the meaning alone I am concerned, what will you do with much wording?" |
. |
. |
♦ evaṃ vutte thero — |
♦ When this was said, the elder — |
“ye dhammā hetuppabhavā”ti gāthamāha. |
spoke the verse, "Of things that arise from a cause...". |
paribbājako paṭhamapadadvayameva sutvā sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi, itaraṃ padadvayaṃ sotāpannakāle niṭṭhāpesi. |
The wanderer, having heard only the first two lines, was established in the fruit of stream-entry, adorned with a thousand reasonings. He completed the other two lines while being a stream-enterer. |
so sotāpanno hutvā uparivisese appavattante “bhavissati ettha kāraṇan”ti sallakkhetvā theraṃ āha — |
He, having become a stream-enterer, and not progressing to the higher states, realizing, "There must be a reason for this," said to the elder — |
“bhante, mā upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kuhiṃ amhākaṃ satthā vasatī”ti? |
Venerable sir, do not elaborate on the teaching any further. Let this be enough. Where does our Teacher live? |
“veḷuvane, āvuso”ti. |
In the Veḷuvana, friend. |
“tena hi, bhante, tumhe purato yātha, mayhaṃ eko sahāyako atthi, amhehi ca aññamaññaṃ katikā katā ‘amhesu yo amataṃ paṭhamaṃ adhigacchati, so itarassa ārocetū’ti. |
"In that case, venerable sir, you go ahead. I have a friend, and we have made an agreement with each other, 'Whoever of us realizes the deathless first, he should inform the other.' |
ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmīti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi”. |
I, having fulfilled that promise and taking my friend, will come to the Teacher's presence by the same path you have taken." Having fallen at the elder's feet with the five-point prostration, and having circumambulated him three times, he sent the elder off and went towards the wanderers' park. |
♦ atha kho kolitaparibbājako taṃ dūratova āgacchantaṃ disvā, “ajja mayhaṃ sahāyakassa mukhavaṇṇo na aññadivasesu viya, addhā tena amataṃ adhigataṃ bhavissatī”ti amatādhigamaṃ pucchi. |
♦ Then the wanderer Kolita, seeing him coming from afar, thought, "Today my friend's facial expression is not like on other days. Surely the deathless must have been realized by him," and he asked about the realization of the deathless. |
sopissa “āmāvuso, amataṃ adhigatan”ti paṭijānitvā tameva gāthaṃ abhāsi. |
He too, having acknowledged, "Yes, friend, the deathless has been realized," spoke that same verse. |
gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha — |
At the end of the verse, Kolita, having been established in the fruit of stream-entry, said — |
“kuhiṃ kira, samma, amhākaṃ satthā vasatī”ti? |
Where, friend, does our Teacher live? |
“veḷuvane kira, samma, evaṃ no ācariyena assajittherena kathitan”ti. |
In the Veḷuvana, friend, thus it was told to us by our teacher, the elder Assaji. |
“tena hi, samma, āyāma, satthāraṃ passissāmā”ti. |
Then, friend, let us go, we will see the Teacher. |
sāriputtatthero ca nāmesa sadāpi ācariyapūjakova, tasmā sahāyaṃ evamāha — |
And Sāriputta, who was always one to revere his teacher, therefore said to his friend — |
“samma, amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassāpi kathessāma, bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu, santikaṃ gamissati, buddhānaṃ desanaṃ sutvā maggaphalapaṭivedhaṃ karissatī”ti. |
Friend, the deathless that has been realized by us, we will also tell our teacher, the wanderer Sañcaya. If he understands, he will penetrate it. If he does not penetrate it, believing us, he will go to the Teacher's presence. Hearing the Buddha's teaching, he will achieve the penetration of the path and fruit. |
tato dvepi janā sañcayassa santikaṃ agamaṃsu. |
Then both men went to the presence of Sañcaya. |
♦ sañcayo te disvāva — |
♦ Sañcaya, upon seeing them — |
“kiṃ, tātā, koci vo amatamaggadesako laddho”ti pucchi. |
"Well, my sons, have you found some teacher of the path to the deathless?" he asked. |
“āma, ācariya, laddho, buddho loke uppanno, dhammo loke uppanno, saṅgho loke uppanno, tumhe tucche asāre vicaratha, tasmā etha, satthu santikaṃ gamissāmā”ti. |
Yes, teacher, we have found one. A Buddha has arisen in the world, the Dhamma has arisen in the world, the Sangha has arisen in the world. You are dwelling in what is empty and without substance. Therefore, come, we will go to the Teacher's presence. |
“gacchatha tumhe, nāhaṃ sakkhissāmī”ti . |
You go, I will not be able to. |
“kiṃ kāraṇāhi”? |
For what reasons? |
“ahaṃ mahājanassa ācariyo hutvā vicariṃ, vicarantassa me antevāsikavāso cāṭiyā udañcanabhāvappatti viya hoti, na sakkhissāmahaṃ antevāsikavāsaṃ vasitun”ti. |
I have wandered as a teacher of a great multitude. For me, while wandering, to live as a disciple would be like reaching a state of being a water-scoop for a jar. I will not be able to live the life of a disciple. |
“mā evaṃ karittha, ācariyā”ti. |
Do not do so, teacher. |
“hotu, tātā, gacchatha tumhe, nāhaṃ sakkhissāmī”ti. |
Let it be, my sons. You go, I will not be able to. |
ācariya, loke buddhassa uppannakālato paṭṭhāya mahājano gandhamālādihattho gantvā tameva pūjessati, mayampi tattheva gamissāma. |
"Teacher, from the time a Buddha has arisen in the world, the great multitude, with garlands, perfumes, and so on in their hands, will go and worship him alone. We too will go there. |
“tumhe kiṃ karissathā”ti? |
What will you do?" |
“tātā, kiṃ nu kho imasmiṃ loke dandhā bahū, udāhu paṇḍitā”ti. |
My sons, who are there more in this world, the foolish or the wise? |
“dandhā, ācariya, bahū, paṇḍitā ca nāma katipayā eva hontī”ti. |
The foolish, teacher, are many, and the wise are but few. |
“tena hi, tātā, paṇḍitā paṇḍitassa samaṇassa gotamassa santikaṃ gamissanti, dandhā dandhassa mama santikaṃ āgamissanti, gacchatha tumhe, nāhaṃ gamissāmī”ti. |
Then, my sons, the wise will go to the presence of the wise ascetic Gotama, and the foolish will come to the presence of the foolish me. You go, I will not go. |
te “paññāyissatha tumhe, ācariyā”ti pakkamiṃsu. |
They, saying, "You will see, teacher," departed. |
tesu gacchantesu sañcayassa parisā bhijji, tasmiṃ khaṇe ārāmo tuccho ahosi. |
As they were going, Sañcaya's company was split. At that moment, the park became empty. |
so tucchaṃ ārāmaṃ disvā uṇhaṃ lohitaṃ chaḍḍesi. |
He, seeing the empty park, vomited hot blood. |
tehipi saddhiṃ gacchantesu pañcasu paribbājakasatesu sañcayassa aḍḍhateyyasatāni nivattiṃsu, atha kho te attano antevāsikehi aḍḍhateyyehi paribbājakasatehi saddhiṃ veḷuvanaṃ agamaṃsu. |
Of the five hundred wanderers who went with them, two hundred and fifty of Sañcaya's followers turned back. Then they, with their own disciples, two hundred and fifty wanderers, went to the Veḷuvana. |
♦ satthā catuparisamajjhe nisinno dhammaṃ desento te dūratova disvā bhikkhū āmantesi — |
♦ The Teacher, sitting in the midst of the fourfold assembly, was teaching the Dhamma when he saw them from afar and addressed the monks — |
“ete, bhikkhave, dve sahāyakā āgacchanti kolito ca upatisso ca, etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayugan”ti. |
These two friends are coming, monks, Kolita and Upatissa. This will be my pair of disciples, the chief, the excellent pair. |
te satthāraṃ vanditvā ekamantaṃ nisīdiṃsu, nisīditvā ca pana bhagavantaṃ etadavocuṃ — |
They paid homage to the Teacher and sat to one side. And having sat down, they said this to the Blessed One — |
“labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan”ti. |
May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the higher ordination. |
“etha, bhikkhavo”ti bhagavā avoca — |
"Come, monks," the Blessed One said — |
“svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti. |
The Dhamma is well-expounded. Live the holy life for the complete ending of suffering. |
sabbepi iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ. |
All of them became like elders of sixty years' standing, bearers of magically created bowls and robes. |
♦ atha nesaṃ parisāya caritavasena satthā dhammadesanaṃ vaḍḍhesi. |
♦ Then the Teacher, in accordance with the conduct of their assembly, elaborated on the Dhamma teaching. |
ṭhapetvā dve aggasāvake avasesā arahattaṃ pāpuṇiṃsu, aggasāvakānaṃ pana uparimaggattayakiccaṃ na niṭṭhāsi. |
Except for the two chief disciples, the rest attained Arahantship. For the chief disciples, however, the task of the three higher paths was not completed. |
kiṃ kāraṇā? |
For what reason? |
sāvakapāramiñāṇassa mahantatāya. |
Because of the greatness of the knowledge of a disciple's perfection. |
athāyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya viharanto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā tathāgatena dinnaṃ dhātukammaṭṭhānaṃ suṇantova uparimaggattayakiccaṃ niṭṭhāpetvā sāvakapāramiñāṇassa matthakaṃ patto. |
Then the venerable Mahāmoggallāna, on the seventh day from his ordination, while living near the village of Kallavāla in the country of Magadha, when overcome by sloth and torpor and being roused by the Teacher, he dispelled his sloth and torpor. While listening to the meditation subject on the elements given by the Tathāgata, he completed the task of the three higher paths and reached the summit of the knowledge of a disciple's perfection. |
sāriputtattheropi pabbajitadivasato aḍḍhamāsaṃ atikkamitvā satthārā saddhiṃ tameva rājagahaṃ upanissāya sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante desiyamāne suttānusārena ñāṇaṃ pesetvā parassa vaḍḍhitabhattaṃ paribhuñjanto viya sāvakapāramiñāṇassa matthakaṃ patto. |
The elder Sāriputta also, after half a month had passed from his ordination, while living with the Teacher near that same Rājagaha in the Sūkarakhata cave, as the Vedanāpariggaha Sutta was being taught to his nephew, the wanderer Dīghanakha, by directing his knowledge in accordance with the sutta, like one consuming a meal prepared by another, he reached the summit of the knowledge of a disciple's perfection. |
nanu cāyasmā mahāpañño, atha kasmā mahāmoggallānato ciratarena sāvakapāramiñāṇaṃ pāpuṇīti? |
But is not the venerable one of great wisdom? Then why did he attain the knowledge of a disciple's perfection later than Mahāmoggallāna? |
parikammamahantatāya. yathā hi duggatamanussā yattha katthaci gantukāmā khippameva nikkhamanti, rājūnaṃ pana hatthivāhanakappanādiṃ mahantaṃ parikammaṃ laddhuṃ vaṭṭati, evaṃsampadamidaṃ veditabbaṃ. |
Because of the greatness of the preliminary work. Just as poor people, wishing to go anywhere, set out quickly, but for kings, a great deal of preliminary work, such as adorning elephants and vehicles, must be obtained; so should this be understood. |
♦ taṃ divasaññeva pana satthā vaḍḍhamānakacchāyāya veḷuvane sāvakasannipātaṃ katvā dvinnaṃ therānaṃ aggasāvakaṭṭhānaṃ datvā pātimokkhaṃ uddisi. |
♦ On that very day, the Teacher, in the Veḷuvana, in the spreading afternoon shadow, having held a gathering of the disciples, gave the two elders the position of chief disciples and recited the Pātimokkha. |
bhikkhū ujjhāyiṃsu — |
The monks complained — |
“satthā mukholokanena bhikkhaṃ deti, aggasāvakaṭṭhānaṃ dadantena nāma paṭhamaṃ pabbajitānaṃ pañcavaggiyānaṃ dātuṃ vaṭṭati, ete anolokentena yasatherappamukhānaṃ pañcapaṇṇāsabhikkhūnaṃ dātuṃ vaṭṭati, ete anolokentena bhaddavaggiyānaṃ tiṃsajanānaṃ, ete anolokentena uruvelakassapādīnaṃ tebhātikānaṃ, ete pana ettake mahāthere pahāya sabbapacchā pabbajitānaṃ aggasāvakaṭṭhānaṃ dadantena mukhaṃ oloketvā dinnan”ti. |
The Teacher gives alms by looking at the face. In giving the position of chief disciples, it should have been given to the first ordained, the group of five. Disregarding them, it should have been given to the fifty-five monks headed by the elder Yasa. Disregarding them, to the thirty men of the Bhaddavaggiya group. Disregarding them, to the three brothers headed by Uruvelakassapa. But he, having passed over so many great elders, in giving the position of chief disciples to the last ordained, has given it by looking at the face. |
satthā, “kiṃ kathetha, bhikkhave”ti pucchitvā, “idaṃ nāmā”ti vutte “nāhaṃ, bhikkhave, mukhaṃ oloketvā bhikkhaṃ demi, etesaṃ pana attanā attanā patthitapatthitameva demi. |
The Teacher, having asked, "What are you saying, monks?" and being told, "This," said, "I do not, monks, give alms by looking at the face. But to them, I give what each has aspired for. |
aññātakoṇḍañño hi ekasmiṃ sasse nava vāre aggasassadānaṃ dadanto aggasāvakaṭṭhānaṃ patthetvā nādāsi, aggadhammaṃ pana arahattaṃ sabbapaṭhamaṃ paṭivijjhituṃ patthetvā adāsī”ti. |
For Aññātakoṇḍañña, having given the first fruits of the harvest nine times in one crop, aspired for the position of chief disciple but was not given it. But he aspired to be the very first to penetrate the supreme Dhamma, Arahantship, and was given it." |
“kadā pana bhagavā”ti? |
But when, Blessed One? |
“suṇissatha, bhikkhave”ti. |
Will you listen, monks? |
“āma, bhante”ti, bhagavā atītaṃ āhari -- |
"Yes, venerable sir," the Blessed One related a story from the past -- |
♦ bhikkhave, ito ekanavutikappe vipassī nāma bhagavā loke udapādi. |
♦ Monks, ninety-one eons from now, a Blessed One named Vipassī arose in the world. |
tadā mahākāḷo cūḷakāḷoti dvebhātikā kuṭumbikā mahantaṃ sālikkhettaṃ vapāpesuṃ. |
At that time, two householder brothers, Mahākāḷa and Cūḷakāḷa, had a large rice field planted. |
athekadivasaṃ cūḷakāḷo sālikkhettaṃ gantvā ekaṃ sāligabbhaṃ phāletvā khādi, taṃ atimadhuraṃ ahosi. |
Then one day, Cūḷakāḷa went to the rice field, broke open a head of rice, and ate it. It was very sweet. |
so buddhappamukhassa saṅghassa sāligabbhadānaṃ dātukāmo hutvā jeṭṭhabhātikaṃ upasaṅkamitvā, “bhātika, sāligabbhaṃ phāletvā buddhānaṃ anucchavikaṃ katvā pacāpetvā dānaṃ demā”ti āha. |
He, wishing to give a gift of rice-in-the-ear to the Sangha headed by the Buddha, approached his elder brother and said, "Brother, let us break open the rice-in-the-ear, prepare it in a manner befitting the Buddhas, and give a gift." |
“kiṃ vadesi, tāta, sāligabbhaṃ phāletvā dānaṃ nāma neva atīte bhūtapubbaṃ, na anāgatepi bhavissati, mā sassaṃ nāsayī”ti; |
What are you saying, son? A gift of rice-in-the-ear has never been made in the past, nor will it be in the future. Do not destroy the crop; |
vuttopi so punappunaṃ yāciyeva . |
Even when told this, he pleaded again and again. |
atha naṃ bhātā, “tena hi sālikkhettaṃ dve koṭṭhāse katvā mama koṭṭhāsaṃ anāmasitvā attano koṭṭhāse khette yaṃ icchasi, taṃ karohī”ti āha. |
Then his brother said, "Then divide the rice field into two parts, and without touching my part, do what you wish in your part of the field." |
so “sādhū”ti khettaṃ vibhajitvā bahū manusse hatthakammaṃ yācitvā sāligabbhaṃ phāletvā nirudakena khīrena pacāpetvā sappimadhusakkharādīhi yojetvā buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhattakiccapariyosāne — |
He, saying "Very well," divided the field, and begging for manual labor from many people, he broke open the rice-in-the-ear, had it cooked with undiluted milk, mixed it with ghee, honey, sugar, and so on, gave a gift to the community of monks headed by the Buddha, and at the end of the meal said — |
“idaṃ, bhante, mama aggadānaṃ aggadhammassa sabbapaṭhamaṃ paṭivedhāya saṃvattatū”ti āha. |
Venerable sir, may this supreme gift of mine lead to the very first penetration of the supreme Dhamma. |
satthā “evaṃ hotū”ti anumodanamakāsi. |
The Teacher blessed him, "May it be so." |
♦ so khettaṃ gantvā olokento sakalakkhettaṃ kaṇṇikabaddhehi viya sālisīsehi sañchannaṃ disvā pañcavidhapītiṃ paṭilabhitvā, “lābhā vata me”ti cintetvā puthukakāle puthukaggaṃ nāma adāsi, gāmavāsīhi saddhiṃ aggasassadānaṃ nāma adāsi, lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādīsu kalāpaggaṃ, khalaggaṃ, khalabhaṇḍaggaṃ, koṭṭhagganti. |
♦ He went to the field and, looking, saw the entire field covered with heads of rice as if bound with pinnacles. He experienced the five kinds of joy and, thinking, "A great gain is mine indeed," at the time of puffed rice, he gave a gift called the first of the puffed rice. With the villagers, he gave a gift called the first of the harvest. At the reaping, the first of the reaping; at the binding, the first of the sheaf; at the bundling, the first of the bundle; the first of the threshing floor, the first of the threshing floor store, and the first of the granary. |
evaṃ ekasasse nava vāre aggadānaṃ adāsi. |
Thus, in one harvest, he gave the first-fruits gift nine times. |
tassa sabbavāresu gahitagahitaṭṭhānaṃ paripūri, sassaṃ atirekaṃ uṭṭhānasampannaṃ ahosi. |
On all occasions, the place from which it was taken was replenished, and the crop was exceedingly abundant and prosperous. |
dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. |
For the Dhamma indeed protects one who practices the Dhamma. |
tenāha bhagavā — |
Therefore the Blessed One said — |
♦ “dhammo have rakkhati dhammacāriṃ, |
♦ "The Dhamma indeed protects the Dhamma-farer, |
♦ dhammo suciṇṇo sukhamāvahāti. |
♦ The Dhamma well-practiced brings happiness. |
♦ esānisaṃso dhamme suciṇṇe, |
♦ This is the benefit of the Dhamma well-practiced, |
♦ na duggatiṃ gacchati dhammacārī”ti. |
♦ The Dhamma-farer does not go to a woeful state." |
— |
— |
♦ “evamesa vipassīsammāsambuddhakāle aggadhammaṃ paṭhamaṃ paṭivijjhituṃ patthento nava vāre aggadānāni adāsi. |
♦ "Thus he, in the time of the Perfectly Enlightened One Vipassī, aspiring to be the first to penetrate the supreme Dhamma, gave the first-fruits gifts nine times. |
ito satasahassakappamatthake pana haṃsavatīnagare padumuttarasambuddhakālepi sattāhaṃ mahādānaṃ datvā tassa bhagavato pādamūle nipajjitvā aggadhammassa paṭhamaṃ paṭivijjhanatthameva patthanaṃ ṭhapesi. |
And a hundred thousand eons from now, in the city of Haṃsavatī, in the time of the Perfectly Enlightened One Padumuttara, having given a great gift for seven days, he fell at the feet of that Blessed One and made the aspiration only for the first penetration of the supreme Dhamma. |
iti iminā patthitameva mayā dinnaṃ, nāhaṃ, bhikkhave, mukhaṃ oloketvā demī”ti. |
Thus, what was aspired for by him was given by me. I do not, monks, give by looking at the face." |
♦ “yasakulaputtappamukhā pañcapaññāsa janā kiṃ kammaṃ kariṃsu, bhante”ti? |
♦ "What deed did the fifty-five men headed by the young man Yasa do, venerable sir?" |
“etepi ekassa buddhassa santike arahattaṃ patthentā bahuṃ puññakammaṃ katvā aparabhāge anuppanne buddhe sahāyakā hutvā vaggabandhanena puññāni karontā anāthamatasarīrāni paṭijaggantā vicariṃsu. |
"These too, aspiring for Arahantship in the presence of a certain Buddha, having done much meritorious work, later, when no Buddha had arisen, being friends, they did meritorious deeds in groups and went about looking after unattended dead bodies. |
te ekadivasaṃ sagabbhaṃ itthiṃ kālakataṃ disvā, ‘jhāpessāmā’ti susānaṃ hariṃsu. |
One day they saw a dead pregnant woman and, thinking, 'We will cremate her,' they carried her to the charnel ground. |
tesu pañca jane ‘tumhe jhāpethā’ti susāne ṭhapetvā sesā gāmaṃ paviṭṭhā. |
Having left five of them in the charnel ground, saying, 'You cremate her,' the rest entered the village. |
yasadārako taṃ matasarīraṃ sūlehi vijjhitvā parivattetvā parivattetvā jhāpento asubhasaññaṃ paṭilabhi, itaresampi catunnaṃ janānaṃ — ‘passatha, bho, imaṃ sarīraṃ tattha tattha viddhaṃsitacammaṃ, kabaragorūpaṃ viya asuciṃ duggandhaṃ paṭikūlan’ti dassesi. |
The young boy Yasa, while piercing that dead body with spikes and turning it over and over to cremate it, acquired the perception of foulness. And to the other four men he showed — 'Look, sirs, this body with its skin destroyed here and there, like the form of a piebald cow, is foul, stinking, and repulsive.' |
tepi tattha asubhasaññaṃ paṭilabhiṃsu. |
They too acquired the perception of foulness there. |
te pañcapi janā gāmaṃ gantvā sesasahāyakānaṃ kathayiṃsu. |
Those five men went to the village and told the other friends. |
yaso pana dārako gehaṃ gantvā mātāpitūnañca bhariyāya ca kathesi. |
And the boy Yasa went home and told his parents and his wife. |
te sabbepi asubhaṃ bhāvayiṃsu. |
All of them cultivated the perception of foulness. |
idametesaṃ pubbakammaṃ. |
This was their past deed. |
teneva yasassa itthāgāre susānasaññā uppajji, tāya ca upanissayasampattiyā sabbesampi visesādhigamo nibbatti. |
For that very reason, the perception of a charnel ground arose for Yasa in his women's quarters, and by that maturity of supporting conditions, the attainment of distinction occurred for all of them. |
evaṃ imepi attanā patthitameva labhiṃsu. |
Thus, these too received what they themselves had aspired for. |
nāhaṃ mukhaṃ oloketvā dammī”ti. |
I do not give by looking at the face." |
♦ “bhaddavaggiyasahāyakā pana kiṃ kammaṃ kariṃsu, bhante”ti? |
♦ "And what deed did the friends of the Bhaddavaggiya group do, venerable sir?" |
“etepi pubbabuddhānaṃ santike arahattaṃ patthetvā puññāni katvā aparabhāge anuppanne buddhe tiṃsa dhuttā hutvā tuṇḍilovādaṃ sutvā saṭṭhivassasahassāni pañca sīlāni rakkhiṃsu. |
"These too, having aspired for Arahantship in the presence of previous Buddhas and having done meritorious deeds, later, when no Buddha had arisen, being thirty rogues, they heard the Tuṇḍila's advice and for sixty thousand years kept the five precepts. |
evaṃ imepi attanā patthitameva labhiṃsu. |
Thus, these too received what they themselves had aspired for. |
nāhaṃ mukhaṃ oloketvā dammī”ti. |
I do not give by looking at the face." |
♦ “uruvelakassapādayo pana kiṃ kammaṃ kariṃsu, bhante”ti? |
♦ "And what deed did Uruvelakassapa and his brothers do, venerable sir?" |
“tepi arahattameva patthetvā puññāni kariṃsu. |
"They too aspired only for Arahantship and did meritorious deeds. |
ito hi dvenavutikappe tisso phussoti dve buddhā uppajjiṃsu. |
Ninety-two eons from now, two Buddhas, Tissa and Phussa, arose. |
phussabuddhassa mahindo nāma rājā pitā ahosi. |
The father of the Buddha Phussa was a king named Mahinda. |
tasmiṃ pana sambodhiṃ patte rañño kaniṭṭhaputto paṭhamāggasāvako purohitaputto dutiyāggasāvako ahosi. |
And when he attained enlightenment, the king's younger son became the first chief disciple, and the son of the royal chaplain became the second chief disciple. |
rājā satthu santikaṃ gantvā — ‘jeṭṭhaputto me buddho, kaniṭṭhaputto paṭhamāggasāvako, purohitaputto dutiyāggasāvako’ti te oloketvā, ‘mameva buddho, mameva dhammo, mameva saṅgho, namo tassa bhagavato arahato sammāsambuddhassā’ti tikkhattuṃ udānaṃ udānetvā satthu pādamūle nipajjitvā, ‘bhante, idāni me navutivassasahassaparimāṇassa āyuno koṭiyaṃ nisīditvā niddāyanakālo viya aññesaṃ gehadvāraṃ agantvā yāvāhaṃ jīvāmi, tāva me cattāro paccaye adhivāsethā’ti paṭiññaṃ gahetvā nibaddhaṃ buddhupaṭṭhānaṃ karoti. |
The king went to the Teacher and — looking at them, 'My eldest son is the Buddha, my younger son is the first chief disciple, the son of the royal chaplain is the second chief disciple' — 'Mine is the Buddha, mine is the Dhamma, mine is the Sangha, homage to that Blessed One, the Arahant, the Perfectly Enlightened One,' he exclaimed three times. He fell at the Teacher's feet and said, 'Venerable sir, now, at the end of my lifespan of ninety thousand years, it is like a time for me to sit down and sleep. Without going to the doors of others, as long as I live, consent to my four requisites.' Having received this promise, he constantly attended to the Buddha. |
rañño pana aparepi tato puttā ahesuṃ. |
The king also had other sons. |
tesu jeṭṭhassa pañca yodhasatāni parivārāni, majjhimassa tīṇi, kaniṭṭhassa dve. |
Of them, the eldest had a retinue of five hundred warriors, the middle one three hundred, and the youngest two hundred. |
te ‘mayampi bhātikaṃ bhojessāmā’ti pitaraṃ okāsaṃ yācitvā alabhamānā punappunaṃ yācantāpi alabhitvā paccante kupite tassa vūpasamanatthāya pesitā paccantaṃ vūpasametvā pitu santikaṃ āgamiṃsu. |
They, thinking, 'We too will provide food for our brother,' asked their father for permission, and not receiving it, and though pleading again and again, not receiving it, when a rebellion arose on the border, they were sent to quell it. Having quelled the border rebellion, they came to their father. |
atha ne pitā āliṅgitvā sīse cumbitvā, ‘varaṃ vo, tātā, dammī’ti āha. |
Then their father embraced them, kissed them on the head, and said, 'I will grant you a boon, my sons.' |
♦ “te ‘sādhu devā’ti varaṃ gahitakaṃ katvā puna katipāhaccayena pitarā ‘gaṇhatha, tātā, varan’ti vuttā, “deva, amhākaṃ aññena kenaci attho natthi, ito paṭṭhāya mayaṃ bhātikaṃ bhojessāma, imaṃ no varaṃ dehī”ti āhaṃsu. |
♦ They, saying, "Excellent, O King," considered the boon granted. And after a few days, when their father said, "Take the boon, my sons," they said, "O King, we have no need of anything else. From now on, we will provide food for our brother. Grant us this boon." |
‘na demi, tātā’ti. |
'I will not grant it, my sons.' |
‘niccakālaṃ adento satta saṃvaccharāni detha, devā’ti. |
'If not for all time, grant it for seven years, O King.' |
‘na demi, tātā’ti. |
'I will not grant it, my sons.' |
‘tena hi cha pañca cattāri tīṇi dve ekaṃ saṃvaccharaṃ detha, devā’ti. |
'Then grant it for six, five, four, three, two, one year, O King.' |
‘na demi, tātā’ti. |
'I will not grant it, my sons.' |
‘tena hi, deva, satta māse dethā’ti. |
'Then, O King, grant it for seven months.' |
‘cha māse pañca māse cattāro māse tayo māse detha, devā’ti. |
'Six months, five months, four months, three months, grant it, O King.' |
‘na demi, tātā’ti. |
'I will not grant it, my sons.' |
‘hotu, deva, ekekassa no ekekaṃ māsaṃ katvā tayo māse dethā’ti. |
'Let it be, O King. For each of us, one month each, making three months, grant it.' |
‘sādhu, tātā, tena hi tayo māse bhojethā’ti āha. |
'Excellent, my sons. Then provide food for three months,' he said. |
te tuṭṭhā rājānaṃ vanditvā sakaṭṭhānameva gatā. |
They, delighted, paid homage to the king and went to their own place. |
tesaṃ pana tiṇṇampi ekova koṭṭhāgāriko, ekova āyuttako, tassa dvādasanahutā purisaparivārā. |
Now, for all three of them, there was only one storekeeper and one steward. He had a retinue of twelve nahutas of men. |
te te pakkosāpetvā, ‘mayaṃ imaṃ temāsaṃ dasa sīlāni gahetvā dve kāsāvāni nivāsetvā satthārā sahavāsaṃ vasissāma, tumhe ettakaṃ nāma dānavattaṃ gahetvā devasikaṃ navutisahassānaṃ bhikkhūnaṃ yodhasahassassa ca sabbaṃ khādanīyabhojanīyaṃ pavatteyyātha. |
They had them called and said, 'For these three months, we will take the ten precepts, wear two saffron robes, and live in co-residence with the Teacher. You, taking such and such provisions for the offering, should provide all the hard and soft food daily for ninety thousand monks and a thousand warriors. |
mayañhi ito paṭṭhāya na kiñci vakkhāmā’ti vadiṃsu. |
For from now on, we will not say anything.' |
♦ “te tayopi janā parivārasahassaṃ gahetvā dasa sīlāni samādāya kāsāyavatthāni nivāsetvā vihāreyeva vasiṃsu. |
♦ "Those three men, taking their retinue of a thousand, undertook the ten precepts, wore saffron robes, and lived in the monastery itself. |
koṭṭhāgāriko ca āyuttako ca ekato hutvā tiṇṇaṃ bhātikānaṃ koṭṭhāgārehi vārena vārena dānavattaṃ gahetvā dānaṃ denti, kammakārānaṃ pana puttā yāgubhattādīnaṃ atthāya rodanti. |
The storekeeper and the steward, together, taking provisions for the offering by turn from the storehouses of the three brothers, gave alms. But the sons of the workmen would cry for gruel and rice. |
te tesaṃ bhikkhusaṅghe anāgateyeva yāgubhattādīni denti. |
They would give them gruel and rice and so on even before the community of monks arrived. |
bhikkhusaṅghassa bhattakiccāvasāne kiñci atirekaṃ na bhūtapubbaṃ. |
At the end of the meal for the community of monks, there was never anything left over. |
te ‘aparabhāge dārakānaṃ demā’ti attanāpi gahetvā khādiṃsu. |
They, thinking, 'We will give to the boys later,' also took and ate for themselves. |
manuññaṃ āhāraṃ disvā adhivāsetuṃ nāsakkhiṃsu. |
Seeing the delicious food, they could not restrain themselves. |
te pana caturāsītisahassā ahesuṃ. |
And there were eighty-four thousand of them. |
te saṅghassa dinnadānavattaṃ khāditvā kāyassa bhedā paraṃ maraṇā pettivisaye nibbattiṃsu. |
They, having eaten the provisions given for the Sangha, after the breaking up of the body, after death, were reborn in the realm of the petas. |
tebhātikā pana purisasahassena saddhiṃ kālaṃ katvā devaloke nibbattitvā devalokā manussalokaṃ, manussalokā devalokaṃ saṃsarantā dvenavutikappe khepesuṃ. |
The three brothers, however, having died along with their thousand men, were reborn in the world of the devas, and transmigrating from the world of the devas to the world of humans, and from the world of humans to the world of the devas, they passed ninety-two eons. |
‘evaṃ te tayo bhātaro arahattaṃ patthentā tadā kalyāṇakammaṃ kariṃsu. |
'Thus those three brothers, aspiring for Arahantship, did a good deed at that time. |
te attanā patthitameva labhiṃsu. |
They received what they themselves had aspired for. |
nāhaṃ mukhaṃ oloketvā dammī’”ti. |
I do not give by looking at the face.'" |
♦ tadā pana tesaṃ āyuttako bimbisāro rājā ahosi, koṭṭhāgāriko visākho upāsako. |
♦ At that time, their steward was king Bimbisāra, and the storekeeper was the lay disciple Visākha. |
tayo rājakumārā tayo jaṭilā ahesuṃ. |
The three royal princes were the three matted-hair ascetics. |
tesaṃ kammakārā tadā petesu nibbattitvā sugatiduggativasena saṃsarantā imasmiṃ kappe cattāri buddhantarāni petalokeyeva nibbattiṃsu. |
Their workmen, who were then reborn as petas, transmigrating through happy and woeful states, in this eon, for four Buddha-intervals, were reborn in the peta world. |
te imasmiṃ kappe sabbapaṭhamaṃ uppannaṃ cattālīsavassasahassāyukaṃ kakusandhaṃ bhagavantaṃ upasaṅkamitvā, “amhākaṃ āhāraṃ labhanakālaṃ ācikkhathā”ti pucchiṃsu. |
They, in this eon, approached the Blessed One Kakusandha, who first arose and had a lifespan of forty thousand years, and asked, "Tell us the time when we will receive our food." |
so “mama tāva kāle na labhissatha, mama pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya koṇāgamano nāma buddho uppajjissati, taṃ puccheyyāthā”ti āha. |
He said, "You will not receive it in my time. After me, when the great earth has risen by one yojana, a Buddha named Koṇāgamana will arise. You should ask him." |
te tattakaṃ kālaṃ khepetvā tasmiṃ uppanne taṃ pucchiṃsu. |
They, having passed that much time, when he arose, asked him. |
sopi “mama kāle na labhissatha, mama pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya kassapo nāma buddho uppajjissati, taṃ puccheyyāthā”ti āha. |
He too said, "You will not receive it in my time. After me, when the great earth has risen by one yojana, a Buddha named Kassapa will arise. You should ask him." |
te tattakaṃ kālaṃ khepetvā tasmiṃ uppanne taṃ pucchiṃsu. |
They, having passed that much time, when he arose, asked him. |
sopi “mama kāle na labhissatha, mama pana pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya gotamo nāma buddho uppajjissati, tadā tumhākaṃ ñātako bimbisāro nāma rājā bhavissati, so satthu dānaṃ datvā tumhākaṃ pattiṃ pāpessati, tadā labhissathā”ti āha. |
He too said, "You will not receive it in my time. But after me, when the great earth has risen by one yojana, a Buddha named Gotama will arise. At that time, your kinsman will be a king named Bimbisāra. He will give a gift to the Teacher and transfer the merit to you. Then you will receive it." |
tesaṃ ekaṃ buddhantaraṃ svedivasasadisaṃ ahosi. |
For them, one Buddha-interval was like the next day. |
te tathāgate uppanne bimbisāraraññā paṭhamadivasaṃ dāne dinne pattiṃ alabhitvā rattibhāge bheravasaddaṃ katvā rañño attānaṃ dassayiṃsu. |
They, when the Tathāgata arose, and when king Bimbisāra gave a gift on the first day, did not receive the merit. In the middle of the night, they made a fearsome sound and showed themselves to the king. |
so punadivase veḷuvanaṃ gantvā tathāgatassa taṃ pavattiṃ ārocesi. |
He, on the next day, went to the Veḷuvana and reported that event to the Tathāgata. |
♦ satthā, “mahārāja, ito dvenavutikappamatthake phussabuddhakāle ete tava ñātakā, bhikkhusaṅghassa dinnadānavattaṃ khāditvā petaloke nibbattitvā saṃsarantā kakusandhādayo buddhe pucchitvā tehi idañcidañca vuttā ettakaṃ kālaṃ tava dānaṃ paccāsīsamānā hiyyo tayā dāne dinne pattiṃ alabhamānā evamakaṃsū”ti āha. |
♦ The Teacher said, "Great King, ninety-two eons from now, in the time of the Buddha Phussa, these kinsmen of yours, having eaten the provisions given to the community of monks, were reborn in the peta world and, transmigrating, they asked the Buddhas Kakusandha and others. Being told this and that by them, for so long they were awaiting your gift. Yesterday, when you gave a gift, not receiving the merit, they did this." |
“kiṃ pana, bhante, idānipi dinne labhissantī”ti? |
But, venerable sir, if given now, will they receive it? |
“āma, mahārājā”ti. |
Yes, Great King. |
rājā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā punadivase mahādānaṃ datvā, “bhante, ito tesaṃ petānaṃ dibbānnapānaṃ sampajjatū”ti pattiṃ adāsi, tesaṃ tatheva nibbatti. |
The king invited the community of monks headed by the Buddha and on the next day gave a great gift, and transferred the merit, "Venerable sir, from this, may divine food and drink accrue to those petas." It arose for them just so. |
punadivase naggā hutvā attānaṃ dassesuṃ. |
On the next day, they showed themselves naked. |
rājā “ajja, bhante, naggā hutvā attānaṃ dassesun”ti ārocesi. |
The king reported, "Today, venerable sir, they showed themselves naked." |
“vatthāni te na dinnāni, mahārājā”ti. |
Robes were not given to them, Great King. |
rājāpi punadivase buddhappamukhassa bhikkhusaṅghassa cīvaradānaṃ datvā, “ito tesaṃ petānaṃ dibbavatthāni hontū”ti pāpesi. |
The king too, on the next day, gave a gift of robes to the community of monks headed by the Buddha, and had the merit transferred, "From this, may divine robes be for those petas." |
taṅkhaṇaññeva tesaṃ dibbavatthāni uppajjiṃsu. |
At that very moment, divine robes arose for them. |
te petattabhāvaṃ vijahitvā dibbattabhāve saṇṭhahiṃsu. |
They, having abandoned their peta existence, were established in a divine existence. |
satthā anumodanaṃ karonto “tirokuṭṭesu tiṭṭhantī”tiādinā tirokuṭṭānumodanaṃ akāsi. |
The Teacher, giving the blessing, gave the Tirokuṭṭa blessing, beginning with "They stand outside the walls...". |
anumodanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
At the conclusion of the blessing, eighty-four thousand beings had a comprehension of the Dhamma. |
iti satthā tebhātikajaṭilānaṃ vatthuṃ kathetvā imampi dhammadesanaṃ āhari. |
Thus the Teacher, having told the story of the three matted-hair ascetic brothers, also brought this Dhamma teaching. |
♦ aggasāvakā pana, “bhante, kiṃ kariṃsū”ti? |
♦ And the chief disciples, "Venerable sir, what did they do?" |
“aggasāvakabhāvāya patthanaṃ kariṃsu”. |
They made the aspiration for the state of chief discipleship. |
ito kappasatasahassādhikassa hi kappānaṃ asaṅkhyeyyassa matthake sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. |
More than one incalculable and a hundred thousand eons from now, Sāriputta was born in a great brahmin family, and his name was the young man Sarada. |
moggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. |
Moggallāna was born in a great householder family, and his name was the householder Sirivaḍḍhana. |
te ubhopi sahapaṃsukīḷakā sahāyakā ahesuṃ. |
Both of them were friends who had played together in the dust. |
tesu saradamāṇavo pitu accayena kusalantakaṃ mahādhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi — |
Of them, the young man Sarada, after the death of his father, came into a great fortune that had no end. One day, in seclusion, he thought — |
“ahaṃ idhalokattabhāvameva jānāmi, no paralokattabhāvaṃ. |
"I know only this present existence, not the future existence. |
jātasattānañca maraṇaṃ nāma dhuvaṃ, mayā ekaṃ pabbajjaṃ pabbajitvā mokkhadhammagavesanaṃ kātuṃ vaṭṭatī”ti. |
And for beings who are born, death is certain. It is proper for me to take up a certain renunciation and seek the doctrine of liberation." |
so sahāyakaṃ upasaṅkamitvā āha — |
He approached his friend and said — |
“samma sirivaḍḍhana, ahaṃ pabbajitvā mokkhadhammaṃ gavesissāmi, tvaṃ mayā saddhiṃ pabbajituṃ sakkhissasi, na sakkhissasī”ti? |
Friend Sirivaḍḍhana, I will go forth and seek the doctrine of liberation. Will you be able to go forth with me or not? |
“na sakkhissāmi, samma, tvaṃyeva pabbajāhī”ti. |
I will not be able to, friend. You go forth yourself. |
so cintesi — |
He thought — |
“paralokaṃ gacchanto sahāye vā ñātimitte vā gahetvā gato nāma natthi, attanā kataṃ attanova hotī”ti. |
One who is going to the next world does not go taking friends or kinsmen with him. What one has done, that is one's own. |
tato ratanakoṭṭhāgāraṃ vivarāpetvā kapaṇaddhikavaṇibbakayācakānaṃ mahādānaṃ datvā pabbatapādaṃ pavisitvā isipabbajjaṃ pabbaji. |
Then, having had the treasure house opened, he gave a great gift to the poor, the needy, the merchants, and the beggars, and entering the foot of a mountain, he went forth as a hermit. |
tassa eko dve tayoti evaṃ anupabbajjaṃ pabbajitā catusattatisahassamattā jaṭilā ahesuṃ. |
One, two, three, and so on, following his ordination, seventy-four thousand matted-hair ascetics went forth. |
so pañca abhiññā, aṭṭha ca samāpattiyo nibbattetvā tesaṃ jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. |
He developed the five supernormal powers and the eight attainments, and he taught the kasina-meditation practice to those matted-hair ascetics. |
tepi sabbe pañca abhiññā aṭṭha ca samāpattiyo nibbattesuṃ. |
They too all developed the five supernormal powers and the eight attainments. |
♦ tena samayena anomadassī nāma sammāsambuddho loke udapādi. |
♦ At that time, a Perfectly Enlightened One named Anomadassī arose in the world. |
nagaraṃ candavatī nāma ahosi, pitā yasavā nāma khattiyo, mātā yasodharā nāma devī, bodhi ajjunarukkho, nisabho ca anomo ca dve aggasāvakā, varuṇo nāma upaṭṭhāko, sundarā ca sumanā ca dve aggasāvikā ahesuṃ. |
The city was named Candavatī. His father was a kshatriya named Yasavā, his mother the queen Yasodharā. The Bodhi tree was an Arjuna tree. Nisabha and Anoma were the two chief disciples. Varuṇa was the attendant. Sundarā and Sumanā were the two chief female disciples. |
āyu vassasatasahassaṃ ahosi, sarīraṃ aṭṭhapaññāsahatthubbedhaṃ, sarīrappabhā dvādasayojanaṃ phari, bhikkhusatasahassaparivāro ahosi. |
His lifespan was a hundred thousand years. His body was fifty-eight cubits high. The radiance of his body spread for twelve yojanas. He had a retinue of a hundred thousand monks. |
so ekadivasaṃ paccūsakāle mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento saradatāpasaṃ disvā, “ajja mayhaṃ saradatāpasassaṃ santikaṃ gatapaccayena dhammadesanā ca mahatī bhavissati, so ca aggasāvakaṭṭhānaṃ patthessati, tassa sahāyako sirivaḍḍhanakuṭumbiko dutiyasāvakaṭṭhānaṃ, desanāpariyosāne cassa parivārā catusattatisahassamattā jaṭilā arahattaṃ pāpuṇissanti, mayā tattha gantuṃ vaṭṭatī”ti attano pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro hutvā saradatāpasassa antevāsikesu phalāphalatthāya gatesu “buddhabhāvaṃ me jānātū”ti adhiṭṭhahitvā passantasseva saradatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. |
He, one day in the early morning, having risen from the attainment of great compassion and surveying the world, saw the ascetic Sarada. "Today, on account of my going to the ascetic Sarada, there will be a great teaching of the Dhamma, and he will aspire to the position of chief disciple. His friend, the householder Sirivaḍḍhana, will aspire to the position of second disciple. At the end of the teaching, his retinue of seventy-four thousand matted-hair ascetics will attain Arahantship. It is proper for me to go there." Taking his own bowl and robe, without calling anyone else, like a lion living alone, when the disciples of the ascetic Sarada had gone for fruits, he willed, "May he know my Buddhahood," and descended from the sky in the sight of the ascetic Sarada and stood on the earth. |
saradatāpaso buddhānubhāvañceva sarīranipphattiñcassa disvā lakkhaṇamante sammasitvā “imehi lakkhaṇehi samannāgato nāma agāramajjhe vasanto rājā hoti cakkavattī, pabbajanto loke vivaṭṭacchado sabbaññubuddho hoti. |
The ascetic Sarada, seeing his Buddha-power and his physical perfection, and examining the marks of a great man, knew, "One endowed with these marks, if he lives in a house, becomes a universal monarch. If he goes forth, he becomes a Perfectly Enlightened Buddha with the veil rolled back in the world. |
ayaṃ puriso nissaṃsayaṃ buddho”ti jānitvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā aggāsanaṃ paññāpetvā adāsi. |
This person is without doubt a Buddha." He went to meet him, paid homage with the five-point prostration, prepared the chief seat, and gave it. |
nisīdi bhagavā paññatte aggāsane. |
The Blessed One sat on the prepared chief seat. |
saradatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. |
The ascetic Sarada also, taking a seat suitable for himself, sat to one side. |
♦ tasmiṃ samaye catusattatisahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ oloketvā āhaṃsu — |
♦ At that time, the seventy-four thousand matted-hair ascetics, taking excellent, choice, and nutritious fruits, arrived in the presence of their teacher. Seeing the seat on which the Buddha and their teacher were sitting, they said — |
“ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe”ti? |
Teacher, we live thinking, 'In this world, there is no one greater than you.' But this person seems to be greater than you. |
“tātā, kiṃ vadetha, sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena saddhiṃ mamaṃ upamaṃ mā karittha puttakā”ti. |
My sons, what are you saying? Do you wish to make Mount Sineru, which is eighty-four thousand six hundred yojanas high, equal to a mustard seed? Do not make a comparison of me with a Perfectly Enlightened Buddha, my sons. |
atha te tāpasā, “sacāyaṃ ittarasatto abhavissa, amhākaṃ ācariyo na evarūpaṃ upamaṃ āharissa, yāva mahā vatāyaṃ puriso”ti sabbeva pādesu nipatitvā sirasā vandiṃsu. |
Then those ascetics, thinking, "If this were an ordinary being, our teacher would not have brought such a comparison. How great this person must be!" all fell at his feet and paid homage with their heads. |
atha ne ācariyo āha — |
Then their teacher said to them — |
“tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, satthā ca bhikkhācāravelāyaṃ idhāgato, mayaṃ yathāsatti yathābalaṃ deyyadhammaṃ dassāma, tumhe yaṃ yaṃ paṇītaṃ phalāphalaṃ, taṃ taṃ āharathā”ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. |
"My sons, we have no offering suitable for Buddhas, and the Teacher has come here at the time for the alms-round. We will give an offering according to our ability and strength. You, whatever choice fruit there is, bring it." Having had it brought, he washed his hands and himself placed it in the Tathāgata's bowl. |
satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. |
As soon as the Teacher accepted the fruits, the deities infused them with divine essence. |
so tāpaso udakampi sayameva parissāvetvā adāsi. |
That ascetic also strained the water himself and gave it. |
tato bhattakiccaṃ katvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyakathaṃ kathento nisīdi. |
Then, when the Teacher had finished his meal and was seated, he called all his disciples and sat making pleasant conversation in the presence of the Teacher. |
satthā “dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū”ti cintesi. |
The Teacher thought, "May the two chief disciples come with the community of monks." |
te satthu cittaṃ ñatvā satasahassakhīṇāsavaparivārā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu. |
They, knowing the Teacher's thought, came with a hundred thousand Arahants, paid homage to the Teacher, and stood to one side. |
♦ tato saradatāpaso antevāsike āmantesi — |
♦ Then the ascetic Sarada addressed his disciples — |
“tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassānampi āsanaṃ natthi, ajja tumhehi uḷāraṃ buddhasakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā”ti. |
My sons, the seat for the Buddha is low, and there is no seat for the hundred thousand monks. Today, you must make a magnificent offering to the Buddha. Bring flowers endowed with color and fragrance from the foot of the mountain. |
kathanakālo papañco viya hoti, iddhimato pana iddhivisayo acinteyyoti muhuttamatteneva te tāpasā vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. |
The time of speaking is like a delay, but for one with psychic power, the domain of psychic power is inconceivable. In a mere moment, those ascetics brought flowers endowed with color and fragrance and prepared a flower-seat for the Buddha one yojana in size. |
ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. |
For the two chief disciples, it was three gāvutas; for the other monks, it varied from half a yojana and so on; for the junior-most of the Sangha, it was the size of a bull's yoke. |
“kathaṃ ekasmiṃ assamapade tāva mahantāni āsanāni paññattānī”ti na cintetabbaṃ. |
"How were such large seats prepared in one hermitage?" should not be wondered at. |
iddhivisayo hesa. |
This is the domain of psychic power. |
evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, “bhante, mayhaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ abhiruhathā”ti āha. |
When the seats were thus prepared, the ascetic Sarada stood before the Tathāgata with his hands clasped in reverence and said, "Venerable sir, for my long-term welfare and happiness, please ascend this flower-seat." |
tena vuttaṃ — |
Thus it is said — |
♦ “nānāpupphañca gandhañca, sampādetvāna ekato. |
♦ "Having prepared various flowers and perfumes together, |
♦ pupphāsanaṃ paññāpetvā, idaṃ vacanamabravi. |
♦ And having arranged a flower-seat, he spoke this word. |
♦ “idaṃ me āsanaṃ vīra, paññattaṃ tavanucchaviṃ. |
♦ "This is my seat, O hero, prepared befitting you. |
♦ mama cittaṃ pasādento, nisīda pupphamāsane. |
♦ Gladdening my heart, sit upon the flower-seat. |
♦ “sattarattindivaṃ buddho, nisīdi pupphamāsane. |
♦ "For seven days and nights, the Buddha sat on the flower-seat. |
♦ mama cittaṃ pasādetvā, hāsayitvā sadevake”ti. |
♦ Gladdening my heart, and delighting the world with its devas." |
♦ evaṃ nisinne satthari dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. |
♦ When the Teacher was thus seated, the two chief disciples and the other monks sat on their respective prepared seats. |
saradatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. |
The ascetic Sarada took a large flower-umbrella and stood holding it over the Tathāgata's head. |
satthā “jaṭilānaṃ ayaṃ sakkāro mahapphalo hotū”ti nirodhasamāpattiṃ samāpajji. |
The Teacher, thinking, "May this offering be of great fruit to the ascetics," entered the attainment of cessation. |
satthu samāpattiṃ samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi samāpattiṃ samāpajjiṃsu. |
Knowing that the Teacher had entered the attainment, the two chief disciples and the other monks also entered the attainment. |
tathāgate sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. |
While the Tathāgata was seated for seven days having entered the attainment of cessation, the disciples, when it was time for the alms-round, would consume wild roots and fruits, and at other times, they would stand with their hands clasped in reverence to the Buddha. |
saradatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ dhārayamānova sattāhaṃ pītisukhena vītināmesi. |
The ascetic Sarada, however, without even going for alms, spent the seven days in the bliss of joy, holding the flower-umbrella. |
satthā nirodhato vuṭṭhāya dakkhiṇapasse nisinnaṃ paṭhamāggasāvakaṃ nisabhattheraṃ āmantesi — |
The Teacher, having emerged from cessation, addressed the first chief disciple, the elder Nisabha, who was sitting on his right side — |
“nisabha, sakkārakārakānaṃ tāpasānaṃ pupphāsanānumodanaṃ karohī”ti. |
Nisabha, give the blessing for the flower-seat to the ascetics who made the offering. |
thero cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso sāvakapāramiñāṇe ṭhatvā pupphāsanānumodanaṃ ārabhi. |
The elder, like a great warrior who has received a great reward from a universal monarch, with a joyful mind, standing on the ground of a disciple's perfection, began the blessing for the flower-seat. |
tassa desanāvasāne dutiyasāvakaṃ āmantesi — |
At the end of his teaching, he addressed the second disciple — |
“tvampi bhikkhu dhammaṃ desehī”ti. |
You too, monk, teach the Dhamma. |
anomatthero tepiṭakaṃ buddhavacanaṃ sammasitvā dhammaṃ kathesi. |
The elder Anoma, having reviewed the Tipiṭaka, the word of the Buddha, taught the Dhamma. |
dvinnaṃ aggasāvakānaṃ desanāya ekassāpi abhisamayo nāhosi. |
From the teaching of the two chief disciples, not a single one had a realization. |
atha satthā aparimāṇe buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. |
Then the Teacher, standing in the immeasurable domain of a Buddha, began the teaching of the Dhamma. |
desanāpariyosāne ṭhapetvā saradatāpasaṃ sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu, satthā “etha, bhikkhavo”ti hatthaṃ pasāresi. |
At the end of the teaching, except for the ascetic Sarada, all the seventy-four thousand matted-hair ascetics attained Arahantship. The Teacher extended his hand and said, "Come, monks." |
tesaṃ tāvadeva kesamassūni antaradhāyiṃsu, aṭṭhaparikkhārā kāye paṭimukkāva ahesuṃ. |
At that very moment, their hair and beards vanished, and the eight requisites were as if placed on their bodies. |
♦ saradatāpaso “kasmā arahattaṃ na patto”ti? |
♦ And the ascetic Sarada, "Why did he not attain Arahantship?" |
vikkhittacittattā. so kira buddhānaṃ dutiyāsane nisīditvā sāvakapāramiñāṇe ṭhatvā dhammaṃ desayato aggasāvakassa dhammadesanaṃ sotuṃ āraddhakālato paṭṭhāya, “aho vatāhampi anāgate uppajjanakabuddhassa sāsane iminā sāvakena paṭiladdhadhuraṃ labheyyan”ti cittaṃ uppādesi. |
Because of a distracted mind. For he, from the time he began to listen to the Dhamma teaching of the chief disciple, who was sitting in the second seat of the Buddhas and teaching, standing on the ground of a disciple's perfection, conceived the thought, "Oh, may I too, in the dispensation of a future Buddha, obtain the position obtained by this disciple." |
so tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. |
He, with that thought, was not able to achieve the penetration of the path and fruit. |
tathāgataṃ pana vanditvā sammukhe ṭhatvā āha — |
Having paid homage to the Tathāgata, however, and standing before him, he said — |
“bhante, tumhākaṃ anantarāsane nisinno bhikkhu tumhākaṃ sāsane ko nāma hotī”ti? |
Venerable sir, the monk sitting in the seat next to you, who is he in your dispensation? |
“mayā pavattitaṃ dhammacakkaṃ anupavattento sāvakapāramiñāṇassa koṭippatto soḷasa paññā paṭivijjhitvā ṭhito mayhaṃ sāsane aggasāvako nisabho nāma eso”ti. |
He who follows the wheel of Dhamma set in motion by me, having reached the pinnacle of a disciple's perfection and having penetrated the sixteen kinds of wisdom, he is my chief disciple in my dispensation, named Nisabha. |
“bhante, yvāyaṃ mayā sattāhaṃ pupphacchattaṃ dhārentena sakkāro kato, ahaṃ imassa phalena aññaṃ sakkattaṃ vā brahmattaṃ vā na patthemi, anāgate pana ayaṃ nisabhatthero viya ekassa buddhassa aggasāvako bhaveyyan”ti patthanaṃ akāsinti. |
"Venerable sir, by the offering I have made, holding the flower-umbrella for seven days, by its fruit I do not aspire for any other state of Sakka or Brahmā, but in the future may I become the chief disciple of a certain Buddha, like this elder Nisabha," he made the aspiration. |
satthā “samajjhissati nu kho imassa purisassa patthanā”ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā samijjhanabhāvaṃ addasa. |
The Teacher, looking into the future with his knowledge of the future, to see "Will this man's aspiration succeed or not?" saw that it would succeed after one incalculable and a hundred thousand eons had passed. |
disvāna saradatāpasaṃ āha — |
Having seen this, he said to the ascetic Sarada — |
“na te ayaṃ patthanā moghā bhavissati, anāgate pana kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamo nāma buddho uppajjissati, tassa mātā mahāmāyā nāma devī bhavissati, pitā suddhodano nāma mahārājā, putto rāhulo nāma, upaṭṭhāko ānando nāma, dutiyāggasāvako moggallāno nāma, tvaṃ panassa paṭhamāggasāvako dhammasenāpati sāriputto nāma bhavissasī”ti . |
This aspiration of yours will not be in vain. In the future, after one incalculable and a hundred thousand eons have passed, a Buddha named Gotama will arise. His mother will be the queen Mahāmāyā, his father the great king Suddhodana, his son named Rāhula, his attendant named Ānanda, his second chief disciple named Moggallāna. And you will be his first chief disciple, the general of the Dhamma, named Sāriputta. |
evaṃ tāpasaṃ byākaritvā dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi. |
Thus having given the declaration to the ascetic, and having given a Dhamma talk, surrounded by the community of monks, he ascended into the sky. |
♦ saradatāpasopi antevāsikattherānaṃ santikaṃ gantvā sahāyakassa sirivaḍḍhanakuṭumbikassa sāsanaṃ pesesi, “bhante, mama sahāyakassa vadetha, sahāyakena te saradatāpasena anomadassībuddhassa pādamūle anāgate uppajjanakassa gotamabuddhassa sāsane paṭhamāggasāvakaṭṭhānaṃ patthitaṃ, tvaṃ dutiyāggasāvakaṭṭhānaṃ patthehī”ti. |
♦ The ascetic Sarada also went to the elders who were his disciples and sent a message to his friend, the householder Sirivaḍḍhana, "Venerable sirs, tell my friend, 'Your friend, the ascetic Sarada, has aspired at the feet of the Buddha Anomadassī for the position of first chief disciple in the dispensation of the future Buddha Gotama. You should aspire for the position of second chief disciple.'" |
evañca pana vatvā therehi puretarameva ekapassena gantvā sirivaḍḍhanassa nivesanadvāre aṭṭhāsi. |
And having said this, he went ahead of the elders by a side path and stood at the door of Sirivaḍḍhana's residence. |
sirivaḍḍhano “cirassaṃ vata me ayyo āgato”ti āsane nisīdāpetvā attanā nīcāsane nisinno, “antevāsikaparisā pana vo, bhante, na paññāyatī”ti pucchi. |
Sirivaḍḍhana, thinking, "It has been a long time since my noble one has come," had him seated on a seat and, sitting himself on a low seat, asked, "But your company of disciples, venerable sir, is not seen." |
“āma, samma, amhākaṃ assamaṃ anomadassī buddho āgato, mayaṃ tassa attano balena sakkāraṃ akarimhā, satthā sabbesaṃ dhammaṃ desesi, desanāpariyosāne ṭhapetvā maṃ sesā arahattaṃ patvā pabbajiṃsu. |
"Yes, friend. The Buddha Anomadassī came to our hermitage. We made an offering to him with our own strength. The Teacher taught the Dhamma to all. At the end of the teaching, except for me, the rest attained Arahantship and went forth. |
ahaṃ satthu paṭhamāggasāvakaṃ nisabhattheraṃ disvā anāgate uppajjanakassa gotamabuddhassa nāma sāsane paṭhamāggasāvakaṭṭhānaṃ patthesiṃ, tvampi tassa sāsane dutiyāggasāvakaṭṭhānaṃ patthehī”ti. |
I, seeing the Teacher's first chief disciple, the elder Nisabha, aspired for the position of first chief disciple in the dispensation of the future Buddha named Gotama. You too should aspire for the position of second chief disciple in his dispensation." |
“mayhaṃ buddhehi saddhiṃ paricayo natthi, bhante”ti. |
I have no acquaintance with Buddhas, venerable sir. |
“buddhehi saddhiṃ kathanaṃ mayhaṃ bhāro hotu, tvaṃ mahantaṃ sakkāraṃ sajjehī”ti. |
The talking with the Buddhas shall be my responsibility. You prepare a great offering. |
♦ sirivaḍḍhano tassa vacanaṃ sutvā attano nivesanadvāre rājamānena aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā vālukaṃ okirāpetvā lājapañcamānipupphāni vikirāpetvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā sesabhikkhūnampi āsanāni paṭiyādetvā mahantaṃ sakkārasammānaṃ sajjetvā buddhānaṃ nimantanatthāya saradatāpasassa saññaṃ adāsi. |
♦ Sirivaḍḍhana, having heard his words, at the door of his own residence, in a space of about eight karīsas, had the ground leveled by royal measure, had sand scattered, had flowers of the fifth laja variety scattered, had a pavilion with a roof of blue lotuses made, had the Buddha's seat prepared, and having prepared seats for the other monks as well, and having prepared a great offering and honor, he gave the signal to the ascetic Sarada to invite the Buddha. |
tāpaso buddhappamukhaṃ bhikkhusaṅghaṃ gahetvā tassa nivesanaṃ agamāsi. |
The ascetic, taking the community of monks headed by the Buddha, went to his residence. |
sirivaḍḍhanopi paccuggamanaṃ katvā tathāgatassa hatthato pattaṃ gahetvā maṇḍapaṃ pavesetvā paññattāsanesu nisinnassa buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ datvā paṇītena bhojanena parivisitvā bhattakiccapariyosāne buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā, “bhante, nāyaṃ ārabbho appamattakaṭṭhānatthāya, imināva niyāmena sattāhaṃ anukampaṃ karothā”ti āha. |
Sirivaḍḍhana too went to meet them, and taking the bowl from the Tathāgata's hand, he led him into the pavilion. Having given the water of dedication to the community of monks headed by the Buddha, who were seated on the prepared seats, he served them with exquisite food. At the end of the meal, he covered the community of monks headed by the Buddha with valuable cloths and said, "Venerable sir, this undertaking is not for a small purpose. In this same way, show compassion for seven days." |
satthā adhivāsesi. |
The Teacher consented. |
so teneva niyāmena sattāhaṃ mahādānaṃ pavattetvā bhagavantaṃ vanditvā añjaliṃ paggayha ṭhito āha — |
He, in that same way, held a great offering for seven days, paid homage to the Blessed One, and standing with his hands clasped in reverence, said — |
“bhante, mama sahāyo saradatāpaso yassa satthussa paṭhamāggasāvako bhaveyyan”ti patthesi, ahampi “tasseva dutiyāggasāvako bhaveyyan”ti patthemīti. |
Venerable sir, my friend, the ascetic Sarada, aspired, 'May I be the first chief disciple of that Teacher.' I too aspire, 'May I be his second chief disciple.' |
♦ satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā byākāsi — |
♦ The Teacher, looking into the future and seeing the success of his aspiration, declared — |
“tvaṃ ito kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamabuddhassa dutiyāggasāvako bhavissasī”ti. |
You, after one incalculable and a hundred thousand eons have passed from now, will become the second chief disciple of the Buddha Gotama. |
buddhānaṃ byākaraṇaṃ sutvā sirivaḍḍhano haṭṭhapahaṭṭho ahosi. |
Having heard the Buddha's declaration, Sirivaḍḍhana was happy and delighted. |
satthāpi bhattānumodanaṃ katvā saparivāro vihārameva gato. |
The Teacher too, having given the blessing after the meal, went with his retinue to the monastery itself. |
“ayaṃ, bhikkhave, mama puttehi tadā patthitapatthanā. |
"This, monks, is the aspiration made then by my sons. |
te yathāpatthitameva labhiṃsu. |
They received what they had aspired for. |
nāhaṃ mukhaṃ oloketvā demī”ti. |
I do not give by looking at the face." |
♦ evaṃ vutte dve aggasāvakā bhagavantaṃ vanditvā, “bhante, mayaṃ agāriyabhūtā samānā giraggasamajjaṃ dassanāya gatā”ti yāva assajittherassa santikā sotāpattiphalapaṭivedhā sabbaṃ paccuppannavatthuṃ kathetvā, “te mayaṃ, bhante, ācariyassa sañcayassa santikaṃ gantvā taṃ tumhākaṃ pādamūle ānetukāmā tassa laddhiyā nissārabhāvaṃ kathetvā idhāgamane ānisaṃsaṃ kathayimhā. |
♦ When this was said, the two chief disciples paid homage to the Blessed One and said, "Venerable sir, when we were householders, we went to see the Giraggasamajja festival," and they related the entire present story, up to the realization of the fruit of stream-entry from the elder Assaji. "And we, venerable sir, went to our teacher Sañcaya, wishing to bring him to your feet. We explained the essencelessness of his doctrine and the benefits of coming here. |
so idāni mayhaṃ antevāsikavāso nāma cāṭiyā udañcanabhāvappattisadiso, na sakkhissāmi antevāsivāsaṃ vasitun”ti vatvā, “ācariya, idāni mahājano gandhamālādihattho gantvā satthārameva pūjessati, tumhe kathaṃ bhavissathā”ti vutte “kiṃ pana imasmiṃ loke paṇḍitā bahū, udāhu dandhā”ti? |
He said, 'For me now, to live as a disciple would be like reaching a state of being a water-scoop for a jar. I will not be able to live the life of a disciple.' And when we said, 'Teacher, now the great multitude, with garlands, perfumes, and so on in their hands, will go and worship the Teacher alone. What will become of you?' he asked, 'But who are more in this world, the wise or the foolish?' |
“dandhā”ti kathite “tena hi paṇḍitā paṇḍitassa samaṇassa gotamassa santikaṃ gamissanti, dandhā dandhassa mama santikaṃ āgamissanti, gacchatha tumhe”ti vatvā “āgantuṃ na icchi, bhante”ti. |
When we said, 'The foolish,' he said, 'Then the wise will go to the presence of the wise ascetic Gotama, and the foolish will come to the presence of the foolish me. You go,' and he did not wish to come, venerable sir." |
taṃ sutvā satthā, “bhikkhave, sañcayo attano micchādiṭṭhitāya asāraṃ sāroti, sārañca asāroti gaṇhi. |
Hearing that, the Teacher said, "Monks, Sañcaya, due to his own wrong view, takes the unessential as essential, and the essential as unessential. |
tumhe pana attano paṇḍitatāya sārañca sārato, asārañca asārato ñatvā asāraṃ pahāya sārameva gaṇhitthā”ti vatvā imā gāthā abhāsi — |
But you, due to your own wisdom, having known the essential as essential and the unessential as unessential, having abandoned the unessential, have grasped the essential." Saying this, he spoke these verses — |
♦ 11. |
♦ 11. |
♦ “asāre sāramatino, sāre cāsāradassino. |
♦ "Those who mistake the unessential for the essential, and see the essential as unessential, |
♦ te sāraṃ nādhigacchanti, micchāsaṅkappagocarā. |
♦ they do not attain the essential, being wanderers in the field of wrong thoughts. |
♦ 12. |
♦ 12. |
♦ “sārañca sārato ñatvā, asārañca asārato. |
♦ "But having known the essential as essential, and the unessential as unessential, |
♦ te sāraṃ adhigacchanti, sammāsaṅkappagocarā”ti. |
♦ they attain the essential, being wanderers in the field of right thoughts." |
♦ tattha asāre sāramatinoti cattāro paccayā, dasavatthukā micchādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṃ asāro nāma, tasmiṃ sāradiṭṭhinoti attho. |
♦ Therein, 'those who mistake the unessential for the essential' means the four requisites, the ten-fold wrong view, and the Dhamma teaching that is its support—this is called the unessential; the meaning is, those who have the view of 'essential' in that. |
sāre cāsāradassinoti dasavatthukā sammādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṃ sāro nāma, tasmiṃ “nāyaṃ sāro”ti asāradassino. |
'And see the essential as unessential' means the ten-fold right view, and the Dhamma teaching that is its support—this is called the essential; in that, those who see "this is not essential." |
te sāranti te pana taṃ micchādiṭṭhiggahaṇaṃ gahetvā ṭhitā kāmavitakkādīnaṃ vasena micchāsaṅkappagocarā hutvā sīlasāraṃ, samādhisāraṃ, paññāsāraṃ, vimuttisāraṃ, vimuttiñāṇadassanasāraṃ, “paramatthasāraṃ, nibbānañca nādhigacchan”ti. |
'They do not attain the essential' means they, holding that grasp of wrong view, being wanderers in the field of wrong thoughts due to sensual thoughts and so on, do not attain the essence of virtue, the essence of concentration, the essence of wisdom, the essence of liberation, the essence of the knowledge and vision of liberation, and the ultimate essence, Nibbāna. |
sārañcāti tameva sīlasārādisāraṃ “sāro nāmāyan”ti, vuttappakārañca asāraṃ “asāro ayan”ti ñatvā. |
'And the essential' means that very essence of virtue and so on, knowing "this is the essence," and the aforementioned unessential, knowing "this is unessential." |
te sāranti te paṇḍitā evaṃ sammādassanaṃ gahetvā ṭhitā nekkhammasaṅkappādīnaṃ vasena sammāsaṅkappagocarā hutvā taṃ vuttappakāraṃ sāraṃ adhigacchantīti. |
'They attain the essential' means those wise ones, thus holding the right view, being wanderers in the field of right thoughts due to thoughts of renunciation and so on, attain that aforementioned essence. |
♦ gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the verses, many attained the fruits of stream-entry and so on. |
sannipatitānaṃ sātthikā dhammadesanā ahosīti. |
The Dhamma teaching was beneficial to the assembled company. |
♦ sāriputtattheravatthu aṭṭhamaṃ. |
♦ The story of the Elder Sāriputta is the eighth. |
♦ 9. nandattheravatthu |
♦ 9. The Story of the Elder Nanda |
♦ yathā agāranti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ nandaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Just as rain..." in reference to the venerable Nanda. |
♦ satthā hi pavattitavaradhammacakko rājagahaṃ gantvā veḷuvane viharanto — |
♦ For the Teacher, having set the supreme wheel of Dhamma in motion, went to Rājagaha and, while living in the Veḷuvana — |
“puttaṃ me ānetvā dassethā”ti suddhodanamahārājena pesitānaṃ sahassasahassaparivārānaṃ dasannaṃ dūtānaṃ sabbapacchato gantvā arahattappattena kāḷudāyittherena gamanakālaṃ ñatvā maggavaṇṇaṃ vaṇṇetvā vīsatisahassakhīṇāsavaparivuto kapilapuraṃ nīto ñātisamāgame pokkharavassaṃ atthuppattiṃ katvā vessantarajātakaṃ kathetvā punadivase piṇḍāya paviṭṭho, “uttiṭṭhe nappamajjeyyā”ti gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā, “dhammañcare”ti gāthāya mahāpajāpatiṃ sotāpattiphale, rājānañca sakadāgāmiphale patiṭṭhāpesi. |
when sent for by the great king Suddhodana with "Bring my son and show him to me," and after the ten messengers with retinues of a thousand each, he went as the last of all, and with the elder Kāḷudāyi, who had attained Arahantship, knowing the time for the journey, and praising the beauty of the path, surrounded by twenty thousand Arahants, he was brought to Kapilapura. At the gathering of his relatives, having created the incident of the lotus rain, he related the Vessantara Jātaka. On the next day, having entered for alms, with the verse "One should arise, not be heedless...", he established his father in the fruit of stream-entry. With the verse "One should practice the Dhamma...", he established Mahāpajāpatī in the fruit of stream-entry, and the king in the fruit of a once-returner. |
bhattakiccāvasāne pana rāhulamātuguṇakathaṃ nissāya candakinnarījātakaṃ kathetvā tato tatiyadivase nandakumārassa abhisekagehappavesanavivāhamaṅgalesu pavattamānesu piṇḍāya pavisitvā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkamanto nandakumārassa hatthato pattaṃ na gaṇhi. |
At the end of the meal, on account of the story of the virtues of Rāhula's mother, he related the Candakinnarī Jātaka. Then, on the third day, while the ceremonies for the consecration, entry into the house, and marriage of Prince Nanda were proceeding, he entered for alms, placed the bowl in Prince Nanda's hand, spoke a blessing, and rising from his seat, as he was departing, he did not take the bowl from Prince Nanda's hand. |
sopi tathāgatagāravena “pattaṃ vo, bhante, gaṇhathā”ti vattuṃ nāsakkhi. |
He too, out of respect for the Tathāgata, could not say, "Take your bowl, venerable sir." |
evaṃ pana cintesi — |
But he thought thus — |
“sopānasīse pattaṃ gaṇhissatī”ti. |
He will take the bowl at the head of the stairs. |
satthā tasmimpi ṭhāne na gaṇhi. |
The Teacher did not take it even at that spot. |
itaro “sopānapādamūle gaṇhissatī”ti cintesi. |
The other thought, "He will take it at the foot of the stairs." |
satthā tatthāpi na gaṇhi. |
The Teacher did not take it there either. |
itaro “rājaṅgaṇe gaṇhissatī”ti cintesi. |
The other thought, "He will take it in the royal courtyard." |
satthā tatthāpi na gaṇhi. |
The Teacher did not take it there either. |
kumāro nivattitukāmo aruciyā gacchanto satthugāravena “pattaṃ gaṇhathā”ti vattuṃ na sakkoti. |
The prince, wishing to turn back, while going reluctantly, out of respect for the Teacher, cannot say, "Take the bowl." |
“idha gaṇhissati, ettha gaṇhissatī”ti cintento gacchati. |
Thinking, "He will take it here, he will take it there," he goes. |
♦ tasmiṃ khaṇe aññā itthiyo taṃ disvā janapadakalyāṇiyā ācikkhiṃsu — |
♦ At that moment, other women, seeing him, informed the Beauty of the Land — |
“ayye, bhagavā nandakumāraṃ gahetvā gato, tumhehi taṃ vinā karissatī”ti. |
Lady, the Blessed One has taken Prince Nanda away. He will separate you from him. |
sā udakabindūhi paggharanteheva aḍḍhullikhitehi kesehi vegena gantvā, “tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī”ti āha. |
She, with her hair half-combed and with drops of water still streaming down, went quickly and said, "Come back quickly, my lord." |
taṃ tassā vacanaṃ tassa hadaye tiriyaṃ patitvā viya ṭhitaṃ. |
That word of hers remained as if lodged crosswise in his heart. |
satthāpissa hatthato pattaṃ aggaṇhitvāva taṃ vihāraṃ netvā, “pabbajissasi nandā”tiāha. |
The Teacher too, without taking the bowl from his hand, led him to the monastery and said, "Will you go forth, Nanda?" |
so buddhagāravena “na pabbajissāmī”ti avatvā, “āma, pabbajissāmī”ti āha. |
He, out of respect for the Buddha, without saying, "I will not go forth," said, "Yes, I will go forth." |
satthā “tena hi nandaṃ pabbājethā”ti āha. |
The Teacher said, "Then ordain Nanda." |
satthā kapilapuraṃ gantvā tatiyadivase nandaṃ pabbājesi. |
The Teacher, having gone to Kapilapura, on the third day, ordained Nanda. |
♦ sattame divase rāhulamātā kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi — |
♦ On the seventh day, Rāhula's mother, having adorned the prince, sent him to the Blessed One's presence — |
“passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpivaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhikumbhiyo ahesuṃ. |
"Look, my son, at that ascetic, surrounded by twenty thousand ascetics, of a golden color, like the form of Brahmā. This is your father. He had great treasure jars. |
tyāssa nikkhamanato paṭṭhāya na passāma, gaccha naṃ dāyajjaṃ yācassu — ‘ahaṃ, tāta, kumāro, abhisekaṃ patvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi. |
From his renunciation onwards, we have not seen them. Go and ask for your inheritance — 'I, father, am a prince. Having received the consecration, I will become a universal monarch. I have need of wealth. Give me wealth. |
sāmiko hi putto pitusantakassā’”ti. |
For a son is the owner of what belongs to his father.'" |
kumāro bhagavato santikaṃ gantvāva pitusinehaṃ paṭilabhitvā haṭṭhacitto “sukhā te, samaṇa, chāyā”ti vatvā aññampi bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. |
The prince, upon going to the Blessed One's presence, felt a love for his father and with a happy heart, saying, "Pleasant is your shade, ascetic," and saying many other things befitting him, he stood. |
bhagavā katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having finished his meal and given the blessing, rose from his seat and departed. |
kumāropi “dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī”ti bhagavantaṃ anubandhi. |
The prince also, saying, "Give me my inheritance, ascetic, give me my inheritance, ascetic," followed the Blessed One. |
bhagavāpi kumāraṃ na nivattāpesi. |
The Blessed One did not make the prince turn back. |
parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. |
The attendants also could not make him turn back as he was going with the Blessed One. |
iti so bhagavatā saddhiṃ ārāmameva agamāsi. |
Thus he went with the Blessed One to the monastery itself. |
♦ tato bhagavā cintesi — |
♦ Then the Blessed One thought — |
“yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātaṃ, handassa bodhitale paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī”ti. |
The wealth that he desires, which belongs to his father, is bound to the cycle of rebirth and is fraught with trouble. Come, I will give him the sevenfold noble wealth that I obtained at the foot of the Bodhi tree. I will make him the owner of the supramundane inheritance. |
atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi — |
Then the Blessed One addressed the venerable Sāriputta — |
“tena hi tvaṃ, sāriputta, rāhulakumāraṃ pabbājehī”ti. |
Then you, Sāriputta, ordain Prince Rāhula. |
thero kumāraṃ pabbājesi. |
The elder ordained the prince. |
pabbajite ca pana kumāre rañño adhimattaṃ dukkhaṃ uppajji. |
And when the prince was ordained, an immense sorrow arose in the king. |
taṃ adhivāsetuṃ asakkonto bhagavato nivedetvā, “sādhu, bhante, ayyā, mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyun”ti varaṃ yāci. |
Being unable to bear it, he informed the Blessed One and begged for a boon, "It would be good, venerable sir, if the noble ones would not ordain a son who has not been permitted by his parents." |
bhagavā tassa taṃ varaṃ datvā punekadivasaṃ rājanivesane katapātarāso ekamantaṃ nisinnena raññā, “bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā, ‘putto te kālakato’ti āha. |
The Blessed One granted him that boon, and on another day, having had his morning meal at the royal palace, when the king was sitting to one side, he said, "Venerable sir, at the time of your striving for austerities, a certain deity approached me and said, 'Your son is dead.' |
ahaṃ tassā vacanaṃ asaddahanto ‘na mayhaṃ putto bodhiṃ appatvā kālaṃ karotī’ti paṭikkhipin”ti vutte — |
I, not believing her words, rejected them, saying, 'My son does not die without attaining enlightenment.'" When this was said — |
“idāni kiṃ saddahissatha, pubbepi aṭṭhikāni dassetvā, ‘putto te mato’ti vutte na saddahitvā”ti imissā atthuppattiyā mahādhammapālajātakaṃ kathesi. |
"What will you believe now? In the past too, when shown the bones and told, 'Your son is dead,' you did not believe." For this occasion, he related the Mahādhammapāla Jātaka. |
gāthāpariyosāne rājā anāgāmiphale patiṭṭhahi. |
At the end of the verse, the king was established in the fruit of a non-returner. |
iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā tato anāthapiṇḍikena sāvatthiṃ āgamanatthāya gahitapaṭiñño niṭṭhite jetavane vihāre tattha gantvā vāsaṃ kappesi. |
Thus the Blessed One, having established his father in the three fruits, surrounded by the community of monks, went again to Rājagaha, and from there, having given his promise to Anāthapiṇḍika to come to Sāvatthī, when the Jetavana monastery was completed, he went there and took up residence. |
♦ evaṃ satthari jetavane viharante āyasmā nando ukkaṇṭṭhitvā bhikkhūnaṃ etamatthaṃ ārocesi — |
♦ Thus, while the Teacher was living at Jetavana, the venerable Nanda became discontented and reported the matter to the monks — |
“anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti. |
I am living the holy life without delight, friends. I cannot maintain the holy life. I will renounce the training and return to the lower life. |
bhagavā taṃ pavattiṃ sutvā āyasmantaṃ nandaṃ pakkosāpetvā etadavoca — |
The Blessed One, hearing of that event, had the venerable Nanda called and said this — |
“saccaṃ kira tvaṃ, nanda, sambahulānaṃ bhikkhūnaṃ evaṃ ārocesi — ‘anabhirato, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti? |
Is it true, Nanda, that you reported thus to a number of monks — 'I am living the holy life without delight, friends. I cannot maintain the holy life. I will renounce the training and return to the lower life'? |
“evaṃ, bhante”ti. |
It is so, venerable sir. |
“kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissasī”ti? |
But why, Nanda, are you living the holy life without delight, unable to maintain the holy life, and will renounce the training and return to the lower life? |
“sākiyānī maṃ, bhante, janapadakalyāṇī gharā nikkhamantassa aḍḍhullikhitehi kesehi apaloketvā maṃ etadavoca — ‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’ti, so kho ahaṃ, bhante, taṃ anussaramāno anabhirato brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti. |
The Sakyan beauty of the land, venerable sir, as I was leaving the house, looked at me with her hair half-combed and said this to me — 'Come back quickly, my lord.' I, venerable sir, remembering her, am living the holy life without delight. I cannot maintain the holy life. I will renounce the training and return to the lower life. |
♦ atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā iddhibalena tāvatiṃsadevalokaṃ ānento antarāmagge ekasmiṃ jhāmakkhette jhāmakhāṇuke nisinnaṃ chinnakaṇṇanāsanaṅguṭṭhaṃ ekaṃ paluṭṭhamakkaṭiṃ dassetvā tāvatiṃsabhavane sakkassa devarañño upaṭṭhānaṃ āgatāni kakuṭapādāni pañca accharāsatāni dassesi. |
♦ Then the Blessed One, taking the venerable Nanda by the arm, and by his psychic power bringing him to the Tāvatiṃsa deva world, on the way showed him a singed female monkey with her ears, nose, and tail cut off, sitting on a burnt stump in a burnt field. And in the Tāvatiṃsa heaven, he showed him five hundred celestial nymphs with pigeon-feet, who had come to attend on Sakka, king of the gods. |
kakuṭapādānīti rattavaṇṇatāya pārevatapādasadisapādāni. |
Pigeon-feet means feet like the feet of pigeons, due to their red color. |
dassetvā ca panāha — |
And having shown them, he said — |
“taṃ kiṃ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? |
What do you think, Nanda? Which is more beautiful, or more lovely, or more graceful—the Sakyan beauty of the land, or these five hundred celestial nymphs with pigeon-feet? |
taṃ sutvā āha — |
Hearing that, he said — |
“seyyathāpi sā, bhante, chinnakaṇṇanāsanaṅguṭṭhā paluṭṭhamakkaṭī, evameva kho, bhante, sākiyānī janapadakalyāṇī, imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya saṅkhyampi na upeti, kalampi na upeti, kalabhāgampi na upeti. |
"Just as that singed female monkey with her ears, nose, and tail cut off, venerable sir, so is the Sakyan beauty of the land. In comparison with these five hundred celestial nymphs, she does not come up to a fraction, not to a part, not to a fraction of a part. |
atha kho imāneva pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti. |
But these five hundred celestial nymphs are more beautiful, more lovely, and more graceful." |
“abhirama, nanda, abhirama, nanda, ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. |
Delight, Nanda, delight, Nanda. I am your guarantor for the attainment of the five hundred celestial nymphs with pigeon-feet. |
“sace me, bhante bhagavā, pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye”ti. |
If, venerable sir, the Blessed One is my guarantor for the attainment of the five hundred celestial nymphs with pigeon-feet, I will delight, venerable sir, in the holy life in the Blessed One. |
♦ atha kho bhagavā āyasmantaṃ nandaṃ gahetvā tattha antarahito jetavaneyeva pāturahosi. |
♦ Then the Blessed One, taking the venerable Nanda, vanished from there and appeared in Jetavana itself. |
assosuṃ kho bhikkhū, “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati. |
The monks heard, "The venerable Nanda, the Blessed One's brother, son of his maternal aunt, is reportedly living the holy life for the sake of celestial nymphs. |
bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. |
The Blessed One is reportedly his guarantor for the attainment of the five hundred celestial nymphs with pigeon-feet." |
atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṃ nandaṃ bhatakavādena ca upakkitakavādena ca samudācaranti, “bhatako kirāyasmā nando, upakkitako kirāyasmā nando, accharānaṃ hetu brahmacariyaṃ carati. |
Then the friends of the venerable Nanda, the monks, addressed the venerable Nanda with the term 'hireling' and 'mercenary,' saying, "Venerable Nanda is reportedly a hireling, venerable Nanda is reportedly a mercenary. He is living the holy life for the sake of celestial nymphs. |
bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. |
The Blessed One is reportedly his guarantor for the attainment of the five hundred celestial nymphs with pigeon-feet." |
atha kho āyasmā nando sahāyakānaṃ bhikkhūnaṃ bhatakavādena ca upakkitakavādena ca aṭṭiyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi, “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
Then the venerable Nanda, being annoyed, ashamed, and disgusted by the terms 'hireling' and 'mercenary' used by his friends, the monks, living alone, withdrawn, diligent, ardent, and resolute, before long, for the sake of which young men of good family rightly go forth from home to homelessness, that supreme goal of the holy life he realized for himself in this very life by his own direct knowledge, and having attained it, he dwelt. He knew, "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being." |
aññataro ca kho panāyasmā nando arahataṃ ahosi. |
And the venerable Nanda became one of the Arahants. |
♦ athekā devatā rattibhāge sakalaṃ jetavanaṃ obhāsetvā satthāraṃ upasaṅkamitvā vanditvā ārocesi — |
♦ Then a certain deity, in the middle of the night, illuminating the entire Jetavana, approached the Teacher, paid homage, and reported — |
“āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. |
The venerable Nanda, venerable sir, the Blessed One's brother, son of his maternal aunt, by the destruction of the cankers, has realized for himself in this very life by his own direct knowledge the unblemished liberation of mind, liberation by wisdom, and having attained it, he dwells. |
bhagavatopi kho ñāṇaṃ udapādi “nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. |
And in the Blessed One too, the knowledge arose, "Nanda, by the destruction of the cankers, has realized for himself in this very life by his own direct knowledge the unblemished liberation of mind, liberation by wisdom, and having attained it, he dwells." |
sopāyasmā nando tassā rattiyā accayena bhagavantaṃ upasaṅkamitvā vanditvā etadavoca — |
And that venerable Nanda, at the end of that night, approached the Blessed One, paid homage, and said this — |
“yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā”ti. |
That for which you, venerable sir, the Blessed One, were my guarantor for the attainment of the five hundred celestial nymphs with pigeon-feet, I release you, venerable sir, the Blessed One, from that promise. |
“mayāpi kho te, nanda, cetasā ceto paricca vidito ‘nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. |
"I too, Nanda, having known your mind with my mind, knew, 'Nanda, by the destruction of the cankers, has realized for himself in this very life by his own direct knowledge the unblemished liberation of mind, liberation by wisdom, and having attained it, he dwells.' |
devatāpi me etamatthaṃ ārocesi — ‘āyasmā, bhante, nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. |
A deity also reported this matter to me — 'The venerable Nanda, venerable sir, by the destruction of the cankers, has realized for himself in this very life by his own direct knowledge the unblemished liberation of mind, liberation by wisdom, and having attained it, he dwells.' |
yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā”ti. |
As soon as your mind, Nanda, was liberated from the cankers without grasping, I was then released from that promise." |
atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
Then the Blessed One, knowing this matter, at that time uttered this inspired utterance — |
♦ “yassa nittiṇṇo paṅko, maddito kāmakaṇṭako. |
♦ "He who has crossed the mud, has crushed the thorn of sensual pleasure, |
♦ mohakkhayaṃ anuppatto, sukhadukkhesu na vedhatī sa bhikkhū”ti. |
♦ has reached the destruction of delusion, does not tremble in pleasure and pain, that monk." |
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♦ athekadivasaṃ bhikkhū taṃ āyasmantaṃ nandaṃ pucchiṃsu — |
♦ Then one day the monks asked that venerable Nanda — |
“āvuso nanda, pubbe tvaṃ ‘ukkaṇṭhitomī’ti vadesi, idāni te kathan”ti? |
Friend Nanda, previously you said, 'I am discontented.' How is it with you now? |
“natthi me, āvuso, gihibhāvāya ālayo”ti. |
I have no attachment to the household life, friends. |
taṃ sutvā bhikkhū — |
Hearing that, the monks — |
“abhūtaṃ āyasmā nando katheti, aññaṃ byākaroti, atītadivasesu ‘ukkaṇṭhitomhī’ti vatvā idāni ‘natthi me gihibhāvāya ālayo’ti kathetī”ti gantvā bhagavato etamatthaṃ ārocesuṃ. |
"The venerable Nanda is speaking what is not true, he is declaring something else. In past days, having said, 'I am discontented,' he now says, 'I have no attachment to the household life.'" They went and reported this matter to the Blessed One. |
bhagavā “bhikkhave, atītadivasesu nandassa attabhāvo ducchannagehasadiso ahosi, idāni succhannagehasadiso jāto. |
The Blessed One said, "Monks, in past days, Nanda's state of being was like a poorly-thatched house. Now it has become like a well-thatched house. |
ayañhi dibbaccharānaṃ diṭṭhakālato paṭṭhāya pabbajitakiccassa matthakaṃ pāpetuṃ vāyamanto taṃ kiccaṃ patto”ti vatvā imā gāthā abhāsi — |
For he, from the time he saw the celestial nymphs, striving to bring the task of one who has gone forth to its culmination, has reached that goal." Saying this, he spoke these verses — |
♦ 13. |
♦ 13. |
♦ “yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati. |
♦ "Just as a poorly-thatched house, the rain penetrates, |
♦ evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati. |
♦ so an uncultivated mind, passion penetrates. |
♦ 14. |
♦ 14. |
♦ “yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati. |
♦ "Just as a well-thatched house, the rain does not penetrate, |
♦ evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī”ti. |
♦ so a well-cultivated mind, passion does not penetrate." |
♦ tattha agāranti yaṃkiñci gehaṃ. |
♦ Therein, 'a house' means any kind of house. |
ducchannanti viraḷacchannaṃ chiddāvachiddaṃ. |
'Poorly-thatched' means sparsely thatched, full of holes and gaps. |
samativijjhatīti vassavuṭṭhi vinivijjhati. |
'Penetrates' means the pouring rain penetrates right through. |
abhāvitanti taṃ agāraṃ vuṭṭhi viya bhāvanāya rahitattā abhāvitaṃ cittaṃ rāgo samati vijjhati. |
'Uncultivated' means just as rain penetrates that house, so passion penetrates a mind that is 'uncultivated' because it is devoid of cultivation. |
na kevalaṃ rāgova, dosamohamānādayo sabbakilesā tathārūpaṃ cittaṃ ativiya vijjhantiyeva. |
Not only passion, but all defilements such as hatred, delusion, and conceit, penetrate such a mind exceedingly. |
subhāvitanti samathavipassanābhāvanāhi subhāvitaṃ. |
'Well-cultivated' means well-cultivated with the cultivation of serenity and insight. |
evarūpaṃ cittaṃ succhannaṃ gehaṃ vuṭṭhi viya rāgādayo kilesā ativijjhituṃ na sakkontīti. |
Such a mind, like a well-thatched house, cannot be penetrated by the defilements of passion and so on. |
♦ gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the verses, many attained the fruits of stream-entry and so on. |
mahājanassa desanā sātthikā ahosi. |
The teaching was beneficial to the great assembly. |
♦ atha kho bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, buddhā nāma acchariyā, janapadakalyāṇiṃ nissāya ukkaṇṭhito nāmāyasmā nando satthārā devaccharā āmisaṃ katvā vinīto”ti. |
♦ Then the monks raised a topic of conversation in the Dhamma hall, "Friends, Buddhas are wonderful! The venerable Nanda, who was discontented on account of the Beauty of the Land, was disciplined by the Teacher by making the celestial nymphs the bait." |
satthā āgantvā — |
The Teacher came and — |
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “na, bhikkhave, idāneva, pubbepesa mayā mātugāmena palobhetvā vinītoyevā”ti vatvā atītaṃ āhari -- |
"For what topic of conversation, monks, are you now assembled?" he asked. When told, "For this," he said, "Not just now, monks, but in the past too, he was disciplined by me by being enticed with a female," and he related a story from the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasivāsī kappaṭo nāma vāṇijo ahosi. |
♦ In the past, in Benares, while Brahmadatta was ruling, there was a merchant named Kappaṭa. |
tasseko gadrabho kumbhabhāraṃ vahati, ekadivasena satta yojanāni gacchati. |
He had a donkey that carried a load of pots and traveled seven yojanas in a single day. |
so ekasmiṃ samaye gadrabhabhārakehi saddhiṃ takkasilaṃ gantvā yāva bhaṇḍassa vissajjanaṃ, tāva gadrabhaṃ carituṃ vissajjesi. |
On one occasion, he went to Takkasilā with other donkey drivers, and while the merchandise was being sold, he released the donkey to graze. |
athassa so gadrabho parikhāpiṭṭhe caramāno ekaṃ gadrabhiṃ disvā upasaṅkami. |
Then that donkey of his, while grazing on the edge of a moat, saw a female donkey and approached her. |
sā tena saddhiṃ paṭisanthāraṃ karontī āha — |
She, making pleasant conversation with him, said — |
“kuto āgatosī”ti? |
Where have you come from? |
“bārāṇasito”ti. “kena kammenā”ti? |
From Benares." "For what work? |
“vāṇijjakammenā”ti. “kittakaṃ bhāraṃ vahasī”ti ? |
For trade." "How much of a load do you carry? |
“kumbhabhāran”ti? “ettakaṃ bhāraṃ vahanto kati yojanāni gacchasī”ti? |
A load of pots." "Carrying that much of a load, how many yojanas do you go? |
“satta yojanānī”ti. |
Seven yojanas. |
“gatagataṭṭhāne te kāci pādaparikammapiṭṭhiparikammakarā atthī”ti? |
In the places you go to, is there anyone who performs foot-care or back-care for you? |
“natthī”ti. “evaṃ sante mahādukkhaṃ nāma anubhosī”ti? |
There is not." "In that case, you are experiencing great suffering. |
“kiñcāpi hi tiracchānagatānaṃ pādaparikammādikārakā nāma natthi, kāmasaṃyojanaghaṭṭanatthāya pana evarūpaṃ kathaṃ kathesi”? |
Although for those born as animals, there are no performers of foot-care and so on, she spoke such a conversation to stir up the bond of sensual pleasure. |
so tassā kathāya ukkaṇṭhi. |
He became discontented by her words. |
kappaṭopi bhaṇḍaṃ vissajjetvā tassa santikaṃ āgantvā — |
Kappaṭa too, having sold the merchandise, came to him and — |
“ehi, tāta, gamissāmā”ti āha. |
"Come, son, let us go," he said. |
“gacchatha tumhe, nāhaṃ gamissāmī”ti. |
You go, I will not go. |
atha naṃ punappunaṃ yācitvā, “anicchantaṃ paribhāsetvā naṃ nessāmī”ti cintetvā gāthamāha — |
Then, having pleaded with him again and again, and thinking, "I will take him by threatening the unwilling one," he spoke a verse — |
♦ “patodaṃ te karissāmi, sāḷasaṅgulikaṇṭakaṃ. |
♦ "I will make you a goad, with a sixteen-finger-long thorn. |
♦ sañchindissāmi te kāyaṃ, evaṃ jānāhi gadrabhā”ti. |
I will tear your body apart, know this, O donkey." |
♦ taṃ sutvā gadrabho “evaṃ sante ahampi te kattabbaṃ jānissāmī”ti vatvā imaṃ gāthamāha — |
Hearing that, the donkey, saying, "In that case, I too know what to do to you," spoke this verse — |
♦ “patodaṃ me karissasi, soḷasaṅgulikaṇṭakaṃ. |
♦ "You will make me a goad, with a sixteen-finger-long thorn. |
♦ purato patiṭṭhahitvāna, uddharitvāna pacchato. |
Having planted myself in front, and having lifted up behind, |
♦ dantaṃ te pātayissāmi, evaṃ jānāhi kappaṭā”ti. |
I will knock your tooth out, know this, O Kappaṭa." |
♦ taṃ sutvā vāṇijo — |
Hearing that, the merchant — |
“kena nu kho kāraṇena esa evaṃ vadatī”ti cintetvā, ito cito ca olokento taṃ gadrabhiṃ disvā, “imāyesa evaṃ sikkhāpito bhavissati, ‘evarūpiṃ nāma te gadrabhiṃ ānessāmī’ti mātugāmena naṃ palobhetvā nessāmī”ti imaṃ gāthamāha — |
thinking, "For what reason now does he say this?" and looking here and there, saw that female donkey. "He must have been taught this by her. Saying, 'I will bring you such a female donkey,' I will entice him with a female and take him." He spoke this verse — |
♦ “catuppadiṃ saṅkhamukhiṃ, nāriṃ sabbaṅgasobhiniṃ. |
♦ "A four-footed, conch-faced female, a lady beautiful in all her limbs, |
♦ bhariyaṃ te ānayissāmi, evaṃ jānāhi gadrabhā”ti. |
I will bring you a wife, know this, O donkey." |
♦ taṃ sutvā tuṭṭhacitto gadrabho imaṃ gāthamāha — |
Hearing that, the donkey, with a joyful heart, spoke this verse — |
♦ “catuppadiṃ saṅkhamukhiṃ, nāriṃ sabbaṅgasobhiniṃ. |
♦ "A four-footed, conch-faced female, a lady beautiful in all her limbs, |
♦ bhariyaṃ me ānayissasi, evaṃ jānāhi kappaṭa. |
You will bring me a wife, know this, O Kappaṭa. |
♦ kappaṭa bhiyyo gamissāmi, yojanāni catuddasā”ti. |
O Kappaṭa, I will go even further, fourteen yojanas." |
♦ atha naṃ kappaṭo, “tena hi ehī”ti gahetvā sakaṭṭhānaṃ agamāsi. |
Then Kappaṭa, saying, "Then come," took him and went to his own place. |
so katipāhaccayena naṃ āha — |
After some days, he said to him — |
“nanu maṃ tumhe ‘bhariyaṃ te ānayissāmī’ti avocutthā”ti? |
Did you not say to me, 'I will bring you a wife'? |
“āma, vuttaṃ, nāhaṃ attano kathaṃ bhindissāmi, bhariyaṃ te ānessāmi, vetanaṃ pana tuyhaṃ ekakasseva dassāmi, tuyhaṃ vetanaṃ dutiyassa pahotu vā mā vā, tvameva jāneyyāsi. |
"Yes, it was said. I will not break my word. I will bring you a wife. But I will give wages for you alone. Whether your wages suffice for a second one or not, you yourself should know. |
ubhinnaṃ pana vo saṃvāsamanvāya puttā vijāyissanti, tehipi bahūhi saddhiṃ tuyhaṃ taṃ pahotu vā mā vā, tvameva jāneyyāsī”ti. |
And from your living together, children will be born. Whether it will suffice for you with many of them or not, you yourself should know." |
gadrabho tasmiṃ kathenteyeva anapekkho ahosi. |
As he was speaking, the donkey became indifferent. |
♦ satthā imaṃ dhammadesanaṃ āharitvā, “tadā, bhikkhave, gadrabhī janapadakalyāṇī ahosi, gadrabho nando, vāṇijo ahameva. |
♦ The Teacher, having brought this Dhamma teaching, said, "At that time, monks, the female donkey was the Beauty of the Land, the donkey was Nanda, and the merchant was myself. |
evaṃ pubbepesa mayā mātugāmena palobhetvā vinīto”ti jātakaṃ niṭṭhāpesīti. |
Thus in the past too, he was disciplined by me by being enticed with a female." Thus he concluded the Jātaka. |
♦ nandattheravatthu navamaṃ. |
♦ The Story of the Elder Nanda is the ninth. |
♦ 10. cundasūkarikavatthu |
♦ 10. The Story of Cunda the Pork-butcher |
♦ idha socetīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto cundasūkarikaṃ nāma purisaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Veḷuvana, spoke this Dhamma teaching "Here he grieves..." in reference to a man named Cunda the pork-butcher. |
♦ so kira pañcapaṇṇāsa vassāni sūkare vadhitvā khādanto ca vikkiṇanto ca jīvikaṃ kappesi. |
♦ For fifty-five years, it is said, he made his living by killing pigs and eating and selling them. |
chātakāle sakaṭena vīhiṃ ādāya janapadaṃ gantvā ekanāḷidvenāḷimattena gāmasūkarapotake kiṇitvā sakaṭaṃ pūretvā āgantvā pacchānivesane vajaṃ viya ekaṃ ṭhānaṃ parikkhipitvā tattheva tesaṃ nivāpaṃ ropetvā, tesu nānāgacche ca sarīramalañca khāditvā vaḍḍhitesu yaṃ yaṃ māretukāmo hoti, taṃ taṃ āḷāne niccalaṃ bandhitvā sarīramaṃsassa uddhumāyitvā bahalabhāvatthaṃ caturassamuggarena pothetvā, “bahalamaṃso jāto”ti ñatvā mukhaṃ vivaritvā antare daṇḍakaṃ datvā lohathāliyā pakkuthitaṃ uṇhodakaṃ mukhe āsiñcati. |
In time of famine, he would take rice in a cart and go to the countryside, and buying village piglets for one or two measures, he would fill the cart and come back. In his backyard, he would enclose a space like a pen and plant fodder for them there. When they had grown up, having eaten various plants and their own filth, whichever one he wished to kill, he would tie it fast to a post and, in order to make its body-flesh swell up and become thick, he would beat it with a square club. When he knew, "The flesh has become thick," he would pry open its mouth, put a stick in between, and pour boiling hot water from a bronze pot into its mouth. |
taṃ kucchiṃ pavisitvā pakkuthitaṃ karīsaṃ ādāya adhobhāgena nikkhamati, yāva thokampi karīsaṃ atthi, tāva āvilaṃ hutvā nikkhamati, suddhe udare acchaṃ anāvilaṃ hutvā nikkhamati. |
That, entering the stomach, takes the boiled dung and comes out from the lower part. As long as there is even a little dung, it comes out turbid. When the belly is clean, it comes out clear and untroubled. |
athassa avasesaṃ udakaṃ piṭṭhiyaṃ āsiñcati. |
Then he pours the remaining water on its back. |
taṃ kāḷacammaṃ uppāṭetvā gacchati. |
That takes off the black skin and goes away. |
tato tiṇukkāya lomāni jhāpetvā tikhiṇena asinā sīsaṃ chindati. |
Then with a torch of grass, he burns off the hairs and with a sharp knife, he cuts off the head. |
paggharaṇataṃ lohitaṃ bhājanena paṭiggahetvā maṃsaṃ lohitena madditvā pacitvā puttadāramajjhe nisinno khāditvā sesaṃ vikkiṇāti. |
He collects the streaming blood in a vessel, and kneading the meat with the blood, he cooks it. Sitting in the midst of his wife and children, he eats it and sells the rest. |
tassa imināva niyāmena jīvikaṃ kappentassa pañcapaṇṇāsa vassāni atikkantāni . |
Making his living in this very way, fifty-five years passed for him. |
tathāgate dhuravihāre vasante ekadivasampi pupphamuṭṭhimattena pūjā vā kaṭacchumattaṃ bhikkhadānaṃ vā aññaṃ vā kiñci puññaṃ nāma nāhosi. |
While the Tathāgata was living in a nearby monastery, not even once was there a meritorious act like an offering of a handful of flowers, or a gift of a spoonful of alms, or anything else. |
athassa sarīre rogo uppajji, jīvantasseva avīcimahānirayasantāpo upaṭṭhahi. |
Then a disease arose in his body. While he was still alive, the torment of the great Avīci hell befell him. |
avīcisantāpo nāma yojanasate ṭhatvā olokentassa akkhīnaṃ bhijjanasamattho pariḷāho hoti. |
The torment of Avīci is a burning heat capable of shattering the eyes of one looking from a hundred yojanas away. |
vuttampi cetaṃ — |
And this is said — |
♦ “tassa ayomayā bhūmi, jalitā tejasāyutā. |
♦ "Its ground is of iron, blazing, filled with heat. |
♦ samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”ti. |
Spreading a hundred yojanas all around, it stands for all time." |
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♦ nāgasenattherena panassa pākatikaggisantāpato adhimattatāya ayaṃ upamā vuttā — |
♦ And by the elder Nāgasena, this comparison was made for its exceeding the heat of a normal fire — |
“yathā, mahārāja, kūṭāgāramatto pāsāṇopi nerayikaggimhi pakkhitto khaṇena vilayaṃ gacchati, nibbattasattā panettha kammabalena mātukucchigatā viya na vilīyantī”ti . |
Just as, Great King, a stone the size of a gabled house, if thrown into the fire of hell, goes to dissolution in a moment, but beings reborn there, by the power of their kamma, like those in a mother's womb, are not dissolved. |
tassa tasmiṃ santāpe upaṭṭhite kammasarikkhako ākāro uppajji. |
When that torment befell him, a state similar to his kamma arose. |
gehamajjheyeva sūkararavaṃ ravitvā jaṇṇukehi vicaranto puratthimavatthumpi pacchimavatthumpi gacchati. |
Right in the middle of his house, squealing the squeal of a pig, he went about on his knees, going to the front part and the back part. |
athassa gehamānusakā taṃ daḷhaṃ gahetvā mukhaṃ pidahanti. |
Then the people of his house seize him firmly and cover his mouth. |
kammavipāko nāma na sakkā kenaci paṭibāhituṃ. |
But the result of kamma cannot be prevented by anyone. |
so viravantova ito cito ca vicarati. |
Squealing, he wanders here and there. |
samantā sattasu gharesu manussā niddaṃ na labhanti. |
The people in the seven surrounding houses get no sleep. |
maraṇabhayena tajjitassa pana bahinikkhamanaṃ nivāretuṃ asakkonto sabbo gehajano yathā antoṭhito bahi vicarituṃ na sakkoti, tathā gehadvārāni thaketvā bahigehaṃ parivāretvā rakkhanto acchati. |
But being unable to prevent him, who was terrified by the fear of death, from going out, the whole household, having blocked the doors of the house so that he who was inside could not get out, stays guarding, surrounding the outside of thehouse. |
itaro antogeheyeva nirayasantāpena viravanto ito cito ca vicarati. |
The other, within the house, with the torment of hell, squealing, wanders here and there. |
evaṃ sattadivasāni vicaritvā aṭṭhame divase kālaṃ katvā avīcimahāniraye nibbatti. |
Wandering thus for seven days, on the eighth day he died and was reborn in the great Avīci hell. |
avīcimahānirayo devadūtasuttena vaṇṇetabboti. |
The great Avīci hell is to be described by the Devadūta Sutta. |
♦ bhikkhū tassa gharadvārena gacchantā taṃ saddaṃ sutvā, “sūkarasaddo”ti saññino hutvā vihāraṃ gantvā satthu santike nisinnā evamāhaṃsu — |
♦ The monks, passing by the door of his house and hearing that sound, and thinking it was "the sound of a pig," went to the monastery, and sitting in the Teacher's presence, they said this — |
“bhante, cundasūkaritassa gehadvāraṃ pidahitvā sūkarānaṃ māriyamānānaṃ ajja sattamo divaso, gehe kāci maṅgalakiriyā bhavissati maññe. |
"Venerable sir, today is the seventh day that the door of Cunda the pork-butcher's house has been closed and pigs are being killed. It seems there must be some festival in the house. |
ettake nāma, bhante, sūkare mārentassa ekampi mettacittaṃ vā kāruññaṃ vā natthi, na vata no evarūpo kakkhaḷo pharuso satto diṭṭhapubbo”ti. |
In killing so many pigs, venerable sir, he has not a single thought of loving-kindness or compassion. We have never before seen such a harsh and cruel being." |
satthā — |
The Teacher said — |
“na, bhikkhave, so ime sattadivase sūkare māreti, kammasarikkhakaṃ panassa vipākaṃ udapādi, jīvantasseva avīcimahānirayasantāpo upaṭṭhāsi. |
"Not for these seven days, monks, has he been killing pigs. But the result similar to his kamma has arisen for him. While still alive, the torment of the great Avīci hell befell him. |
so tena santāpena satta divasāni sūkararavaṃ ravanto antonivesane vicaritvā ajja kālaṃ katvā avīcimhi nibbatto”ti vatvā, “bhante, idha loke evaṃ socitvā puna gantvā socanaṭṭhāneyeva nibbatto”ti vutte, “āma, bhikkhave, pamattā nāma gahaṭṭhā vā hontu pabbajitā vā, ubhayattha socantiyevā”ti vatvā imaṃ gāthamāha — |
He, with that torment, squealing the squeal of a pig for seven days, wandered inside his house, and today he died and has been reborn in Avīci." When it was said, "Venerable sir, having grieved thus in this world, he has gone and been reborn in a place of grieving," he said, "Yes, monks. The heedless, whether they be householders or monks, grieve in both places." Saying this, he spoke this verse — |
♦ 15. |
♦ 15. |
♦ “idha socati pecca socati, |
♦ "Here he grieves, hereafter he grieves; |
♦ pāpakārī ubhayattha socati. |
♦ the evil-doer grieves in both places. |
♦ so socati so vihaññati. |
♦ He grieves, he is afflicted, |
♦ disvā kammakiliṭṭhamattano”ti. |
♦ seeing the impurity of his own deeds." |
♦ tattha pāpakārīti nānappakārassa pāpakammassa kārako puggalo “akataṃ vata me kalyāṇaṃ, kataṃ pāpan”ti ekaṃseneva maraṇasamaye idha socati, idamassa kammasocanaṃ. |
♦ Therein, 'the evil-doer' means a person who is a doer of various kinds of evil deeds. "Alas, no good has been done by me, evil has been done," he certainly grieves here at the time of death. This is his grieving for his deeds. |
vipākaṃ anubhavanto pana pecca socati. |
But while experiencing the result, he grieves hereafter. |
idamassa paraloke vipākasocanaṃ. |
This is his grieving for the result in the next world. |
evaṃ so ubhayattha socatiyeva. |
Thus he grieves in both places. |
teneva kāraṇena jīvamānoyeva so cundasūkarikopi socati. |
For that very reason, Cunda the pork-butcher, while still living, also grieves. |
disvā kammakiliṭṭhanti attano kiliṭṭhakammaṃ passitvā nānappakārakaṃ vilapanto vihaññatīti. |
'Seeing the impurity' means seeing his own defiled deed, lamenting in various ways, he is afflicted. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the verse, many became stream-enterers and so on. |
mahājanassa sātthikā dhammadesanā jātāti. |
The Dhamma teaching was beneficial to the great assembly. |
♦ cundasūkarikavatthu dasamaṃ. |
♦ The story of Cunda the pork-butcher is the tenth. |
♦ 11. dhammikaupāsakavatthu |
♦ 11. The Story of the Lay Disciple Dhammika |
♦ idha modatīti imaṃ dhammadesanaṃ satthā jetavane viharanto dhammikaupāsakaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Here he rejoices..." in reference to the lay disciple Dhammika. |
♦ sāvatthiyaṃ kira pañcasatā dhammikaupāsakā nāma ahesuṃ. |
♦ In Sāvatthī, it is said, there were five hundred lay disciples named Dhammika. |
tesu ekekassa pañca pañca upāsakasatāni parivārā. |
Of them, each one had a retinue of five hundred lay disciples. |
yo tesaṃ jeṭṭhako, tassa satta puttā satta dhītaro. |
He who was their chief had seven sons and seven daughters. |
tesu ekekassa ekekā salākayāgu salākabhattaṃ pakkhikabhattaṃ nimantanabhattaṃ uposathikabhattaṃ āgantukabhattaṃ saṅghabhattaṃ vassāvāsikaṃ ahosi. |
For each of them, there was one ticket-gruel, one ticket-meal, a fortnightly meal, an invitation meal, an Uposatha meal, a meal for visitors, a meal for the Sangha, and a meal for the rains retreat. |
tepi sabbeva anujātaputtā nāma ahesuṃ. |
They were all what is called dutiful children. |
iti cuddasannaṃ puttānaṃ bhariyāya upāsakassāti soḷasa salākayāguādīni pavattanti. |
Thus, for the fourteen children, the wife, and the lay disciple, sixteen ticket-gruels and so on were provided. |
iti so saputtadāro sīlavā kalyāṇadhammo dānasaṃvibhāgarato ahosi. |
Thus he, with his wife and children, was virtuous, of good character, and delighted in giving and sharing. |
athassa aparabhāge rogo uppajji, āyusaṅkhāro parihāyi. |
Then, later in life, a disease arose in him, and his life-force declined. |
so dhammaṃ sotukāmo “aṭṭha vā me soḷasa vā bhikkhū pesethā”ti satthu santikaṃ pahiṇi. |
He, wishing to hear the Dhamma, sent a message to the Teacher, "Please send me eight or sixteen monks." |
satthā pesesi. |
The Teacher sent them. |
te gantvā tassa mañcaṃ parivāretvā paññattesu āsanesu nisinnā. |
They went and, having sat down on prepared seats surrounding his bed, |
“bhante, ayyānaṃ me dassanaṃ dullabhaṃ bhavissati, dubbalomhi, ekaṃ me suttaṃ sajjhāyathā”ti vutte “kataraṃ suttaṃ sotukāmo upāsakā”ti? |
he said, "Venerable sirs, seeing the noble ones will be difficult for me. I am weak. Please recite a sutta for me." When asked, "Which sutta do you wish to hear, lay disciple?" |
“sabbabuddhānaṃ avijahitaṃ satipaṭṭhānasuttan”ti vutte — |
"The Satipaṭṭhāna Sutta, which is not abandoned by any of the Buddhas," he said. |
“ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā”ti suttantaṃ paṭṭhapesuṃ. |
They began the sutta, "This is the one and only path, monks, for the purification of beings...". |
tasmiṃ khaṇe chahi devalokehi sabbālaṅkārapaṭimaṇḍitā sahassasindhavayuttā diyaḍḍhayojanasatikā cha rathā āgamiṃsu. |
At that moment, from the six deva worlds, six chariots, one hundred and fifty yojanas in size, yoked with a thousand thoroughbreds, fully adorned with all ornaments, arrived. |
tesu ṭhitā devatā “amhākaṃ devalokaṃ nessāma, amhākaṃ devalokaṃ nessāma, ambho mattikabhājanaṃ bhinditvā suvaṇṇabhājanaṃ gaṇhanto viya amhākaṃ devaloke abhiramituṃ idha nibbattāhi, amhākaṃ devaloke abhiramituṃ idha nibbattāhī”ti vadiṃsu. |
The deities standing in them said, "We will take you to our deva world, we will take you to our deva world. Sir, like one breaking an earthen pot and taking a golden one, be reborn here to delight in our deva world, be reborn here to delight in our deva world." |
upāsako dhammassavanantarāyaṃ anicchanto — |
The lay disciple, not wanting an interruption to the hearing of the Dhamma — |
“āgametha āgamethā”ti āha. |
said, "Wait, wait." |
bhikkhū “amhe vāretī”ti saññāya tuṇhī ahesuṃ. |
The monks, thinking, "He is stopping us," became silent. |
♦ athassa puttadhītaro “amhākaṃ pitā pubbe dhammassavanena atitto ahosi, idāni pana bhikkhū pakkosāpetvā sajjhāyaṃ kāretvā sayameva vāreti, maraṇassa abhāyanakasatto nāma natthī”ti viraviṃsu. |
♦ Then his sons and daughters cried out, "Our father, who was previously insatiate with hearing the Dhamma, now, having called the monks and had them recite, stops them himself. There is no being who does not fear death." |
bhikkhū “idāni anokāso”ti uṭṭhāyāsanā pakkamiṃsu. |
The monks, thinking, "Now is not the time," rose from their seats and departed. |
upāsako thokaṃ vītināmetvā satiṃ paṭilabhitvā putte pucchi — |
The lay disciple, after a short while, regained consciousness and asked his children — |
“kasmā kandathā”ti? |
Why are you crying? |
“tāta, tumhe bhikkhū pakkosāpetvā dhammaṃ suṇantā sayameva vārayittha, atha mayaṃ ‘maraṇassa abhāyanakasatto nāma natthī’ti kandimhā”ti . |
Father, you called the monks and while listening to the Dhamma, you stopped them yourself. Then we, thinking, 'There is no being who does not fear death,' cried. |
“ayyā pana kuhin”ti? |
But where are the noble ones? |
“‘anokāso’ti uṭṭhāyāsanā pakkantā, tātā”ti. |
'It is not the time,' they said, and rising from their seats, they departed, father. |
“nāhaṃ, ayyehi saddhiṃ kathemī”ti vutte “atha kena saddhiṃ kathethā”ti. |
When he said, "I was not speaking with the noble ones," they asked, "Then with whom were you speaking?" |
“chahi devalokehi devatā cha rathe alaṅkaritvā ādāya ākāse ṭhatvā ‘amhāhi devaloke abhirama, amhākaṃ devaloke abhiramā’ti saddaṃ karonti, tāhi saddhiṃ kathemī”ti. |
From the six deva worlds, deities, having brought six adorned chariots, are standing in the sky, making a sound, 'Delight in our deva world, delight in our deva world.' I was speaking with them. |
“kuhiṃ, tāta, rathā, na mayaṃ passāmā”ti? |
Where, father, are the chariots? We do not see them. |
“atthi pana mayhaṃ ganthitāni pupphānī”ti? |
But do I have any woven flowers? |
“atthi, tātā”ti. |
Yes, father. |
“kataro devaloko ramaṇīyo”ti? |
Which deva world is delightful? |
“sabbabodhisattānaṃ buddhamātāpitūnañca vasitaṭṭhānaṃ tusitabhavanaṃ ramaṇīyaṃ, tātā”ti. |
The Tusita heaven, the dwelling place of all Bodhisattas and the parents of Buddhas, is delightful, father. |
“tena hi ‘tusitabhavanato āgatarathe laggatū’ti pupphadāmaṃ khipathā”ti. |
Then throw a flower garland, saying, 'May it catch on the chariot that has come from the Tusita heaven.' |
te khipiṃsu. |
They threw it. |
taṃ rathadhure laggitvā ākāse olambi. |
It caught on the pole of the chariot and hung in the sky. |
mahājano tadeva passati, rathaṃ na passati. |
The great crowd saw only that, they did not see the chariot. |
upāsako “passathetaṃ pupphadāman”ti vatvā, “āma, passāmā”ti vutte — |
The lay disciple, saying, "Do you see this flower garland?" and when they said, "Yes, we see it" — |
“etaṃ tusitabhavanato āgatarathe olambati, ahaṃ tusitabhavanaṃ gacchāmi, tumhe mā cintayittha, mama santike nibbattitukāmā hutvā mayā kataniyāmeneva puññāni karothā”ti vatvā kālaṃ katvā rathe patiṭṭhāsi. |
"That is hanging on the chariot that has come from the Tusita heaven. I am going to the Tusita heaven. Do not you worry. Wishing to be reborn in my presence, do meritorious deeds in the same way I have done," he said, and died, and was established in the chariot. |
♦ tāvadevassa tigāvutappamāṇo saṭṭhisakaṭabhārālaṅkārapaṭimaṇḍito attabhāvo nibbatti, accharāsahassaṃ parivāresi, pañcavīsatiyojanikaṃ kanakavimānaṃ pāturahosi. |
♦ At that very moment, his form, three gāvutas in size, adorned with ornaments weighing sixty cartloads, arose. A thousand celestial nymphs surrounded him. A golden celestial mansion twenty-five yojanas in size appeared. |
tepi bhikkhū vihāraṃ anuppatte satthā pucchi — |
And when those monks reached the monastery, the Teacher asked — |
“sutā, bhikkhave, upāsakena dhammadesanā”ti? |
Was the Dhamma discourse heard, monks, by the lay disciple? |
“āma, bhante, antarāyeva pana ‘āgamethā’ti vāresi. |
"Yes, venerable sir, but in the middle he stopped us, saying, 'Wait.' |
athassa puttadhītaro kandiṃsu . |
Then his sons and daughters cried. |
mayaṃ ‘idāni anokāso’ti uṭṭhāyāsanā nikkhantā”ti. |
We, thinking, 'Now is not the time,' rose from our seats and came away." |
“na so, bhikkhave, tumhehi saddhiṃ kathesi, chahi devalokehi devatā cha rathe alaṅkaritvā āharitvā taṃ upāsakaṃ pakkosiṃsu. |
"He was not, monks, speaking with you. Deities from the six deva worlds, having brought six adorned chariots, called that lay disciple. |
so dhammadesanāya antarāyaṃ anicchanto tāhi saddhiṃ kathesī”ti. |
He, not wishing an interruption to the Dhamma discourse, was speaking with them." |
“evaṃ, bhante”ti. |
Is that so, venerable sir? |
“evaṃ, bhikkhave”ti. |
It is so, monks. |
“idāni kuhiṃ nibbatto”ti? |
Where has he now been reborn? |
“tusitabhavane, bhikkhave”ti. |
In the Tusita heaven, monks. |
“bhante, idāni idha ñātimajjhe modamāno vicaritvā idāneva gantvā puna modanaṭṭhāneyeva nibbatto”ti. |
Venerable sir, now, having rejoiced here in the midst of his relatives, he has gone and been reborn again in a place of rejoicing. |
“āma, bhikkhave, appamattā hi gahaṭṭhā vā pabbajitā vā sabbattha modantiyevā”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Yes, lay disciple. The diligent, whether they be householders or monks, rejoice everywhere." Saying this, he spoke this verse — |
♦ 16. |
♦ 16. |
♦ “idha modati pecca modati, |
♦ "Here he rejoices, hereafter he rejoices; |
♦ katapuñño ubhayattha modati. |
♦ the meritorious one rejoices in both places. |
♦ so modati so pamodati, |
He rejoices, he greatly rejoices, |
♦ disvā kammavisuddhimattano”ti. |
♦ seeing the purity of his own deeds." |
♦ tattha katapuññoti nānappakārassa kusalassa kārako puggalo “akataṃ vata me pāpaṃ, kataṃ me kalyāṇan”ti idha kammamodanena, pecca vipākamodanena modati. |
♦ Therein, 'the meritorious one' means a person who is a doer of various kinds of wholesome deeds. "Alas, no evil has been done by me, good has been done by me," he rejoices here with the joy of his deeds, and hereafter with the joy of their result. |
evaṃ ubhayattha modati nāma. |
Thus he rejoices in both places. |
kammavisuddhinti dhammikaupāsakopi attano kammavisuddhiṃ puññakammasampattiṃ disvā kālakiriyato pubbe idhalokepi modati, kālaṃ katvā idāni paralokepi atimodatiyevāti. |
'Purity of his own deeds' means the lay disciple Dhammika too, seeing the purity of his own deeds, the accomplishment of his meritorious deeds, rejoiced in this world even before his death, and having died, he now greatly rejoices in the next world. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ mahājanassa sātthikā dhammadesanā jātāti. |
♦ At the end of the verse, many became stream-enterers and so on, and the Dhamma teaching was beneficial to the great assembly. |
♦ dhammikaupāsakavatthu ekādasamaṃ. |
♦ The story of the lay disciple Dhammika is the eleventh. |
♦ 12. devadattavatthu |
♦ 12. The Story of Devadatta |
♦ idha tappatīti imaṃ dhammadesanaṃ satthā jetavane viharanto devadattaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Here he suffers..." in reference to Devadatta. |
♦ devadattassa vatthu pabbajitakālato paṭṭhāya yāva pathavippavesanā devadattaṃ ārabbha bhāsitāni sabbāni jātakāni vitthāretvā kathitaṃ. |
♦ The story of Devadatta, from the time of his ordination up to his entering the earth, has been told in detail in all the Jātakas spoken in reference to Devadatta. |
ayaṃ panettha saṅkhepo — satthari anupiyaṃ nāma mallānaṃ nigamo atthi. |
This is the summary here — While the Teacher was living in a town of the Mallas named Anupiya, |
taṃ nissāya anupiyambavane viharanteyeva tathāgatassa lakkhaṇapaṭiggahaṇadivaseyeva asītisahassehi ñātikulehi “rājā vā hotu, buddho vā, khattiyaparivārova vicarissatī”ti asītisahassaputtā paṭiññātā. |
in the Anupiya mango grove, on the very day of the Tathāgata's acceptance of the marks, eighty thousand sons from eighty thousand related families were promised with "Whether he becomes a king or a Buddha, he will wander with a retinue of kshatriyas." |
tesu yebhuyyena pabbajitesu bhaddiyaṃ nāma rājānaṃ, anuruddhaṃ, ānandaṃ, bhaguṃ, kimilaṃ, devadattanti ime cha sakye apabbajante disvā, “mayaṃ attano putte pabbājema, ime cha sakyā na ñātakā maññe, kasmā na pabbajantī”ti? |
Of them, the majority having gone forth, seeing that Bhaddiya the king, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, these six Sakyans, were not going forth, they asked, "We are ordaining our own sons. These six Sakyans, it seems, are not relatives. Why do they not go forth?" |
kathaṃ samuṭṭhāpesuṃ. |
A conversation arose. |
atha kho mahānāmo sakyo anuruddhaṃ upasaṅkamitvā, “tāta, amhākaṃ kulā pabbajito natthi, tvaṃ vā pabbaja, ahaṃ vā pabbajissāmī”ti āha. |
Then Mahānāma the Sakyan approached Anuruddha and said, "Son, from our family, no one has gone forth. Either you go forth, or I will go forth." |
so pana sukhumālo hoti sampannabhogo, “natthī”ti vacanampi tena na sutapubbaṃ. |
He, however, was of a delicate nature, possessed of great wealth, and had never before heard the word "there is not." |
ekadivasañhi tesu chasu khattiyesu guḷakīḷaṃ kīḷantesu anuruddho pūvena parājito pūvatthāya pahiṇi, athassa mātā pūve sajjetvā pahiṇi . |
For one day, while those six kshatriyas were playing a game of marbles, Anuruddha lost at cakes and sent for cakes. Then his mother prepared cakes and sent them. |
te khāditvā puna kīḷiṃsu. |
Having eaten them, they played again. |
punappunaṃ tasseva parājayo hoti. |
Again and again, he was the one who lost. |
mātā panassa pahite pahite tikkhattuṃ pūve pahiṇitvā catutthavāre “pūvā natthī”ti pahiṇi. |
But his mother, having sent cakes three times when they were sent for, on the fourth time sent a message, "There are no cakes." |
so “natthī”ti vacanassa asukapubbattā “esāpekā pūvavikati bhavissatī”ti maññamāno “natthipūvaṃ me āharathā”ti pesesi. |
He, having never before heard the word "there is not," and thinking, "This must be a type of cake," sent a message, "Bring me the 'no-cakes'." |
mātā panassa “natthipūvaṃ kira, ayye, dethā”ti vutte, “mama puttena ‘natthī’ti padaṃ na sutapubbaṃ, iminā pana upāyena naṃ etamatthaṃ jānāpessāmī”ti tucchaṃ suvaṇṇapātiṃ aññāya suvaṇṇapātiyā paṭikujjitvā pesesi. |
But his mother, when told, "Lady, they say, 'Give us the no-cakes'," thought, "My son has never before heard the word 'there is not.' By this device, I will make him know this matter." She sent an empty golden bowl covered with another golden bowl. |
nagarapariggāhikā devatā cintesuṃ — |
The guardian deities of the city thought — |
“anuruddhasakyena annabhārakāle attano bhāgabhattaṃ upariṭṭhapaccekabuddhassa datvā “‘natthī’ti me vacanassa savanaṃ mā hotu, bhojanuppattiṭṭhānajānanaṃ mā ‘hotū’ti patthanā katā, sacāyaṃ tucchapātiṃ passissati, devasamāgamaṃ pavisituṃ na labhissāma, sīsampi no sattadhā phaleyyā”ti. |
Anuruddha the Sakyan, at a time of food scarcity, having given his share of food to an Upariṭṭha Paccekabuddha, made the aspiration, 'May I not hear the word "there is not," may I not know the place where food arises.' If he sees an empty bowl, we will not be able to enter the assembly of the devas, and our heads will surely split into seven pieces. |
atha naṃ pātiṃ dibbapūvehi puṇṇaṃ akaṃsu. |
Then they filled that bowl with divine cakes. |
kassā guḷamaṇḍale ṭhapetvā ugghāṭitamattāya pūvagandho sakalanagare chādetvā ṭhito. |
When the lid was placed on the bowl and lifted, the fragrance of the cakes spread and stood, covering the entire city. |
pūvakhaṇḍaṃ mukhe ṭhapitamattameva sattarasaharaṇīsahassāni anuphari. |
As soon as a piece of cake was placed in the mouth, it pervaded the seventeen thousand channels of taste. |
♦ so cintesi — |
♦ He thought — |
“nāhaṃ mātu piyo, ettakaṃ me kālaṃ imaṃ natthipūvaṃ nāma na paci, ito paṭṭhāya aññaṃ pūvaṃ nāma na khādissāmī”ti, so gehaṃ gantvāva mātaraṃ pucchi — |
"I am not dear to my mother. For so long she has not baked this 'no-cake' for me. From now on, I will not eat any other cake." And going home, he asked his mother — |
“amma, tumhākaṃ ahaṃ piyo, appiyo”ti? |
Mother, am I dear to you, or not dear? |
“tāta, ekakkhino akkhi viya ca hadayaṃ viya ca ativiya piyo me ahosī”ti. |
Son, you were as dear to me as the eye to a one-eyed person and as the heart. |
“atha kasmā ettakaṃ kālaṃ mayhaṃ natthi pūvaṃ na pacittha, ammā”ti? |
Then why for so long did you not bake the 'no-cake' for me, mother? |
sā cūḷūpaṭṭhākaṃ pucchi — |
She asked the junior attendant — |
“atthi kiñci pātiyaṃ, tātā”ti? |
Is there anything in the bowl, son? |
“paripuṇṇā, ayye, pāti pūvehi, evarūpā pūvā nāma me na diṭṭhapubbā”ti ārocesi. |
"It is full, lady, with cakes. I have never before seen such cakes," he reported. |
sā cintesi — |
She thought — |
“mayhaṃ putto puññavā katābhinīhāro bhavissati, devatāhi pātiṃ pūretvā pūvā pahitā bhavissantī”ti. |
My son must be meritorious, one who has made an aspiration. The cakes must have been sent by the deities, filling the bowl. |
“atha naṃ putto, amma, ito paṭṭhāyāhaṃ aññaṃ pūvaṃ nāma na khādissāmi, natthipūvameva paceyyāsī”ti. |
Then her son said, "Mother, from now on I will not eat any other cake. Please bake only the 'no-cake'." |
sāpissa tato paṭṭhāya “pūvaṃ khāditukāmomhī”ti vutte tucchapātimeva aññāya pātiyā paṭikucchitvā pesesi. |
She too, from then on, when he said, "I wish to eat cake," would send an empty bowl covered with another bowl. |
yāva agāramajjhe vasi, tāvassa devatāva pūve pahiṇiṃsu. |
As long as he lived in the house, the deities themselves sent the cakes. |
♦ so ettakampi ajānanto pabbajjaṃ nāma kiṃ jānissati? |
♦ He who did not even know that much, what would he know of ordination? |
tasmā “kā esā pabbajjā nāmā”ti bhātaraṃ pucchitvā “ohāritakesamassunā kāsāyanivatthena kaṭṭhattharake vā bidalamañcake vā nipajjitvā piṇḍāya carantena viharitabbaṃ. |
Therefore, having asked his brother, "What is this thing called ordination?" and being told, "With hair and beard shaved off, with a saffron robe, sleeping on a wooden plank or a wicker bed, one must live by going for alms. |
esā pabbajjā nāmā”ti vutte, “bhātika, ahaṃ sukhumālo. |
This is what is called ordination," he said, "Brother, I am of a delicate nature. |
nāhaṃ sakkhissāmi pabbajitun”ti āha. |
I will not be able to go forth." |
“tena hi, tāta, kammantaṃ uggahetvā gharāvāsaṃ vasa. |
"Then, son, having learned a trade, live the household life. |
na hi sakkā amhesu ekena apabbajitun”ti. |
For it is not possible for one of us not to go forth." |
atha naṃ “ko esa kammanto nāmā”ti pucchi. |
Then he asked, "What is this thing called a trade?" |
“bhattuṭṭhānaṭṭhānampi ajānanto kulaputto kammantaṃ nāma kiṃ jānissatī”ti? |
A young man of good family who does not even know the place where rice comes from, what will he know of a trade? |
ekadivasañhi tiṇṇaṃ khattiyānaṃ kathā udapādi — |
For one day a conversation arose among the three kshatriyas — |
“bhattaṃ nāma kuhiṃ uṭṭhahatī”ti? |
Where does rice come from? |
kimilo āha — |
Kimila said — |
“koṭṭhe uṭṭhahatī”ti. |
It comes from the granary. |
atha naṃ bhaddiyo “tvaṃ bhattassa uṭṭhānaṭṭhānaṃ na jānāsi, bhattaṃ nāma ukkhaliyaṃ uṭṭhahatī”ti āha. |
Then Bhaddiya said to him, "You do not know the place where rice comes from. Rice comes from the pot." |
anuruddho “tumhe dvepi na jānātha, bhattaṃ nāma ratanamakuḷāya suvaṇṇapātiyaṃ uṭṭhahatī”ti āha. |
Anuruddha said, "You both do not know. Rice comes from a jewel-encrusted golden bowl." |
♦ tesu kira ekadivasaṃ kimilo koṭṭhato vīhī otāriyamāne disvā, “ete koṭṭheyeva jātā”ti saññī ahosi. |
♦ It is said that one day Kimila saw rice being taken down from the granary and had the perception, "They are born right in the granary." |
bhaddiyo ekadivasaṃ ukkhalito bhattaṃ vaḍḍhiyamānaṃ disvā “ukkhaliyaññeva uppannan”ti saññī ahosi. |
Bhaddiya one day saw rice being served from a pot and had the perception, "It is produced right in the pot." |
anuruddhena pana neva vīhī koṭṭentā, na bhattaṃ pacantā, na vaḍḍhentā diṭṭhapubbā, vaḍḍhetvā pana purato ṭhapitameva passati. |
Anuruddha, however, had never before seen rice being threshed, nor cooked, nor served; he only saw it when it was served and placed before him. |
so bhuñjitukāmakāle “bhattaṃ pātiyaṃ uṭṭhahatī”ti saññamakāsi. |
When he wished to eat, he had the perception, "Rice arises in the bowl." |
evaṃ tayopi te bhattuṭṭhānaṭṭhānaṃ na jānanti. |
Thus all three of them did not know the place where rice comes from. |
tenāyaṃ “ko esa kammanto nāmā”ti pucchitvā, “paṭhamaṃ khettaṃ kasāpetabban”tiādikaṃ saṃvacchare saṃvacchare kattabbaṃ kiccaṃ sutvā, “kadā kammantānaṃ anto paññāyissati, kadā mayaṃ appossukkā bhoge bhuñjissāmā”ti vatvā kammantānaṃ apariyantatāya akkhātāya “tena hi tvaññeva gharāvāsaṃ vasa, na mayhaṃ etenattho”ti mātaraṃ upasaṅkamitvā, “anujānāhi maṃ, amma, pabbajissāmī”ti vatvā tāya nānappakārehi tikkhattuṃ paṭikkhipitvā, “sace te sahāyako bhaddiyarājā pabbajissati, tena saddhiṃ pabbajāhī”ti vutte taṃ upasaṅkamitvā, “mama kho, samma, pabbajjā tava paṭibaddhā”ti vatvā taṃ nānappakārehi saññāpetvā sattame divase attanā saddhiṃ pabbajanatthāya paṭiññaṃ gaṇhi. |
Therefore, this one, having asked, "What is this thing called a trade?" and having heard of the work to be done year after year, beginning with "First the field must be plowed," said, "When will an end to these trades be seen? When will we enjoy our wealth with few cares?" and when the endlessness of the trades was explained, he said, "Then you yourself live the household life. I have no need for this." He approached his mother and said, "Permit me, mother, I will go forth." Being refused by her in various ways three times, and being told, "If your friend, king Bhaddiya, goes forth, then go forth with him," he approached him and said, "My going forth, friend, is dependent on you." Having convinced him in various ways, on the seventh day he got his promise to go forth with him. |
♦ tato bhaddiyo sakyarājā anuruddho ānando bhagu kimilo devadattoti ime cha khattiyā upālikappakasattamā devā viya dibbasampattiṃ sattāhaṃ sampattiṃ anubhavitvā uyyānaṃ gacchantā viya caturaṅginiyā senāya nikkhamitvā paravisayaṃ patvā rājāṇāya senaṃ nivattāpetvā paravisayaṃ okkamiṃsu. |
♦ Then Bhaddiya the Sakyan king, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, these six kshatriyas, and Upāli the barber as the seventh, like devas enjoying divine fortune for seven days, went out with a four-limbed army as if going to the park, and reaching a foreign territory, they sent back the army by royal command and crossed into the foreign territory. |
tattha cha khattiyā attano attano ābharaṇāni omuñcitvā bhaṇḍikaṃ katvā, “handa bhaṇe, upāli, nivattassu, alaṃ te ettakaṃ jīvikāyā”ti tassa adaṃsu. |
There, the six kshatriyas took off their own ornaments, made a bundle, and said, "Here, my good man Upāli, turn back. This is enough for your livelihood," and gave it to him. |
so tesaṃ pādamūle parivattitvā paridevitvā tesaṃ āṇaṃ atikkamituṃ asakkonto uṭṭhāya taṃ gahetvā nivatti. |
He, rolling at their feet and lamenting, and being unable to transgress their command, got up, took it, and turned back. |
tesaṃ dvidhā jātakāle, vanaṃ ārodanappattaṃ viya pathavīkampamānākārappattā viya ahosi. |
As they were splitting into two, the forest was as if filled with weeping, as if the earth was about to tremble. |
upāli kappakopi thokaṃ gantvā nivattitvā “caṇḍā kho sākiyā, ‘iminā kumārā nippātitā’ti ghāteyyumpi maṃ. |
Upāli the barber also, having gone a little way, turned back and thought, "The Sakyans are fierce. Thinking, 'The princes have been dispatched by this one,' they might even kill me. |
ime hi nāma sakyakumārā evarūpaṃ sampattiṃ pahāya imāni anagghāni ābharaṇāni kheḷapiṇḍaṃ viya chaḍḍetvā pabbajissanti, kimaṅgaṃ panāhan”ti bhaṇḍikaṃ omuñcitvā tāni ābharaṇāni rukkhe laggetvā “atthikā gaṇhantū”ti vatvā tesaṃ santikaṃ gantvā tehi “kasmā nivattosī”ti puṭṭho tamatthaṃ ārocesi. |
These Sakyan princes are abandoning such fortune and these priceless ornaments like a ball of phlegm and are going forth. What then of me?" He unfastied the bundle, hung those ornaments on a tree, and saying, "Let whoever needs them take them," he went to them. When asked by them, "Why have you returned?" he related the matter. |
atha naṃ te ādāya satthu santikaṃ gantvā, “mayaṃ, bhante, sākiyā nāma mānanissitā, ayaṃ amhākaṃ dīgharattaṃ paricārako, imaṃ paṭhamataraṃ pabbājetha, mayamassa abhivādanādīni karissāma, evaṃ no māno nimmānāyissatī”ti vatvā taṃ paṭhamataraṃ pabbājetvā pacchā sayaṃ pabbajiṃsu. |
Then they took him and went to the Teacher's presence and said, "Venerable sir, we are Sakyans, attached to pride. This one has been our attendant for a long time. Ordain him first. We will pay homage to him and so on. In this way, our pride will be humbled." Having had him ordained first, they themselves went forth afterwards. |
tesu āyasmā bhaddiyo teneva antaravassena tevijjo ahosi. |
Of them, the venerable Bhaddiya, in that very rains retreat, became one with the three knowledges. |
āyasmā anuruddho dibbacakkhuko hutvā pacchā mahāvitakkasuttaṃ sutvā arahattaṃ pāpuṇi. |
The venerable Anuruddha, having become one with the divine eye, later, having heard the Mahāvitakka Sutta, attained Arahantship. |
āyasmā ānando sotāpattiphale patiṭṭhahi. |
The venerable Ānanda was established in the fruit of stream-entry. |
bhagutthero ca kimilatthero ca aparabhāge vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇiṃsu. |
The elder Bhagu and the elder Kimila, later, having developed insight, attained Arahantship. |
devadatto pothujjanikaṃ iddhiṃ patto. |
Devadatta attained worldly psychic power. |
♦ aparabhāge satthari kosambiyaṃ viharante sasāvakasaṅghassa tathāgatassa mahanto lābhasakkāro nibbatti. |
♦ Later, while the Teacher was living in Kosambi, great gain and honor arose for the Tathāgata with his assembly of disciples. |
vatthabhesajjādihatthā manussā vihāraṃ pavisitvā “kuhiṃ satthā, kuhiṃ sāriputtatthero, kuhiṃ mahāmoggallānatthero, kuhiṃ mahākassapatthero, kuhiṃ bhaddiyatthero, kuhiṃ anuruddhatthero, kuhiṃ ānandatthero, kuhiṃ bhagutthero, kuhiṃ kimilatthero”ti asītimahāsāvakānaṃ nisinnaṭṭhānaṃ olokentā vicaranti. |
People with cloths, medicines, and so on in their hands, would enter the monastery and, looking for the seating place of the eighty great disciples, would wander about, asking, "Where is the Teacher? Where is the elder Sāriputta? Where is the elder Mahāmoggallāna? Where is the elder Mahākassapa? Where is the elder Bhaddiya? Where is the elder Anuruddha? Where is the elder Ānanda? Where is the elder Bhagu? Where is the elder Kimila?" |
“devadattatthero kuhiṃ nisinno vā, ṭhito vā”ti pucchanto nāma natthi. |
There was no one asking, "Where is the elder Devadatta sitting or standing?" |
so cintesi — |
He thought — |
“ahampi etehi saddhiññeva pabbajito, etepi khattiyapabbajitā, ahampi khattiyapabbajito, lābhasakkārahatthā manussā eteyeva pariyesanti, mama nāmaṃ gahetāpi natthi. |
"I too went forth along with them. They too are ordained kshatriyas, I too am an ordained kshatriya. People with gain and honor in their hands seek only them. There is not even anyone who takes my name. |
kena nu kho saddhiṃ ekato hutvā kaṃ pasādetvā mama lābhasakkāraṃ nibbatteyyan”ti. |
With whom now should I unite, whom should I please, to bring forth gain and honor for myself?" |
athassa etadahosi — |
Then this occurred to him — |
“ayaṃ kho rājā bimbisāro paṭhamadassaneneva ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhito, na sakkā etena saddhiṃ ekato bhavituṃ, kosalaraññāpi saddhiṃ na sakkā bhavituṃ. |
"This king Bimbisāra, at the very first sight, was established in the fruit of stream-entry along with eleven nahutas. It is not possible to unite with him. Nor is it possible to unite with the king of Kosala. |
ayaṃ kho pana rañño putto ajātasattu kumāro kassaci guṇadose na jānāti, etena saddhiṃ ekato bhavissāmī”ti. |
But this prince Ajātasattu, the king's son, does not know the virtues or faults of anyone. I will unite with him." |
so kosambito rājagahaṃ gantvā kumārakavaṇṇaṃ abhinimminitvā cattāro āsīvise catūsu hatthapādesu ekaṃ gīvāya pilandhitvā ekaṃ sīse cumbaṭakaṃ katvā ekaṃ ekaṃsaṃ karitvā imāya ahimekhalāya ākāsato oruyha ajātasattussa ucchaṅge nisīditvā tena bhītena “kosi tvan”ti vutte “ahaṃ devadatto”ti vatvā tassa bhayavinodanatthaṃ taṃ attabhāvaṃ paṭisaṃharitvā saṅghāṭipattacīvaradharo purato ṭhatvā taṃ pasādetvā lābhasakkāraṃ nibbattesi. |
He went from Kosambi to Rājagaha and, having created the form of a young boy, he wore four poisonous snakes on his four limbs, one around his neck, made one a turban on his head, and placed one over his shoulder. With this snake-girdle, he descended from the sky and sat on Ajātasattu's lap. When he, terrified, asked, "Who are you?" and he replied, "I am Devadatta," to dispel his fear, he withdrew that form and stood before him as a bearer of the Sanghāṭi robe, bowl, and outer robe. He pleased him and brought forth gain and honor. |
so lābhasakkārābhibhūto “ahaṃ bhikkhusaṅghaṃ pariharissāmī”ti pāpakaṃ cittaṃ uppādetvā saha cittuppādena iddhito parihāyitvā satthāraṃ veḷuvanavihāre sarājikāya parisāya dhammaṃ desentaṃ vanditvā uṭṭhāyāsanā añjaliṃ paggayha — |
He, overcome by gain and honor, conceived the evil thought, "I will lead the community of monks." With the arising of that thought, he fell away from his psychic power. He went to the Teacher in the Veḷuvana monastery, who was teaching the Dhamma to the assembly with the king, paid homage, rose from his seat, and with his hands clasped in reverence said — |
“bhagavā, bhante, etarahi jiṇṇo vuḍḍho mahallako, appossukko diṭṭhadhammasukhavihāraṃ anuyuñjatu, ahaṃ bhikkhusaṅghaṃ pariharissāmi, niyyādetha me bhikkhusaṅghan”ti vatvā satthārā kheḷāsakavādena apasādetvā paṭikkhitto anattamano imaṃ paṭhamaṃ tathāgate āghātaṃ bandhitvā pakkāmi. |
"The Blessed One, venerable sir, is now old, aged, and elderly. Let him be free from care and devote himself to a happy abiding in this very life. I will lead the community of monks. Hand over the community of monks to me." Being rejected and dismissed by the Teacher with the 'phlegm-spittle' saying, he, displeased, conceived this first grudge against the Tathāgata and departed. |
♦ athassa bhagavā rājagahe pakāsanīyakammaṃ kāresi. |
♦ Then the Blessed One had the act of proclamation performed in Rājagaha. |
so “pariccatto dāni ahaṃ samaṇena gotamena, idānissa anatthaṃ karissāmī”ti ajātasattuṃ upasaṅkamitvā, “pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā. |
He, thinking, "Now I have been abandoned by the ascetic Gotama. Now I will do him harm," approached Ajātasattu and said, "Formerly, prince, men were long-lived. Now they are short-lived. |
ṭhānaṃ kho panetaṃ vijjati, yaṃ tvaṃ kumārova samāno kālaṃ kareyyāsi, tena hi tvaṃ, kumāra, pitaraṃ hantvā rājā hohi, ahaṃ bhagavantaṃ hantvā buddho bhavissāmī”ti vatvā tasmiṃ rajje patiṭṭhite tathāgatassa vadhāya purise payojetvā tesu sotāpattiphalaṃ patvā nivattesu sayaṃ gijjhakūṭapabbataṃ abhiruhitvā, “ahameva samaṇaṃ gotamaṃ jīvitā voropessāmī”ti silaṃ pavijjhitvā ruhiruppādakakammaṃ katvā imināpi upāyena māretuṃ asakkonto puna nāḷāgiriṃ vissajjāpesi. |
And it is possible that you, while still a prince, might die. Therefore, prince, you kill your father and become king. I will kill the Blessed One and become a Buddha." When he was established in the kingdom, he employed men to kill the Tathāgata. When they returned, having attained the fruit of stream-entry, he himself climbed the Gijjhakūṭa mountain and, thinking, "I myself will deprive the ascetic Gotama of life," he hurled a rock and committed the act of drawing blood. Being unable to kill him by this means, he then had Nāḷāgiri released. |
tasmiṃ āgacchante ānandatthero attano jīvitaṃ satthu pariccajitvā purato aṭṭhāsi. |
As it was coming, the elder Ānanda, having offered his own life for the Teacher, stood in front. |
satthā nāgaṃ dametvā nagarā nikkhamitvā vihāraṃ gantvā anekasahassehi upāsakehi abhihaṭaṃ mahādānaṃ paribhuñjitvā tasmiṃ divase sannipatitānaṃ aṭṭhārasakoṭisaṅkhātānaṃ rājagahavāsīnaṃ anupubbiṃ kathaṃ kathetvā caturāsītiyā pāṇasahassānaṃ dhammābhisamaye jāte “aho āyasmā ānando mahāguṇo, tathārūpe nāma hatthināge āgacchante attano jīvitaṃ pariccajitvā satthu puratova aṭṭhāsī”ti therassa guṇakathaṃ sutvā “na, bhikkhave, idāneva, pubbepesa mamatthāya jīvitaṃ pariccajiyevā”ti vatvā bhikkhūhi yācito cūḷahaṃsa — mahāhaṃsa — kakkaṭakajātakāni kathesi. |
The Teacher tamed the elephant, and leaving the city, went to the monastery. Having partaken of the great offering brought by many thousands of lay disciples, on that day he gave a graduated discourse to the eighteen crores of inhabitants of Rājagaha who had assembled. When the comprehension of the Dhamma had occurred for eighty-four thousand beings, and hearing the praise of the elder's virtues, "Oh, the venerable Ānanda is of great virtue! When such an elephant was coming, he offered his own life and stood right in front of the Teacher," he said, "Not just now, monks, but in the past too, he offered his life for my sake." When requested by the monks, he related the Cūḷahaṃsa, Mahāhaṃsa, and Kakkaṭaka Jātakas. |
devadattassāpi kammaṃ neva pākaṭaṃ, tathā rañño mārāpitattā, na vadhakānaṃ payojitattā na silāya paviddhattā pākaṭaṃ ahosi, yathā nāḷāgirihatthino vissajjitattā. |
And Devadatta's deed was not as widely known, neither from having the king killed, nor from employing the assassins, nor from hurling the rock, as it was from releasing the elephant Nāḷāgiri. |
tadā hi mahājano “rājāpi devadatteneva mārāpito, vadhakopi payojito, silāpi apaviddhā. |
For at that time, the great crowd made an uproar, "The king was also killed by Devadatta, the assassin was also employed by him, the rock was also hurled by him. |
idāni pana tena nāḷāgiri vissajjāpito, evarūpaṃ nāma pāpakaṃ gahetvā rājā vicaratī”ti kolāhalamakāsi. |
And now Nāḷāgiri has been released by him. The king associates with such an evil one." |
♦ rājā mahājanassa kathaṃ sutvā pañca thālipākasatāni nīharāpetvā na puna tassūpaṭṭhānaṃ agamāsi, nāgarāpissa kulaṃ upagatassa bhikkhāmattampi na adaṃsu. |
♦ The king, hearing the talk of the great crowd, had the five hundred pots of food removed and did not go to attend on him again. And the citizens did not give even a morsel of alms to his followers when they came to their houses. |
so parihīnalābhasakkāro kohaññena jīvitukāmo satthāraṃ upasaṅkamitvā pañca vatthūni yācitvā bhagavato “alaṃ, devadatta, yo icchati, so āraññako hotū”ti paṭikkhitto kassāvuso, vacanaṃ sobhanaṃ, kiṃ tathāgatassa udāhu mama, ahañhi ukkaṭṭhavasena evaṃ vadāmi, “sādhu, bhante, bhikkhū yāvajīvaṃ āraññakā assu, piṇḍapātikā, paṃsukūlikā, rukkhamūlikā, macchamaṃsaṃ na khādeyyun”ti. |
He, his gain and honor having declined, wishing to live by deceit, approached the Teacher and asked for five things. Being refused by the Blessed One, who said, "Enough, Devadatta. Whoever wishes, let him be a forest-dweller," he said, "Whose word, friend, is better? The Tathāgata's or mine? For I, by way of austerity, say this: 'It would be good, venerable sir, if the monks were for their whole lives forest-dwellers, alms-food-eaters, refuse-rag-wearers, tree-root-dwellers, and would not eat fish or meat.'" |
“yo dukkhā muccitukāmo, so mayā saddhiṃ āgacchatū”ti vatvā pakkāmi. |
Saying, "Whoever wishes to be freed from suffering, let him come with me," he departed. |
tassa vacanaṃ sutvā ekacce navakapabbajitā mandabuddhino “kalyāṇaṃ devadatto āha, etena saddhiṃ vicarissāmā”ti tena saddhiṃ ekato ahesuṃ. |
Hearing his words, some newly ordained monks of little wisdom thought, "Devadatta says what is good. We will go about with him," and they joined with him. |
iti so pañcasatehi bhikkhūhi saddhiṃ tehi pañcahi vatthūhi lūkhappasannaṃ janaṃ saññāpento kulesu viññāpetvā viññāpetvā bhuñjanto saṅghabhedāya parakkami. |
Thus he, with five hundred monks, persuading the people who were impressed by austerity with those five things, and having them announced in the houses, and eating, he strove for a schism in the Sangha. |
so bhagavatā, “saccaṃ kira tvaṃ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā”ti puṭṭho “saccaṃ bhagavā”ti vatvā, “garuko kho, devadatta, saṅghabhedo”tiādīhi ovaditopi satthu vacanaṃ anādiyitvā pakkanto āyasmantaṃ ānandaṃ rājagahe piṇḍāya carantaṃ disvā, “ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā, aññatra, bhikkhusaṅghā uposathaṃ karissāmi, saṅghakammaṃ karissāmī”ti āha. |
When asked by the Blessed One, "Is it true, Devadatta, that you are striving for a schism in the Sangha, for a breaking of the wheel?" and he replied, "It is true, Blessed One," and though admonished with, "A schism in the Sangha is a grave thing, Devadatta," and so on, he did not heed the Teacher's word and departed. He saw the venerable Ānanda going for alms in Rājagaha and said, "From today onwards, friend Ānanda, I, apart from the Blessed One, apart from the community of monks, will perform the Uposatha, will perform the acts of the Sangha." |
thero tamatthaṃ bhagavato ārocesi. |
The elder reported this matter to the Blessed One. |
taṃ viditvā satthā uppannadhammasaṃvego hutvā, “devadatto sadevakassa lokassa anatthanissitaṃ attano avīcimhi paccanakakammaṃ karotī”ti vitakketvā — |
Knowing that, the Teacher, becoming moved by the Dhamma that had arisen, and reflecting, "Devadatta is doing a deed that brings misfortune to the world with its devas and will cause him to be cooked in Avīci," — |
♦ “sukarāni asādhūni, attano ahitāni ca. |
♦ "Easy are the evil deeds, and those that are harmful to oneself. |
♦ yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaran”ti. |
But what is both beneficial and good, that is extremely difficult to do." |
— |
— |
♦ imaṃ gāthaṃ vatvā puna imaṃ udānaṃ udānesi — |
♦ having spoken this verse, he again uttered this inspired utterance — |
♦ “sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ. |
♦ "Good is easy for the good, good is difficult for the evil. |
♦ pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkaran”ti. |
Evil is easy for the evil, evil is difficult for the noble." |
. |
. |
♦ atha kho devadatto uposathadivase attano parisāya saddhiṃ ekamantaṃ nisīditvā, “yassimāni pañca vatthūni khamanti, so salākaṃ gaṇhatū”ti vatvā pañcasatehi vajjiputtakehi navakehi appakataññūhi salākāya gahitāya saṅghaṃ bhinditvā te bhikkhū ādāya gayāsīsaṃ agamāsi. |
♦ Then Devadatta, on the Uposatha day, sitting to one side with his own company, said, "Whoever agrees with these five things, let him take a voting-stick," and when the five hundred Vajjian sons, who were new and ungrateful, had taken the sticks, he broke the Sangha and, taking those monks, went to Gayāsīsa. |
tassa tattha gatabhāvaṃ sutvā satthā tesaṃ bhikkhūnaṃ ānayanatthāya dve aggasāvake pesesi. |
Hearing that he had gone there, the Teacher sent the two chief disciples to bring those monks back. |
te tattha gantvā ādesanāpāṭihāriyānusāsaniyā ceva iddhipāṭihāriyānusāsaniyā ca anusāsantā te amataṃ pāyetvā ādāya ākāsena āgamiṃsu. |
They went there and, admonishing them with the miracle of reading minds and the miracle of psychic power, they caused them to drink the deathless, took them, and came through the air. |
kokālikopi kho “uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi, nanu tvaṃ mayā vutto ‘mā, āvuso, sāriputtamoggallāne vissāsī’ti. |
And Kokālika said, "Arise, friend Devadatta! Your monks have been taken by Sāriputta and Moggallāna. Did I not tell you, 'Friend, do not trust Sāriputta and Moggallāna'? |
pāpicchā sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti vatvā jaṇṇukena hadayamajjhe pahari, tassa tattheva uṇhaṃ lohitaṃ mukhato uggañchi. |
Sāriputta and Moggallāna have evil wishes, they have fallen under the sway of evil wishes." Saying this, he struck him in the middle of the chest with his knee. Hot blood gushed from his mouth right there. |
āyasmantaṃ pana sāriputtaṃ bhikkhusaṅghaparivutaṃ ākāsena āgacchantaṃ disvā bhikkhū āhaṃsu — |
But seeing the venerable Sāriputta, surrounded by the community of monks, coming through the air, the monks said — |
“bhante, āyasmā sāriputto gamanakāle attadutiyo gato, idāni mahāparivāro āgacchanto sobhatī”ti. |
Venerable sir, the venerable Sāriputta, at the time of his departure, went with himself as the second. Now, coming with a great retinue, he is resplendent. |
satthā “na, bhikkhave, idāneva sāriputto sobhati, pubbe tiracchānayoniyaṃ nibbattakālepi mayhaṃ putto mama santikaṃ āgacchanto sobhiyevā”ti vatvā — |
The Teacher said, "Not just now, monks, is Sāriputta resplendent. In the past, when he was born in an animal womb, my son, coming to my presence, was also resplendent." And he related this Jātaka — |
♦ “hoti sīlavataṃ attho, paṭisanthāravuttinaṃ. |
♦ "There is benefit for the virtuous, for those who practice hospitality. |
♦ lakkhaṇaṃ passa āyantaṃ, ñātisaṅghapurakkhataṃ. |
See Lakkhaṇa coming, escorted by his kinsfolk. |
♦ atha passasimaṃ kāḷaṃ, suvihīnaṃva ñātibhī”ti. |
Then see this Kāḷa, as if bereft of his kin." |
— |
— |
♦ idaṃ jātakaṃ kathesi. |
♦ He related this Jātaka. |
puna bhikkhūhi, “bhante, devadatto kira dve aggasāvake ubhosu passesu nisīdāpetvā ‘buddhalīḷāya dhammaṃ desessāmī’ti tumhākaṃ anukiriyaṃ karotī”ti vutte, “na, bhikkhave, idāneva, pubbepesa mama anukiriyaṃ kātuṃ vāyami, na pana sakkhī”ti vatvā — |
Again, when the monks said, "Venerable sir, Devadatta, it is said, having seated the two chief disciples on either side, is teaching the Dhamma in the manner of a Buddha, imitating you," he said, "Not just now, monks, but in the past too, he tried to imitate me, but was not able." And he related the Jātaka beginning with — |
♦ “api vīraka passesi, sakuṇaṃ mañjubhāṇakaṃ. |
♦ "Do you see, Vīraka, the sweet-voiced bird, |
♦ mayūragīvasaṅkāsaṃ, patiṃ mayhaṃ saviṭṭhakaṃ. |
like a peacock's neck, my mate with his crest? |
♦ “udakathalacarassa pakkhino, |
"Of the bird that lives on water and land, |
♦ niccaṃ āmakamacchabhojino. |
♦ that always eats raw fish, |
♦ tassānukaraṃ saviṭṭhako, |
in imitation of him, the crested one, |
♦ sevāle paliguṇṭhito mato”ti. |
♦ entangled in the seaweed, died." |
— |
— |
♦ ādinā jātakaṃ vatvā aparāparesupi divasesu tathānurūpameva kathaṃ ārabbha — |
♦ and on other days, taking up a similar topic, he related Jātakas such as — |
♦ “acāri vatāyaṃ vitudaṃ vanāni, |
♦ "He wandered, pecking at the woods, |
♦ kaṭṭhaṅgarukkhesu asārakesu. |
♦ in the Kaṭṭhaṅga trees that have no substance. |
♦ athāsadā khadiraṃ jātasāraṃ, |
Then he came upon the Khadira, which has substance, |
♦ yatthabbhidā garuḷo uttamaṅgan”ti. |
♦ where the Garuḷa broke his head." |
. |
. |
♦ “lasī ca te nipphalikā, matthako ca padālito. |
♦ "Your saliva is dried up, and your head is split. |
♦ sabbā te phāsukā bhaggā, ajja kho tvaṃ virocasī”ti. |
All your ribs are broken; today you are truly shining." |
— |
— |
♦ evamādīni jātakāni kathesi. |
♦ Again, taking up the topic, "Devadatta is ungrateful," he related Jātakas such as — |
puna “akataññū devadatto”ti kathaṃ ārabbha — |
|
♦ “akaramhasa te kiccaṃ, yaṃ balaṃ ahuvamhase. |
♦ "We have done for you what we could with our strength. |
♦ migarāja namo tyatthu, api kiñci labhāmase. |
O king of beasts, homage to you. May we receive something? |
♦ “mama lohitabhakkhassa, niccaṃ luddāni kubbato. |
♦ "For me who eats blood, and always does cruel deeds, |
♦ dantantaragato santo, taṃ bahuṃ yampi jīvasī”ti. |
that you, being between my teeth, still live, that is much." |
— |
— |
♦ ādīni jātakāni kathesi. |
♦ Again, in reference to his striving for his destruction, he related Jātakas such as — |
puna vadhāya parisakkanamassa ārabbha — |
|
♦ “ñātametaṃ kuruṅgassa, yaṃ tvaṃ sepaṇṇi siyyasi. |
♦ "This is known to the deer, that you, O Sepaṇṇi, would lie in wait. |
♦ aññaṃ sepaṇṇi gacchāmi, na me te ruccate phalan”ti. |
I will go to another Sepaṇṇi; your fruit does not please me." |
— |
— |
♦ ādīni jātakāni kathesi. |
♦ On another day, when the conversation was proceeding, "Devadatta has failed on both counts, both in gain and honor, and in the state of a monk," he said, "Not just now, monks, has Devadatta failed; in the past too, he has failed." And he related Jātakas such as — |
punadivase “ubhato parihīno devadatto lābhasakkārato ca sāmaññato cā”ti kathāsu pavattamānāsu “na, bhikkhave, idāneva devadatto parihīno, pubbepesa parihīnoyevā”ti vatvā — |
|
♦ “akkhī bhinnā paṭo naṭṭho, sakhigehe ca bhaṇḍanaṃ. |
♦ "The eyes are burst, the cloth is lost, and a quarrel in the friend's house. |
♦ ubhato paduṭṭhā kammantā, udakamhi thalamhi cā”ti. |
The undertakings have gone wrong on both sides, both on water and on land." |
— |
— |
♦ ādīni jātakāni kathesi. |
♦ Thus, while still living in Rājagaha, he related many Jātakas in reference to Devadatta. Then he went from Rājagaha to Sāvatthī and took up residence in the Jetavana monastery. |
evaṃ rājagahe viharantova devadattaṃ ārabbha bahūni jātakāni kathetvā rājagahato sāvatthiṃ gantvā jetavane vihāre vāsaṃ kappesi. |
And Devadatta, having been ill for nine months, in his last days, wished to see the Teacher and said to his own disciples — |
devadattopi kho nava māse gilāno pacchime kāle satthāraṃ daṭṭhukāmo hutvā attano sāvake āha — |
I wish to see the Teacher. Show him to me. |
“ahaṃ satthāraṃ daṭṭhukāmo, taṃ me dassethā”ti. |
When they said, "In your time of strength, you acted as an enemy to the Teacher. We will not take you there," he said, "Do not destroy me. I have committed a grudge against the Teacher, but the Teacher has not the slightest grudge against me." |
“tvaṃ samatthakāle satthārā saddhiṃ verī hutvā acari, na mayaṃ tattha nessāmā”ti vutte, “mā maṃ nāsetha, mayā satthari āghāto kato, satthu pana mayi kesaggamattopi āghāto natthi”. |
For that Blessed One — |
so hi bhagavā — |
|
♦ “vadhake devadattamhi, core aṅgulimālake. |
♦ "Towards the murderer Devadatta, the robber Aṅgulimāla, |
♦ dhanapāle rāhule ca, sabbattha samamānaso”ti. |
Dhanapāla and Rāhula, his mind is the same towards all." |
— |
— |
♦ “dassetha me bhagavantan”ti punappunaṃ yāci. |
♦ "Show me the Blessed One," he pleaded again and again. |
atha naṃ te mañcakenādāya nikkhamiṃsu. |
Then they took him on a litter and set out. |
tassa āgamanaṃ sutvā bhikkhū satthu ārocesuṃ — |
Hearing of his coming, the monks reported to the Teacher — |
“bhante, devadatto kira tumhākaṃ dassanatthāya āgacchatī”ti. |
Venerable sir, Devadatta is reportedly coming to see you. |
“na, bhikkhave, so tenattabhāvena maṃ passituṃ labhissatī”ti. |
He will not, monks, get to see me in that existence. |
devadatto kira pañcannaṃ vatthūnaṃ āyācitakālato paṭṭhāya puna buddhaṃ daṭṭhuṃ na labhati, ayaṃ dhammatā. |
For Devadatta, it is said, from the time he asked for the five things, does not get to see the Buddha again. This is the nature of things. |
“asukaṭṭhānañca asukaṭṭhānañca āgato, bhante”ti. |
He has come to such-and-such a place, venerable sir. |
“yaṃ icchati, taṃ karotu, na so maṃ passituṃ labhissatī”ti. |
Let him do what he wishes, he will not get to see me. |
“bhante, ito yojanamattaṃ āgato, aḍḍhayojanaṃ, gāvutaṃ, jetavanapokkharaṇīsamīpaṃ āgato, bhante”ti. |
Venerable sir, he has come to a distance of one yojana from here, half a yojana, a gāvuta, he has come near the Jetavana pond, venerable sir. |
“sacepi antojetavanaṃ pavisati, neva maṃ passituṃ labhissatī”ti. |
Even if he enters Jetavana, he will still not get to see me. |
devadattaṃ gahetvā āgatā jetavanapokkharaṇītīre mañcaṃ otāretvā pokkharaṇiṃ nhāyituṃ otariṃsu. |
Those who had brought Devadatta, at the bank of the Jetavana pond, set down the litter and went down into the pond to bathe. |
devadattopi kho mañcato vuṭṭhāya ubho pāde bhūmiyaṃ ṭhapetvā nisīdi. |
And Devadatta, having risen from the litter, placed both his feet on the ground and sat down. |
pādā pathaviṃ pavisiṃsu . |
His feet sank into the earth. |
so anukkamena yāva gopphakā, yāva jaṇṇukā, yāva kaṭito, yāva thanato, yāva gīvato pavisitvā hanukaṭṭhikassa bhūmiyaṃ paviṭṭhakāle — |
He sank in succession up to his ankles, up to his knees, up to his waist, up to his chest, up to his neck. When his jawbone had entered the earth — |
♦ “imehi aṭṭhīhi tamaggapuggalaṃ, |
♦ "With these bones, to that supreme person, |
♦ devātidevaṃ naradammasārathiṃ. |
♦ the deva of devas, the charioteer of men to be tamed, |
♦ samantacakkhuṃ satapuññalakkhaṇaṃ, |
the all-seeing one, with a hundred marks of merit, |
♦ pāṇehi buddhaṃ saraṇaṃ upemī”ti. |
♦ with my life, to the Buddha I go for refuge." |
— |
— |
♦ imaṃ gāthamāha. |
♦ he spoke this verse. |
idaṃ kira ṭhānaṃ disvā tathāgato devadattaṃ pabbājesi. |
It is said that seeing this potential, the Tathāgata ordained Devadatta. |
sace hi na so pabbajissa, gihī hutvā kammañca bhāriyaṃ akarissa, āyatiṃ bhavanissaraṇapaccayaṃ kātuṃ na sakkhissa, pabbajitvā ca pana kiñcāpi kammaṃ bhāriyaṃ karissati, āyatiṃ bhavanissaraṇapaccayaṃ kātuṃ sakkhissatīti taṃ satthā pabbājesi. |
For if he had not gone forth, as a layman he would have committed a grievous deed and would not have been able to create the condition for future escape from existence. But having gone forth, although he would commit a grievous deed, he would be able to create the condition for future escape from existence. So the Teacher ordained him. |
so hi ito satasahassakappamatthake aṭṭhissaro nāma paccekabuddho bhavissati, so pathaviṃ pavisitvā avīcimhi nibbatti. |
For he, a hundred thousand eons from now, will become a Paccekabuddha named Aṭṭhissara. He, having entered the earth, was reborn in Avīci. |
niccale buddhe aparajjhabhāvena pana niccalova hutvā paccatūti yojanasatike anto avīcimhi yojanasatubbedhamevassa sarīraṃ nibbatti. |
And for having wronged the immovable Buddha, may he be cooked, being himself immovable. In the hundred-yojana-wide Avīci, his body arose, itself a hundred yojanas high. |
sīsaṃ yāva kaṇṇasakkhalito upari ayakapallaṃ pāvisi, pādā yāva gopphakā heṭṭhā ayapathaviyaṃ paviṭṭhā, mahātālakkhandhaparimāṇaṃ ayasūlaṃ pacchimabhittito nikkhamitvā piṭṭhimajjhaṃ bhinditvā urena nikkhamitvā purimabhittiṃ pāvisi, aparaṃ dakkhiṇabhittito nikkhamitvā dakkhiṇapassaṃ bhinditvā vāmapassena nikkhamitvā uttarabhittiṃ pāvisi, aparaṃ upari kapallato nikkhamitvā matthakaṃ bhinditvā adhobhāgena nikkhamitvā ayapathaviṃ pāvisi. |
His head up to the earlobes entered the iron canopy above. His feet up to the ankles entered the iron ground below. A great iron stake the size of a large palm trunk, coming from the back wall, pierced the middle of his back, came out through his chest, and entered the front wall. Another, coming from the south wall, pierced his right side, came out through his left side, and entered the north wall. Another, coming from the canopy above, pierced his head, came out from the lower part, and entered the iron ground. |
evaṃ so tattha niccalova pacci. |
Thus he was cooked there, immovable. |
♦ bhikkhū “ettakaṃ ṭhānaṃ devadatto āgacchanto satthāraṃ daṭṭhuṃ alabhitvāva pathaviṃ paviṭṭho”ti kathaṃ samuṭṭhāpesuṃ. |
♦ The monks raised a conversation, "Devadatta, having come so far, did not get to see the Teacher and was swallowed by the earth." |
satthā “na, bhikkhave, devadatto idāneva mayi aparajjhitvā pathaviṃ pāvisi, pubbepi paviṭṭhoyevā”ti vatvā hatthirājakāle maggamūḷhaṃ purisaṃ samassāsetvā attano piṭṭhiṃ āropetvā khemantaṃ pāpitassa puna tikkhattuṃ āgantvā aggaṭṭhāne majjhimaṭṭhāne mūlehi evaṃ dante chinditvā tatiyavāre mahāpurisassa cakkhupathaṃ atikkamantassa tassa pathaviṃ paviṭṭhabhāvaṃ dīpetuṃ — |
The Teacher said, "Not just now, monks, has Devadatta, having wronged me, entered the earth; in the past too, he has entered." And to show how, in the time when he was an elephant king, he comforted a man lost on the road, placed him on his back, and brought him to safety, and how that man, coming back three times, cut his tusks at the base, in the middle, and at the tip, and on the third time, as he was passing from the sight of the Great Being, he was swallowed by the earth, he related this Jātaka — |
♦ “akataññussa posassa, niccaṃ vivaradassino. |
♦ "For an ungrateful person, who is always looking for an opening, |
♦ sabbaṃ ce pathaviṃ dajjā, neva naṃ abhirādhaye”ti. |
even if you were to give him the whole earth, you would never satisfy him." |
— |
— |
♦ idaṃ jātakaṃ kathetvā punapi tatheva kathāya samuṭṭhitāya khantivādibhūte attani aparajjhitvā kalāburājabhūtassa tassa pathaviṃ paviṭṭhabhāvaṃ dīpetuṃ khantivādijātakañca , cūḷadhammapālabhūte attani aparajjhitvā mahāpatāparājabhūtassa tassa pathaviṃ paviṭṭhabhāvaṃ dīpetuṃ cūḷadhammapālajātakañca kathesi. |
♦ And again, when a similar conversation arose, to show how, when he was the ascetic Khantivādi, the king Kalābu, having wronged him, was swallowed by the earth, he related the Khantivādi Jātaka. And to show how, when he was the prince Cūḷadhammapāla, the king Mahāpatāpa, having wronged him, was swallowed by the earth, he related the Cūḷadhammapāla Jātaka. |
♦ pathaviṃ paviṭṭhe pana devadatte mahājano haṭṭhatuṭṭho dhajapaṭākakadaliyo ussāpetvā puṇṇaghaṭe ṭhapetvā “lābhā vata no”ti mahantaṃ chaṇaṃ anubhoti. |
♦ And when Devadatta was swallowed by the earth, the great crowd, happy and delighted, raised flags, banners, and banana trees, placed full pots, and saying, "A great gain is ours indeed," they celebrated a great festival. |
tamatthaṃ bhagavato ārocesuṃ. |
They reported this matter to the Blessed One. |
bhagavā “na, bhikkhave, idāneva devadatte mate mahājano tussati, pubbepi tussiyevā”ti vatvā sabbajanassa appiye caṇḍe pharuse bārāṇasiyaṃ piṅgalaraññe nāma mate mahājanassa tuṭṭhabhāvaṃ dīpetuṃ — |
The Blessed One said, "Not just now, monks, does the great crowd rejoice when Devadatta dies; in the past too, they rejoiced." And to show how, when a cruel and harsh king of Benares named Piṅgala, who was disliked by all people, died, the great crowd rejoiced, he related this Piṅgala Jātaka — |
♦ “sabbo jano hiṃsito piṅgalena, |
♦ "All the people were harmed by Piṅgala; |
♦ tasmiṃ mate paccayā vedayanti. |
♦ now that he is dead, they feel the consequences. |
♦ piyo nu te āsi akaṇhanetto, |
Was the one with not-black-eyes dear to you? |
♦ kasmā tuvaṃ rodasi dvārapāla. |
♦ Why do you weep, O gatekeeper? |
♦ “na me piyo āsi akaṇhanetto, |
♦ "The one with not-black-eyes was not dear to me; |
♦ bhāyāmi paccāgamanāya tassa. |
♦ I fear his return. |
♦ ito gato hiṃseyya maccurājaṃ, |
♦ Having gone from here, he might harm the king of death. |
♦ so hiṃsito āneyya puna idhā”ti. |
♦ He, being harmed, might bring him back here." |
— |
— |
♦ idaṃ piṅgalajātakaṃ kathesi. |
♦ The monks asked the Teacher — |
bhikkhū satthāraṃ pucchiṃsu — |
Now, venerable sir, where has Devadatta been reborn? |
“idāni, bhante, devadatto kuhiṃ nibbatto”ti? |
In the great Avīci hell, monks. |
“avīcimahāniraye, bhikkhave”ti. |
Venerable sir, having suffered here, he has gone and been reborn again in a place of suffering. |
“bhante, idha tappanto vicaritvā puna gantvā tappanaṭṭhāneyeva nibbatto”ti. |
"Yes, monks. The heedless, whether they be monks or householders, suffer in both places." Saying this, he spoke this verse — |
“āma, bhikkhave, pabbajitā vā hontu gahaṭṭhā vā, pamādavihārino ubhayattha tappantiyevā”ti vatvā imaṃ gāthamāha — |
|
♦ 17. |
♦ 17. |
♦ “idha tappati pecca tappati, pāpakārī ubhayattha tappati. |
♦ "Here he suffers, hereafter he suffers; the evil-doer suffers in both places. |
♦ pāpaṃ me katanti tappati, bhiyyo tappati duggatiṃ gato”ti. |
'Evil has been done by me,' thus he suffers; he suffers more, having gone to a woeful state." |
♦ tattha idha tappatīti idha kammatappanena domanassamattena tappati. |
♦ Therein, 'here he suffers' means here he suffers with the mere displeasure of the suffering of his deeds. |
peccāti paraloke pana vipākatappanena atidāruṇena apāyadukkhena tappati. |
'Hereafter' means in the next world, however, he suffers with the suffering of the result, with the very cruel suffering of the woeful states. |
pāpakārīti nānappakārassa pāpassa kattā. |
'The evil-doer' means the doer of various kinds of evil. |
ubhayatthāti iminā vuttappakārena tappanena ubhayattha tappati nāma. |
'In both places' means with this aforementioned suffering, he suffers in both places. |
pāpaṃ meti so hi kammatappanena kappanto “pāpaṃ me katan”ti tappati. |
'Evil has been done by me' means he, while suffering the suffering of his deeds, suffers, thinking, "Evil has been done by me." |
taṃ appamattakaṃ tappanaṃ, vipākatappanena pana tappanto bhiyyo tappati duggatiṃ gato atipharusena tappanena ativiya tappatīti. |
That is a small suffering; but suffering with the suffering of the result, having gone to a woeful state, he suffers more, he suffers exceedingly with a very harsh suffering. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the verse, many became stream-enterers and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ devadattavatthu dvādasamaṃ. |
♦ The Story of Devadatta is the twelfth. |
♦ 13. sumanādevīvatthu |
♦ 13. The Story of Sumanādevī |
♦ idha nandatīti imaṃ dhammadesanaṃ satthā jetavane viharanto sumanādeviṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Here he rejoices..." in reference to Sumanādevī. |
♦ sāvatthiyañhi devasikaṃ anāthapiṇḍikassa gehe dve bhikkhūsahassāni bhuñjanti, tathā visākhāya mahāupāsikāya. |
♦ In Sāvatthī, daily, two thousand monks would eat at the house of Anāthapiṇḍika, and likewise at the house of Visākhā, the great laywoman. |
sāvatthiyaṃ yo yo dānaṃ dātukāmo hoti, so so tesaṃ ubhinnaṃ okāsaṃ labhitvāva karoti. |
In Sāvatthī, whoever wished to give a gift would do so only after getting permission from those two. |
kiṃ kāraṇā? |
For what reason? |
“tumhākaṃ dānaggaṃ anāthapiṇḍiko vā visākhā vā āgatā”ti pucchitvā, “nāgatā”ti vutte satasahassaṃ vissajjetvā katadānampi “kiṃ dānaṃ nāmetan”ti garahanti. |
Having asked, "Did Anāthapiṇḍika or Visākhā come to your alms-giving?" and being told, "They did not come," even a gift made by spending a hundred thousand would be criticized with, "What kind of gift is this?" |
ubhopi hi te bhikkhusaṅghassa ruciñca anucchavikakiccāni ca ativiya jānanti, tesu vicārentesu bhikkhū cittarūpaṃ bhuñjanti. |
For both of them knew exceedingly well the preferences of the community of monks and the proper services. When they were managing, the monks would eat as they pleased. |
tasmā sabbe dānaṃ dātukāmā te gahetvāva gacchanti. |
Therefore, all who wished to give a gift would take them along. |
iti te attano attano ghare bhikkhū parivisituṃ na labhanti. |
Thus, they did not get to serve the monks in their own homes. |
tato visākhā, “ko nu kho mama ṭhāne ṭhatvā bhikkhusaṅghaṃ parivisissatī”ti upadhārentī puttassa dhītaraṃ disvā taṃ attano ṭhāne ṭhapesi. |
Then Visākhā, thinking, "Who now, standing in my place, will serve the community of monks?" and examining, saw her son's daughter and placed her in her own position. |
sā tassā nivesane bhikkhusaṅghaṃ parivisati. |
She served the community of monks in her residence. |
anāthapiṇḍikopi mahāsubhaddaṃ nāma jeṭṭhadhītaraṃ ṭhapesi. |
Anāthapiṇḍika also placed his eldest daughter, named Mahāsubhaddā. |
sā bhikkhūnaṃ veyyāvaccaṃ karontī dhammaṃ suṇantī sotāpannā hutvā patikulaṃ agamāsi. |
She, while performing services for the monks and listening to the Dhamma, became a stream-enterer and went to her husband's family. |
tato cūḷasubhaddaṃ ṭhapesi. |
Then he placed Cūḷasubhaddā. |
sāpi tatheva karontī sotāpannā hutvā patikulaṃ gatā. |
She too, doing likewise, became a stream-enterer and went to her husband's family. |
atha sumanadeviṃ nāma kaniṭṭhadhītaraṃ ṭhapesi. |
Then he placed his youngest daughter, named Sumanādevī. |
sā pana dhammaṃ sutvā sakadāgāmiphalaṃ patvā kumārikāva hutvā tathārūpena aphāsukena āturā āhārupacchedaṃ katvā pitaraṃ daṭṭhukāmā hutvā pakkosāpesi. |
She, however, having heard the Dhamma, attained the fruit of a once-returner and, while still a young girl, being afflicted with such an illness, she stopped taking food. Wishing to see her father, she had him called. |
so ekasmiṃ dānagge tassā sāsanaṃ sutvāva āgantvā, “kiṃ, amma sumane”ti āha. |
He, at a certain alms-giving, upon hearing her message, came and said, "What is it, my dear Sumanā?" |
sāpi naṃ āha — |
And she said to him — |
“kiṃ, tāta kaniṭṭhabhātikā”ti? |
What is it, father, my younger brother? |
“vilapasi ammā”ti? |
Are you delirious, my dear? |
“na vilapāmi, kaniṭṭhabhātikā”ti. |
I am not delirious, younger brother. |
“bhāyasi, ammā”ti? |
Are you afraid, my dear? |
“na bhāyāmi, kaniṭṭhabhātikā”ti. |
I am not afraid, younger brother. |
ettakaṃ vatvāyeva pana sā kālamakāsi. |
Having said only that much, she died. |
so sotāpannopi samāno seṭṭhidhītari uppannasokaṃ adhivāsetuṃ asakkonto dhītu sarīrakiccaṃ kāretvā rodanto satthu santikaṃ gantvā, “kiṃ, gahapati, dukkhī dummano assumukho rodamāno āgatosī”ti vutte, “dhītā me, bhante, sumanadevī kālakatā”ti āha. |
He, though a stream-enterer, being unable to bear the sorrow that arose for the daughter of a great merchant, had the rites for her body performed and, weeping, went to the Teacher's presence. When asked, "Why, householder, have you come distressed, dejected, with a tearful face, weeping?" he said, "My daughter, venerable sir, Sumanādevī, has died." |
“atha kasmā socasi, nanu sabbesaṃ ekaṃsikaṃ maraṇan”ti? |
Then why do you grieve? Is not death certain for all? |
“jānāmetaṃ, bhante, evarūpā nāma me hiriottappasampannā dhītā, sā maraṇakāle satiṃ paccupaṭṭhāpetuṃ asakkontī vilapamānā matā, tena me anappakaṃ domanassaṃ uppajjatī”ti. |
I know that, venerable sir. But such a daughter of mine, endowed with modesty and fear of wrongdoing, being unable to establish mindfulness at the time of death, died while delirious. For that, an immense sorrow has arisen in me. |
“kiṃ pana tāya kathitaṃ mahāseṭṭhī”ti? |
But what did she say, great merchant? |
“ahaṃ taṃ, bhante, ‘amma, sumane’ti āmantesiṃ. |
"I, venerable sir, addressed her, 'My dear, Sumanā.' |
atha maṃ āha — ‘kiṃ, tāta, kaniṭṭhabhātikā’ti? |
Then she said to me — 'What is it, father, my younger brother?' |
‘vilapasi, ammā’ti? |
'Are you delirious, my dear?' |
‘na vilapāmi, kaniṭṭhabhātikā’ti. |
'I am not delirious, younger brother.' |
‘bhāyasi, ammā’ti? |
'Are you afraid, my dear?' |
‘na bhāyāmi kaniṭṭhabhātikā’ti. |
'I am not afraid, younger brother.' |
ettakaṃ vatvā kālamakāsī”ti. |
Having said that much, she died." |
atha naṃ bhagavā āha — |
Then the Blessed One said to him — |
“na te mahāseṭṭhi dhītā vilapatī”ti. |
Your daughter was not delirious, great merchant. |
“atha kasmā bhante evamāhā”ti? |
Then why, venerable sir, did she speak so? |
“kaniṭṭhattāyeva . dhītā hi te, gahapati, maggaphalehi tayā mahallikā. |
"Precisely because she was your junior. For your daughter, householder, was your senior in the path and fruit. |
tvañhi sotāpanno, dhītā pana te sakadāgāminī. |
For you are a stream-enterer, but your daughter was a once-returner. |
sā maggaphalehi tayā mahallikattā taṃ evamāhā”ti. |
She, being your senior in the path and fruit, spoke to you thus." |
“evaṃ, bhante”ti? |
Is that so, venerable sir? |
“evaṃ, gahapatī”ti. |
It is so, householder. |
“idāni kuhiṃ nibbattā, bhante”ti? |
Where has she now been reborn, venerable sir? |
“tusitabhavane, gahapatī”ti. |
In the Tusita heaven, householder. |
“bhante, mama dhītā idha ñātakānaṃ antare nandamānā vicaritvā ito gantvāpi nandanaṭṭhāneyeva nibbattā”ti. |
Venerable sir, my daughter, having rejoiced here in the midst of her relatives, has gone from here and been reborn in a place of rejoicing. |
atha naṃ satthā “āma, gahapati, appamattā nāma gahaṭṭhā vā pabbajitā vā idha loke ca paraloke ca nandantiyevā”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Yes, householder. The diligent, whether they be householders or monks, rejoice in this world and in the next." Saying this, he spoke this verse — |
♦ 18. |
♦ 18. |
♦ “idha nandati pecca nandati, katapuñño ubhayattha nandati. |
♦ "Here he rejoices, hereafter he rejoices; the meritorious one rejoices in both places. |
♦ puññaṃ me katanti nandati, bhiyyo nandati suggatiṃ gato”ti. |
'Merit has been done by me,' thus he rejoices; he rejoices more, having gone to a happy state." |
♦ tattha idhāti idha loke kammanandanena nandati. |
♦ Therein, 'here' means he rejoices in this world with the joy of his deeds. |
peccāti paraloke vipākanandanena nandati. |
'Hereafter' means he rejoices in the next world with the joy of their result. |
katapuññoti nānappakārassa puññassa kattā. |
'The meritorious one' means the doer of various kinds of merit. |
ubhayatthāti idha “kataṃ me kusalaṃ, akataṃ me pāpan”ti nandati, parattha vipākaṃ anubhavanto nandati. |
'In both places' means he rejoices here, thinking, "Good has been done by me, evil has not been done by me," and he rejoices in the hereafter, experiencing the result. |
puññaṃ meti idha nandanto pana “puññaṃ me katan”ti somanassamatteneva kammanandanaṃ upādāya nandati. |
'Merit has been done by me' means while rejoicing here, he rejoices with mere pleasure on account of the joy of his deeds. |
bhiyyoti vipākanandanena pana sugatiṃ gato sattapaññāsavassakoṭiyo saṭṭhivassasatasahassāni dibbasampattiṃ anubhavanto tusitapure ativiya nandatīti. |
'More' means with the joy of the result, however, having gone to a happy state, for fifty-seven crores and sixty hundred thousand years, experiencing divine fortune in the Tusita heaven, he rejoices exceedingly. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the verse, many became stream-enterers and so on, and the Dhamma teaching was beneficial to the great assembly. |
mahājanassa sātthikā dhammadesanā jātāti. |
|
♦ sumanādevīvatthu terasamaṃ. |
♦ The Story of Sumanādevī is the thirteenth. |
♦ 14. dvesahāyakabhikkhuvatthu |
♦ 14. The Story of the Two Companion Monks |
♦ bahumpi ceti imaṃ dhammadesanaṃ satthā jetavane viharanto dve sahāyake ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Even if much..." in reference to two companion monks. |
♦ sāvatthivāsino hi dve kulaputtā sahāyakā vihāraṃ gantvā satthu dhammadesanaṃ sutvā kāme pahāya sāsane uraṃ datvā pabbajitvā pañca vassāni ācariyupajjhāyānaṃ santike vasitvā satthāraṃ upasaṅkamitvā sāsane dhuraṃ pucchitvā vipassanādhurañca ganthadhurañca vitthārato sutvā eko tāva “ahaṃ, bhante, mahallakakāle pabbajito na sakkhissāmi ganthadhuraṃ pūretuṃ, vipassanādhuraṃ pana pūressāmī”ti yāva arahattā vipassanādhuraṃ kathāpetvā ghaṭento vāyamanto saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ Two young men of good family from Sāvatthī, friends, went to the monastery, and having heard the Teacher's Dhamma teaching, they abandoned sensual pleasures, gave themselves to the dispensation, and went forth. Having lived for five years in the presence of their teachers and preceptors, they approached the Teacher and, having asked about the duties in the dispensation, and having heard in detail about the yoke of insight and the yoke of books, one of them said, "Venerable sir, I, having gone forth in old age, will not be able to fulfill the yoke of books, but I will fulfill the yoke of insight." Having had the yoke of insight leading up to Arahantship taught to him, striving and endeavoring, he attained Arahantship with the analytical knowledges. |
itaro pana “ahaṃ ganthadhuraṃ pūressāmī”ti anukkamena tepiṭakaṃ buddhavacanaṃ uggaṇhitvā gatagataṭṭhāne dhammaṃ katheti, sarabhaññaṃ bhaṇati, pañcannaṃ bhikkhusatānaṃ dhammaṃ vācento vicarati. |
The other, however, thinking, "I will fulfill the yoke of books," in due course learned the Tipiṭaka, the word of the Buddha. In whatever place he went, he taught the Dhamma, he recited chants, and he went about teaching the Dhamma to five hundred monks. |
aṭṭhārasannaṃ mahāgaṇānaṃ ācariyo ahosi. |
He became the teacher of eighteen great groups. |
bhikkhū satthu santike kammaṭṭhānaṃ gahetvā itarassa therassa vasanaṭṭhānaṃ gantvā tassa ovāde ṭhatvā arahattaṃ patvā theraṃ vanditvā, “satthāraṃ daṭṭhukāmamhā”ti vadanti. |
Monks, having received a meditation subject from the Teacher, would go to the dwelling place of the other elder, and having abided in his advice and attained Arahantship, they would pay homage to the elder and say, "We wish to see the Teacher." |
thero “gacchatha, āvuso, mama vacanena satthāraṃ vanditvā asīti mahāthere vandatha, sahāyakattherampi me ‘amhākaṃ ācariyo tumhe vandatī’ti vadathā”ti peseti. |
The elder would say, "Go, friends. In my name, pay homage to the Teacher and pay homage to the eighty great elders. And to my companion elder, say, 'Our teacher pays homage to you,'" and send them. |
te bhikkhū vihāraṃ gantvā satthārañceva asīti mahāthere ca vanditvā ganthikattherassa santikaṃ gantvā, “bhante, amhākaṃ ācariyo tumhe vandatī”ti vadanti. |
Those monks would go to the monastery, pay homage to the Teacher and the eighty great elders, and going to the learned elder, they would say, "Venerable sir, our teacher pays homage to you." |
itarena ca “ko nāma so”ti vutte, “tumhākaṃ sahāyakabhikkhu, bhante”ti vadanti. |
And when the other would ask, "Who is that?" they would say, "Your companion monk, venerable sir." |
evaṃ there punappunaṃ sāsanaṃ pahiṇante so bhikkhu thokaṃ kālaṃ sahitvā aparabhāge sahituṃ asakkonto “amhākaṃ ācariyo tumhe vandatī”ti vutte, “ko eso”ti vatvā “tumhākaṃ sahāyakabhikkhū”ti vutte, “kiṃ pana tumhehi tassa santike uggahitaṃ, kiṃ dīghanikāyādīsu aññataro nikāyo, kiṃ tīsu piṭakesu ekaṃ piṭakan”ti vatvā “catuppadikampi gāthaṃ na jānāti, paṃsukūlaṃ gahetvā pabbajitakāleyeva araññaṃ paviṭṭho, bahū vata antevāsike labhi, tassa āgatakāle mayā pañhaṃ pucchituṃ vaṭṭatī”ti cintesi. |
When the elder sent messages again and again in this way, that monk, having tolerated it for a short time, later being unable to tolerate it, when told, "Our teacher pays homage to you," would ask, "Who is that?" and when told, "Your companion monk," he would say, "But what have you learned in his presence? Which of the Nikāyas, like the Dīgha Nikāya? Which of the three Piṭakas?" and thinking, "He does not even know a four-lined verse. Having taken a refuse-rag and gone forth, he entered the forest right away. He has gotten many disciples indeed. When he comes, it is proper for me to ask him a question." |
♦ atha aparabhāge thero satthāraṃ daṭṭhuṃ āgato. |
♦ Then, later, the elder came to see the Teacher. |
sahāyakassa therassa santike pattacīvaraṃ ṭhapetvā gantvā satthārañceva asīti mahāthere ca vanditvā sahāyakassa vasanaṭṭhānaṃ paccāgami. |
Having placed his bowl and robes in the presence of his companion elder, he went and paid homage to the Teacher and the eighty great elders, and returned to his companion's dwelling place. |
athassa so vattaṃ kāretvā samappamāṇaṃ āsanaṃ gahetvā, “pañhaṃ pucchissāmī”ti nisīdi. |
Then he, having had the duties performed, took a seat of equal size and sat down, thinking, "I will ask a question." |
tasmiṃ khaṇe satthā “esa evarūpaṃ mama puttaṃ viheṭhetvā niraye nibbatteyyā”ti tasmiṃ anukampāya vihāracārikaṃ caranto viya tesaṃ nisinnaṭṭhānaṃ gantvā paññattavarabuddhāsane nisīdi. |
At that moment, the Teacher, thinking, "This one, having harassed such a son of mine, might be reborn in hell," out of compassion for him, as if going on a tour of the monastery, went to the place where they were sitting and sat on the prepared excellent Buddha-seat. |
tattha tattha nisīdantā hi bhikkhū buddhāsanaṃ paññāpetvāva nisīdanti. |
For monks sitting here and there prepare a Buddha-seat before sitting down. |
tena satthā pakatipaññatteyeva āsane nisīdi. |
Therefore, the Teacher sat on a seat that was already prepared. |
nisajja kho pana ganthikabhikkhuṃ paṭhamajjhāne pañhaṃ pucchitvā tasmiṃ akathite dutiyajjhānaṃ ādiṃ katvā aṭṭhasupi samāpattīsu rūpārūpesu ca pañhaṃ pucchi. |
And having sat down, he asked the learned monk a question on the first jhāna. When he could not answer, he asked a question on the second jhāna and so on, up to the eight attainments, in the realms of form and formlessness. |
ganthikatthero ekampi kathetuṃ nāsakkhi. |
The learned elder could not answer a single one. |
itaro taṃ sabbaṃ kathesi. |
The other answered all of them. |
atha naṃ sotāpattimagge pañhaṃ pucchi. |
Then he asked him a question on the path of stream-entry. |
ganthikatthero kathetuṃ nāsakkhi. |
The learned elder could not answer. |
tato khīṇāsavattheraṃ pucchi. |
Then he asked the Arahant elder. |
thero kathesi. |
The elder answered. |
satthā “sādhu sādhu, bhikkhū”ti abhinanditvā sesamaggesupi paṭipāṭiyā pañhaṃ pucchi. |
The Teacher, exclaiming, "Excellent, excellent, monk!" in succession asked questions on the remaining paths as well. |
ganthiko ekampi kathetuṃ nāsakkhi, khīṇāsavo pucchitaṃ pucchitaṃ kathesi. |
The learned one could not answer a single one; the Arahant answered every question that was asked. |
satthā catūsupi ṭhānesu tassa sādhukāraṃ adāsi. |
The Teacher gave his approval in all four places. |
taṃ sutvā bhummadeve ādiṃ katvā yāva brahmalokā sabbā devatā ceva nāgasupaṇṇā ca sādhukāraṃ adaṃsu. |
Hearing that, from the earth-devas upwards, all the devas up to the Brahmā world, and the nāgas and supaṇṇas, gave their approval. |
taṃ sādhukāraṃ sutvā tassa antevāsikā ceva saddhivihārino ca satthāraṃ ujjhāyiṃsu — |
Hearing that approval, his disciples and co-residents complained to the Teacher — |
“kiṃ nāmetaṃ satthārā kataṃ, kiñci ajānantassa mahallakattherassa catūsu ṭhānesu sādhukāraṃ adāsi, amhākaṃ panācariyassa sabbapariyattidharassa pañcannaṃ bhikkhusatānaṃ pāmokkhassa pasaṃsāmattampi na karī”ti. |
What is this that the Teacher has done? He gave his approval in four places to an old elder who knows nothing. But for our teacher, the bearer of the entire scriptures, the leader of five hundred monks, he did not even give a word of praise. |
atha ne satthā “kiṃ nāmetaṃ, bhikkhave, kathethā”ti pucchitvā tasmiṃ atthe ārocite, “bhikkhave, tumhākaṃ ācariyo mama sāsane bhatiyā gāvo rakkhaṇasadiso, mayhaṃ pana putto yathāruciyā pañca gorase paribhuñjanakasāmisadiso”ti vatvā imā gāthā abhāsi — |
Then the Teacher, having asked them, "What is this you are saying, monks?" and when the matter was reported, said, "Monks, your teacher is like one who guards cows for a wage in my dispensation. But my son is like the owner who enjoys the five products of the cow as he pleases." Saying this, he spoke these verses — |
♦ 19. |
♦ 19. |
♦ “bahumpi ce saṃhita bhāsamāno, |
♦ "Even if he recites much of the scriptures, |
♦ na takkaro hoti naro pamatto. |
♦ but is negligent and does not act accordingly, |
♦ gopova gāvo gaṇayaṃ paresaṃ, |
like a cowherd counting the cows of others, |
♦ na bhāgavā sāmaññassa hoti. |
♦ he is not a partaker of the fruits of monkhood. |
♦ 20. |
♦ 20. |
♦ “appampi ce saṃhita bhāsamāno, |
♦ "Even if he recites little of the scriptures, |
♦ dhammassa hoti anudhammacārī. |
♦ but lives in accordance with the Dhamma, |
♦ rāgañca dosañca pahāya mohaṃ, |
having abandoned passion, hatred, and delusion, |
♦ sammappajāno suvimuttacitto. |
♦ with right knowledge, with a well-liberated mind, |
♦ “anupādiyāno idha vā huraṃ vā, |
♦ "not clinging to this world or the next, |
♦ sa bhāgavā sāmaññassa hotī”ti. |
♦ he is a partaker of the fruits of monkhood." |
♦ tattha saṃhitanti tepiṭakassa buddhavacanassetaṃ nāmaṃ. |
♦ Therein, 'the scriptures' (saṃhita) is the name for the Tipiṭaka, the word of the Buddha. |
taṃ ācariye upasaṅkamitvā uggaṇhitvā bahumpi paresaṃ bhāsamāno vācento taṃ dhammaṃ sutvā yaṃ kārakena puggalena kattabbaṃ, takkaro na hoti. |
One who, having approached a teacher and learned it, and though reciting or teaching much of it to others, does not do what should be done by one who acts on that Dhamma. |
kukkuṭassa pakkhapaharaṇamattampi aniccādivasena yonisomanasikāraṃ nappavatteti. |
He does not apply wise attention in terms of impermanence, etc., even to the extent of a cock's feather-stroke. |
eso yathā nāma divasaṃ bhatiyā gāvo rakkhanto gopo pātova niravasesaṃ sampaṭicchitvā sāyaṃ gahetvā sāmikānaṃ niyyādetvā divasabhatimattaṃ gaṇhāti, yathāruciyā pana pañca gorase paribhuñjituṃ na labhati, evameva kevalaṃ antevāsikānaṃ santikā vattapaṭivattakaraṇamattassa bhāgī hoti, sāmaññassa pana bhāgī na hoti. |
He is like a cowherd who, guarding cows for a daily wage, receives them all in the morning and hands them back to the owners in the evening, and receives only a daily wage, but does not get to enjoy the five products of the cow as he pleases. In the same way, he is a partaker only of the performance of duties and services from his disciples, but he is not a partaker of the fruits of monkhood. |
yathā pana gopālakena niyyāditānaṃ gunnaṃ gorasaṃ sāmikāva paribhuñjanti, tathā tena kathitaṃ dhammaṃ sutvā kārakapuggalā yathānusiṭṭhaṃ paṭipajjitvā keci paṭhamajjhānādīni pāpuṇanti, keci vipassanaṃ vaḍḍhetvā maggaphalāni pāpuṇanti, goṇasāmikā gorasasseva sāmaññassa bhāgino honti. |
And just as the owners themselves enjoy the milk-products of the cows handed over by the cowherd, so too, those who act, having heard the Dhamma taught by him, and practicing as instructed, some attain the first jhāna and so on, some, developing insight, attain the paths and fruits. Like the owners of the cattle, they become partakers of the fruits of monkhood. |
♦ iti satthā sīlasampannassa bahussutassa pamādavihārino aniccādivasena yonisomanasikāre pamattassa bhikkhuno vasena paṭhamaṃ gāthaṃ kathesi, na dussīlassa. |
♦ Thus the Teacher spoke the first verse in terms of a monk who is virtuous, learned, but lives heedlessly, negligent in wise attention regarding impermanence, etc., not of an immoral one. |
dutiyagāthā pana appassutassapi yonisomanasikāre kammaṃ karontassa kārakapuggalassa vasena kathitā. |
The second verse, however, was spoken in terms of a doer, one who, though having little learning, works at wise attention. |
♦ tattha appampī ceti thokaṃ ekavaggadvivaggamattampi. |
♦ Therein, 'even if little' means a small amount, a single chapter or two. |
dhammassa hoti anudhammacārīti atthamaññāya dhammamaññāya navalokuttaradhammassa anurūpaṃ dhammaṃ pubbabhāgapaṭipadāsaṅkhātaṃ catupārisuddhisīladhutaṅgāsubhakammaṭṭhānādibhedaṃ caranto anudhammacārī hoti. |
'Lives in accordance with the Dhamma' means having understood the meaning and the Dhamma, he practices the Dhamma that is in conformity with the nine supramundane Dhammas, which is the preliminary practice, divided into the fourfold purity of virtue, the ascetic practices, the meditation on foulness, etc., and becomes one who lives in accordance with the Dhamma. |
so “ajja ajjevā”ti paṭivedhaṃ ākaṅkhanto vicarati. |
He lives aspiring for penetration, "Today, this very day." |
so imāya sammāpaṭipattiyā rāgañca dosañca pahāya mohaṃ sammā hetunā nayena parijānitabbe dhamme parijānanto tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavimuttīnaṃ vasena suvimuttacitto, anupādiyāno idha vā huraṃ vāti idhalokaparalokapariyāpannā vā ajjhattikabāhirā vā khandhāyatanadhātuyo catūhi upādānehi anupādiyanto mahākhīṇāsavo maggasaṅkhātassa sāmaññassa vasena āgatassa phalasāmaññassa ceva pañcāsekkhadhammakkhandhassa ca bhāgavā hotīti ratanakūṭena viya agārassa arahattena desanāya kūṭaṃ gaṇhīti. |
He, by this right practice, having abandoned passion and hatred, and having rightly understood delusion with its cause and principle, with a mind well-liberated through the liberations of relinquishment, suppression, eradication, tranquillization, and escape, not clinging to the aggregates, sense-bases, and elements that pertain to this world or the next, or that are internal or external, with the four kinds of clinging, the great Arahant becomes a partaker of the fruit of monkhood that comes by way of the path-as-monkhood, and of the five aggregates of the Dhamma of one beyond training. Thus he crowned the teaching with Arahantship, like a house with a gem-pinnacle. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the verses, many became stream-enterers and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ dvesahāyakabhikkhuvatthu cuddasamaṃ. |
♦ The story of the two companion monks is the fourteenth. |
♦ yamakavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Twin Verses is finished. |
♦ paṭhamo vaggo. |
♦ The first chapter. |
♦ 2. appamādavaggo |
♦ 2. The Chapter on Heedfulness |
♦ 1. sāmāvatīvatthu |
♦ 1. The Story of Sāmāvatī |
♦ appamādo amatapadanti imaṃ dhammadesanaṃ satthā kosambiṃ upanissāya ghositārāme viharanto sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ, māgaṇḍiyappamukhānañca etissā pañcannaṃ ñātisatānaṃ maraṇabyasanaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Ghositārāma near Kosambī, spoke this Dhamma teaching "Heedfulness is the path to the Deathless..." in reference to the tragic death of the five hundred women headed by Sāmāvatī, and of the five hundred relatives of Māgaṇḍiyā. |
♦ tatrāyaṃ anupubbikathā — atīte allakapparaṭṭhe allakapparājā nāma, veṭhadīpakaraṭṭhe veṭhadīpakarājā nāmāti ime dve daharakālato paṭṭhāya sahāyakā hutvā ekācariyakule sippaṃ uggaṇhitvā attano attano pitūnaṃ accayena chattaṃ ussāpetvā āyāmena dasadasayojanike raṭṭhe rājāno ahesuṃ. |
♦ Herein is the connected story — In the past, in the kingdom of Allakappa, there was a king named Allakappa, and in the kingdom of Veṭhadīpaka, a king named Veṭhadīpaka. These two, from their youth, being friends and having learned the arts in the same teacher's family, after the death of their respective fathers, raised the royal canopy and became kings in kingdoms ten yojanas in extent. |
te kālena kālaṃ samāgantvā ekato tiṭṭhantā nisīdantā nipajjantā mahājanaṃ jāyamānañca jīyamānañca mīyamānañca disvā “paralokaṃ gacchantaṃ anugacchanto nāma natthi, antamaso attano sarīrampi nānugacchati, sabbaṃ pahāya gantabbaṃ, kiṃ no gharāvāsena, pabbajissāmā”ti mantetvā rajjāni puttadārānaṃ niyyādetvā isipabbajjaṃ pabbajitvā himavantappadese vasantā mantayiṃsu — |
They, from time to time, would meet and, while standing, sitting, and lying down together, seeing the great multitude being born, aging, and dying, thought, "There is nothing that follows one who is going to the next world, not even one's own body follows. One must leave everything and go. What is home life to us? We will go forth." Having discussed this, they entrusted their kingdoms to their sons and wives, went forth as hermits, and while living in the Himalayan region, they discussed — |
“mayaṃ rajjaṃ pahāya pabbajitā, na jīvituṃ asakkontā. |
"We went forth, having abandoned our kingdoms, not because we were unable to live. |
te mayaṃ ekaṭṭhāne vasantā apabbajitasadisāyeva homa, tasmā visuṃ vasissāma. |
We, living in one place, are just like those who have not gone forth. Therefore, we will live separately. |
tvaṃ etasmiṃ pabbate vasa, ahaṃ imasmiṃ pabbate vasissāmi. |
You live on that mountain, I will live on this mountain. |
anvaḍḍhamāsaṃ pana uposathadivase ekato bhavissāmā”ti. |
But on the Uposatha day, every half-month, we will meet." |
atha kho nesaṃ etadahosi — |
Then this occurred to them — |
“evampi no gaṇasaṅgaṇikāva bhavissati, tvaṃ pana tava pabbate aggiṃ jāleyyāsi, ahaṃ mama pabbate aggiṃ jālessāmi, tāya saññāya atthibhāvaṃ jānissāmā”ti. |
Even so, we will have group association. You light a fire on your mountain, and I will light a fire on my mountain. By that sign, we will know of each other's existence. |
te tathā kariṃsu. |
They did so. |
♦ atha aparabhāge veṭhadīpakatāpaso kālaṃ katvā mahesakkho devarājā hutvā nibbatto. |
♦ Then, later, the ascetic Veṭhadīpaka died and was reborn as a deva-king of great power. |
tato aḍḍhamāse sampatte aggiṃ adisvāva itaro “sahāyako me kālakato”ti aññāsi. |
Then, when half a month had passed, the other, not seeing the fire, knew, "My friend has died." |
itaropi nibbattakkhaṇeyeva attano devasiriṃ oloketvā kammaṃ upadhārento nikkhamanato paṭṭhāya attano tapacariyaṃ disvā “gantvā mama sahāyakaṃ passissāmī”ti taṃ attabhāvaṃ vijahitvā maggikapuriso viya tassa santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. |
The other too, at the moment of his rebirth, looking at his divine splendor and investigating his kamma, saw his own ascetic practice from the time of his renunciation. "I will go and see my friend," he thought. He abandoned that form and, like a traveler, went to him, paid homage, and stood to one side. |
atha naṃ so āha — |
Then he said to him — |
“kuto āgatosī”ti? |
Where have you come from? |
“maggikapuriso ahaṃ, bhante, dūratova āgatomhi. |
"I am a traveler, venerable sir, I have come from afar. |
kiṃ pana, bhante, ayyo imasmiṃ ṭhāne ekakova vasati, aññopi koci atthī”ti? |
But, venerable sir, does the noble one live in this place alone, or is there anyone else?" |
“atthi me eko sahāyako”ti. |
I have a friend. |
“kuhiṃ so”ti? |
Where is he? |
“etasmiṃ pabbate vasati, uposathadivase pana aggiṃ na jāleti, mato nūna bhavissatī”ti. |
He lives on that mountain, but on the Uposatha day, he does not light the fire. He must be dead. |
“evaṃ, bhante”ti? |
Is that so, venerable sir? |
“evamāvuso”ti. “ahaṃ so, bhante”ti. |
It is so, friend." "I am he, venerable sir. |
“kuhiṃ nibbattosī”ti? |
Where were you reborn? |
“devaloke mahesakkho devarājā hutvā nibbattosmi, bhante, ‘ayyaṃ passissāmī’ti puna āgatomhi. |
"I have been reborn in the deva world as a deva-king of great power, venerable sir. 'I will see the noble one,' I thought, and have come again. |
api nu kho ayyānaṃ imasmiṃ ṭhāne vasantānaṃ koci upaddavo atthī”ti? |
But for the noble ones living in this place, is there any trouble?" |
“āma, āvuso, hatthī nissāya kilamāmī”ti. |
Yes, friend, I am troubled on account of the elephants. |
“kiṃ vo, bhante, hatthī karontī”ti? |
What do the elephants do to you, venerable sir? |
“sammajjanaṭṭhāne laṇḍaṃ pātenti, pādehi bhūmiyaṃ paharitvā paṃsuṃ uddharanti, svāhaṃ laṇḍaṃ chaḍḍento paṃsuṃ samaṃ karonto kilamāmī”ti. |
In the place for sweeping, they drop their dung. Striking the ground with their feet, they raise dust. I, throwing away the dung and leveling the dust, am troubled. |
“kiṃ pana tesaṃ anāgamanaṃ icchathā”ti? |
But do you wish for them not to come? |
“āmāvuso”ti. “tena hi tesaṃ anāgamanaṃ karissāmī”ti tāpasassa hatthikantavīṇañceva hatthikantamantañca adāsi. |
"Yes, friend." "Then I will make it so that they do not come." He gave the ascetic a lute that charmed elephants and the mantra that charmed elephants. |
dadanto ca pana vīṇāya tisso tantiyo dassetvā tayo mante uggaṇhāpetvā “imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā oloketumpi asakkontā hatthī palāyanti, imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā pacchato olokentā olokentā palāyanti, imaṃ tantiṃ paharitvā imasmiṃ mante vutte hatthiyūthapati piṭṭhiṃ upanāmento āgacchatī”ti ācikkhitvā, “yaṃ vo ruccati, taṃ kareyyāthā”ti vatvā tāpasaṃ vanditvā pakkāmi. |
And in giving them, he showed him three strings on the lute, had him learn three mantras, and explained, "When this string is struck and this mantra is uttered, the elephants flee, unable even to turn and look. When this string is struck and this mantra is uttered, they flee, looking back again and again. When this string is struck and this mantra is uttered, the leader of the elephant herd comes, offering his back." Having explained this, he said, "Do what you please," paid homage to the ascetic, and departed. |
tāpaso palāyanamantaṃ vatvā palāyanatantiṃ paharitvā hatthī palāpetvā vasi. |
The ascetic, uttering the mantra for fleeing and striking the string for fleeing, made the elephants flee and lived there. |
♦ tasmiṃ samaye kosambiyaṃ pūrantappo nāma rājā hoti. |
♦ At that time, in Kosambī, there was a king named Pūrantappa. |
so ekadivasaṃ gabbhiniyā deviyā saddhiṃ bālasūriyatapaṃ tappamāno abbhokāsatale nisīdi. |
He one day, with his pregnant queen, was basking in the morning sun, sitting in an open space. |
devī rañño pārupanaṃ satasahassagghanikaṃ rattakambalaṃ pārupitvā nisinnā raññā saddhiṃ samullapamānā rañño aṅgulito satasahassagghanikaṃ rājamuddikaṃ nīharitvā attano aṅguliyaṃ pilandhi. |
The queen, wrapped in a red blanket worth a hundred thousand, was sitting and conversing with the king. She took the king's royal signet ring, worth a hundred thousand, from his finger and put it on her own finger. |
tasmiṃ samaye hatthiliṅgasakuṇo ākāsena gacchanto dūrato rattakambalapārupanaṃ deviṃ disvā “maṃsapesī”ti saññāya pakkhe vissajjetvā otari. |
At that moment, a Hatthiliṅga bird, flying in the sky, from afar saw the queen wrapped in the red blanket and, with the perception "it is a piece of meat," it folded its wings and descended. |
rājā tassa otaraṇasaddena bhīto uṭṭhāya antonivesanaṃ pāvisi. |
The king, frightened by the sound of its descent, got up and entered the palace. |
devī garugabbhatāya ceva bhīrukajātikatāya ca vegena gantuṃ nāsakkhi. |
The queen, due to her advanced pregnancy and her timid nature, could not go quickly. |
atha naṃ so sakuṇo ajjhappatto nakhapañjare nisīdāpetvā ākāsaṃ pakkhandi. |
Then that bird, having reached her, seated her in its talons and flew up into the sky. |
te kira sakuṇā pañcannaṃ hatthīnaṃ balaṃ dhārenti. |
It is said that those birds have the strength of five elephants. |
tasmā ākāsena netvā yathārucitaṭṭhāne nisīditvā maṃsaṃ khādanti. |
Therefore, they take their prey into the sky and, sitting in a place of their liking, eat the meat. |
sāpi tena nīyamānā maraṇabhayabhītā cintesi — |
She too, being carried by it, terrified by the fear of death, thought — |
“sacāhaṃ viravissāmi, manussasaddo nāma tiracchānagatānaṃ ubbejanīyo, taṃ sutvā maṃ chaḍḍessati. |
"If I cry out, the sound of a human voice is alarming to animals. Hearing it, it will drop me. |
evaṃ sante saha gabbhena jīvitakkhayaṃ pāpuṇissāmi, yasmiṃ pana ṭhāne nisīditvā maṃ khādituṃ ārabhissati, tatra naṃ saddaṃ katvā palāpessāmī”ti. |
In that case, I will reach the destruction of my life along with my unborn child. But in the place where it sits down and begins to eat me, there I will make a sound and make it flee." |
sā attano paṇḍitatāya adhivāsesi. |
She, with her own wisdom, endured. |
♦ tadā ca himavantapadese thokaṃ vaḍḍhitvā maṇḍapākārena ṭhito eko mahānigrodho hoti. |
♦ And at that time, in the Himalayan region, there was a great banyan tree that had grown a little and stood in the shape of a pavilion. |
so sakuṇo migarūpādīni tattha netvā khādati, tasmā tampi tattheva netvā viṭapabbhantare ṭhapetvā āgatamaggaṃ olokesi. |
That bird would take animal forms and so on there and eat them. Therefore, it took her there too and, placing her between the branches of the tree, it looked back at the path it had come. |
āgatamaggolokanaṃ kira tesaṃ dhammatā. |
For looking back at the path they have come is their nature. |
tasmiṃ khaṇe devī, “idāni imaṃ palāpetuṃ vaṭṭatī”ti cintetvā ubho hatthe ukkhipitvā pāṇisaddañceva mukhasaddañca katvā taṃ palāpesi. |
At that moment, the queen, thinking, "Now it is proper to make it flee," raised both her hands and, making a sound with her hands and with her mouth, she made it flee. |
athassā sūriyatthaṅgamanakāle gabbhe kammajavātā caliṃsu. |
Then, at the time of sunset, the winds of labor stirred in her womb. |
sabbadisāsu gajjanto mahāmegho uṭṭhahi. |
A great cloud arose, thundering in all directions. |
sukhedhitāya rājamahesiyā “mā bhāyi, ayye”ti vacanamattampi alabhamānāya dukkhaparetāya sabbarattiṃ niddā nāma nāhosi. |
For the royal consort, raised in comfort, not receiving even a word like "Do not be afraid, lady," and overcome with pain, there was no sleep all night. |
vibhātāya pana rattiyā valāhakavigamo ca aruṇuggamanañca tassā gabbhavuṭṭhānañca ekakkhaṇeyeva ahosi. |
But at the dawn, the clearing of the clouds, the rising of the sun, and her giving birth occurred at the same moment. |
sā meghautuñca pabbatautuñca aruṇautuñca gahetvā jātattā puttassa utenoti nāmaṃ akāsi. |
She, because he was born having taken the weather of the clouds, the weather of the mountain, and the weather of the dawn, gave her son the name Utena. |
♦ allakappatāpasassapi kho tato avidūre vasanaṭṭhānaṃ hoti. |
♦ And the dwelling place of the ascetic Allakappa was not far from there. |
so pakatiyāva vassadivase sītabhayena phalāphalatthāya vanaṃ na pavisati, taṃ rukkhamūlaṃ gantvā sakuṇehi khāditamaṃsānaṃ aṭṭhiṃ āharitvā koṭṭetvā rasaṃ katvā pivati. |
He, as a rule, on a rainy day, out of fear of the cold, does not enter the forest for fruits. He goes to the foot of that tree, brings the bones of the meat eaten by the birds, pounds them, makes a broth, and drinks it. |
tasmā taṃ divasaṃ “aṭṭhiṃ āharissāmī”ti tattha gantvā rukkhamūle aṭṭhiṃ pariyesento upari dārakasaddaṃ sutvā ullokento deviṃ disvā “kāsi tvan”ti vatvā “mānusitthimhī”ti. |
Therefore, on that day, thinking, "I will bring bones," he went there and, while searching for bones at the foot of the tree, heard the sound of a child from above. Looking up, he saw the queen and said, "Who are you?" "I am a human woman." |
“kathaṃ āgatāsī”ti? |
How did you come here? |
“hatthiliṅgasakuṇenānītāmhī”ti vutte “otarāhī”ti āha . |
I was brought by a Hatthiliṅga bird." When she said this, he said, "Come down. |
“jātisambhedato bhāyāmi, ayyā”ti. |
I am afraid of a confusion of caste, noble one. |
“kāsi tvan”ti? |
What are you? |
“khattiyāmhī”ti. “ahampi khattiyoyevā”ti. |
I am a kshatriya." "I too am a kshatriya. |
“tena hi khattiyamāyaṃ kathehī”ti. |
Then speak the kshatriya code. |
so khattiyamāyaṃ kathesi. |
He spoke the kshatriya code. |
“tena hi āruyha puttaṃ me otārehī”ti. |
Then climb up and bring down my son. |
so ekena passena abhiruhanamaggaṃ katvā abhiruhitvā dārakaṃ gaṇhi. |
He, making a path for climbing on one side, climbed up and took the child. |
“mā maṃ hatthena chupī”ti ca vutte taṃ achupitvāva dārakaṃ otāresi. |
And when she said, "Do not touch me with your hand," without touching her, he brought the child down. |
devīpi otari. |
The queen also descended. |
atha naṃ assamapadaṃ netvā sīlabhedaṃ akatvāva anukampāya paṭijaggi, nimmakkhikamadhuṃ āharitvā sayaṃjātasāliṃ āharitvā yāguṃ pacitvā adāsi. |
Then he took her to his hermitage and, without breaking his precept of celibacy, looked after her with compassion. He brought honey free from bees, and bringing self-sown rice, he cooked gruel and gave it. |
evaṃ tasmiṃ paṭijaggante sā aparabhāge cintesi — |
Thus, while he was looking after her, she later thought — |
“ahaṃ neva āgatamaggaṃ jānāmi, na gamanamaggaṃ jānāmi, imināpi me saddhiṃ vissāsamattampi natthi. |
"I know neither the path I came by nor the path to go. And with this one, I have not even a shred of trust. |
sace panāyaṃ amhe pahāya katthaci gamissati, ubhopi idheva maraṇaṃ pāpuṇissāma, yaṃkiñci katvā imassa sīlaṃ bhinditvā yathā maṃ na muñcati, tathā taṃ kātuṃ vaṭṭatī”ti. |
But if he abandons us and goes somewhere, we will both meet our death right here. Having done something, I should break his precept of celibacy and make it so that he does not leave me." |
atha naṃ dunnivatthaduppārutadassanena palobhetvā sīlavināsaṃ pāpesi. |
Then, by showing herself poorly dressed and poorly covered, she enticed him and caused the destruction of his virtue. |
tato paṭṭhāya dvepi samaggavāsaṃ vasiṃsu. |
From then on, the two of them lived in harmony. |
♦ athekadivasaṃ tāpaso nakkhattayogaṃ ullokento pūrantappassa nakkhattamilāyanaṃ disvā “bhadde kosambiyaṃ pūrantapparājā mato”ti āha. |
♦ Then one day, the ascetic, looking at the conjunction of the stars, saw the dimming of Pūrantappa's star and said, "Noble lady, king Pūrantappa of Kosambī is dead." |
“kasmā, ayya, evaṃ vadesi? |
"Why, noble one, do you say so? |
kiṃ te tena saddhiṃ āghāto atthī”ti? |
Do you have some grudge against him?" |
“natthi, bhadde, nakkhattamilāyanamassa disvā evaṃ vadāmī”ti, sā parodi. |
"I do not, noble lady. Seeing the dimming of his star, I say so." She wept. |
atha naṃ “kasmā rodasī”ti pucchitvā tāya tassa attano sāmikabhāve akkhāte āha — |
Then, having asked her, "Why do you weep?" and being told by her of his being her husband, he said — |
“mā, bhadde, rodi, jātassa nāma niyato maccū”ti. |
Do not, noble lady, weep. For one who is born, death is certain. |
“jānāmi, ayyā”ti vutte “atha kasmā rodasī”ti? |
When she said, "I know, noble one," he asked, "Then why do you weep?" |
“putto me kulasantakassa rajjassa anucchaviko, ‘sace tatra abhavissa, setacchattaṃ ussāpayissa. |
"My son is fit for the kingdom that is his family's inheritance. 'If he had been there, he would have raised the white canopy. |
idāni mahājāniko vata jāto’ti sokena rodāmi, ayyā”ti. |
Now he has become one known to the great public,' thus I weep with sorrow, noble one." |
“hotu, bhadde, mā cintayi, sacassa rajjaṃ patthesi, ahamassa rajjalabhanākāraṃ karissāmī”ti. |
Let it be, noble lady, do not worry. If you wish for the kingdom for him, I will make the arrangements for him to obtain the kingdom. |
athassa hatthikantavīṇañceva hatthikantamante ca adāsi. |
Then he gave him the lute that charmed elephants and the mantras that charmed elephants. |
tadā anekāni hatthisahassāni āgantvā vaṭarukkhamūle nisīdanti. |
At that time, many thousands of elephants would come and sit at the foot of the banyan tree. |
atha naṃ āha — |
Then he said to him — |
“hatthīsu anāgatesuyeva rukkhaṃ abhiruhitvā tesu āgatesu imaṃ mantaṃ vatvā imaṃ tantiṃ pahara, sabbe nivattitvā oloketumpi asakkontā palāyissanti, atha otaritvā āgaccheyyāsī”ti. |
Before the elephants have come, climb the tree, and when they have come, utter this mantra and strike this string. All of them will flee, unable even to turn and look. Then come down and return. |
so tathā katvā āgantvā taṃ pavattiṃ ārocesi. |
He, having done so, came back and reported the event. |
atha naṃ dutiyadivase āha — |
Then, on the second day, he said to him — |
“ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, sabbe nivattitvā olokentā palāyissantī”ti. |
Today, utter this mantra and strike this string. All of them will turn and flee, looking back. |
tadāpi tathā katvā āgantvā ārocesi . |
At that time too, having done so, he came back and reported. |
atha naṃ tatiyadivase āha — |
Then, on the third day, he said to him — |
“ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, yūthapati piṭṭhiṃ upanāmento āgamissatī”ti. |
Today, utter this mantra and strike this string. The leader of the herd will come, offering his back. |
tadāpi tathā katvā ārocesi. |
At that time too, having done so, he came back and reported. |
♦ athassa mātaraṃ āmantetvā, “bhadde, puttassa te sāsanaṃ vadehi, ettova gantvā rājā bhavissatī”ti āha. |
♦ Then he addressed his mother, "Noble lady, give your son your message. He will go and become king just like that." |
sā puttaṃ āmantetvā, “tāta, tvaṃ kosambiyaṃ pūrantapparañño putto, maṃ sagabbhaṃ hatthiliṅgasakuṇo ānesī”ti vatvā senāpatiādīnaṃ nāmāni ācikkhitvā “asaddahantānaṃ imaṃ pitu pārupanakambalañceva pilandhanamuddikañca dasseyyāsī”ti vatvā uyyojesi. |
She addressed her son, "Son, you are the son of king Pūrantappa of Kosambī. A Hatthiliṅga bird brought me while I was pregnant." She told him the names of the commander-in-chief and others, and saying, "To those who do not believe, show this blanket that your father wore and this signet ring he wore," she sent him off. |
kumāro tāpasaṃ “idāni kiṃ karomī”ti āha. |
The prince asked the ascetic, "What shall I do now?" |
“rukkhassa heṭṭhimasākhāya nisīditvā imaṃ mantaṃ vatvā imaṃ tantiṃ pahara, jeṭṭhakahatthī te piṭṭhiṃ upanāpetvā upasaṅkamissati, tassa piṭṭhiyaṃ nisinnova raṭṭhaṃ gantvā rajjaṃ gaṇhāhī”ti. |
Sitting on the lowest branch of the tree, utter this mantra and strike this string. The chief elephant will approach you, offering his back. Sitting on his back, go to the kingdom and take the kingdom. |
so mātāpitaro vanditvā tathā katvā āgatassa hatthino piṭṭhiyaṃ nisīditvā kaṇṇe mantayi — |
He paid homage to his mother and father, and having done so, sitting on the back of the elephant that came, he whispered in its ear — |
“ahaṃ kosambiyaṃ pūrantapparañño putto, pettikaṃ me rajjaṃ gaṇhitvā dehi sāmī”ti. |
I am the son of king Pūrantappa of Kosambī. Seize my paternal kingdom and give it to me, master. |
so taṃ sutvā “anekāni hatthisahassāni sannipatantū”ti hatthiravaṃ ravi, anekāni hatthisahassāni sannipatiṃsu. |
He, hearing that, made the roar of an elephant, "May many thousands of elephants gather!" and many thousands of elephants gathered. |
puna “jiṇṇā hatthī paṭikkamantū”ti hatthiravaṃ ravi, jiṇṇā hatthī paṭikkamiṃsu. |
Again he made the roar of an elephant, "May the old elephants turn back!" and the old elephants turned back. |
puna “atitaruṇā hatthī nivattantū”ti hatthiravaṃ ravi, tepi nivattiṃsu. |
Again he made the roar of an elephant, "May the very young elephants turn back!" and they too turned back. |
so anekehi yūthahatthisahasseheva parivuto paccantagāmaṃ patvā “ahaṃ rañño putto, sampattiṃ patthayamānā mayā saddhiṃ āgacchantū”ti āha. |
He, surrounded by many thousands of herd elephants, reached a border village and said, "I am the king's son. Those who desire prosperity, come with me." |
“tato paṭṭhāya manussānaṃ saṅgahaṃ karonto gantvā nagaraṃ parivāretvā ‘yuddhaṃ vā me detu, rajjaṃ vā’”ti sāsanaṃ pesesi. |
From then on, gathering men, he went and surrounded the city, and sent a message, "Either give me battle or the kingdom." |
nāgarā āhaṃsu — |
The citizens said — |
“mayaṃ dvepi na dassāma. |
"We will give neither. |
amhākañhi devī garugabbhā hatthiliṅgasakuṇena nītā, tassā atthibhāvaṃ vā natthibhāvaṃ vā mayaṃ na jānāma. |
For our queen, who was with child, was taken by a Hatthiliṅga bird. We do not know whether she exists or not. |
yāva tassā pavattiṃ na suṇāma. |
Until we hear news of her, |
tāva neva yuddhaṃ dassāma, na rajjan”ti. |
we will neither give battle nor the kingdom." |
tadā kira taṃ paveṇirajjaṃ ahosi. |
At that time, it is said, it was a hereditary kingdom. |
tato kumāro “ahaṃ tassā putto”ti vatvā senāpatiādīnaṃ nāmāni kathetvā tathāpi asaddahantānaṃ kambalañca muddikañca dassesi. |
Then the prince, saying, "I am her son," and telling the names of the commander-in-chief and others, and when they still did not believe, he showed them the blanket and the signet ring. |
te kambalañca muddikañca sañjānitvā nikkaṅkhā hutvā dvāraṃ vivaritvā taṃ rajje abhisiñciṃsu. |
They, recognizing the blanket and the signet ring, and being without doubt, opened the gate and consecrated him in the kingdom. |
ayaṃ tāva utenassa uppatti. |
This, so far, is the origin of Utena. |
♦ allakapparaṭṭhe pana dubbhikkhe jīvituṃ asakkonto eko kotuhaliko nāma manusso kāpiṃ nāma taruṇaputtañca kāḷiṃ nāma bhariyañca ādāya “kosambiṃ gantvā jīvissāmī”ti pātheyyaṃ gahetvā nikkhami. |
♦ But in the kingdom of Allakappa, a certain man named Kotuhalika, being unable to live during a famine, taking his young son named Kāpi and his wife named Kāḷī, and taking provisions for the journey, set out, thinking, "I will go to Kosambī and live." |
“ahivātarogena mahājane marante disvā nikkhamī”tipi vadantiyeva. |
It is also said that he set out seeing the great multitude dying from a pestilential disease. |
te gacchantā pātheyye parikkhīṇe khudābhibhūtā dārakaṃ vahituṃ nāsakkhiṃsu. |
As they were going, their provisions being exhausted, and overcome by hunger, they were unable to carry the child. |
atha sāmiko pajāpatiṃ āha — |
Then the husband said to his wife — |
“bhadde, mayaṃ jīvantā puna puttaṃ labhissāma, chaḍḍetvā naṃ gacchāmā”ti. |
Noble lady, if we live, we will get another son. Let us abandon him and go. |
mātu hadayaṃ nāma mudukaṃ hoti. |
The heart of a mother is tender. |
tasmā sā āha — |
Therefore she said — |
“nāhaṃ jīvantameva puttaṃ chaḍḍetuṃ sakkhissāmī”ti. |
I will not be able to abandon my son while he is still alive. |
“atha kiṃ karomā”ti? |
Then what shall we do? |
“vārena naṃ vahāmā”ti. |
Let us carry him by turns. |
mātā attano vāre pupphadāmaṃ viya naṃ ukkhipitvā ure nipajjāpetvā aṅkena vahitvā pituno deti. |
The mother, on her turn, lifting him like a garland of flowers, laying him on her breast, and carrying him on her hip, gives him to the father. |
tassa taṃ gahetvā gamanakāle chātakatopi balavatarā vedanā uppajji. |
For him, as he takes him and goes, a pain more violent than hunger arose. |
so punappunaṃ āha — |
Again and again he said — |
“bhadde, mayaṃ jīvantā puttaṃ labhissāma, chaḍḍema nan”ti. |
Noble lady, if we live, we will get a son. Let us abandon him. |
sāpi punappunaṃ paṭikkhipitvā paṭivacanaṃ nādāsi. |
She too, refusing again and again, gave no reply. |
dārako vārena parivattiyamāno kilanto pitu hatthe niddāyi. |
The child, being passed by turns, became weary and fell asleep in his father's arms. |
so tassa niddāyanabhāvaṃ ñatvā mātaraṃ purato katvā ekassa gacchassa heṭṭhā paṇṇasanthare taṃ nipajjāpetvā pāyāsi. |
He, knowing that he was asleep, and putting the mother in front, laid him on a bed of leaves under a certain tree and went on. |
mātā nivattitvā olokentī puttaṃ adisvā, “sāmi, kuhiṃ me putto”ti pucchi. |
The mother, turning and looking, and not seeing her son, asked, "Master, where is my son?" |
“ekassa me gacchassa heṭṭhā nipajjāpito”ti. |
He was laid down by me under a certain tree. |
“sāmi, mā maṃ nāsayi, puttaṃ vinā jīvituṃ na sakkhissāmi, ānehi me puttan”ti uraṃ paharitvā paridevi. |
"Master, do not destroy me. I cannot live without my son. Bring me my son," she said, beating her breast and lamenting. |
atha naṃ nivattitvā ānesi. |
Then he turned back and brought him. |
puttopi antarāmagge mato hoti. |
And the son had died on the way. |
iti so ettake ṭhāne puttaṃ chaḍḍetvā tassa nissandena bhavantare satta vāre chaḍḍito. |
Thus he, having abandoned his son in that place, as a consequence, in a future existence, was abandoned seven times. |
“pāpakammaṃ nāmetaṃ appakan”ti na avamaññitabbaṃ. |
An evil deed is not to be despised as being small. |
♦ te gacchantā ekaṃ gopālakulaṃ pāpuṇiṃsu. |
♦ As they were going, they came to a cowherd family. |
taṃ divasañca gopālakassa dhenumaṅgalaṃ hoti. |
And on that day was the cow-festival of the cowherd. |
gopālakassa gehe nibaddhaṃ eko paccekabuddho bhuñjati. |
In the cowherd's house, a certain Paccekabuddha would always eat. |
so taṃ bhojetvā maṅgalamakāsi. |
He, having fed him, performed the festival. |
bahu pāyāso paṭiyatto hoti. |
Much milk-rice was prepared. |
gopālako te āgate disvā, “kuto āgatatthā”ti pucchitvā sabbaṃ pavattiṃ sutvā mudujātiko kulaputto tesu anukampaṃ katvā bahukena sappinā pāyāsaṃ dāpesi. |
The cowherd, seeing them arrive, asked, "Where have you come from?" and hearing the whole story, being a man of good family and of a gentle nature, and feeling compassion for them, he had milk-rice given to them with much ghee. |
bhariyā “sāmi, tayi jīvante ahampi jīvāmi nāma, dīgharattaṃ ūnodarosi, yāvadatthaṃ bhuñjāhī”ti sappiñca dadhiñca tadabhimukhaññeva katvā attanā mandasappinā thokameva bhuñji. |
The wife, saying, "Master, while you are alive, I too am alive. You have had an empty stomach for a long time. Eat as much as you like," and placing the ghee and curds right in front of him, she herself ate only a little with little ghee. |
itaro bahuṃ bhuñjitvā sattaṭṭhadivase chātatāya āhārataṇhaṃ chindituṃ nāsakkhi. |
The other ate much, and being hungry for seven or eight days, he could not cut off his craving for food. |
gopālako tesaṃ pāyāsaṃ dāpetvā sayaṃ bhuñjituṃ ārabhi. |
The cowherd, having had milk-rice given to them, began to eat himself. |
kotuhaliko taṃ olokento nisīditvā heṭṭhāpīṭhe nipannāya sunakhiyā gopālakena vaḍḍhetvā diyyamānaṃ pāyāsapiṇḍaṃ disvā “puññā vatāyaṃ sunakhī, nibaddhaṃ evarūpaṃ bhojanaṃ labhatī”ti cintesi. |
Kotuhalika, watching him, saw a morsel of milk-rice being prepared and given by the cowherd to a she-dog lying on a low stool, and thought, "Fortunate is this she-dog, she always gets such food." |
so rattibhāge taṃ pāyāsaṃ jīrāpetuṃ asakkonto kālaṃ katvā tassā sunakhiyā kucchimhi nibbatti. |
He, in the middle of the night, being unable to digest that milk-rice, died and was reborn in the womb of that she-dog. |
♦ athassa bhariyā sarīrakiccaṃ katvā tasmiṃyeva gehe bhatiṃ katvā taṇḍulanāḷiṃ labhitvā pacitvā paccekabuddhassa patte patiṭṭhāpetvā, “dāsassa vo pāpuṇātū”ti vatvā cintesi — |
♦ Then his wife, having performed the rites for his body, and doing wage-work in that same house, and receiving a measure of rice, cooked it, placed it in the bowl of the Paccekabuddha, and saying, "May it reach your servant," she thought — |
“mayā idheva vasituṃ vaṭṭati, nibaddhaṃ, ayyo, idhāgacchati, deyyadhammo hotu vā, mā vā, devasikaṃ vandantī veyyāvaccaṃ karontī cittaṃ pasādentī bahuṃ puññaṃ pasavissāmī”ti. |
It is proper for me to live right here. The noble one always comes here. Whether there is an offering or not, by paying homage daily, by doing service, by pleasing the mind, I will generate much merit. |
sā tattheva bhatiṃ karontī vasi. |
She, doing wage-work there, lived on. |
sāpi sunakhī chaṭṭhe vā sattame vā māse ekameva kukkuraṃ vijāyi. |
And that she-dog, in the sixth or seventh month, gave birth to a single puppy. |
gopālako tassa ekadhenuyā khīraṃ dāpesi. |
The cowherd had the milk of one of his cows given to it. |
so na cirasseva vaḍḍhi. |
It grew up not long after. |
athassa paccekabuddho bhuñjanto nibaddhaṃ ekaṃ bhattapiṇḍaṃ deti. |
And the Paccekabuddha, while eating, would always give it one morsel of rice. |
so bhattapiṇḍaṃ nissāya paccekabuddhe sinehamakāsi. |
It, on account of the morsel of rice, developed affection for the Paccekabuddha. |
gopālakopi nibaddhaṃ dve vāre paccekabuddhassupaṭṭhānaṃ yāti. |
And the cowherd would always go to attend on the Paccekabuddha twice. |
gacchantopi antarāmagge vāḷamigaṭṭhāne daṇḍena gacche ca bhūmiñca paharitvā “susū”ti tikkhattuṃ saddaṃ katvā vāḷamige palāpeti. |
And while going, in a place of wild beasts on the way, he would strike the trees and the ground with a stick and, making the sound "shoo" three times, he would make the wild beasts flee. |
sunakhopi tena saddhiṃ gacchati. |
The dog also went with him. |
♦ so ekadivasaṃ paccekabuddhaṃ āha — |
♦ He one day said to the Paccekabuddha — |
“bhante, yadā me okāso na bhavissati, tadā imaṃ sunakhaṃ pesessāmi, tena saññāṇena āgaccheyyāthā”ti. |
Venerable sir, when I do not have the opportunity, I will send this dog. By that sign, you should come. |
tato paṭṭhāya anokāsadivase, “gaccha, tāta, ayyaṃ ānehī”ti sunakhaṃ pesesi. |
From then on, on days when he had no opportunity, he would send the dog, saying, "Go, son, bring the noble one." |
so ekavacaneneva pakkhanditvā sāmikassa gacchapothanabhūmipothanaṭṭhāne tikkhattuṃ bhussitvā tena saddena vāḷamigānaṃ palātabhāvaṃ ñatvā pātova sarīrapaṭijagganaṃ katvā paṇṇasālaṃ pavisitvā nisinnassa paccekabuddhassa vasanaṭṭhānaṃ gantvā paṇṇasāladvāre tikkhattuṃ bhussitvā attano āgatabhāvaṃ jānāpetvā ekamante nipajjati, paccekabuddhe velaṃ sallakkhetvā nikkhante bhussanto purato gacchati. |
It, with a single word, would set out, and at the place where its master would beat the trees and the ground, it would bark three times, and knowing by that sound that the wild beasts had fled, it would go to the dwelling place of the Paccekabuddha, who had attended to his bodily needs in the early morning and entered his leaf-hut and was sitting. It would bark three times at the door of the leaf-hut, making its arrival known, and would lie down in a corner. When the Paccekabuddha, noting the time, came out, it would go in front, barking. |
antarantarā paccekabuddho taṃ vīmaṃsanto aññaṃ maggaṃ paṭipajjati. |
From time to time, the Paccekabuddha, to test it, would take another path. |
athassa purato tiriyaṃ ṭhatvā bhussitvā itaramaggameva naṃ āropeti. |
Then it would stand crosswise in front of him and, barking, would put him back on the other path. |
athekadivasaṃ aññaṃ maggaṃ paṭipajjitvā tena purato tiriyaṃ ṭhatvā vāriyamānopi anivattitvā sunakhaṃ pādena paharitvā pāyāsi. |
One day, he took another path and, though stopped by it standing crosswise in front of him, he did not turn back, but struck the dog with his foot and went on. |
sunakho tassa anivattanabhāvaṃ ñatvā nivāsanakaṇṇe ḍaṃsitvā ākaḍḍhanto itaramaggameva naṃ āropesi. |
The dog, knowing that he would not turn back, bit the corner of his lower robe and, pulling, put him back on the other path. |
evaṃ so tasmiṃ balavasinehaṃ uppādesi. |
Thus it developed a strong affection for him. |
♦ tato aparabhāge paccekabuddhassa cīvaraṃ jīri. |
♦ Then, later, the Paccekabuddha's robe wore out. |
athassa gopālako cīvaravatthāni adāsi. |
Then the cowherd gave him cloth for a robe. |
tamenaṃ paccekabuddho āha — |
Then the Paccekabuddha said to him — |
“āvuso, cīvaraṃ nāma ekakena kātuṃ dukkaraṃ, phāsukaṭṭhānaṃ gantvā kāressāmī”ti. |
Friend, a robe is difficult to make by oneself. I will go to a suitable place and have it made. |
“idheva, bhante, karothā”ti. |
Make it right here, venerable sir. |
“na sakkā, āvuso”ti. |
It is not possible, friend. |
“tena hi, bhante, mā ciraṃ bahi vasitthā”ti. |
Then, venerable sir, do not stay away for long. |
sunakho tesaṃ kathaṃ suṇantova aṭṭhāsi, paccekabuddhopi “tiṭṭha, upāsakā”ti gopālakaṃ nivattāpetvā vehāsaṃ abbhuggantvā gandhamādanābhimukho pāyāsi. |
The dog stood listening to their conversation. And the Paccekabuddha, saying, "Stay, lay disciple," made the cowherd turn back, and rising up into the air, he went towards Gandhamādana. |
sunakhassa taṃ ākāsena gacchantaṃ disvā bhukkaritvā ṭhitassa tasmiṃ cakkhupathaṃ vijahante hadayaṃ phalitvā mato. |
The dog, seeing him going through the air, stood barking, and when he passed from its sight, its heart broke and it died. |
tiracchānā kira nāmete ujujātikā honti akuṭilā. |
Animals, it is said, are of a straight nature, not crooked. |
manussā pana aññaṃ hadayena cintenti, aññaṃ mukhena kathenti. |
Men, however, think one thing in their heart and say another with their mouth. |
tenevāha — |
Therefore it is said — |
“gahanañhetaṃ, bhante, yadidaṃ manussā, uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti . |
This is a jungle, venerable sir, that is, men. This is open country, venerable sir, that is, cattle. |
♦ iti so tāya ujucittatāya akuṭilatāya kālaṃ katvā tāvatiṃsabhavane nibbatto accharāsahassaparivuto mahāsampattiṃ anubhosi. |
♦ Thus he, by that straightness of mind, by that lack of crookedness, died and was reborn in the Tāvatiṃsa heaven. Surrounded by a thousand celestial nymphs, he enjoyed great fortune. |
tassa kaṇṇamūle mantayantassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ chādeti. |
The sound of him whispering in the ear spread for sixteen yojanas, but the sound of his normal speech covered the entire ten-thousand-yojana deva city. |
tenevassa “ghosakadevaputto”ti nāmaṃ ahosi. |
For that very reason, his name became "Ghosaka Devaputta" (the deva with the voice). |
“kissa panesa nissando”ti. |
And what was this the result of? |
paccekabuddhe pemena bhukkaraṇassa nissando. |
It was the result of barking with love at the Paccekabuddha. |
so tattha na ciraṃ ṭhatvā cavi. |
He, having remained there for not long, passed away. |
devalokato hi devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavanti. |
For from the deva world, devas pass away for four reasons: with the exhaustion of their lifespan, with the exhaustion of their merit, with the exhaustion of their food, and with anger. |
♦ tattha yena bahuṃ puññakammaṃ kataṃ hoti, so devaloke uppajjitvā yāvatāyukaṃ ṭhatvā uparūpari nibbattati. |
♦ Therein, he who has done much meritorious work, having arisen in the deva world and having remained for his full lifespan, is reborn ever higher. |
evaṃ āyukkhayena cavati nāma. |
Thus he is said to pass away with the exhaustion of his lifespan. |
yena parittaṃ puññaṃ kataṃ hoti, tassa rājakoṭṭhāgāre pakkhittaṃ ticatunāḷimattaṃ dhaññaṃ viya antarāva taṃ puññaṃkhīyati, antarāva kālaṃ karoti . |
He who has done little merit, for him that merit is exhausted in the middle, like a measure of three or four of grain put in the king's granary, and he dies in the middle. |
evaṃ puññakkhayena cavati nāma. |
Thus he is said to pass away with the exhaustion of his merit. |
aparopi kāmaguṇe paribhuñjamāno satisammosena āhāraṃ aparibhuñjitvā kilantakāyo kālaṃ karoti. |
Another, while enjoying sensual pleasures, through a lapse of mindfulness, and not consuming food, with his body exhausted, dies. |
evaṃ āhārakkhayena cavati nāma. |
Thus he is said to pass away with the exhaustion of his food. |
aparopi parassa sampattiṃ asahanto kujjhitvā kālaṃ karoti. |
Another, being unable to bear the fortune of another, becoming angry, dies. |
evaṃ kopena cavati nāma. |
Thus he is said to pass away with anger. |
♦ ayaṃ pana kāmaguṇe paribhuñjanto muṭṭhassati hutvā āhārakkhayena cavi, cavitvā ca pana kosambiyaṃ nagarasobhiniyā kucchimhi paṭisandhiṃ gaṇhi. |
♦ This one, however, while enjoying sensual pleasures, being of lapsed mindfulness, passed away with the exhaustion of his food. And having passed away, he took conception in the womb of a courtesan in the city of Kosambī. |
sāpi jātadivase “kiṃ etan”ti dāsiṃ pucchitvā, “putto, ayye”ti vutte — |
She too, on the day of his birth, having asked her maid, "What is this?" and being told, "A son, lady," — |
“handa, je, imaṃ dārakaṃ kattarasuppe āropetvā saṅkārakūṭe chaḍḍehī”ti chaḍḍāpesi. |
said, "Here, wench, place this child on a winnowing basket and throw it on the rubbish heap," and had it thrown away. |
nagarasobhiniyo hi dhītaraṃ paṭijagganti, na puttaṃ. |
For courtesans look after a daughter, not a son. |
dhītarā hi tāsaṃ paveṇī ghaṭīyati. |
For by a daughter, their lineage is established. |
dārakaṃ kākāpi sunakhāpi parivāretvā nisīdiṃsu. |
Crows and dogs surrounded the child and sat down. |
paccekabuddhe sinehappabhavassa bhukkaraṇassa nissandena ekopi upagantuṃ na visahi. |
On account of the barking done with affection for the Paccekabuddha in his dog existence, not a single one dared to approach. |
tasmiṃ khaṇe eko manusso bahi nikkhanto taṃ kākasunakhasannipātaṃ disvā, “kiṃ nu kho etan”ti gantvā dārakaṃ disvā puttasinehaṃ paṭilabhitvā “putto me laddho”ti gehaṃ nesi. |
At that moment, a certain man who had gone outside saw that gathering of crows and dogs and, thinking, "What now is this?" went and saw the child. He felt a father's love and, thinking, "I have gotten a son," he took him home. |
tadā kosambakaseṭṭhi rājakulaṃ gacchanto rājanivesanato āgacchantaṃ purohitaṃ disvā, “kiṃ, ācariya, ajja te tithikaraṇanakkhattayogo olokito”ti pucchi. |
At that time, the great merchant of Kosambī, while going to the royal palace, saw the royal chaplain coming from the royal residence and asked, "Well, teacher, have you observed the tithi, karaṇa, and nakṣatra yoga for today?" |
“āma, mahāseṭṭhi, amhākaṃ kiṃ aññaṃ kiccanti? |
"Yes, great merchant, what other business do we have? |
janapadassa kiṃ bhavissatī”ti? |
What will become of the land?" |
“aññaṃ natthi, imasmiṃ pana nagare ajja jātadārako jeṭṭhakaseṭṭhi bhavissatī”ti. |
Nothing else, but a child born in this city today will become the chief merchant. |
tadā seṭṭhino bhariyā garugabbhā hoti. |
At that time, the merchant's wife was with child. |
tasmā so sīghaṃ gehaṃ purisaṃ pesesi — |
Therefore, he quickly sent a man to his house — |
“gaccha bhaṇe, jānāhi naṃ vijātā vā, no vā”ti. |
Go, man, find out if she has given birth or not. |
“na vijāyatī”ti sutvā rājānaṃ disvāva vegena gehaṃ gantvā kāḷiṃ nāma dāsiṃ pakkositvā sahassaṃ datvā, “gaccha je, imasmiṃ nagare upadhāretvā sahassaṃ datvā ajja jātadārakaṃ gaṇhitvā ehī”ti. |
Hearing, "She has not given birth," and as soon as he saw the king, he went quickly home, called a slave woman named Kāḷī, gave her a thousand, and said, "Go, wench, investigate in this city and, giving a thousand, take a child born today and come." |
sā upadhārentī taṃ gehaṃ gantvā dārakaṃ disvā, “ayaṃ dārako kadā jāto”ti gahapatāniṃ pucchitvā “ajja jāto”ti vutte, “imaṃ mayhaṃ dehī”ti ekakahāpaṇaṃ ādiṃ katvā mūlaṃ vaḍḍhentī sahassaṃ datvā taṃ ānetvā seṭṭhino dassesi. |
She, investigating, went to that house, saw the child, and having asked the mistress of the house, "When was this child born?" and being told, "He was born today," she said, "Give this one to me." Starting from one kahāpaṇa and increasing the price, she gave a thousand, brought him, and showed him to the merchant. |
seṭṭhi “sace me dhītā vijāyissati, tāya naṃ saddhiṃ nivesetvā seṭṭhiṭṭhānassa sāmikaṃ karissāmi. |
The merchant thought, "If my wife gives birth to a daughter, I will have him live with her and make him the owner of the position of chief merchant. |
sace me putto vijāyissati, māressāmi nan”ti cintetvā taṃ gehe kāresi. |
If my wife gives birth to a son, I will kill him," and he had him stay in the house. |
♦ athassa bhariyā katipāhaccayena puttaṃ vijāyi. |
♦ Then his wife, after some days, gave birth to a son. |
seṭṭhi “imasmiṃ asati mama puttova seṭṭhiṭṭhānaṃ labhissati, idāneva taṃ māretuṃ vaṭṭatī”ti cintetvā kāḷiṃ āmantetvā, “gaccha, je, vajato gunnaṃ nikkhamanavelāya vajadvāramajjhe imaṃ tiriyaṃ nipajjāpehi, gāviyo naṃ madditvā māressanti, madditāmadditabhāvaṃ panassa ñatvā ehī”ti āha. |
The merchant thought, "If this one is not here, my son alone will get the position of chief merchant. It is proper to kill him right now." He called Kāḷī and said, |
sā gantvā gopālakena vajadvāre vivaṭamatteyeva taṃ tathā nipajjāpesi. |
Go, wench, at the time of the cows leaving the pen, lay this one crosswise in the middle of the pen-door. The cows will trample and kill him. But having known whether he has been trampled or not, then come back. |
gogaṇajeṭṭhako usabho aññasmiṃ kāle sabbapacchā nikkhamantopi taṃ divasaṃ sabbapaṭhamaṃ nikkhamitvā dārakaṃ catunnaṃ pādānaṃ antare katvā aṭṭhāsi. |
She went and, as soon as the cowherd opened the pen-door, she laid him thus. |
anekasatagāviyo usabhassa dve passāni ghaṃsantiyo nikkhamiṃsu. |
The bull, the leader of the herd, who on other days would come out last of all, on that day came out first of all, and stood with the child between his four feet. |
gopālakopi “ayaṃ usabho pubbe sabbapacchā nikkhamati, ajja pana sabbapaṭhamaṃ nikkhamitvā vajadvāramajjhe niccalova ṭhito, kiṃ nu kho etan”ti cintetvā gantvā tassa heṭṭhā nipannaṃ dārakaṃ disvā puttasinehaṃ paṭilabhitvā, “putto me laddho”ti gehaṃ nesi. |
Many hundreds of cows came out, brushing against the two sides of the bull. |
| The cowherd also, thinking, "This bull, which previously came out last, today came out first and is standing motionless in the middle of the pen-door. What now is this?" went and saw the child lying under him. He felt a father's love and, thinking, "I have gotten a son," he took him home. | |
♦ kāḷī gantvā seṭṭhinā pucchitā tamatthaṃ ārocetvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā sahassaṃ datvā puna ānetvā adāsi. |
♦ Kāḷī went and, being asked by the merchant, related the matter. When told, "Go, bring him back again, giving a thousand," she, giving a thousand, brought him back again and gave him. |
atha naṃ āha — |
Then he said to her — |
“amma, kāḷi imasmiṃ nagare pañca sakaṭasatāni paccūsakāle uṭṭhāya vāṇijjāya gacchanti, tvaṃ imaṃ netvā cakkamagge nipajjāpehi, goṇā vā naṃ maddissanti, cakkā vā chindissanti, pavattiṃ cassa ñatvāva āgaccheyyāsī”ti. |
Mother, Kāḷī, in this city, five hundred carts go out for trade in the early morning. You take this one and lay him on the wheel-track. Either the oxen will trample him, or the wheels will cut him. And having known what has happened, then come back. |
sā taṃ netvā cakkamagge nipajjāpesi. |
She took him and laid him on the wheel-track. |
tadā sākaṭikajeṭṭhako purato ahosi. |
At that time, the leader of the carters was in front. |
athassa goṇā taṃ ṭhānaṃ patvā dhuraṃ chaḍḍesuṃ, punappunaṃ āropetvā pājiyamānāpi purato na gacchiṃsu. |
Then his oxen, reaching that spot, threw off the yoke. Though yoked and driven again and again, they would not go forward. |
evaṃ tassa tehi saddhiṃ vāyamantasseva aruṇaṃ uṭṭhahi. |
Thus, while he was struggling with them, the dawn broke. |
so “kiṃ nāmetaṃ goṇā kariṃsū”ti maggaṃ olokento dārakaṃ disvā, “bhāriyaṃ vata me kamman”ti cintetvā, “putto me laddho”ti tuṭṭhamānaso taṃ gehaṃ nesi. |
He, thinking, "What is this the oxen have done?" and looking at the road, saw the child. "A grievous deed was nearly done by me," he thought. And with a joyful mind, "I have gotten a son," he took him home. |
♦ kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi. |
♦ Kāḷī went and, being asked by the merchant, related that event. When told, "Go, bring him back again, giving a thousand," she did so. |
atha naṃ so āha — |
Then he said to her — |
“idāni naṃ āmakasusānaṃ netvā gacchantare nipajjāpehi, tattha sunakhādīhi vā khādito, amanussehi vā pahaṭo marissati, mātāmatabhāvañcassa jānitvāva āgaccheyyāsī”ti. |
Now take him to the raw charnel ground and lay him in a thicket. There he will be eaten by dogs and so on, or struck by non-humans and will die. And having known for sure whether he is dead or not, then come back. |
sā taṃ netvā tattha nipajjāpetvā ekamante aṭṭhāsi. |
She took him and laid him there, and stood to one side. |
taṃ sunakho vā kāko vā amanusso vā upasaṅkamituṃ nāsakkhi. |
No dog, or crow, or non-human could approach him. |
“nanu cassa neva mātā na pitā na bhātikādīsu koci rakkhitā nāma atthi, ko taṃ rakkhatī”ti? |
But has he no protector, neither mother nor father, nor any relative? |
sunakhakāle paccekabuddhe sinehena pavattitabhukkaraṇamattameva taṃ rakkhati. |
What protects him? |
atheko ajapālako anekasahassā ajā gocaraṃ nento susānapassena gacchati. |
Only the barking done with affection for the Paccekabuddha in his dog-existence protects him. |
ekā ajā paṇṇāni khādamānā gacchantaraṃ paviṭṭhā dārakaṃ disvā jaṇṇukehi ṭhatvā dārakassa thanaṃ adāsi, ajapālakena “he he”ti sadde katepi na nikkhami. |
Then a certain goat-herd, while leading many thousands of goats to graze, passes by the side of the charnel ground. |
so “yaṭṭhiyā naṃ paharitvā nīharissāmī”ti gacchantaraṃ paviṭṭho jaṇṇukehi ṭhatvā dārakaṃ khīraṃ pāyantiṃ ajiṃ disvā dārake puttasinehaṃ paṭilabhitvā, “putto me laddho”ti ādāya pakkāmi. |
One goat, while eating leaves, entered a thicket, and seeing the child, stood on its knees and gave the child its teat. Though the goat-herd made the sound "hey, hey," it did not come out. |
| He, thinking, "I will strike it with a stick and bring it out," entered the thicket and, seeing the goat standing on its knees and giving milk to the child, he felt a father's love for the child and, thinking, "I have gotten a son," he took him and departed. | |
♦ kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, taṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi. |
♦ Kāḷī went and, being asked by the merchant, related that event. When told, "Go, bring him back again, giving a thousand," she did so. |
atha naṃ āha — |
Then he said to her — |
“amma kāḷi, imaṃ ādāya corapapātapabbataṃ abhiruhitvā papāte khipa, pabbatakucchiyaṃ paṭihaññamāno khaṇḍākhaṇḍiko hutvā bhūmiyaṃ patissati, matāmatabhāvañcassa ñatvāva āgaccheyyāsī”ti. |
Mother Kāḷī, take this one and, climbing the precipice-mountain of the thieves, throw him from the precipice. Being struck on the side of the mountain, he will be shattered into pieces and will fall to the ground. And having known for sure whether he is dead or not, then come back. |
sā taṃ tattha netvā pabbatamatthake ṭhatvā khipi. |
She took him there and, standing on the top of the mountain, threw him. |
taṃ kho pana pabbatakucchiṃ nissāya mahāveḷugumbo pabbatānusāreneva vaḍḍhi, tassa matthakaṃ ghanajāto jiñjukagumbo avatthari. |
But on the side of that mountain, a great bamboo grove had grown along the mountain, and on its top, a thicket of Jiñjuka bushes had spread like a canopy. |
dārako patanto kojavake viya tasmiṃ pati. |
The child, falling, landed on it as if on a couch. |
taṃ divasañca naḷakārajeṭṭhakassa veḷubali patto hoti. |
And on that day, it was the turn for the chief of the reed-workers to offer a bamboo tribute. |
so puttena saddhiṃ gantvā taṃ veḷugumbaṃ chindituṃ ārabhi. |
He, having gone with his son, began to cut that bamboo grove. |
tasmiṃ calante dārako saddamakāsi. |
As it moved, the child made a sound. |
so “dārakasaddo viyā”ti ekena passena abhiruhitvā taṃ disvā, “putto me laddho”ti tuṭṭhacitto ādāya gato. |
He, thinking, "It is like the sound of a child," climbed up on one side, saw him, and with a joyful heart, "I have gotten a son," he took him and went. |
♦ kāḷī seṭṭhissa santikaṃ gantvā tena pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi. |
♦ Kāḷī went to the merchant and, being asked by him, related that event. When told, "Go, bring him back again, giving a thousand," she did so. |
seṭṭhino idañcidañca karontasseva dārako vaḍḍhito “ghosako”tvevassa nāmaṃ ahosi. |
While the merchant was doing this and that, the child grew up, and his name became simply "Ghosaka." |
so seṭṭhino akkhimhi kaṇṭako viya khāyi, ujukaṃ taṃ oloketumpi na visati. |
He was like a thorn in the merchant's eye. He could not even look at him straight. |
athassa māraṇūpāyaṃ cintento attano sahāyakassa kumbhakārassa santikaṃ gantvā, “kadā tvaṃ āvāpaṃ ālimpessasī”ti pucchitvā — |
Then, thinking of a way to kill him, and seeing a way, he went to his friend the potter and, having asked, "When will you plaster your kiln?" — |
“sve”ti vutte, “tena hi idaṃ sahassaṃ gahetvā mama ekaṃ kammaṃ karohī”ti āha. |
when he was told, "Tomorrow," he said, "Then take this thousand and do one job for me." |
“kiṃ, sāmī”ti? |
What, master? |
“eko me avajātaputto atthi, taṃ tava santikaṃ pesessāmi, atha naṃ gahetvā gabbhaṃ pavesetvā tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā āvāpe paceyyāsi, idaṃ te sahassaṃ saccakārasadisaṃ. |
"I have an illegitimate son. I will send him to you. Then take him, lead him into the chamber, and with a sharp adze, having chopped him into pieces and put him in a jar, you should bake him in the kiln. This thousand is like a deposit for you. |
uttariṃ pana te kattabbayuttakaṃ pacchā karissāmī”ti. |
And further, I will do what is proper for you later." |
kumbhakāro “sādhū”ti sampaṭicchi. |
The potter agreed, "Very well." |
seṭṭhi punadivase ghosakaṃ pakkositvā, “hiyyo mayā kumbhakāro ekaṃ kammaṃ āṇatto, ehi, tvaṃ tassa santikaṃ gantvā evaṃ vadehi — ‘hiyyo kira me pitarā āṇattaṃ kammaṃ nipphādehī’”ti pahiṇi. |
The merchant on the next day called Ghosaka and sent him, saying, "Yesterday a certain job was ordered by me from the potter. Come, you go to him and say this — 'Carry out the job that was ordered by my father yesterday.'" |
so “sādhū”ti agamāsi. |
He, saying "Very well," went. |
taṃ tattha gacchantaṃ itaro seṭṭhino putto dārakehi saddhiṃ guḷaṃ kīḷanto disvā taṃ pakkositvā, “kuhiṃ gacchasi bhātikā”ti pucchitvā “pitu sāsanaṃ gahetvā kumbhakārassa santikan”ti vutte “ahaṃ tattha gamissāmi. |
As he was going there, the merchant's other son, playing marbles with some boys, saw him, and calling him, asked, "Where are you going, brother?" and when told, "Taking my father's message to the potter," he said, "I will go there. |
ime maṃ dārakā bahuṃ lakkhaṃ jiniṃsu, taṃ me paṭijinitvā dehī”ti āha. |
These boys have won many of my marbles. Win them back for me." |
“ahaṃ pitu bhāyāmī”ti. |
I am afraid of my father. |
“mā bhāyi, bhātika, ahaṃ taṃ sāsanaṃ harissāmi. |
"Do not be afraid, brother. I will carry the message. |
bahūhi jito, yāvāhaṃ āgacchāmi, tāva me lakkhaṃ paṭijinā”ti. |
I have been beaten by many. Until I come back, you win back my marbles." |
♦ ghosako kira guḷakīḷāya cheko, tena naṃ evaṃ nibandhi. |
♦ Ghosaka, it seems, was skilled at playing marbles, so he pressed him thus. |
sopi taṃ “tena hi gantvā kumbhakāraṃ vadehi — ‘pitarā kira me hiyyo ekaṃ kammaṃ āṇattaṃ, taṃ nipphādehī’”ti vatvā uyyojesi. |
He too, saying, "Then go and tell the potter — 'Carry out the job that was ordered by my father yesterday,'" sent him off. |
so tassa santikaṃ gantvā tathā avaca. |
He went to him and spoke thus. |
atha naṃ kumbhakāro seṭṭhinā vuttaniyāmeneva māretvā āvāpe khipi. |
Then the potter, in the very manner described by the merchant, killed him and threw him in the kiln. |
ghosakopi divasabhāgaṃ kīḷitvā sāyanhasamaye gehaṃ gantvā “kiṃ, tāta, na gatosī”ti vutte attano agatakāraṇañca kaniṭṭhassa gatakāraṇañca ārocesi. |
Ghosaka too, having played for part of the day, went home in the evening, and when asked, "Well, son, did you not go?" he related the reason for his not going and the reason for his younger brother's going. |
taṃ sutvā seṭṭhi “ahaṃ dhī”ti mahāviravaṃ viravitvā sakalasarīre pakkuthitalohito viya hutvā, “ambho, kumbhakāra, mā maṃ nāsayi, mā maṃ nāsayī”ti bāhā paggayha kandanto tassa santikaṃ agamāsi. |
Hearing that, the merchant, crying out "Woe is me!", with his whole body as if suffused with boiling blood, and with his arms outstretched, weeping, "Sir, potter, do not destroy me, do not destroy me!", he went to him. |
kumbhakāro taṃ tathā āgacchantaṃ disvā, “sāmi, mā saddaṃ kari, kammaṃ te nipphannan”ti āha. |
The potter, seeing him coming thus, said, "Master, do not make a sound. Your job is done." |
so pabbatena viya mahantena sokena avatthaṭo hutvā anappakaṃ domanassaṃ paṭisaṃvedesi. |
He, overwhelmed by a great sorrow as if by a mountain, felt immense grief. |
yathā taṃ appaduṭṭhassa padussamāno. |
As it is when one harms the harmless. |
tenāha bhagavā — |
Therefore the Blessed One said — |
♦ “yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati. |
♦ "He who with a rod harms the rodless, the harmless, |
♦ dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati. |
♦ to one of ten states, he quickly comes. |
♦ “vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ. |
♦ "Sharp pain, a loss, and breaking of the body, |
♦ garukaṃ vāpi ābādhaṃ, cittakkhepañca pāpuṇe. |
♦ or a grievous illness, or madness he may attain. |
♦ “rājato vā upasaggaṃ, abbhakkhānañca dāruṇaṃ. |
♦ "Or trouble from the king, and a dreadful accusation, |
♦ parikkhayañca ñātīnaṃ, bhogānañca pabhaṅguraṃ. |
♦ and loss of relatives, and destruction of wealth. |
♦ “atha vāssa agārāni, aggi ḍahati pāvako. |
♦ "Or else his houses, fire, a blaze, consumes. |
♦ kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti. |
♦ At the body's break, the fool is reborn in hell." |
. |
. |
♦ evaṃ santepi puna naṃ seṭṭhi ujukaṃ oloketuṃ na sakkoti. |
♦ Even so, the merchant still could not look at him straight. |
“kinti naṃ māreyyan”ti cintento, “mama gāmasate āyuttakassa santikaṃ pesetvā māressāmī”ti upāyaṃ disvā, “ayaṃ me avajātaputto, imaṃ māretvā vaccakūpe khipatu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī”ti tassa paṇṇaṃ likhitvā, “tāta ghosaka, amhākaṃ gāmasate āyuttako atthi, imaṃ paṇṇaṃ haritvā tassa dehī”ti vatvā paṇṇaṃ tassa dussante bandhi. |
Thinking, "How can I kill him?" and seeing a way, "I will send him to the steward in my hundred villages and have him killed," he wrote a letter, "This is my illegitimate son. Let him kill this one and throw him in a latrine pit. When this is done, I will know later what is to be done for my maternal uncle." He tied the letter to his garment and, saying, "Son Ghosaka, there is a steward in our hundred villages. Take this letter and give it to him," he sent him. |
so pana akkharasamayaṃ na jānāti. |
He, however, did not know how to read letters. |
daharakālato paṭṭhāya hi naṃ mārāpentova seṭṭhi māretuṃ nāsakkhi, kiṃ akkharasamayaṃ sikkhāpessati? |
For the merchant, from his childhood, trying to have him killed, had not been able to kill him, so why would he have taught him to read letters? |
iti so attano mārāpanapaṇṇameva dussante bandhitvā nikkhamanto āha — |
Thus he, with the very letter for his own execution tied to his garment, as he was leaving, said — |
“pātheyyaṃ me, tāta, natthī”ti. |
I have no provisions for the journey, father. |
“pātheyyena te kammaṃ natthi, antarāmagge ‘asukagāme nāma mamasahāyako seṭṭhi atthi, tassa ghare pātarāsaṃ katvā purato gacchāhī’”ti. |
You have no need of provisions. On the way, in a certain village, there is a merchant friend of mine. Having had your morning meal at his house, go on ahead. |
so “sādhū”ti pitaraṃ vanditvā nikkhanto taṃ gāmaṃ patvā seṭṭhissa gharaṃ pucchitvā gantvā seṭṭhijāyaṃ passi. |
He, saying "Very well," paid homage to his father, and leaving, he reached that village, asked for the merchant's house, went, and saw the merchant's wife. |
“tvaṃ kuto āgatosī”ti ca vutte, “antonagarato”ti āha. |
And when asked, "Where have you come from?" he said, "From within the city." |
“kassa puttosī”ti? |
Whose son are you? |
“tumhākaṃ sahāyakaseṭṭhino, ammā”ti. |
Of your merchant friend, mother. |
“tvaṃsi ghosako nāmā”ti? |
Are you named Ghosaka? |
“āma, ammā”ti. |
Yes, mother. |
tassā saha dassaneneva tasmiṃ puttasineho uppajji. |
As soon as she saw him, a mother's love arose in her for him. |
seṭṭhino panekā dhītā atthi pannarasasoḷasavassuddesikā abhirūpā pāsādikā, taṃ rakkhituṃ ekameva pesanakārikaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vasāpenti. |
Now, the merchant had one daughter, about fifteen or sixteen years of age, beautiful and graceful. To guard her, giving only one female messenger-slave, they had her live in the royal chamber on the top floor of the seven-storied palace. |
seṭṭhidhītā tasmiṃ khaṇe taṃ dāsiṃ antarāpaṇaṃ pesesi. |
At that moment, the merchant's daughter sent that slave-girl to the market. |
atha naṃ seṭṭhijāyā disvā, “kuhiṃ gacchasī”ti pucchitvā, “ayyadhītāya pesanenā”ti vutte “ito tāva ehi, tiṭṭhatu pesanaṃ, puttassa me pīṭhakaṃ attharitvā pāde dhovitvā telaṃ makkhitvā sayanaṃ attharitvā dehi, pacchā pesanaṃ karissasī”ti āha. |
Then the merchant's wife saw her and, having asked, "Where are you going?" and being told, "On an errand for the noble daughter," she said, "Come here for a moment. Let the errand wait. Spread a seat for my son, wash his feet, anoint him with oil, and prepare his bed. Afterwards, you can do the errand." |
sā tathā akāsi. |
She did so. |
♦ atha naṃ cirenāgataṃ seṭṭhidhītā santajjesi. |
♦ Then the merchant's daughter rebuked her for coming back late. |
atha naṃ sā āha — |
Then she said to her — |
“mā me kujjhi, seṭṭhiputto ghosako āgato, tassa idañcidañca katvā tattha gantvā āgatāmhī”ti. |
Do not be angry with me. The merchant's son Ghosaka has come. Having done this and that for him, and having gone there, I have come. |
seṭṭhidhītāya “seṭṭhiputto ghosako”ti nāmaṃ sutvāva pemaṃ chaviyādīni chinditvā aṭṭhimiñjaṃ āhacca ṭhitaṃ. |
As soon as the merchant's daughter heard the name "the merchant's son Ghosaka," love, cutting through her skin and so on, struck the marrow of her bones and stood there. |
kotuhalakālasmiñhi sā tassa pajāpatī hutvā nāḷikodanaṃ paccekabuddhassa adāsi, tassānubhāvenāgantvā imasmiṃ seṭṭhikule nibbattā. |
For in the time of Kotuhalika, she, having been his wife, gave a measure of rice to a Paccekabuddha. By the power of that, she came and was reborn in this merchant family. |
iti taṃ so pubbasineho avattharitvā gaṇhi. |
Thus that past love overwhelmed and seized her. |
tenāha bhagavā — |
Therefore the Blessed One said — |
♦ “pubbeva sannivāsena, paccuppannahitena vā. |
♦ "By previous association, or by present benefit, |
♦ evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. |
♦ so this love is born, like a lotus in the water." |
. |
. |
♦ atha naṃ pucchi — |
♦ Then she asked her — |
“kuhiṃ so, ammā”ti? |
Where is he, mother? |
“sayane nipanno niddāyatī”ti. |
He is lying asleep in bed. |
“atthi panassa hatthe kiñcī”ti? |
Is there anything in his hand? |
“dussante paṇṇaṃ atthī”ti. |
There is a letter in his garment. |
sā “kiṃ paṇṇaṃ nu kho etan”ti tasmiṃ niddāyante mātāpitūnaṃ aññavihitatāya apassantānaṃ otaritvā samīpaṃ gantvā taṃ paṇṇaṃ mocetvā ādāya attano gabbhaṃ pavisitvā dvāraṃ pidhāya vātapānaṃ vivaritvā akkharasamaye kusalatāya paṇṇaṃ vācetvā, “aho vata bālo, attano maraṇapaṇṇaṃ dussante bandhitvā vicarati, sace mayā na diṭṭhaṃ assa, natthissa jīvitan”ti taṃ paṇṇaṃ phāletvā seṭṭhissa vacanena aparaṃ paṇṇaṃ likhi — |
She, thinking, "What letter now could this be?" while he was asleep, and her parents being otherwise occupied and not seeing, she descended, went near, untied that letter, and taking it, entered her own chamber, closed the door, opened the window, and being skilled in the art of letters, she read the letter. "Oh, what a fool, he wanders about with the letter for his own execution tied to his garment. If I had not seen it, his life would be no more." She tore up that letter and, in the merchant's name, wrote another letter — |
“ayaṃ mama putto ghosako nāma, gāmasatato paṇṇākāraṃ āharāpetvā imassa janapadaseṭṭhino dhītarā saddhiṃ maṅgalaṃ katvā attano vasanagāmassa majjhe dvibhūmakaṃ gehaṃ kāretvā pākāraparikkhepena ceva purisaguttiyā ca susaṃvihitārakkhaṃ karotu, mayhañca ‘idañcidañca mayā katan’ti sāsanaṃ pesetu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī”ti, likhitvā ca pana saṅgharitvā otaritvā dussanteyevassa bandhi. |
"This is my son, named Ghosaka. Having had a tribute brought from the hundred villages, perform his marriage with the daughter of the provincial merchant, and in the middle of his own residential village, have a two-storied house built for him, and make it well-protected with a surrounding wall and with a guard of men. And send me a message, 'This and that has been done by me.' When this is done, I will know later what is to be done for my maternal uncle." And having written it, she rolled it up, descended, and tied it to his garment. |
♦ so divasabhāgaṃ niddāyitvā uṭṭhāya bhuñjitvā pakkāmi. |
♦ He, having slept for part of the day, got up, ate, and departed. |
punadivase pātova taṃ gāmaṃ gantvā āyuttakaṃ gāmakiccaṃ karontaṃyeva passi. |
On the next day, in the early morning, he went to that village and saw the steward while he was still performing his village duties. |
so taṃ disvā, “kiṃ, tātā”ti pucchi. |
He saw him and asked, "What is it, son?" |
“pitarā me tumhākaṃ paṇṇaṃ pesitan”ti. |
A letter has been sent to you by my father. |
“kiṃ paṇṇaṃ, tāta, āharā”ti paṇṇaṃ gahetvā vācetvā tuṭṭhamānaso “passatha, bho, mama sāmino mayi sinehaṃ katvā jeṭṭhaputtassa me maṅgalaṃ karotū”ti mama santikaṃ pahiṇi. |
"What letter, son? Bring it." He took the letter and, having read it, with a joyful mind, said, "See, sirs, the love my master has for me, that he has sent to my presence, 'Perform the marriage of my eldest son.' |
“sīghaṃ dāruādīni āharathā”ti gahapatike vatvā gāmamajjhe vuttapakāraṃ gehaṃ kārāpetvā gāmasatato paṇṇākāraṃ āharāpetvā janapadaseṭṭhino santikā dhītaraṃ ānetvā maṅgalaṃ katvā seṭṭhissa sāsanaṃ pahiṇi “idañcidañca mayā katan”ti. |
Quickly bring wood and so on," he said to the householders, and having had a house of the aforementioned kind built in the middle of the village, and having had a tribute brought from the hundred villages, and having brought the daughter from the provincial merchant, he performed the marriage and sent a message to the merchant, "This and that has been done by me." |
♦ taṃ sutvā seṭṭhino “yaṃ kāremi, taṃ na hoti; |
♦ Hearing that, for the merchant, "What I try to do does not happen; |
yaṃ na kāremi, tadeva hotī”ti mahantaṃ domanassaṃ uppajji. |
what I do not try to do, that very thing happens," a great sorrow arose. |
puttasokena saddhiṃ so soko ekato hutvā kucchiḍāhaṃ uppādetvā atisāraṃ janesi. |
That sorrow, combined with the sorrow for his son, arose as a burning in his stomach and produced dysentery. |
seṭṭhidhītāpi “sace koci seṭṭhino santikā āgacchati, mama akathetvā seṭṭhiputtassa paṭhamataraṃ mā kathayitthā”ti jane āṇāpesi. |
The merchant's daughter also gave orders to the people, "If anyone comes from the merchant, do not tell the merchant's son first, without telling me." |
seṭṭhipi kho “dāni taṃ duṭṭhaputtaṃ mama sāpateyyassa sāmikaṃ na karissāmī”ti cintetvā ekaṃ āyuttakaṃ āha — |
And the merchant, thinking, "Now I will not make that wicked son the owner of my property," said to a certain steward — |
“mātula, puttaṃ me daṭṭhukāmomhi, ekaṃ pādamūlikaṃ pesetvā mama puttaṃ pakkosāpehī”ti. |
Maternal uncle, I wish to see my son. Send a messenger and have my son called. |
so “sādhū”ti vatvā paṇṇaṃ datvā ekaṃ purisaṃ pesesi. |
He, saying "Very well," gave a letter and sent a man. |
seṭṭhidhītāpi tassa āgantvā dvāre ṭhitabhāvaṃ sutvā taṃ pakkosāpetvā, “kiṃ, tātā”ti pucchi. |
The merchant's daughter also, hearing that he had come and was standing at the door, had him called and asked, "What is it, son?" |
so āha — |
He said — |
“seṭṭhi gilāno, puttaṃ passituṃ pakkosāpesi, ayye”ti. |
The merchant is ill. He has sent for his son to see him, lady. |
“kiṃ, tāta, balavā, dubbalo”ti? |
Well, son, is he strong or weak? |
“balavā tāva, āhāraṃ bhuñjatiyeva, ayye”ti. |
He is still strong, he is still eating food, lady. |
sā seṭṭhiputtaṃ ajānāpetvāva tassa nivesanañca paribbayañca dāpetvā “mayā pesitakāle gamissasi, acchassu tāvā”ti āha. |
She, without letting the merchant's son know, and having given him lodging and expenses, said, "You will go when I send for you. Wait for now." |
seṭṭhi puna āyuttakaṃ avaca, “kiṃ, mātula, na te mama puttassa santikaṃ pahitan”ti? |
The merchant again said to the steward, "What, maternal uncle, have you not sent for my son?" |
“pahitaṃ, sāmi, gatapuriso na tāva etī”ti. |
It was sent, master. The man who went has not yet come. |
“tena hi puna aparaṃ pesehī”ti. |
Then send another again. |
so pesesi. |
He sent one. |
seṭṭhidhītā tasmimpi tatheva paṭipajji. |
The merchant's daughter treated that one in the same way. |
atha seṭṭhino rogo balavā jāto, ekaṃ bhājanaṃ pavisati, ekaṃ nikkhamati. |
Then the merchant's illness became severe. One vessel he enters, another he leaves. |
puna seṭṭhi āyuttakaṃ pucchi — |
Again the merchant asked the steward — |
“kiṃ, mātula, na te mama puttassa santikaṃ pahitan”ti? |
What, maternal uncle, have you not sent for my son? |
“pahitaṃ, sāmi, gatapuriso na tāva etī”ti. |
It was sent, master. The man who went has not yet come. |
“tena hi puna aparaṃ pesehī”ti. |
Then send another again. |
so pesesi. |
He sent one. |
seṭṭhidhītā tatiyavāre āgatampi taṃ pavattiṃ pucchi. |
The merchant's daughter asked the one who came the third time about the situation. |
so “bāḷhagilāno, ayye, seṭṭhi āhāraṃ pacchinditvā maccuparāyaṇo jāto, ekaṃ bhājanaṃ nikkhamati, ekaṃ pavisatī”ti āha. |
He said, "He is gravely ill, lady. The merchant has stopped taking food and is at death's door. One vessel he leaves, another he enters." |
seṭṭhidhītā “idāni gantuṃ kālo”ti seṭṭhiputtassa “pitā te kira gilāno”ti ārocetvā “kiṃ vadesi bhadde”ti vutte “aphāsukamassa, sāmī”ti āha. |
The merchant's daughter, thinking, "Now is the time to go," informed the merchant's son, "Your father is reportedly ill." When he said, "What are you saying, noble lady?" she said, "He is unwell, master." |
“idāni kiṃ kātabban”ti. |
What is to be done now? |
sāmi? “gāmasatato vuṭṭhānakapaṇṇākāraṃ ādāya gantvā passissāma nan”ti. |
Master? "Let us go and see him, taking the customary tribute from the hundred villages." |
so “sādhū”ti paṇṇākāraṃ āharāpetvā sakaṭehi ādāya pakkāmi. |
He, saying "Very well," had the tribute brought and, taking it with carts, he departed. |
♦ atha naṃ sā “pitā te dubbalo, ettakaṃ paṇṇākāraṃ gahetvā gacchantānaṃ papañco bhavissati, etaṃ nivattāpehī”ti vatvā taṃ sabbaṃ attano kulagehaṃ pesetvā puna taṃ āha — |
♦ Then she, saying, "Your father is weak. For those going with so much tribute, there will be delay. Send it back," had all of it sent to her own family home. Then she said to him — |
“sāmi, tvaṃ attano pitu pādapasse tiṭṭheyyāsi, ahaṃ ussīsakapasse ṭhassāmī”ti. |
Master, you should stand at your father's feet, I will stand at his head. |
gehaṃ pavisamānāyeva ca “gehassa purato ca pacchato ca ārakkhaṃ gaṇhathā”ti attano purise āṇāpesi. |
And as she was entering the house, she gave orders to her men, "Take up guard at the front and back of the house." |
paviṭṭhakāle pana seṭṭhiputto pitu pādapasse aṭṭhāsi, itarā ussīsakapasse. |
And when they entered, the merchant's son stood at his father's feet, the other at his head. |
♦ tasmiṃ khaṇe seṭṭhi uttānako nipanno hoti. |
♦ At that moment, the merchant was lying on his back. |
āyuttako pana tassa pāde parimajjanto “putto te, sāmi, āgato”ti āha. |
And the steward, while massaging his feet, said, "Your son has come, master." |
“kuhiṃ so”ti? |
Where is he? |
“esa pādamūle ṭhito”ti. |
Here he is, standing at your feet. |
atha naṃ disvā āyakammikaṃ pakkosāpetvā, “mama gehe kittakaṃ dhanan”ti pucchi. |
Then, seeing him, he had the treasurer called and asked, "How much wealth is in my house?" |
“sāmi, dhanasseva cattālīsakoṭiyo, upabhogaparibhogabhaṇḍānaṃ pana vanagāmakkhettadvipadacatuppadayānavāhanānañca ayañca ayañca paricchedo”ti vutte, “ahaṃ ettakaṃ dhanaṃ mama puttassa ghosakassa na demī”ti vattukāmo “demī”ti āha. |
Master, there are forty crores of wealth alone. And of goods for use and enjoyment, and of forests, villages, fields, bipeds, quadrupeds, and vehicles, this and that is the extent." When he said this, he intended to say, "I do not give this much wealth to my son Ghosaka," but he said, "I give. |
taṃ sutvā seṭṭhidhītā “ayaṃ puna kathento aññaṃ kiñci katheyyā”ti cintetvā sokāturā viya kese vikiritvā rodamānā “kiṃ nāmetaṃ, tāta, vadetha, idampi nāma vo vacanaṃ suṇoma, alakkhikā vatamhā”ti vatvā matthakena naṃ uramajjhe paharantī patitvā yathā puna vattuṃ na sakkoti, tathāssa uramajjhe matthakena ghaṃsentī ārodanaṃ dassesi. |
Hearing that, the merchant's daughter, thinking, "If this one speaks again, he might say something else," as if afflicted with sorrow, she disheveled her hair and, weeping, said, "What is this you are saying, father? We hear even this word from you. Unfortunate are we indeed." And falling, she struck him in the middle of the chest with her head, and so that he could not speak again, she showed her lamentation, rubbing his chest with her head. |
seṭṭhi taṃkhaṇaññeva kālamakāsi. |
The merchant died at that very moment. |
“seṭṭhi mato”ti gantvā utenassa rañño ārocayiṃsu. |
"The merchant is dead," they went and reported to king Utena. |
rājā tassa sarīrakiccaṃ kārāpetvā, “atthi panassa putto vā dhītā vā”ti pucchi. |
The king, having had the rites for his body performed, asked, "But does he have a son or a daughter?" |
“atthi, deva, ghosako nāma tassa putto, sabbaṃ sāpateyyaṃ tassa niyyādetvāva mato, devā”ti. |
He has, O King. He has a son named Ghosaka. He died only after entrusting all his property to him, O King. |
♦ rājā aparabhāge seṭṭhiputtaṃ pakkosāpesi. |
♦ The king later had the merchant's son called. |
tasmiñca divase devo vassi. |
And on that day, it rained. |
rājaṅgaṇe tattha tattha udakaṃ saṇṭhāti. |
Here and there in the royal courtyard, water stood. |
seṭṭhiputto “rājānaṃ passissāmī”ti pāyāsi. |
The merchant's son set out, thinking, "I will see the king." |
rājā vātapānaṃ vivaritvā taṃ āgacchantaṃ olokento rājaṅgaṇe udakaṃ laṅghitvā āgacchantaṃ disvā āgantvā vanditvā ṭhitaṃ “tvaṃ ghosako nāma, tātā”ti pucchitvā “āma, devā”ti vutte “pitā me matoti mā soci, tava pettikaṃ seṭṭhiṭṭhānaṃ tuyhameva dassāmī”ti taṃ samassāsetvā “gaccha, tātā”ti uyyojesi. |
The king, having opened a window and watching him come, saw him coming, leaping over the water in the royal courtyard. When he had come and stood, having paid homage, he asked, "Are you named Ghosaka, son?" and when he said, "Yes, O King," he consoled him, "Do not grieve that my father is dead. I will give you your father's position of chief merchant." and dismissed him, saying, "Go, son." |
rājā gacchantañca naṃ olokentova aṭṭhāsi. |
The king stood watching him as he was going. |
so āgamanakāle laṅghitaṃ udakaṃ gamanakāle otaritvā saṇikaṃ agamāsi. |
He, on his way back, waded through the water he had leaped over on his way there, and went slowly. |
atha naṃ rājā tatova pakkosāpetvā, “kiṃ nu kho, tāta, tvaṃ mama santikaṃ āgacchanto udakaṃ laṅghitvā āgamma gacchanto otaritvā saṇikaṃ gacchasī”ti pucchi. |
Then the king called him back from there and asked, "How is it, son, that when you were coming to my presence, you came leaping over the water, and when you are going, you wade through it and go slowly?" |
“āma, deva, ahaṃ tasmiṃ khaṇe kumārako, kīḷanakālo nāma, so idāni pana me devena ṭhānantaraṃ paṭissutaṃ. |
"Yes, O King. At that time, I was a youth. It was a time for play. But now, a position has been promised to me by the king. |
tasmā yathā pure acaritvā idāni sannisinnena hutvā carituṃ vaṭṭatī”ti. |
Therefore, not acting as before, it is now proper to act with composure." |
taṃ sutvā rājā “dhitimāyaṃ puriso, idānevassa ṭhānantaraṃ dassāmī”ti pitarā bhuttaṃ bhogaṃ datvā sabbasatena seṭṭhiṭṭhānaṃ adāsi. |
Hearing that, the king, thinking, "This is a resolute man. I will give him the position right now," gave him the wealth his father had enjoyed and gave him the position of chief merchant with all hundred honors. |
♦ so rathe ṭhatvā nagaraṃ padakkhiṇaṃ akāsi. |
♦ He, standing in a chariot, made a procession around the city. |
olokitolokitaṭṭhānaṃ kampati. |
Wherever he looked, it trembled. |
seṭṭhidhītā kāḷidāsiyā saddhiṃ mantayamānā nisinnā “amma kāḷi, puttassa te ettikā sampatti maṃ nissāya uppannā”ti āha. |
The merchant's daughter, sitting and conversing with the slave-woman Kāḷī, said, "Mother Kāḷī, so much fortune has arisen for your son on account of me." |
“kiṃ kāraṇā, ammā”ti? |
For what reason, mother? |
“ayañhi attano maraṇapaṇṇaṃ dussante bandhitvā amhākaṃ gharaṃ āgato, athassa mayā taṃ paṇṇaṃ phāletvā mayā saddhiṃ maṅgalakaraṇatthāya aññaṃ paṇṇaṃ likhitvā ettakaṃ kālaṃ tattha ārakkho kato”ti. |
For he, with the letter for his own execution tied to his garment, came to our house. Then I, having torn up that letter and having written another letter for his marriage with me, have protected him there for so long. |
“amma, tvaṃ ettakaṃ passasi, imaṃ pana seṭṭhi daharakālato paṭṭhāya māretukāmo māretuṃ nāsakkhi, kevalaṃ imaṃ nissāya bahuṃ dhanaṃ khīyī”ti. |
Mother, you see this much, but this merchant, from his childhood, wishing to kill him, could not kill him. Only, on account of him, much wealth was lost. |
“amma, atibhāriyaṃ vata seṭṭhinā katan”ti. |
Mother, a very grievous thing was done by the merchant. |
nagaraṃ padakkhiṇaṃ katvā gehaṃ pavisantaṃ pana naṃ disvā, “ayaṃ ettikā sampatti maṃ nissāya uppannā”ti hasitaṃ akāsi. |
And seeing him entering the house after making the procession around the city, she laughed, thinking, "This much fortune has arisen on account of me." |
atha naṃ seṭṭhiputto disvā, “kiṃ kāraṇā hasī”ti pucchi. |
Then the merchant's son saw her and asked, "For what reason did you laugh?" |
“ekaṃ kāraṇaṃ nissāyā”ti. |
On account of a certain reason. |
“kathehi nan”ti? |
Tell it. |
“sā na kathesi”. |
She did not tell. |
so “sace na kathessasi, dvidhā taṃ chindissāmī”ti tajjetvā asiṃ nikkaḍḍhi. |
He, threatening, "If you do not tell, I will cut you in two," drew his sword. |
sā “ayaṃ ettikā sampatti tayā maṃ nissāya laddhāti cintetvā hasitan”ti āha. |
She said, "I laughed, thinking, 'This much fortune has been obtained by you on account of me.'" |
“yadi mama pitarā attano santakaṃ mayhaṃ niyyāditaṃ, tvaṃ ettha kiṃ hosī”ti? |
If my father has entrusted his own property to me, what are you in this? |
so kira ettakaṃ kālaṃ kiñci na jānāti, tenassā vacanaṃ na saddahi. |
He, it seems, for so long knew nothing. Therefore, he did not believe her words. |
athassa sā “tumhākaṃ pitarā maraṇapaṇṇaṃ datvā pesitā, tumhe mayā idañcidañca katvā rakkhitā”ti sabbaṃ kathesi. |
Then she told him everything, "You were sent by your father with a letter for your death. You were protected by me, who did this and that." |
“tvaṃ abhūtaṃ kathesī”ti asaddahanto “mātaraṃ kāḷiṃ pucchissāmī”ti cintetvā “evaṃ kira, ammā”ti. |
He, not believing, "You are speaking what is not true," thought, "I will ask my mother Kāḷī." "Is it so, mother?" |
“āma, tāta, daharakālato paṭṭhāya taṃ māretukāmo māretuṃ asakkonto taṃ nissāya bahuṃ dhanaṃ khīyi, sattasu ṭhānesu tvaṃ maraṇato mutto, idāni bhogagāmato āgamma sabbasatena saddhiṃ seṭṭhiṭṭhānaṃ patto”ti. |
Yes, son. From your childhood, wishing to kill you, and being unable to kill you, much wealth was lost on your account. In seven places, you were freed from death. Now, having come from the village of wealth, you have attained the position of chief merchant with all hundred honors. |
so taṃ sutvā “bhāriyaṃ vata kammaṃ, evarūpā kho pana maraṇā muttassa mama pamādajīvitaṃ jīvituṃ ayuttaṃ, appamatto bhavissāmī”ti cintetvā devasikaṃ sahassaṃ vissajjetvā addhikakapaṇādīnaṃ dānaṃ paṭṭhapesi. |
He, hearing that, thought, "A grievous deed indeed! For me, who has been freed from such a death, it is not proper to live a heedless life. I will be diligent." He spent a thousand daily and established a gift for travelers and the poor. |
mitto nāmassa kuṭumbiko dānabyāvaṭo ahosi. |
A householder named Mitta was in charge of his giving. |
ayaṃ ghosakaseṭṭhino uppatti. |
This is the origin of Ghosaka the merchant. |
♦ tasmiṃ pana kāle bhaddavatīnagare bhaddavatiyaseṭṭhi nāma ghosakaseṭṭhino adiṭṭhapubbasahāyako ahosi. |
♦ At that time, in the city of Bhaddavatī, there was a merchant named Bhaddavatiya, who was an unseen friend of Ghosaka the merchant. |
bhaddavatīnagarato āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhi bhaddavatiyaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi. |
Ghosaka the merchant, having heard of the fortune and the age of Bhaddavatiya the merchant from merchants who had come from the city of Bhaddavatī, and wishing for friendship with him, sent a gift. |
bhaddavatiyaseṭṭhipi kosambito āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi. |
Bhaddavatiya the merchant also, having heard of the fortune and the age of Ghosaka the merchant from merchants who had come from Kosambī, and wishing for friendship with him, sent a gift. |
evaṃ te aññamaññaṃ adiṭṭhapubbasahāyakā hutvā vasiṃsu. |
Thus they lived as unseen friends of each other. |
aparabhāge bhaddavatiyaseṭṭhino gehe ahivātarogo patito. |
Later, a pestilential disease fell upon the house of Bhaddavatiya the merchant. |
tasmiṃ patite paṭhamaṃ makkhikā maranti, tato anukkameneva kīṭā mūsikā kukkuṭā sūkarā gāvo dāsī dāsā sabbapacchā gharamānusakāpi maranti. |
When it fell, first the flies die, then in succession the insects, mice, chickens, pigs, cattle, female slaves, male slaves, and last of all, the people of the house also die. |
tesu ye bhittiṃ bhinditvā palāyanti, te jīvitaṃ labhanti, tadā pana seṭṭhi ca bhariyā ca dhītā cassa tathā palāyitvā ghosakaseṭṭhiṃ passituṃ patthentā kosambimaggaṃ paṭipajjiṃsu. |
Of them, those who break through a wall and flee, they obtain life. At that time, the merchant, his wife, and his daughter, having fled thus and wishing to see Ghosaka the merchant, took the road to Kosambī. |
te antarāmaggeyeva khīṇapātheyyā vātātapena ceva khuppipāsāhi ca kilantasarīrā kicchena kosambiṃ patvā udakaphāsukaṭṭhāne ṭhatvā nhatvā nagaradvāre ekaṃ sālaṃ pavisiṃsu. |
On the way, their provisions being exhausted, and their bodies weary from the wind and sun and from hunger and thirst, with difficulty they reached Kosambī. Having bathed in a place with convenient water, they entered a hall at the city gate. |
♦ tato seṭṭhi bhariyaṃ āha — |
♦ Then the merchant said to his wife — |
“bhadde, iminā nīhārena gacchantā vijātamātuyāpi amanāpā honti, sahāyako kira me addhikakapaṇādīnaṃ devasikaṃ sahassaṃ vissajjetvā dānaṃ dāpesi. |
"Noble lady, those who go in this manner are disagreeable even to the mother who bore them. My friend, it is said, spends a thousand daily and has a gift given to travelers and the poor. |
tattha dhītaraṃ pesetvā āhāraṃ āharāpetvā ekāhaṃ dvīhaṃ idheva sarīraṃ santappetvā sahāyakaṃ passissāmā”ti. |
Having sent our daughter there and had food brought, let us refresh our bodies here for a day or two and then see our friend." |
sā “sādhu, sāmī”ti. |
She said, "Very well, master." |
te sālāyameva vasiṃsu. |
They stayed in the hall. |
punadivase kāle ārocite kapaṇaddhikādīsu āhāratthāya gacchantesu mātāpitaro, “amma, gantvā amhākaṃ āhāraṃ āharā”ti dhītaraṃ pesayiṃsu. |
On the next day, when the time was announced, and the poor, travelers, and others were going for food, the parents sent their daughter, "My dear, go and bring food for us." |
mahābhogakulassa dhītā vipattiyā acchinnalajjitāya alajjamānā pātiṃ gahetvā kapaṇajanena saddhiṃ āhāratthāya gantvā “kati paṭivīse gaṇhissasi, ammā”ti puṭṭhā ca pana “tayo”ti āha. |
The daughter of a great wealthy family, her modesty not broken by misfortune, not being ashamed, took a bowl and, going with the poor people for food, when asked, "How many shares will you take, my dear?" she said, "Three." |
athassā tayo paṭivīse adāsi. |
Then he gave her three shares. |
tāya bhatte āhaṭe tayopi ekato bhuñjituṃ nisīdiṃsu. |
When she had brought the rice, all three of them sat down to eat together. |
♦ atha mātādhītaro seṭṭhiṃ āhaṃsu — |
♦ Then the mother and daughter said to the merchant — |
“sāmi, vipatti nāma mahākulānampi uppajjati, mā amhe oloketvā bhuñja, mā cintayī”ti. |
Master, misfortune befalls even great families. Do not look at us while you eat. Do not worry. |
iti naṃ nānappakārehi yācitvā bhojesuṃ. |
Thus, having pleaded with him in various ways, they fed him. |
so bhuñjitvā āhāraṃ jīrāpetuṃ asakkonto aruṇe uggacchante kālamakāsi. |
He, having eaten, and being unable to digest the food, died at the break of dawn. |
mātādhītaro nānappakārehi paridevitvā rodiṃsu. |
The mother and daughter, lamenting in various ways, wept. |
kumārikā punadivase rodamānā āhāratthāya gantvā, “kati paṭivīse gaṇhissasī”ti vuttā, “dve”ti vatvā āhāraṃ āharitvā mātaraṃ yācitvā bhojesi. |
The young girl, on the next day, weeping, went for food, and when told, "How many shares will you take?" she said, "Two." Having brought the food, she pleaded with her mother and fed her. |
sāpi tāya yāciyamānā bhuñjitvā āhāraṃ jīrāpetuṃ asakkontī taṃ divasameva kālamakāsi. |
She too, being pleaded with by her, ate, and being unable to digest the food, died that very day. |
kumārikā ekikāva roditvā paridevitvā tāya dukkhuppattiyā ativiya sañjātachātakadukkhā punadivase yācakehi saddhiṃ rodantī āhāratthāya gantvā, “kati paṭivīse gaṇhissasi, ammā”ti vuttā “ekan”ti āha. |
The young girl, alone, wept and lamented, and by that arising of sorrow, being exceedingly afflicted with the pain of hunger, on the next day, weeping with the beggars, she went for food, and when told, "How many shares will you take, my dear?" she said, "One." |
mittakuṭumbiko taṃ tayo divase bhattaṃ gaṇhantiṃ sañjānāti, tena taṃ “apehi nassa, vasali, ajja tava kucchippamāṇaṃ aññāsī”ti āha. |
The householder Mitta recognized her as having taken food for three days. Therefore, he said to her, "Get away, be gone, you outcast! Today you have known the measure of your own belly." |
hirottappasampannā kuladhītā paccorasmiṃ sattipahāraṃ viya vaṇe khārodakasecanakaṃ viya ca patvā “kiṃ, sāmī”ti āha. |
The young lady of good family, endowed with modesty and fear of wrongdoing, as if struck in the chest with a spear and as if salt-water had been poured on a wound, said, "What, master?" |
“tayā pure tayo koṭṭhāsā gahitā, hiyyo dve, ajja ekaṃ gaṇhāsi. |
"Formerly you took three portions, yesterday two, today you take one. |
ajja te attano kucchippamāṇaṃ ñātan”ti. |
Today you have known the measure of your own belly." |
“mā maṃ, sāmi, ‘attanova atthāya gaṇhī’ti maññitthā”ti. |
Do not, master, think that I took it for my own sake. |
“atha kasmā evaṃ gaṇhī”ti? |
Then why did you take so? |
“pure tayo janā ahumha, sāmi, hiyyo dve, ajja ekikāva jātāmhī”ti. |
Formerly there were three of us, master. Yesterday two. Today I am alone. |
so “kena kāraṇenā”ti pucchitvā ādito paṭṭhāya tāya kathitaṃ sabbaṃ pavattiṃ sutvā assūni sandhāretuṃ asakkonto sañjātabalavadomanasso hutvā, “amma, evaṃ sante mā cintayi, tvaṃ bhaddavatiyaseṭṭhino dhītā ajjakālato paṭṭhāya mama dhītāyeva nāmā”ti vatvā sīse cumbitvā gharaṃ netvā attano jeṭṭhadhītuṭṭhāne ṭhapesi. |
He, having asked, "For what reason?" and having heard the whole story told by her from the beginning, being unable to hold back his tears, and with a strong sorrow having arisen, said, "My dear, in that case, do not worry. You are the daughter of the merchant of Bhaddavatī. From today onwards, you are my own daughter." And kissing her on the head, he took her home and placed her in the position of his own eldest daughter. |
♦ sā dānagge uccāsaddaṃ mahāsaddaṃ sutvā, “tāta, kasmā etaṃ janaṃ nissaddaṃ katvā dānaṃ na dethā”ti āha. |
♦ She, hearing a loud noise and a great sound at the alms-giving, said, "Father, why do you not give the alms, having made this crowd silent?" |
“na sakkā kātuṃ, ammā”ti. |
It cannot be done, my dear. |
“sakkā, tātā”ti. |
It can, father. |
“kathaṃ sakkā, ammā”ti? |
How can it be, my dear? |
“tāta dānaggaṃ parikkhipitvā ekekasseva pavesanappamāṇena dve dvārāni yojetvā, ‘ekena dvārena pavisitvā ekena nikkhamathā’ti vadetha, evaṃ nissaddā hutvāva gaṇhissantī”ti. |
Father, having enclosed the alms-giving place and having arranged two doors, one for entry and one for exit, say, 'Enter by one door and leave by the other.' In this way, they will take it in silence. |
so taṃ sutvā, “bhaddakova, amma, upāyo”ti tathā kāresi. |
He, hearing that, thought, "A good plan, my dear," and did so. |
sāpi pubbe sāmā nāma. |
She was formerly named Sāmā. |
vatiyā pana kāritattā sāmāvatī nāma jātā. |
But because she had a fence (vati) made, she came to be known as Sāmāvatī. |
tato paṭṭhāya dānagge kolāhalaṃ pacchindī. |
From then on, the uproar at the alms-giving ceased. |
ghosakaseṭṭhi pubbe taṃ saddaṃ suṇanto “mayhaṃ dānagge saddo”ti tussati. |
Ghosaka the merchant, formerly hearing that sound, would rejoice, thinking, "The sound is at my alms-giving." |
dvīhatīhaṃ pana saddaṃ asuṇanto mittakuṭumbikaṃ attano upaṭṭhānaṃ āgataṃ pucchi — |
But for two or three days, not hearing the sound, he asked the householder Mitta, who had come to attend on him — |
“diyyati kapaṇaddhikādīnaṃ dānan”ti? |
Is the gift for the poor and travelers being given? |
“āma, sāmī”ti. |
Yes, master. |
“atha kiṃ dvīhatīhaṃ saddo na suyyatī”ti? |
Then why for two or three days is no sound heard? |
“yathā nissaddā hutvā gaṇhanti, tathā me upāyo kato”ti. |
An arrangement has been made by me so that they take it in silence. |
“atha pubbeva kasmā nākāsī”ti? |
Then why did you not do it before? |
“ajānanatāya, sāmī”ti. |
Through not knowing, master. |
“idāni kathaṃ te ñāto”ti? |
How did you know now? |
“dhītarā me akkhāto, sāmī”ti. |
It was told to me by my daughter, master. |
mayhaṃ aviditā “tava dhītā nāma atthī”ti. |
Unknown to me, you have a daughter? |
so ahivātaroguppattito paṭṭhāya sabbaṃ bhaddavatiyaseṭṭhino pavattiṃ ācikkhitvā tassā attano jeṭṭhadhītuṭṭhāne ṭhapitabhāvaṃ ārocesi. |
He, from the arising of the pestilential disease, related the whole story of the merchant of Bhaddavatī and told of her being placed in the position of his own eldest daughter. |
atha naṃ seṭṭhi “evaṃ sante mama kasmā na kathesi, mama sahāyakassa dhītā mama dhītā nāmā”ti taṃ pakkosāpetvā pucchi — |
Then the merchant said, "In that case, why did you not tell me? The daughter of my friend is my own daughter." He had her called and asked — |
“amma, seṭṭhino dhītāsī”ti? |
My dear, are you the merchant's daughter? |
“āma, tātā”ti. |
Yes, father. |
“tena hi mā cintayi, tvaṃ mama dhītāsī”ti taṃ sīse cumbitvā parivāratthāya tassā pañca itthisatāni datvā taṃ attano jeṭṭhadhītuṭṭhāne ṭhapesi. |
"Then do not worry. You are my daughter." He kissed her on the head, and for her retinue, he gave her five hundred women and placed her in the position of his own eldest daughter. |
♦ athekadivasaṃ tasmiṃ nagare nakkhattaṃ saṅghuṭṭhaṃ hoti. |
♦ Then one day a festival was proclaimed in that city. |
tasmiṃ pana nakkhatte bahi anikkhamanakā kuladhītaropi attano parivārena saddhiṃ padasāva nadiṃ gantvā nhāyanti. |
And at that festival, even young ladies of good family who do not go out, go to the river on foot with their retinue and bathe. |
tasmā taṃ divasaṃ sāmāvatīpi pañcahi itthisatehi parivāritā rājaṅgaṇeneva nhāyituṃ agamāsi. |
Therefore, on that day, Sāmāvatī also, surrounded by five hundred women, went to bathe, passing through the royal courtyard. |
uteno sīhapañjare ṭhito taṃ disvā “kassimā nāṭakitthiyo”ti pucchi. |
Utena, standing at a lion-window, saw her and asked, "Whose dancing girls are these?" |
“na kassaci nāṭakitthiyo, devā”ti. |
They are not anyone's dancing girls, O King. |
“atha kassa dhītaro”ti? |
Then whose daughters are they? |
“ghosakaseṭṭhino dhītā deva, sāmāvatī nāmesā”ti. |
The daughter of Ghosaka the merchant, O King. This one is named Sāmāvatī. |
so disvāva uppannasineho seṭṭhino sāsanaṃ pāhesi — |
He, as soon as he saw her, with affection having arisen, sent a message to the merchant — |
“dhītaraṃ kira me pesetū”ti. |
Let him send me his daughter. |
“na pesemi, devā”ti. |
I will not send her, O King. |
“mā kira evaṃ karotu, pesetuyevā”ti. |
Let him not do so. Let him send her. |
“mayaṃ gahapatikā nāma kumārikānaṃ pothetvā viheṭhetvā kaḍḍhanabhayena na dema, devā”ti. |
We householders, for fear of our young girls being beaten, tormented, and dragged, do not give them, O King. |
rājā kujjhitvā gehaṃ lañchāpetvā seṭṭhiñca bhariyañca hatthe gahetvā bahi kārāpesi. |
The king, becoming angry, had the house sealed and had the merchant and his wife taken by the hand and put outside. |
sāmāvatī, nhāyitvā āgantvā gehaṃ pavisituṃ okāsaṃ alabhantī, “kiṃ etaṃ, tātā”ti pucchi. |
Sāmāvatī, having bathed and come back, and not finding an opportunity to enter the house, asked, "What is this, father?" |
“amma, rājā tava kāraṇā pahiṇi. |
"My dear, the king sent for you. |
atha ‘na mayaṃ dassāmā’ti vutte gharaṃ lañchāpetvā amhe bahi kārāpesī”ti. |
Then, when we said, 'We will not give her,' he had the house sealed and had us put outside." |
“tāta, bhāriyaṃ vo kammaṃ kataṃ, raññā nāma pahite ‘na, demā’ti avatvā ‘sace me dhītaraṃ saparivāraṃ gaṇhatha, demā’ti vattabbaṃ bhaveyya, tātā”ti. |
Father, a grievous deed has been done by you. When the king sent for her, instead of saying, 'We will not give her,' you should have said, 'If you take my daughter with her retinue, we will give her,' father. |
“sādhu, amma, tava ruciyā sati evaṃ karissāmī”ti rañño tathā sāsanaṃ pāhesi. |
"Excellent, my dear. If it is your wish, I will do so." He sent a message to the king in that way. |
rājā “sādhū”ti sampaṭicchitvā taṃ saparivāraṃ ānetvā abhisiñcitvā aggamahesiṭṭhāne ṭhapesi. |
The king, saying "Excellent," accepted, and having brought her with her retinue, he consecrated her and placed her in the position of chief queen. |
sesā tassāyeva parivāritthiyo ahesuṃ. |
The others became her attendant women. |
ayaṃ sāmāvatiyā uppatti. |
This is the origin of Sāmāvatī. |
♦ utenassa pana aparāpi vāsuladattā nāma devī ahosi caṇḍapajjotassa dhītā. |
♦ And Utena had another queen, named Vāsuladattā, the daughter of Caṇḍapajjota. |
ujjeniyañhi caṇḍapajjoto nāma rājā ahosi. |
For in Ujjenī, there was a king named Caṇḍapajjota. |
so ekadivasaṃ uyyānato āgacchanto attano sampattiṃ oloketvā, “atthi nu kho aññassapi kassaci evarūpā sampattī”ti vatvā taṃ sutvā manussehi “kiṃ sampatti nāmesā, kosambiyaṃ utenassa rañño atimahatī sampatī”ti vutte rājā āha — |
He one day, coming from the park and looking at his own fortune, said, "Does any other person have such fortune?" and when told by the people who heard, "What kind of fortune is this? King Utena of Kosambī has a much greater fortune," the king said — |
“tena hi gaṇhissāma nan”ti? |
Then we will capture him. |
“na sakkā so gahetun”ti. |
He cannot be captured. |
“kiñci katvā gaṇhissāmayevā”ti? |
Having done something, I will capture him anyway. |
“na sakkā devā”ti. |
It cannot be done, O King. |
“kiṃ kāraṇā”ti? |
For what reason? |
“so hatthikantaṃ nāma sippaṃ jānāti, mantaṃ parivattetvā hatthikantavīṇaṃ vādento nāge palāpetipi gaṇhātipi. |
"He knows an art called 'elephant-charming.' Muttering a mantra and playing the elephant-charming lute, he both makes elephants flee and captures them. |
hatthivāhanasampanno tena sadiso nāma natthī”ti. |
There is no one equal to him in elephant-riding." |
“na sakkā mayā so gahetun”ti. |
Can he not be captured by me? |
“sace te, deva, ekantena ayaṃ nicchayo, tena hi dāruhatthiṃ kāretvā tassāsannaṭṭhānaṃ pesehi. |
"If, O King, this is your firm resolve, then have a wooden elephant made and send it to a place near him. |
so hatthivāhanaṃ vā assavāhanaṃ vā sutvā dūrampi gacchati. |
He, hearing of an elephant-vehicle or a horse-vehicle, goes even a long distance. |
tattha naṃ āgataṃ gahetuṃ sakkā bhavissatī”ti. |
There, when he has come, it will be possible to capture him." |
♦ rājā “attheso upāyo”ti dārumayaṃ yantahatthiṃ kārāpetvā bahi pilotikāhi veṭhetvā katacittakammaṃ katvā tassa vijite āsannaṭṭhāne ekasmiṃ saratīre vissajjāpesi. |
♦ The king, thinking, "There is this plan," had a mechanical wooden elephant made, covered it on the outside with cloth, had it painted, and had it released on the bank of a lake in a place near his territory. |
hatthino antokucchiyaṃ saṭṭhi purisā aparāparaṃ caṅkamanti, hatthilaṇḍaṃ āharitvā tattha tattha chaḍḍesuṃ. |
Inside the belly of the elephant, sixty men walked back and forth. They brought elephant dung and dropped it here and there. |
eko vanacarako hatthiṃ disvā, “amhākaṃ rañño anucchaviko”ti cintetvā, gantvā rañño ārocesi — |
A certain forest-dweller saw the elephant and, thinking, "It is suitable for our king," went and reported to the king — |
“deva, mayā sabbaseto kelāsakūṭapaṭibhāgo tumhākaññeva anucchaviko varavāraṇo diṭṭho”ti. |
O King, I have seen a choice elephant, all white, like a peak of Mount Kelāsa, suitable only for you. |
uteno tameva maggadesakaṃ katvā hatthiṃ abhiruyha saparivāro nikkhami. |
Utena, making him the guide, mounted an elephant and set out with his retinue. |
tassa āgamanaṃ ñatvā carapurisā gantvā caṇḍapajjotassa ārocesuṃ. |
Knowing of his coming, spies went and reported to Caṇḍapajjota. |
so āgantvā majjhe tucchaṃ katvā ubhosu passesu balakāyaṃ payojesi. |
He came and, making the middle empty, deployed his army on both sides. |
uteno tassāgamanaṃ ajānanto hatthiṃ anubandhi. |
Utena, not knowing of his coming, pursued the elephant. |
anto ṭhitamanussā vegena palāpesuṃ. |
The men standing inside made it flee quickly. |
kaṭṭhahatthī rañño mantaṃ parivattetvā vīṇaṃ vādentassa tantisaddaṃ asuṇanto viya palāyatiyeva. |
The wooden elephant, as if not hearing the sound of the string of the lute being played by the king who was muttering a mantra, just flees. |
rājā hatthināgaṃ pāpuṇituṃ asakkonto assaṃ āruyha anubandhi. |
The king, being unable to reach the bull elephant, mounted a horse and pursued. |
tasmiṃ vegena anubandhante balakāyo ohīyi. |
As he was pursuing quickly, his army fell behind. |
rājā ekakova ahosi. |
The king was alone. |
atha naṃ ubhosu passesu payuttā caṇḍapajjotassa purisā gaṇhitvā attano rañño adaṃsu. |
Then the men of Caṇḍapajjota, who were deployed on both sides, captured him and gave him to their own king. |
athassa balakāyo amittavasaṃ gatabhāvaṃ ñatvā bahinagareva khandhāvāraṃ nivesetvā acchi. |
Then his army, knowing that he had fallen into the hands of the enemy, set up camp right outside the city and stayed. |
♦ caṇḍapajjotopi utenaṃ jīvaggāhameva gāhāpetvā ekasmiṃ coragehe pakkhipitvā dvāraṃ pidahāpetvā tayo divase jayapānaṃ pivi. |
♦ And Caṇḍapajjota had Utena captured alive, put him in a certain prison, closed the door, and for three days drank the drink of victory. |
uteno tatiyadivase ārakkhake pucchi — |
Utena, on the third day, asked the guards — |
“kahaṃ vo, tāta, rājā”ti? |
Where is your king, sirs? |
“‘paccāmitto me gahito’ti jayapānaṃ pivatī”ti. |
'My enemy has been captured,' he says, and is drinking the drink of victory. |
“kā nāmesā mātugāmassa viya tumhākaṃ rañño kiriyā, nanu paṭirājūnaṃ gahetvā vissajjetuṃ vā māretuṃ vā vaṭṭati, amhe dukkhaṃ nisīdāpetvā jayapānaṃ kira pivatī”ti. |
What kind of action is this of your king, like that of a woman? Is it not proper, having captured a rival king, either to release him or to kill him? Having made us sit in misery, he is reportedly drinking the drink of victory. |
te gantvā tamatthaṃ rañño ārocesuṃ. |
They went and reported this matter to the king. |
so āgantvā “saccaṃ kira tvaṃ evaṃ vadasī”ti pucchi. |
He came and asked, "Is it true that you said so?" |
“āma, mahārājā”ti. |
Yes, Great King. |
“sādhu taṃ vissajjessāmi, evarūpo kira te manto atthi, taṃ mayhaṃ dassasī”ti. |
Well, I will release you. You reportedly have such a mantra. Will you give it to me? |
“sādhu dassāmi, gahaṇasamaye maṃ vanditvā taṃ gaṇhāhi. |
"Well, I will give it. At the time of receiving it, pay homage to me and take it. |
kiṃ pana tvaṃ vandissasī”ti? |
But will you pay homage?" |
“kyāhaṃ taṃ vandissāmi, na vandissāmī”ti? |
Why should I pay homage to you? I will not pay homage. |
“ahampi te na dassāmī”ti . |
I too will not give it to you. |
“evaṃ sante rājāṇaṃ te karissāmī”ti. |
In that case, I will have the royal command executed on you. |
“karohi, sarīrassa me issaro, na pana cittassā”ti. |
Do so. You are the master of my body, but not of my mind. |
rājā tassa sūragajjitaṃ sutvā, “kathaṃ nu kho imaṃ mantaṃ gaṇhissāmī”ti cintetvā, “imaṃ mantaṃ aññaṃ jānāpetuṃ na sakkā, mama dhītaraṃ etassa santike uggaṇhāpetvā ahaṃ tassā santike gaṇhissāmī”ti. |
The king, hearing his brave roar, and thinking, "How now shall I get this mantra?" thought, "It is not possible to have this mantra taught to another. I will have my daughter learn it from him, and I will get it from her." |
atha naṃ āha — |
Then he said to him — |
“aññassa vanditvā gaṇhantassa dassasī”ti. |
Will you give it to another who pays homage and receives it? |
“āma, mahārājā”ti. |
Yes, Great King. |
“tena hi amhākaṃ ghare ekā khujjā atthi tassā antosāṇiyaṃ vanditvā nisinnāya tvaṃ bahisāṇiyaṃ ṭhitova mantaṃ vācehī”ti. |
Then in our house there is a certain hunchbacked woman. While she is sitting behind a curtain, having paid homage, you, standing outside the curtain, recite the mantra. |
“sādhu, mahārāja, khujjā vā hotu pīṭhasappi vā, vandantiyā dassāmī”ti. |
Very well, Great King. Whether she be a hunchback or a leper, to one who pays homage, I will give it. |
tato rājā gantvā dhītaraṃ vāsuladattaṃ āha — |
Then the king went and said to his daughter Vāsuladattā — |
“amma, eko saṅkhakuṭṭhī anagghamantaṃ jānāti, taṃ aññaṃ jānāpetuṃ na sakkā. |
"My dear, a certain man with white leprosy knows a priceless mantra. It is not possible to have it taught to another. |
tvaṃ antosāṇiyaṃ nisīditvā taṃ vanditvā mantaṃ gaṇha, so bahisāṇiyaṃ ṭhatvā tuyhaṃ vācessati. |
You, sitting behind a curtain, pay homage to him and receive the mantra. He, standing outside the curtain, will recite it to you. |
tava santikā ahaṃ taṃ gaṇhissāmī”ti. |
From you, I will get it." |
♦ evaṃ so tesaṃ aññamaññaṃ santhavakaraṇabhayena dhītaraṃ khujjaṃ, itaraṃ saṅkhakuṭṭhiṃ katvā kathesi. |
♦ Thus he, for fear of them developing an acquaintance with each other, spoke of his daughter as a hunchback, and of the other as a man with white leprosy. |
so tassā antosāṇiyaṃ vanditvā nisinnāya bahi ṭhito mantaṃ vācesi. |
He recited the mantra to her, who was sitting behind the curtain, having paid homage, while he stood outside. |
atha naṃ ekadivasaṃ punappunaṃ vuccamānampi mantapadaṃ vattuṃ asakkontiṃ “are khujje atibahaloṭṭhakapolaṃ te mukhaṃ, evaṃ nāma vadehī”ti āha. |
Then one day, when she was unable to utter a word of the mantra though it was being said again and again, he said, "Hey, hunchback! Your mouth has very thick lips and cheeks. Say it like this." |
“sā kujjhitvā are duṭṭhasaṅkhakuṭṭhi kiṃ vadesi, kiṃ mādisā khujjā nāma hotī”ti? |
She, becoming angry, said, "Hey, you vile white leper! What are you saying? Are people like me hunchbacks?" |
sāṇikaṇṇaṃ ukkhipitvā “kāsi tvan”ti vutte, “rañño dhītā vāsuladattā nāmāhan”ti āha. |
Lifting the corner of the curtain and being asked, "Who are you?" she said, "I am the king's daughter, named Vāsuladattā." |
“pitā te taṃ mayhaṃ kathento ‘khujjā’ti kathesī”ti. |
Your father, when telling me of you, said you were a hunchback. |
“mayhampi kathento taṃ saṅkhakuṭṭhiṃ katvā kathesī”ti. |
When telling me of you, he made you out to be a white leper. |
te ubhopi “tena hi amhākaṃ santhavakaraṇabhayena kathitaṃ bhavissatī”ti antosāṇiyaññeva santhavaṃ kariṃsu. |
Both of them, thinking, "Then it must have been said for fear of us developing an acquaintance," developed an acquaintance right there within the curtain. |
♦ tato paṭṭhāya mantaggahaṇaṃ vā sippaggahaṇaṃ vā natthi. |
♦ From then on, there was neither the receiving of a mantra nor the receiving of an art. |
rājāpi dhītaraṃ niccaṃ pucchati — |
And the king would always ask his daughter — |
“sippaṃ gaṇhasi, ammā”ti? |
Are you receiving the art, my dear? |
“gaṇhāmi, tātā”ti. |
I am receiving it, father. |
atha naṃ ekadivasaṃ uteno āha — |
Then one day Utena said to her — |
“bhadde, sāmikena kattabbaṃ nāma neva mātāpitaro na bhātubhaginiyo kātuṃ sakkonti, sace mayhaṃ jīvitaṃ dassasi, pañca te itthisatāni parivāraṃ datvā aggamahesiṭṭhānaṃ dassāmī”ti. |
Noble lady, what is to be done by a husband, neither mother nor father, nor brother nor sister can do. If you will give me my life, I will give you a retinue of five hundred women and give you the position of chief queen. |
“sace imasmiṃ vacane patiṭṭhātuṃ sakkhissatha, dassāmi vo jīvitan”ti. |
If you are able to stand by this word, I will give you your life. |
“sakkhissāmi, bhadde”ti. |
I will be able, noble lady. |
sā “sādhu, sāmī”ti pitu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. |
She, saying, "Very well, master," went to her father's presence, paid homage, and stood to one side. |
atha naṃ so pucchi — |
Then he asked her — |
“amma, niṭṭhitaṃ sippan”ti? |
My dear, is the art finished? |
“na tāva niṭṭhitaṃ, tāta, sippan”ti. |
The art is not yet finished, father. |
atha naṃ so pucchi — |
Then he asked her — |
“kiṃ, ammā”ti? |
What is it, my dear? |
“amhākaṃ ekaṃ dvārañca ekaṃ vāhanañca laddhuṃ vaṭṭati, tātā”ti. |
We need to obtain one door and one vehicle, father. |
“idaṃ kiṃ, ammā”ti? |
What is this, my dear? |
“tāta, rattiṃ kira tārakasaññāya mantassa upacāratthāya ekaṃ osadhaṃ gahetabbaṃ atthi. |
"Father, at night, by the sign of the stars, a certain herb must be gathered for the sake of the mantra's efficacy. |
tasmā amhākaṃ velāya vā avelāya vā nikkhamanakāle ekaṃ dvārañceva ekaṃ vāhanañca laddhuṃ vaṭṭatī”ti. |
Therefore, for us to leave at the right or wrong time, we need to obtain one door and one vehicle." |
rājā “sādhū”ti sampaṭicchi. |
The king, saying "Excellent," accepted. |
te attano abhirucitaṃ ekaṃ dvāraṃ hatthagataṃ kariṃsu. |
They got a certain door of their liking into their hands. |
rañño pana pañca vāhanāni ahesuṃ. |
Now, the king had five vehicles. |
bhaddavatī nāma kareṇukā ekadivasaṃ paññāsa yojanāni gacchati, kāko nāma dāso saṭṭhi yojanāni gacchati, celakaṭṭhi ca muñcakesī cāti dve assā yojanasataṃ gacchanti, nāḷāgiri hatthī vīsati yojanasatanti. |
The she-elephant named Bhaddavatī travels fifty yojanas in a single day. The slave named Kāka travels sixty yojanas. The two horses Celakaṭṭhi and Muñcakesī travel a hundred yojanas. The elephant Nāḷāgiri travels one hundred and twenty yojanas. |
♦ so kira rājā anuppanne buddhe ekassa issarassa upaṭṭhāko ahosi. |
♦ It is said that that king, when no Buddha had arisen, was an attendant of a certain wealthy man. |
athekadivasaṃ issare bahinagaraṃ gantvā nhatvā āgacchante eko paccekabuddho nagaraṃ piṇḍāya pavisitvā sakalanagaravāsīnaṃ mārena āvaṭṭitattā ekaṃ bhikkhāmpi alabhitvā yathādhotena pattena nikkhami. |
Then one day, when the wealthy man had gone outside the city, bathed, and was returning, a certain Paccekabuddha entered the city for alms and, because the whole city was possessed by Māra, not receiving a single alms, he left with his bowl just as it had been washed. |
atha naṃ nagaradvāraṃ pattakāle māro aññātakavesena upasaṅkamitvā, “api, bhante, vo kiñci laddhan”ti pucchi. |
Then, as he reached the city gate, Māra, in the guise of a stranger, approached him and asked, "Well, venerable sir, did you receive anything?" |
“kiṃ pana me tvaṃ alabhanākāraṃ karī”ti? |
But did you not make it so that I would not receive? |
“tena hi nivattitvā puna pavisatha, idāni na karissāmī”ti. |
Then turn back and enter again. Now I will not do it. |
“nāhaṃ puna nivattissāmī”ti. |
I will not turn back again. |
sace hi nivatteyya, puna so sakalanagaravāsīnaṃ sarīre adhimuñcitvā pāṇiṃ paharitvā hasanakeḷiṃ kareyya. |
For if he had turned back, he would again have possessed all the citizens, struck them with his hand, and made a laughing sport. |
paccekabuddhe anivattitvā gate māro tattheva antaradhāyi. |
When the Paccekabuddha had gone without turning back, Māra vanished right there. |
atha so issaro yathādhoteneva pattena āgacchantaṃ paccekabuddhaṃ disvā vanditvā, “api, bhante, kiñci laddhan”ti pucchi. |
Then that wealthy man, seeing the Paccekabuddha coming with his bowl just as it had been washed, paid homage and asked, "Well, venerable sir, did you receive anything?" |
“caritvā nikkhantamhāvuso”ti. |
Having gone around, we have come out, friend. |
so cintesi — |
He thought — |
“ayyo, mayā pucchitaṃ akathetvā aññaṃ vadati, na kiñci laddhaṃ bhavissatī”ti. |
The noble one, being asked by me, does not answer but says something else. He must not have received anything. |
athassa pattaṃ olokento tucchaṃ disvā gehe bhattassa niṭṭhitāniṭṭhitabhāvaṃ ajānanatāya sūro hutvā pattaṃ gahetuṃ avisahanto “thokaṃ, bhante, adhivāsethā”ti vatvā vegena gharaṃ gantvā “amhākaṃ bhattaṃ niṭṭhitan”ti pucchitvā, “niṭṭhitan”ti vutte taṃ upaṭṭhākaṃ āha — |
Then, looking at his bowl and seeing it empty, and not knowing whether the meal in his house was ready or not, and being hesitant to take the bowl himself, he said, "Venerable sir, please wait a little," and went quickly home. Having asked, "Is our meal ready?" and being told, "It is ready," he said to that attendant of his — |
“tāta, añño tayā sampannavegataro nāma natthi, sīghena javena bhadantaṃ patvā ‘pattaṃ me, bhante, dethā’ti vatvā pattaṃ gahetvā vegena ehī”ti. |
Son, there is no one swifter than you. With great speed, go to the venerable one and say, 'Give me the bowl, venerable sir,' and taking the bowl, come quickly. |
so ekavacaneneva pakkhanditvā pattaṃ gahetvā āhari. |
He, with a single word, set out, took the bowl, and brought it. |
issaropi attano bhojanassa pattaṃ pūretvā “imaṃ sīghaṃ gantvā ayyassa sampādehi, ahaṃ te ito pattiṃ dammī”ti āha. |
The wealthy man also filled the bowl from his own meal and said, "Go quickly and deliver this to the noble one. I give you the merit from this." |
♦ sopi taṃ gahetvā javena gantvā paccekabuddhassa pattaṃ datvā pañcapatiṭṭhitena vanditvā, “bhante, ‘velā upakaṭṭhā’ti ahaṃ atisīghena javena āgato ca gato ca, etassa me javassa phalena yojanānaṃ paṇṇāsasaṭṭhisatavīsasatagamanasamatthāni pañca vāhanāni nibbattantu, āgacchantassa ca me gacchantassa ca sarīraṃ sūriyatejena tatthaṃ, tassa me phalena nibbattanibbattaṭṭhāne āṇā sūriyatejasadisā hotu, imasmiṃ me piṇḍapāte sāminā patti dinnā, tassā me nissandena tumhehi diṭṭhadhammassa bhāgī homī”ti āha. |
♦ He too, taking it and going with speed, gave the bowl to the Paccekabuddha, paid homage with the five-point prostration, and said, "Venerable sir, because 'the time was short,' I came and went with great speed. By the fruit of this speed of mine, may five vehicles capable of traveling fifty, sixty, one hundred, and one hundred and twenty yojanas arise for me. And for me, coming and going, my body was hot with the heat of the sun. By its fruit, in whatever place I am reborn, may my command be like the heat of the sun. In this alms-food of mine, the merit has been given by my master. By its result, may I be a partaker of the Dhamma seen by you." |
paccekabuddho “evaṃ hotū”ti vatvā — |
The Paccekabuddha, saying, "May it be so," — |
♦ “icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu. |
♦ "What you have wished and aspired for, may all of it come to be. |
♦ sabbe pūrentu saṅkappā, cando pannaraso yathā. |
♦ May all your intentions be fulfilled, like the moon on the fifteenth day. |
. |
. |
♦ “icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu. |
♦ "What you have wished and aspired for, may it quickly come to be. |
♦ sabbe pūrentu saṅkappā, maṇijotiraso yathā”ti. |
♦ May all your intentions be fulfilled, like the wish-fulfilling gem." |
— |
— |
♦ anumodanaṃ akāsi. |
♦ gave the blessing. |
paccekabuddhānaṃ kira idhāva dve gāthā anumodanagāthā nāma honti. |
For Paccekabuddhas, it is said, these two verses are the blessing verses. |
tattha jotirasoti sabbakāmadadaṃ maṇiratanaṃ vuccati. |
Therein, 'the wish-fulfilling gem' refers to the jewel that grants all desires. |
idaṃ tassa pubbacaritaṃ. |
This was his past deed. |
so etarahi caṇḍapajjoto ahosi. |
He is now Caṇḍapajjota. |
tassa ca kammassa nissandena imāni pañca vāhanāni nibbattiṃsu. |
And as a result of that kamma, these five vehicles arose for him. |
athekadivasaṃ rājā uyyānakīḷāya nikkhami. |
Then one day the king went out for sport in the park. |
uteno “ajja palāyitabban”ti mahantāmahante cammapasibbake hiraññasuvaṇṇassa pūretvā kareṇukāpiṭṭhe ṭhapetvā vāsuladattaṃ ādāya palāyi. |
Utena, thinking, "Today is the day to flee," filled large and small leather bags with gold and silver, placed them on the back of the she-elephant, and taking Vāsuladattā, he fled. |
antepurapālakā palāyantaṃ taṃ disvā gantvā rañño ārocesuṃ. |
The keepers of the inner palace, seeing him fleeing, went and reported to the king. |
rājā “sīghaṃ gacchathā”ti balaṃ pahiṇi. |
The king sent his army, saying, "Go quickly." |
uteno balassa pakkhandabhāvaṃ ñatvā kahāpaṇapasibbakaṃ mocetvā pātesi, manussā kahāpaṇe uccinitvā puna pakkhandiṃsu. |
Utena, knowing that the army was advancing, untied and dropped a bag of kahāpaṇas. The men, picking up the kahāpaṇas, advanced again. |
itaro suvaṇṇapasibbakaṃ mocetvā pātetvā nesaṃ suvaṇṇalobhena papañcentānaññeva bahi nivuṭṭhaṃ attano khandhāvāraṃ pāpuṇi. |
The other untied and dropped a bag of gold. While they were being delayed by their greed for gold, he reached his own camp, which was situated outside. |
atha naṃ āgacchantaṃ disvāva attano balakāyo parivāretvā nagaraṃ pavesesi. |
Then, seeing him coming, his own army surrounded him and led him into the city. |
so patvāva vāsuladattaṃ abhisiñcitvā aggamahesiṭṭhāne ṭhapesīti. |
He, upon arriving, consecrated Vāsuladattā and placed her in the position of chief queen. |
ayaṃ vāsuladattāya uppatti. |
This is the origin of Vāsuladattā. |
♦ aparā pana māgaṇḍiyā nāma rañño santikā aggamahesiṭṭhānaṃ labhi. |
♦ Another, named Māgaṇḍiyā, received the position of chief queen from the king. |
sā kira kururaṭṭhe māgaṇḍiyabrāhmaṇassa dhītā. |
She, it is said, was the daughter of the brahmin Māgaṇḍiya in the Kuru country. |
mātāpissā māgaṇḍiyāyeva nāmaṃ. |
Her mother was also named Māgaṇḍiyā. |
cūḷapitāpissā māgaṇḍiyova, sā abhirūpā ahosi devaccharapaṭibhāgā. |
Her junior father was also Māgaṇḍiya. She was very beautiful, like a celestial nymph. |
pitā panassā anucchavikaṃ sāmikaṃ alabhanto mahantehi mahantehi kulehi yācitopi “na mayhaṃ dhītu tumhe anucchavikā”ti tajjetvā uyyojesi. |
But her father, not finding a suitable husband for her, though solicited by many great families, dismissed them, threatening, "You are not suitable for my daughter." |
athekadivasaṃ satthā paccūsasamaye lokaṃ volokento māgaṇḍiyabrāhmaṇassa sapajāpatikassa anāgāmiphalūpanissayaṃ disvā attano pattacīvaramādāya tassa bahinigame aggiparicaraṇaṭṭhānaṃ agamāsi. |
Then one day the Teacher, in the early morning, surveying the world, saw the supporting condition for the fruit of a non-returner in the brahmin Māgaṇḍiya and his wife. He took his own bowl and robe and went to his fire-tending place outside the town. |
so tathāgatassa rūpasobhaggappattaṃ attabhāvaṃ oloketvā, “imasmiṃ loke iminā purisena sadiso añño puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko, imassa posāpanatthāya dhītaraṃ dassāmī”ti cintetvā, “samaṇa, ekā me dhītā atthi, ahaṃ ettakaṃ kālaṃ tassā anucchavikaṃ purisaṃ na passāmi, tumhe tassā anucchavikā, sā ca tumhākaññeva anucchavikā. |
He, looking at the Tathāgata's physical form, which had attained the perfection of beauty, thought, "In this world, there is no other man like this man. This one is suitable for my daughter. I will give my daughter to him for his maintenance." |
tumhākañhi pādaparicārikā, tassā ca bhattā laddhuṃ vaṭṭati, taṃ vo ahaṃ dassāmi, yāva mamāgamanā idheva tiṭṭhathā”ti āha. |
He said, "Ascetic, I have one daughter. For so long I have not seen a man suitable for her. You are suitable for her, and she is suitable only for you. |
satthā kiñci avatvā tuṇhī ahosi. |
For she should be your foot-servant, and she should obtain a husband. I will give her to you. Until my return, stand right here." |
brāhmaṇo vegena gharaṃ gantvā, “bhoti, bhoti dhītu me anucchaviko puriso diṭṭho, sīghaṃ sīghaṃ naṃ alaṅkarohī”ti taṃ alaṅkārāpetvā saddhiṃ brāhmaṇiyā ādāya satthu santikaṃ pāyāsi. |
The Teacher, without saying anything, was silent. |
sakalanagaraṃ saṅkhubhi. |
The brahmin went quickly home and said, "Lady, lady, I have seen a man suitable for my daughter. Quickly, quickly adorn her." He had her adorned and, taking her with the brahmin lady, he went to the Teacher's presence. |
ayaṃ “ettakaṃ kālaṃ mayhaṃ dhītu anucchaviko natthī”ti kassaci adatvā “ajja me dhītu anucchaviko diṭṭho”ti kira vadeti, “kīdiso nu kho so puriso, passissāma nan”ti mahājano teneva saddhiṃ nikkhami. |
The whole city was in an uproar. |
| "This one, for so long, saying, 'There is no one suitable for my daughter,' did not give her to anyone. 'Today I have seen a man suitable for my daughter,' he says. 'What kind of man is he? We will see him.'" The great crowd went out with him. | |
♦ tasmiṃ dhītaraṃ gahetvā āgacchante satthā tena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā gantvā aññasmiṃ ṭhāne aṭṭhāsi. |
♦ As he was coming, having taken his daughter, the Teacher, not standing in the place he had indicated, but having shown a footprint-relic there, went and stood in another place. |
buddhānañhi padacetiyaṃ adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, na aññattha. |
For of Buddhas, a footprint-relic, having been willed, appears only in the place where they have stepped, not elsewhere. |
yesañcatthāya adhiṭṭhitaṃ hoti, teyeva naṃ passanti. |
And only those for whose sake it has been willed see it. |
tesaṃ pana adassanakaraṇatthaṃ hatthiādayo vā akkamantu, mahāmegho vā pavassatu, verambhavātā vā paharantu, na taṃ koci makkhetuṃ sakkoti. |
But for the sake of making it invisible to them, though elephants and so on may step on it, or a great cloud may rain, or tempestuous winds may blow, no one can erase it. |
atha brāhmaṇī brāhmaṇaṃ āha — |
Then the brahmin lady said to the brahmin — |
“kuhiṃ so puriso”ti. |
Where is that man? |
“‘imasmiṃ ṭhāne tiṭṭhāhī’ti naṃ avacaṃ, kuhiṃ nu kho so gato”ti ito cito olokento padacetiyaṃ disvā “ayamassa padavalañjo”ti āha. |
'Stand in this place,' I told him. Where now has he gone?" Looking here and there, he saw the footprint-relic and said, "This is his footprint. |
brāhmaṇī salakkhaṇamantānaṃ tiṇṇaṃ vedānaṃ paguṇatāya lakkhaṇamante parivattetvā padalakkhaṇaṃ upadhāretvā, “nayidaṃ, brāhmaṇa, pañcakāmaguṇasevino padan”ti vatvā imaṃ gāthamāha — |
The brahmin lady, being well-versed in the three Vedas of the mantras on marks, reviewed the mantras on marks, and examining the mark of the footprint, said, "This, brahmin, is not the foot of one who indulges in the five sensual pleasures." She spoke this verse — |
♦ “rattassa hi ukkuṭikaṃ padaṃ bhave, |
♦ "The foot of one with passion would be on its toes, |
♦ duṭṭhassa hoti sahasānupīḷitaṃ. |
♦ that of one with hatred would be heavily pressed down. |
♦ mūḷhassa hoti avakaḍḍhitaṃ padaṃ, |
♦ The foot of one with delusion would be dragged along, |
♦ vivaṭṭacchadassa idamīdisaṃ padan”ti. |
♦ of one with the veil rolled back, the foot is like this." |
. |
. |
♦ atha naṃ brāhmaṇo evamāha — |
♦ Then the brahmin said to her — |
“bhoti tvaṃ udakapātiyaṃ kumbhīlaṃ, gehamajjhe ca pana coraṃ viya mante passanasīlā, tuṇhī hohī”ti. |
Lady, you are like a crocodile in a water pot, and one who sees a thief in the middle of the house by mantras. Be quiet. |
brāhmaṇa, yaṃ icchasi, taṃ vadehi, nayidaṃ pañcakāmaguṇasevino padanti. |
Brahmin, say what you wish. This is not the foot of one who indulges in the five sensual pleasures. |
tato ito cito ca olokento satthāraṃ disvā, “ayaṃ so puriso”ti vatvā brāhmaṇo gantvā, “samaṇa, dhītaraṃ me tava posāpanatthāya demī”ti āha. |
Then, looking here and there, he saw the Teacher and, saying, "This is that man," the brahmin went and said, "Ascetic, I give you my daughter for your maintenance." |
satthā “dhītarā te mayhaṃ attho atthi vā natthi vā”ti avatvāva, “brāhmaṇa, ekaṃ te kāraṇaṃ kathemī”ti vatvā, “kathehi samaṇā”ti vutte mahābhinikkhamanato paṭṭhāya yāva ajapālanigrodhamūlā mārena anubaddhabhāvaṃ ajapālanigrodhamūle ca pana “atīto dāni me esa visayan”ti tassa sokāturassa sokavūpasamanatthaṃ āgatāhi māradhītāhi kumārikavaṇṇādivasena payojitaṃ palobhanaṃ ācikkhitvā, “tadāpi mayhaṃ chando nāhosī”ti vatvā — |
The Teacher, without saying, "Do I have need of your daughter or not?" said, "Brahmin, I will tell you one thing." When he said, "Tell it, ascetic," he recounted how, from the great renunciation up to the foot of the Ajapāla banyan tree, he was followed by Māra, and how at the foot of the Ajapāla banyan tree, when he thought, "Now he is beyond my reach," the daughters of Māra came to dispel his sorrow and enticed him in the form of young girls and so on. And saying, "Even then I had no desire," — |
♦ “disvāna taṇhaṃ aratiṃ ragañca, |
♦ "Having seen Taṇhā, Arati, and Ragā, |
♦ nāhosi chando api methunasmiṃ. |
♦ there was no desire even for sexual intercourse. |
♦ kimevidaṃ muttakarīsapuṇṇaṃ, |
What is this, full of urine and excrement? |
♦ pādāpi naṃ samphusituṃ na icche”ti. |
♦ I would not wish to touch it even with my foot." |
— |
— |
♦ imaṃ gāthamāha. |
♦ he spoke this verse. |
gāthāpariyosāne brāhmaṇo ca brāhmaṇī ca anāgāmiphale patiṭṭhahiṃsu. |
At the end of the verse, the brahmin and the brahmin lady were established in the fruit of a non-returner. |
māgaṇḍiyāpi kho “sacassa mayā attho natthi, anatthikabhāvova vattabbo, ayaṃ pana maṃ muttakarīsapuṇṇaṃ karoti, pādāpi naṃ samphusituṃ na iccheti, hotu, attano jātikulapadesabhogayasavayasampattiṃ āgamma tathārūpaṃ bhattāraṃ labhitvā samaṇassa gotamassa kattabbayuttakaṃ jānissāmī”ti satthari āghātaṃ bandhi. |
But Māgaṇḍiyā, thinking, "If he has no need of me, his lack of need should be stated. But this one makes me out to be full of urine and excrement, and says he would not wish to touch me even with his foot. So be it. Relying on my own birth, family, status, wealth, fame, and age, and obtaining a husband of like stature, I will know what is to be done to the ascetic Gotama." She conceived a grudge against the Teacher. |
“kiṃ pana satthā tāya attani āghātuppattiṃ jānāti, no”ti? |
But did the Teacher know of the arising of the grudge in her against him, or not? |
“jānātiyeva. jānanto kasmā gāthamāhā”ti? |
He knew indeed. Knowing, why did he speak the verse? |
itaresaṃ dvinnaṃ vasena. |
For the sake of the other two. |
buddhā hi āghātaṃ agaṇetvā maggaphalādhigamārahānaṃ vasena dhammaṃ desentiyeva. |
For Buddhas, disregarding a grudge, teach the Dhamma for the sake of those who are worthy of attaining the path and fruit. |
mātāpitaro taṃ netvā cūḷamāgaṇḍiyaṃ kaniṭṭhaṃ paṭicchāpetvā pabbajitvā arahattaṃ pāpuṇiṃsu. |
The parents, having taken her and entrusted her to the junior Māgaṇḍiya, went forth and attained Arahantship. |
cūḷamāgaṇḍiyopi cintesi — |
And the junior Māgaṇḍiya thought — |
“mama dhītā omakasattassa na anucchavikā, ekassa raññova anucchavikā”ti. |
My daughter is not suitable for an inferior person; she is suitable only for a king. |
taṃ ādāya kosambiṃ gantvā sabbālaṅkārehi alaṅkaritvā, “imaṃ itthiratanaṃ devassa anucchavikan”ti utenassa rañño adāsi. |
He took her and, going to Kosambī, and having adorned her with all ornaments, said, "This jewel of a woman is suitable for the king," and gave her to king Utena. |
so taṃ disvāva uppannabalavasineho abhisekaṃ katvā pañcasatamātugāmaparivāraṃ datvā aggamahesiṭṭhāne ṭhapesi. |
He, as soon as he saw her, with a strong affection having arisen, performed the consecration, gave her a retinue of five hundred women, and placed her in the position of chief queen. |
ayaṃ māgaṇḍiyāya uppatti. |
This is the origin of Māgaṇḍiyā. |
♦ evamassa diyaḍḍhasahassanāṭakitthiparivārā tisso aggamahesiyo ahesuṃ. |
♦ Thus he had three chief queens with a retinue of one and a half thousand dancing girls. |
tasmiṃ kho pana samaye ghosakaseṭṭhi kukkuṭaseṭṭhi pāvārikaseṭṭhīti kosambiyaṃ tayo seṭṭhino honti. |
At that very time, in Kosambī, there were three merchants: Ghosaka the merchant, Kukkuṭa the merchant, and Pāvārika the merchant. |
te upakaṭṭhāya vassūpanāyikāya pañcasatatāpase himavantato āgantvā nagare bhikkhāya carante disvā pasīditvā nisīdāpetvā bhojetvā paṭiññaṃ gahetvā cattāro māse attano santike vasāpetvā puna vassāratte āgamanatthāya paṭijānāpetvā uyyojesuṃ. |
They, near the commencement of the rains retreat, saw five hundred ascetics coming from the Himalayas and going for alms in the city. Being pleased, they had them seated, fed them, and taking a promise, they had them live in their presence for four months. Having made them promise to come again in the rainy season, they sent them off. |
tāpasāpi tato paṭṭhāya aṭṭha māse himavante vasitvā cattāro māse tesaṃ santike vasiṃsu. |
The ascetics also, from then on, lived for eight months in the Himalayas and for four months in their presence. |
te aparabhāge himavantato āgacchantā araññāyatane ekaṃ mahānigrodhaṃ disvā tassa mūle nisīdiṃsu. |
They, later, coming from the Himalayas, saw a great banyan tree in a forest region and sat at its foot. |
tesu jeṭṭhakatāpaso cintesi — |
The eldest ascetic among them thought — |
“imasmiṃ rukkhe adhivatthā devatā oramattikā na bhavissati, mahesakkhenevettha devarājena bhavitabbaṃ, sādhu vata sacāyaṃ isigaṇassa pānīyaṃ dadeyyā”ti. |
The deity inhabiting this tree will not be of a low rank. There must be a deva-king of great power here. It would be good if he would give water to this company of hermits. |
sopi pānīyaṃ adāsi. |
And he gave water. |
tāpaso nhānodakaṃ cintesi, tampi adāsi. |
The ascetic thought of bathing water, and he gave that too. |
tato bhojanaṃ cintesi, tampi adāsi. |
Then he thought of food, and he gave that too. |
athassa etadahosi — |
Then this occurred to him — |
“ayaṃ devarājā amhehi cintitaṃ cintitaṃ sabbaṃ deti, aho vata naṃ passeyyāmā”ti. |
This deva-king gives everything we think of. Oh, that we might see him. |
so rukkhakkhandhaṃ padāletvā attānaṃ dassesi. |
He, splitting the trunk of the tree, showed himself. |
atha naṃ tāpasā, “devarāja, mahatī te sampatti, kiṃ nu kho katvā ayaṃ te laddhā”ti pucchiṃsu. |
Then the ascetics asked him, "Deva-king, great is your fortune. Having done what, now, has this been obtained by you?" |
“mā pucchatha, ayyā”ti. |
Do not ask, sirs. |
“ācikkha, devarājā”ti. |
Tell us, deva-king. |
so attanā katakammassa parittakattā lajjamāno kathetuṃ na visahi. |
He, being ashamed of the smallness of the deed done by him, could not bring himself to speak. |
tehi punappunaṃ nippīḷiyamāno pana “tena hi suṇāthā”ti vatvā kathesi. |
But being pressed again and again by them, he said, "Then listen," and spoke. |
♦ so kireko duggatamanusso hutvā bhatiṃ pariyesanto anāthapiṇḍikassa santike bhatikammaṃ labhitvā taṃ nissāya jīvikaṃ kappesi. |
♦ It is said that he, having been a poor man and searching for wages, obtained wage-work in the presence of Anāthapiṇḍika and made his living by it. |
athekasmiṃ uposathadivase sampatte anāthapiṇḍiko vihārato āgantvā pucchi — |
Then, on a certain Uposatha day, Anāthapiṇḍika, having come from the monastery, asked — |
“tassa bhatikassa ajjuposathadivasabhāvo kenaci kathito”ti? |
Has the fact that today is the Uposatha day been told to that wage-worker by anyone? |
“na kathito, sāmī”ti. |
It has not been told, master. |
“tena hissa sāyamāsaṃ pacathā”ti. |
Then cook his evening meal for him. |
athassa patthodanaṃ paciṃsu. |
Then they cooked a pot of rice for him. |
so divasaṃ araññe kammaṃ katvā sāyaṃ āgantvā bhatte vaḍḍhetvā dinne “chātomhī”ti sahasā abhuñjitvāva “aññesu divasesu imasmiṃ gehe ‘bhattaṃ detha, sūpaṃ detha, byañjanaṃ dethā’ti mahākolāhalaṃ ahosi, ajja te sabbe nissaddā nipajjiṃsu, mayhameva ekassāhāraṃ vaḍḍhayiṃsu, kiṃ nu kho etan”ti cintetvā pucchi — |
He, having worked in the forest all day and having come in the evening, when the rice was served and given, saying, "I am hungry," and having eaten hastily, thought, "On other days in this house there was a great uproar, 'Give rice, give soup, give curry.' Today they have all lain down in silence. They have served a meal for me alone. What now is this?" He asked — |
“avasesā bhuñjiṃsu, na bhuñjiṃsū”ti? |
Have the rest eaten or not? |
“na bhuñjiṃsu, tātā”ti. |
They have not eaten, son. |
“kiṃ kāraṇā”ti? |
For what reason? |
imasmiṃ gehe uposathadivasesu sāyamāsaṃ na bhuñjanti, sabbeva uposathikā honti. |
In this house, on Uposatha days, they do not eat an evening meal. They are all observing the Uposatha. |
antamaso thanapāyinopi dārake mukhaṃ vikkhālāpetvā catumadhuraṃ mukhe pakkhipāpetvā mahāseṭṭhi uposathike kāreti. |
Even the breast-feeding infants, having had their mouths washed and four sweets placed in their mouths, are made to observe the Uposatha by the great merchant. |
gandhatelappadīpe jālante khuddakamahallakadārakā sayanagatā dvattiṃsākāraṃ sajjhāyanti. |
While the lamps of scented oil are burning, the young and old children, having gone to bed, recite the thirty-two parts of the body. |
tuyhaṃ pana uposathadivasabhāvaṃ kathetuṃ satiṃ na karimhā. |
But we did not remember to tell you that it was the Uposatha day. |
tasmā taveva bhattaṃ pakkaṃ, naṃ bhuñjassūti. |
Therefore, the meal was cooked for you alone. Eat it. |
sace idāni uposathikena bhavituṃ vaṭṭati, ahampi bhaveyyanti. |
If it is now proper to observe the Uposatha, I too will do so. |
“idaṃ seṭṭhi jānātī”ti. |
The merchant knows this. |
“tena hi naṃ pucchathā”ti. |
Then ask him. |
te gantvā seṭṭhiṃ pucchiṃsu. |
They went and asked the merchant. |
so evamāha — |
He said thus — |
“idāni pana abhuñjitvā mukhaṃ vikkhāletvā uposathaṅgāni adhiṭṭhahanto upaḍḍhaṃ uposathakammaṃ labhissatī”ti. |
But now, having not eaten, and having washed his mouth and undertaken the Uposatha precepts, he will obtain half the merit of the Uposatha observance. |
itaro taṃ sutvā tathā akāsi. |
The other, hearing that, did so. |
♦ tassa sakaladivasaṃ kammaṃ katvā chātassa sarīre vātā kuppiṃsu. |
♦ For him, who had worked the whole day and was hungry, the winds in his body were agitated. |
so yottena uraṃ bandhitvā yottakoṭiyaṃ gahetvā parivattati. |
He tied a rope around his chest and, holding the end of the rope, he tossed and turned. |
seṭṭhi taṃ pavattiṃ sutvā ukkāhi dhāriyamānāhi catumadhuraṃ gāhāpetvā tassa santikaṃ āgantvā, “kiṃ, tātā”ti pucchi. |
The merchant, hearing of that event, and having torches carried, and having four sweets taken, came to him and asked, "What is it, son?" |
“sāmi, vātā me kuppitā”ti. |
Master, my winds are agitated. |
“tena hi uṭṭhāya idaṃ bhesajjaṃ khādāhī”ti. |
Then get up and eat this medicine. |
“tumhepi khādatha, sāmī”ti. |
You too eat, master. |
“amhākaṃ aphāsukaṃ natthi, tvaṃ khādāhī”ti. |
We have no ailment. You eat. |
“sāmi, ahaṃ uposathakammaṃ karonto sakalaṃ kātuṃ nāsakkhiṃ, upaḍḍhakammampi me vikalaṃ mā ahosī”ti na icchi. |
"Master, while observing the Uposatha, I was not able to do the whole thing. May my half-observance not be in vain," he said, and did not wish to. |
“mā evaṃ kari, tātā”ti vuccamānopi anicchitvā aruṇe uṭṭhahante milātamālā viya kālaṃ katvā tasmiṃ nigrodharukkhe devatā hutvā nibbatti. |
Though being told, "Do not do so, son," he did not wish to, and at the break of dawn, like a withered garland, he died and was reborn as a deity in that banyan tree. |
tasmā imamatthaṃ kathetvā “so seṭṭhi buddhamāmako, dhammamāmako, saṅghamāmako, taṃ nissāya katassa upaḍḍhuposathakammassa nissandenesā sampatti mayā laddhā”ti āha. |
Therefore, having told this matter, he said, "That merchant is a follower of the Buddha, a follower of the Dhamma, a follower of the Sangha. As a result of the half-Uposatha observance done on account of him, this fortune has been obtained by me." |
♦ “buddho”ti vacanaṃ sutvāva pañcasatā tāpasā uṭṭhāya devatāya añjaliṃ paggayha “buddhoti vadesi, buddhoti vadesī”ti pucchitvā, “buddhoti vadāmi, buddhoti vadāmī”ti tikkhattuṃ paṭijānāpetvā “ghosopi kho eso dullabho lokasmin”ti udānaṃ udānetvā “devate anekesu kappasatasahassesu asutapubbaṃ saddaṃ tayā suṇāpitamhā”ti āhaṃsu. |
♦ As soon as they heard the word "Buddha," the five hundred ascetics got up and, raising their hands in reverence to the deity, asked, "You say 'Buddha,' you say 'Buddha'?" and having had him confirm it three times, "I say 'Buddha,' I say 'Buddha'," they exclaimed, "This sound is indeed rare in the world," and said, "O deity, a sound never before heard in many hundreds of thousands of eons has been made audible to us by you." |
atha antevāsino ācariyaṃ etadavocuṃ — |
Then the disciples said this to their teacher — |
“tena hi satthu santikaṃ gacchāmā”ti. |
Then let us go to the Teacher's presence. |
“tātā, tayo seṭṭhino amhākaṃ bahūpakārā, sve tesaṃ nivesane bhikkhaṃ gaṇhitvā tesampi ācikkhitvā gamissāma, adhivāsetha, tātā”ti. |
Sons, the three merchants are our great benefactors. Tomorrow, having taken alms at their residence and having informed them too, we will go. Wait, sons. |
te adhivāsayiṃsu. |
They waited. |
punadivase seṭṭhino yāgubhattaṃ sampādetvā āsanāni paññāpetvā “ajja no ayyānaṃ āgamanadivaso”ti ñatvā paccuggamanaṃ katvā te ādāya nivesanaṃ gantvā nisīdāpetvā bhikkhaṃ adaṃsu. |
On the next day, the merchants, having prepared gruel and rice and having prepared seats, and knowing, "Today is the day of our noble ones' arrival," went to meet them, and taking them, went to their residence, had them seated, and gave alms. |
te katabhattakiccā mahāseṭṭhino “mayaṃ gamissāmā”ti vadiṃsu. |
They, having finished their meal, said to the great merchants, "We will go." |
“nanu, bhante, tumhehi cattāro vassike māse amhākaṃ gahitāva paṭiññā, idāni kuhiṃ gacchathā”ti? |
But, venerable sirs, have you not given us a promise for the four rainy months? Where are you going now? |
“loke kira buddho uppanno, dhammo uppanno, saṅgho uppanno, tasmā satthu santikaṃ gamissāmā”ti. |
A Buddha, it is said, has arisen in the world, the Dhamma has arisen, the Sangha has arisen. Therefore, we will go to the Teacher's presence. |
“kiṃ pana tassa satthuno santikaṃ tumhākaññeva gantuṃ vaṭṭatī”ti? |
But is it proper only for you to go to that Teacher's presence? |
“aññesampi avāritaṃ, āvuso”ti. |
It is not forbidden to others, friends. |
“tena hi, bhante, āgametha, mayampi gamanaparivacchaṃ katvā gacchāmā”ti. |
Then, venerable sirs, wait. We too, having made our travel preparations, will go. |
“tumhesu parivacchaṃ karontesu amhākaṃ papañco hoti, mayaṃ purato gacchāma, tumhe pacchā āgaccheyyāthā”ti vatvā te puretaraṃ gantvā sammāsambuddhaṃ disvā abhitthavitvā vanditvā ekamantaṃ nisīdiṃsu. |
"While you are making your travel preparations, it will be a delay for us. We will go ahead. You come afterwards." Saying this, they went ahead, and seeing the Perfectly Enlightened One, they praised and paid homage, and sat to one side. |
atha nesaṃ satthā anupubbiṃ kathaṃ kathetvā dhammaṃ desesi. |
Then the Teacher gave them a graduated discourse and taught the Dhamma. |
desanāpariyosāne sabbepi saha paṭisambhidāhi arahattaṃ patvā pabbajjaṃ yācitvā “etha, bhikkhavo”ti vacanasamanantaraṃyeva iddhimayapattacīvaradharā ehibhikkhū ahesuṃ. |
At the end of the teaching, all of them, along with the analytical knowledges, attained Arahantship. Having asked for ordination, at the mere word "Come, monks," they became "come, monk" bhikkhus, bearers of magically created bowls and robes. |
♦ tepi kho tayo seṭṭhino pañcahi pañcahi sakaṭasatehi bhattacchādanasappimadhuphāṇitādīni dānūpakaraṇāni ādāya sāvatthiṃ patvā satthāraṃ vanditvā dhammakathaṃ sutvā kathāpariyosāne sotāpattiphale patiṭṭhāya addhamāsamattampi dānaṃ dadamānā satthu santike vasitvā kosambiṃ āgamanatthāya satthāraṃ yācitvā satthārā paṭiññaṃ dadantena “suññāgāre kho gahapatayo tathāgatā abhiramantī”ti vutte, “aññātaṃ, bhante, amhehi pahitasāsanena āgantuṃ vaṭṭatī”ti vatvā kosambiṃ gantvā ghosakaseṭṭhi ghositārāmaṃ, kukkuṭaseṭṭhi kukkuṭārāmaṃ, pāvārikaseṭṭhi pāvārikārāmanti tayo mahāvihāre kāretvā satthu āgamanatthāya sāsanaṃ pahiṇiṃsu. |
♦ And those three merchants, taking provisions for the offering, such as rice for meals, clothing, ghee, honey, and molasses, with five hundred carts each, reached Sāvatthī, paid homage to the Teacher, heard a Dhamma talk, and at the end of the talk, being established in the fruit of stream-entry, and giving alms for about half a month, they stayed in the presence of the Teacher. Having requested the Teacher to come to Kosambī, and the Teacher having given his promise, and saying, "Householders, Tathāgatas delight in empty dwellings," they said, "It is known, venerable sir. It is proper for us to come with a message sent by you." They went to Kosambī, and Ghosaka the merchant had the Ghositārāma built, Kukkuṭa the merchant the Kukkuṭārāma, and Pāvārika the merchant the Pāvārikārāma. Having had three great monasteries built, they sent a message for the Teacher's arrival. |
satthā tesaṃ sāsanaṃ sutvā tattha agamāsi. |
The Teacher, hearing their message, went there. |
te paccuggantvā satthāraṃ vihāraṃ pavesetvā vārena vārena paṭijagganti. |
They went to meet him, led the Teacher into the monasteries, and looked after him by turns. |
satthā devasikaṃ ekekasmiṃ vihāre vasati. |
The Teacher would live in each monastery daily. |
yassa vihāre vuṭṭho hoti, tasseva gharadvāre piṇḍāya carati. |
In whichever monastery he had lived, at the door of that one's house he would go for alms. |
tesaṃ pana tiṇṇaṃ seṭṭhīnaṃ upaṭṭhāko sumano nāma mālākāro ahosi. |
Now, the attendant of those three merchants was a garland-maker named Sumana. |
so te seṭṭhino evamāha — |
He said this to those merchants — |
“ahaṃ tumhākaṃ dīgharattaṃ upakārako, satthāraṃ bhojetukāmomhi, mayhampi ekadivasaṃ satthāraṃ dethā”ti. |
I have been a benefactor to you for a long time. I wish to feed the Teacher. Please give me the Teacher for one day. |
“tena hi bhaṇe sve bhojehī”ti. |
Then, my good man, feed him tomorrow. |
“sādhu, sāmī”ti so satthāraṃ nimantetvā sakkāraṃ paṭiyādesi. |
"Very well, masters." He invited the Teacher and prepared an offering. |
♦ tadā rājā sāmāvatiyā devasikaṃ pupphamūle aṭṭha kahāpaṇe deti. |
♦ At that time, the king gave Sāmāvatī eight kahāpaṇas daily for the price of flowers. |
tassā khujjuttarā nāma dāsī sumanamālākārassa santikaṃ gantvā nibaddhaṃ pupphāni gaṇhāti. |
Her slave-woman, named Khujjuttarā, would go to the presence of the garland-maker Sumana and always get the flowers. |
atha naṃ tasmiṃ divase āgataṃ mālākāro āha — |
Then, on that day, when she came, the garland-maker said to her — |
“mayā satthā nimantito, ajja pupphehi satthāraṃ pūjessāmi, tiṭṭha tāva, tvaṃ parivesanāya sahāyikā hutvā dhammaṃ sutvā avasesāni pupphāni gahetvā gamissasī”ti . |
I have invited the Teacher. Today I will worship the Teacher with flowers. Wait for a moment. You, being a helper at the serving, and having heard the Dhamma, can take the remaining flowers and go. |
sā “sādhū”ti adhivāsesi. |
She, saying "Very well," consented. |
sumano buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā anumodanakaraṇatthāya pattaṃ aggahesi. |
Sumana, having served the community of monks headed by the Buddha, took the bowl for the purpose of giving the blessing. |
satthā anumodanadhammadesanaṃ ārabhi. |
The Teacher began the Dhamma discourse for the blessing. |
khujjuttarāpi satthu dhammakathaṃ suṇantīyeva sotāpattiphale patiṭṭhahi. |
And Khujjuttarā, while listening to the Teacher's Dhamma talk, was established in the fruit of stream-entry. |
sā aññesu divasesu cattāro kahāpaṇe attano gahetvā catūhi pupphāni gahetvā gacchati, taṃ divasaṃ aṭṭhahipi pupphāni gahetvā gatā. |
She, who on other days would take four kahāpaṇas for herself and buy flowers with four, on that day took flowers with all eight. |
atha naṃ sāmāvatī āha — |
Then Sāmāvatī said to her — |
“kiṃ nu kho, amma, ajja amhākaṃ raññā dviguṇaṃ pupphamūlaṃ dinnan”ti? |
What now, my dear? Has our king today given double the price for flowers? |
“no, ayye”ti. |
No, lady. |
“atha kasmā bahūni pupphānī”ti? |
Then why are there many flowers? |
“aññesu divasesu ahaṃ cattāro kahāpaṇe attano gahetvā catūhi pupphāni āharāmī”ti. |
On other days, I would take four kahāpaṇas for myself and bring flowers with four. |
“ajja kasmā na gaṇhī”ti? |
Why did you not take them today? |
“sammāsambuddhassa dhammakathaṃ sutvā dhammassa adhigatattā”ti. |
Because of having heard the Dhamma talk of the Perfectly Enlightened One and having realized the Dhamma. |
atha naṃ “are, duṭṭhadāsi ettakaṃ kālaṃ tayā gahitakahāpaṇe me dehī”ti atajjetvā, “amma, tayā pivitaṃ amataṃ amhepi pāyehī”ti vatvā “tena hi maṃ nhāpehī”ti vutte soḷasahi gandhodakaghaṭehi nhāpetvā dve maṭṭhasāṭake dāpesi. |
Then, without threatening her with, "Hey, you wicked slave! Give me the kahāpaṇas you have taken for so long," she said, "My dear, the nectar you have drunk, let us drink it too." When she said, "Then bathe me," she had her bathed with sixteen pots of scented water and had two fine cloths given to her. |
sā ekaṃ nivāsetvā ekaṃ ekaṃsaṃ pārupitvā āsanaṃ paññāpetvā ekaṃ bījaniṃ āharāpetvā āsane nisīditvā citrabījaniṃ ādāya pañca mātugāmasatāni āmantetvā tāsaṃ satthārā desitaniyāmeneva dhammaṃ desesi. |
She, having put on one and draped the other over one shoulder, and having prepared a seat and had a fan brought, sat on the seat, took the ornate fan, and addressing the five hundred women, she taught the Dhamma to them in the very same way it was taught by the Teacher. |
tassā dhammakathaṃ sutvā tā sabbāpi sotāpattiphale patiṭṭhahiṃsu. |
Having heard her Dhamma talk, all of them were established in the fruit of stream-entry. |
♦ tā sabbāpi khujjuttaraṃ vanditvā, “amma, ajjato paṭṭhāya tvaṃ kiliṭṭhakammaṃ mā kari, amhākaṃ mātuṭṭhāne ca ācariyaṭṭhāne ca ṭhatvā satthu santikaṃ gantvā satthārā desitaṃ dhammaṃ sutvā amhākaṃ kathehī”ti vadiṃsu. |
♦ All of them, having paid homage to Khujjuttarā, said, "My dear, from today onwards, do not do menial work. Standing in the place of our mother and teacher, go to the Teacher's presence, and having heard the Dhamma taught by the Teacher, tell it to us." |
sā tathā karontī aparabhāge tipiṭakadharā jātā. |
She, doing so, later became a bearer of the Tipiṭaka. |
atha naṃ satthā “etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ bahussutānaṃ dhammakathikānaṃ yadidaṃ khujjuttarā”ti etadagge ṭhapesi. |
Then the Teacher placed her in the pre-eminent position, "Pre-eminent, monks, among my female lay disciples who are learned and teachers of the Dhamma is this Khujjuttarā." |
tāpi kho pañcasatā itthiyo taṃ evamāhaṃsu — |
And those five hundred women said this to her — |
“amma, satthāraṃ daṭṭhukāmāmhā, taṃ no dassehi, gandhamālādīhi taṃ pūjessāmā”ti. |
My dear, we wish to see the Teacher. Show him to us. We will worship him with perfumes, garlands, and so on. |
“ayye, rājakulaṃ nāma bhāriyaṃ, tumhe gahetvā bahi gantuṃ na sakkā”ti. |
Ladies, the royal palace is a serious place. It is not possible to take you and go outside. |
“amma, no mā nāsehi, dasseheva amhākaṃ satthāran”ti. |
My dear, do not fail us. Just show us our Teacher. |
“tena hi tumhākaṃ vasanagabbhānaṃ bhittīsu yattakena oloketuṃ sakkā hoti, tattakaṃ chiddaṃ katvā gandhamālādīni āharāpetvā satthāraṃ tiṇṇaṃ seṭṭhīnaṃ gharadvāraṃ gacchantaṃ tumhe tesu tesu ṭhānesu ṭhatvā oloketha ceva, hatthe ca pasāretvā vandatha, pūjetha cā”ti. |
Then, in the walls of your living chambers, having made a hole as large as is possible to look through, and having had perfumes, garlands, and so on brought, when the Teacher is going to the door of the three merchants' houses, you, standing in those respective places, both look, and stretch out your hands and pay homage, and worship. |
tā tathā katvā satthāraṃ gacchantañca āgacchantañca oloketvā vandiṃsu ceva pūjesuñca. |
They, having done so, looked at the Teacher as he was coming and going, and they both paid homage and worshipped. |
♦ athekadivasaṃ māgaṇḍiyā attano pāsādatalato nikkhamitvā caṅkamamānā tāsaṃ vasanaṭṭhānaṃ gantvā gabbhesu chiddaṃ disvā, “idaṃ kin”ti pucchitvā, tāhi tassā satthari āghātabaddhabhāvaṃ ajānantīhi “satthā imaṃ nagaraṃ āgato, mayaṃ ettha ṭhatvā satthāraṃ vandāma ceva pūjema cā”ti vutte, “āgato nāma imaṃ nagaraṃ samaṇo gotamo, idānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi kattabbaṃ jānissāmī”ti cintetvā gantvā rañño ārocesi — |
♦ Then one day, Māgaṇḍiyā, having come out from her palace-terrace and walking about, went to their dwelling place and, seeing the hole in the chambers, asked, "What is this?" and when they, not knowing of her established grudge against the Teacher, said, "The Teacher has come to this city. We, standing here, both pay homage to and worship the Teacher," she thought, "So the ascetic Gotama has come to this city. Now I will know what to do to him. These too are his attendants. I will know what to do to them too." She went and reported to the king — |
“mahārāja, sāmāvatimissikānaṃ bahiddhā patthanā atthi, katipāheneva te jīvitaṃ māressantī”ti. |
Great King, the ladies of Sāmāvatī have an outward desire. In a few days, they will kill you. |
rājā “na tā evarūpaṃ karissantī”ti na saddahi. |
The king, saying, "They will not do such a thing," did not believe her. |
punappunaṃ vuttepi na saddahi eva. |
Even when told again and again, he still did not believe. |
atha naṃ evaṃ tikkhattuṃ vuttepi asaddahantaṃ “sace me na saddahasi, tāsaṃ vasanaṭṭhānaṃ gantvā upacārehi, mahārājā”ti āha. |
Then, when he did not believe even after being told three times, she said, "If you do not believe me, go to their dwelling place and investigate, Great King." |
rājā gantvā gabbhesu chiddaṃ disvā, “idaṃ kin”ti pucchitvā, tasmiṃ atthe ārocite tāsaṃ akujjhitvā, kiñci avatvāva chiddāni pidahāpetvā sabbagabbhesu uddhacchiddakavātapānāni kāresi. |
The king went and, seeing the hole in the chambers, asked, "What is this?" and when the matter was reported, not being angry with them, and without saying anything, he had the holes filled up and had windows with openings at the top made in all the chambers. |
uddhacchiddakavātapānāni kira tasmiṃ kāle uppannāni. |
It is said that windows with openings at the top arose at that time. |
māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā, “samaṇassa gotamasseva kattabbaṃ karissāmī”ti nāgarānaṃ lañjaṃ datvā, “samaṇaṃ gotamaṃ antonagaraṃ pavisitvā vicarantaṃ dāsakammakaraporisehi akkosetvā paribhāsetvā palāpethā”ti āṇāpesi. |
Māgaṇḍiyā, being unable to do anything to them, thought, "I will do what is to be done to the ascetic Gotama himself." She gave a bribe to the citizens and gave the order, "When the ascetic Gotama has entered the city and is walking about, have him abused, reviled, and driven away by the slaves and workmen." |
micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā, “corosi, bālosi, mūḷhosi, oṭṭhosi, goṇosi, gadrabhosi, nerayikosi, tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā”ti dasahi akkosavatthūhi akkosanti paribhāsanti. |
The holders of wrong views, not pleased with the three jewels, followed the Teacher who had entered the city and abused and reviled him with the ten bases for abuse: "You are a thief, you are a fool, you are deluded, you are a camel, you are an ox, you are a donkey, you are one destined for hell, you are one destined for an animal birth, there is no happy state for you, only a woeful state is to be expected by you." |
♦ taṃ sutvā āyasmā ānando satthāraṃ etadavoca — |
♦ Hearing that, the venerable Ānanda said this to the Teacher — |
“bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā”ti. |
Venerable sir, these citizens are abusing and reviling us. Let us go elsewhere from here. |
“kuhiṃ, ānandoti”? |
Where, Ānanda? |
“aññaṃ nagaraṃ, bhante”ti. |
To another city, venerable sir. |
“tattha manussesu akkosantesu puna kattha gamissāma, ānando”ti? |
And if the people there abuse us, where shall we go then, Ānanda? |
“tatopi aññaṃ nagaraṃ, bhante”ti. |
From there to another city, venerable sir. |
“tatthāpi manussesu akkosantesu kuhiṃ gamissāmā”ti? |
And if the people there also abuse us, where shall we go? |
“tatopi aññaṃ nagaraṃ, bhante”ti. |
From there to another city, venerable sir. |
“ānanda, evaṃ kātuṃ na vaṭṭati. |
"Ānanda, it is not proper to do so. |
yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati. |
Where a dispute has arisen, it is proper to go elsewhere only when it has subsided there. |
ke pana te, ānanda, akkosantī”ti? |
But who, Ānanda, are abusing you?" |
“bhante, dāsakammakare upādāya sabbe akkosantī”ti. |
Venerable sir, all of them are abusing us, starting with the slaves and workmen. |
“ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso, saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro”ti vatvā attānaṃ ārabbha dhammaṃ desento imā nāgavagge tisso gāthā abhāsi — |
"I, Ānanda, am like an elephant that has gone down into battle. For an elephant that has gone down into battle, it is its duty to endure the arrows coming from the four directions. In the same way, the endurance of the words spoken by many immoral people is my duty." Saying this, and teaching the Dhamma in reference to himself, he spoke these three verses from the Elephant Chapter — |
♦ “ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ. |
♦ "I, like an elephant in battle, the arrow shot from a bow, |
♦ ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano. |
♦ will endure harsh speech; for the majority of people are immoral. |
♦ “dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati. |
♦ "The tamed one they lead to the assembly, the tamed one the king mounts. |
♦ danto seṭṭho manussesu, yotivākyaṃ titikkhati. |
♦ The tamed one is the best among men, he who endures harsh speech. |
♦ “varamassatarā dantā, ājānīyā ca sindhavā. |
♦ "Excellent are the tamed mules, and the thoroughbreds of Sindh. |
♦ kuñjarā ca mahānāgā, attadanto tato varan”ti. |
♦ And the great elephants, bull elephants; but the self-tamed is better than them." |
. |
. |
♦ dhammakathā sampattamahājanassa sātthikā ahosi. |
♦ The Dhamma talk was beneficial to the assembled great crowd. |
evaṃ dhammaṃ desetvā mā cintayi, ānanda, ete sattāhamattameva akkosissanti, aṭṭhame divase tuṇhī bhavissanti, buddhānañhi uppannaṃ adhikaraṇaṃ sattāhato uttari na gacchati. |
Thus having taught the Dhamma, he said, "Do not worry, Ānanda. They will abuse us for only seven days. On the eighth day, they will be silent. For a dispute that has arisen for Buddhas does not go beyond seven days." |
māgaṇḍiyā satthāraṃ akkosāpetvā palāpetuṃ asakkontī, “kiṃ nu kho karissāmī”ti cintetvā, “imā etassa upatthambhabhūtā, etāsampi byasanaṃ karissāmī”ti ekadivasaṃ rañño surāpānaṭṭhāne upaṭṭhānaṃ karontī cūḷapitu sāsanaṃ pahiṇi “attho me kira kukkuṭehi, aṭṭha matakukkuṭe, aṭṭha sajīvakukkuṭe ca gahetvā āgacchatu, āgantvā ca sopānamatthake ṭhatvā āgatabhāvaṃ nivedetvā ‘pavisatū’ti vuttepi apavisitvā paṭhamaṃ aṭṭha sajīvakukkuṭe pahiṇatu, ‘pacchā itare’”ti. |
Māgaṇḍiyā, having had the Teacher abused, and being unable to drive him away, thought, "What now shall I do?" and thinking, "These women are his support. I will bring about their destruction too," one day, while attending on the king at his drinking place, she sent a message to her junior father, "I have need of chickens. Let him come, taking eight dead chickens and eight live chickens. And having come, let him stand on the top of the stairs and, having announced his arrival, even when told, 'Enter,' let him not enter, but first send the eight live chickens, and 'afterwards the others'." |
cūḷāpaṭṭhākassa ca “mama vacanaṃ kareyyāsī”ti lañjaṃ adāsi. |
And to the junior attendant, she gave a bribe, "You should do my bidding." |
māgaṇḍiyo āgantvā, rañño nivedāpetvā, “pavisatū”ti vutte, “rañño āpānabhūmiṃ na pavisissāmī”ti āha. |
Māgaṇḍiya came and, having had it announced to the king, when told, "Let him enter," he said, "I will not enter the king's drinking place." |
itarā cūḷupaṭṭhākaṃ pahiṇi — |
The other sent the junior attendant — |
“gaccha, tāta, mama cūḷapitu santikan”ti. |
Go, son, to my junior father. |
so gantvā tena dinne aṭṭha sajīvakukkuṭe ānetvā, “deva, purohitena paṇṇākāro pahito”ti āha. |
He went and, taking the eight live chickens given by him, brought them and said, "O King, a tribute has been sent by the chaplain." |
rājā “bhaddako vata no uttaribhaṅgo uppanno, ko nu kho paceyyā”ti āha. |
The king said, "A good side dish has arisen for us. Who now will cook it?" |
māgaṇḍiyā, “mahārāja, sāmāvatippamukhā pañcasatā itthiyo nikkammikā vicaranti, tāsaṃ pesehi, tā pacitvā āharissantī”ti āha. |
Māgaṇḍiyā said, "Great King, the five hundred women headed by Sāmāvatī are living without work. Send them to them. They will cook them and bring them." |
rājā “gaccha, tāsaṃ datvā aññassa kira hatthe adatvā sayameva māretvā pacantū”ti pesesi. |
The king said, "Go, give them to them, and let them kill and cook them themselves, without giving them into the hand of another," and sent him. |
cūḷupaṭṭhāko “sādhu devā”ti gantvā tathā vatvā tāhi “mayaṃ pāṇātipātaṃ na karomā”ti paṭikkhitto āgantvā tamatthaṃ rañño ārocesi. |
The junior attendant, saying, "Very well, O King," went and, having said so, and being refused by them with, "We do not take life," he came and reported this matter to the king. |
māgaṇḍiyā “diṭṭhaṃ te, mahārāja, idāni tāsaṃ pāṇātipātassa karaṇaṃ vā akaraṇaṃ vā jānissasi, ‘samaṇassa gotamassa pacitvā pesentū’ti vadehi devā”ti āha. |
Māgaṇḍiyā said, "You have seen, Great King. Now you will know whether they take life or not. 'Let them cook them and send them to the ascetic Gotama,' you should say, O King." |
rājā tathā vatvā pesesi. |
The king, having said so, sent him. |
itaro te gahetvā gacchanto viya hutvā gantvā te kukkuṭe purohitassa datvā matakukkuṭe tāsaṃ santikaṃ netvā, “ime kira kukkuṭe pacitvā satthu santikaṃ pahiṇathā”ti āha. |
The other, as if taking them and going, went and, giving those chickens to the chaplain, and taking the dead chickens to them, said, "Cook these chickens and send them to the Teacher." |
tā, “sāmi, āhara, idaṃ nāma amhākaṃ kiccan”ti paccuggantvā gaṇhiṃsu. |
They, saying, "Master, bring them. This is indeed our duty," went to meet him and took them. |
so rañño santikaṃ gantvā, “kiṃ, tātā”ti puṭṭho, “samaṇassa gotamassa pacitvā pesethāti vuttamatteyeva paṭimaggaṃ āgantvā gaṇhiṃsū”ti ācikkhi. |
He went to the king's presence and, when asked, "What, son?" he reported, "As soon as I said, 'Cook them and send them to the ascetic Gotama,' they came to meet me on the path and took them." |
māgaṇḍiyā “passa, mahārāja, na tā tumhādisānaṃ karonti, bahiddhā patthanā tāsaṃ atthīti vutte na saddahasī”ti āha. |
Māgaṇḍiyā said, "See, Great King. They do not do it for people like you. When I said they have an outward desire, you did not believe." |
rājā taṃ sutvāpi adhivāsetvā tuṇhīyeva ahosi. |
The king, though hearing that, endured and was silent. |
māgaṇḍiyā “kiṃ nu kho karissāmī”ti cintesi. |
Māgaṇḍiyā thought, "What now shall I do?" |
♦ tadā pana rājā “sāmāvatiyā vāsuladattāya māgaṇḍiyāya cā”ti tissannampi etāsaṃ pāsādatale vārena vārena sattāhaṃ sattāhaṃ vītināmeti . |
♦ At that time, the king would spend seven days at a time on the palace-terrace of each of the three, Sāmāvatī, Vāsuladattā, and Māgaṇḍiyā, by turn. |
atha naṃ “sve vā parasuve vā sāmāvatiyā pāsādatalaṃ gamissatī”ti ñatvā māgaṇḍiyā cūḷapitu sāsanaṃ pahiṇi — |
Then, knowing, "Tomorrow or the day after, he will go to the palace-terrace of Sāmāvatī," Māgaṇḍiyā sent a message to her junior father — |
“agadena kira dāṭhā dhovitvā ekaṃ sappaṃ pesetū”ti. |
Let him send a snake, having had its fangs washed with a potion. |
so tathā katvā pesesi. |
He did so and sent it. |
rājā attano gamanaṭṭhānaṃ hatthikantavīṇaṃ ādāyayeva gacchati, tassā pokkhare ekaṃ chiddaṃ atthi. |
The king always goes to his place of departure taking his elephant-charming lute. In its sound-hole, there was a hole. |
māgaṇḍiyā tena chiddena sappaṃ pavesetvā chiddaṃ mālāguḷena thakesi. |
Māgaṇḍiyā inserted the snake through that hole and plugged the hole with a ball of flowers. |
sappo dvīhatīhaṃ antovīṇāyameva ahosi. |
The snake was inside the lute for two or three days. |
māgaṇḍiyā rañño gamanadivase “ajja katarissitthiyā pāsādaṃ gamissasi devā”ti pucchitvā “sāmāvatiyā”ti vutte, “ajja mayā, mahārāja, amanāpo supino diṭṭho. |
On the day of the king's departure, Māgaṇḍiyā asked, "To which woman's palace will you go today, O King?" and when told, "To Sāmāvatī's," she said, "Today, Great King, I have seen an unpleasant dream. |
na sakkā tattha gantuṃ, devā”ti? |
It is not possible to go there, O King." |
“gacchāmevā”ti. sā yāva tatiyaṃ vāretvā, “evaṃ sante ahampi tumhehi saddhiṃ gamissāmi, devā”ti vatvā nivattiyamānāpi anivattitvā, “na jānāmi, kiṃ bhavissati devā”ti raññā saddhiṃyeva agamāsi. |
"I am going anyway." She stopped him up to the third time, and saying, "In that case, I too will go with you, O King," and though being sent back, she did not turn back, but saying, "I do not know what will happen, O King," she went with the king. |
♦ rājā sāmāvatimissikāhi dinnāni vatthapupphagandhābharaṇāni dhāretvā subhojanaṃ bhuñjitvā vīṇaṃ ussīsake ṭhapetvā sayane nipajji. |
♦ The king, having worn the cloths, flowers, perfumes, and ornaments given by the ladies of Sāmāvatī, and having eaten a fine meal, placed the lute at the head of the bed and lay down on the couch. |
māgaṇḍiyā aparāparaṃ vicarantī viya hutvā vīṇāchiddato pupphaguḷaṃ apanesi. |
Māgaṇḍiyā, as if wandering back and forth, removed the ball of flowers from the hole of the lute. |
sappo dvīhatīhaṃ nirāhāro tena chiddena nikkhamitvā passasanto phaṇaṃ katvā sayanapiṭṭhe nipajji . |
The snake, having been without food for two or three days, came out through that hole and, hissing, lay on the surface of the couch with its hood spread. |
māgaṇḍiyā taṃ disvā, “dhī dhī, deva, sappo”ti mahāsaddaṃ katvā rājānañca tā ca akkosantī, “ayaṃ andhabālarājā alakkhiko mayhaṃ vacanaṃ na suṇāti, imāpi nissirīkā dubbinītā, kiṃ nāma rañño santikā na labhanti, kiṃ nu tumhe imasmiṃ mateyeva sukhaṃ jīvissatha, jīvante dukkhaṃ jīvatha, ‘ajja mayā pāpasupino diṭṭho, sāmāvatiyā pāsādaṃ gantuṃ na vaṭṭatī’ti vārentiyāpi me vacanaṃ na suṇasi, devā”ti āha. |
Māgaṇḍiyā, seeing it, made a loud noise, "Fie, fie, O King, a snake!" and reviling both the king and them, said, "This blind and foolish king, this unfortunate one, does not listen to my word. And these are shameless and ill-disciplined. What do they not get from the king? Will you live happily only when this one is dead? Do you live in misery while he is alive? When I said, 'Today I have seen an evil dream. It is not proper to go to Sāmāvatī's palace,' and stopped you, you did not listen to my word, O King." |
rājā sappaṃ disvā maraṇabhayatajjito “evarūpampi nāma imā karissanti, aho pāpā, ahaṃ imāsaṃ pāpabhāvaṃ ācikkhantiyāpi imissā vacanaṃ na saddahiṃ, paṭhamaṃ attano gabbhesu chiddāni katvā nisinnā, puna mayā pesite kukkuṭe paṭipahiṇiṃsu, ajja sayane sappaṃ vissajjiṃsū”ti kodhena sampajjalito viya ahosi. |
The king, seeing the snake and terrified by the fear of death, became as if ablaze with anger, "So they will do even such a thing! Oh, the evil ones! I did not believe the words of this one, who was pointing out their evil nature. First they sat, having made holes in their own chambers. Then they rejected the chickens sent by me. Today they have released a snake on the couch." |
♦ sāmāvatīpi pañcannaṃ itthisatānaṃ ovādaṃ adāsi — |
♦ And Sāmāvatī gave advice to the five hundred women — |
“ammā, amhākaṃ aññaṃ paṭisaraṇaṃ natthi, narinde ca deviyā ca attani ca samameva mettacittaṃ pavattetha, mā kassaci kopaṃ karitthā”ti. |
My dears, we have no other refuge. Spread your minds with loving-kindness equally towards the king, the queen, and yourselves. Do not have anger towards anyone. |
rājā sahassathāmaṃ siṅgadhanuṃ ādāya jiyaṃ pothetvā visapītaṃ saraṃ sannayhitvā sāmāvatiṃ dhure katvā sabbā tā paṭipāṭiyā ṭhapāpetvā sāmāvatiyā ure saraṃ vissajjesi. |
The king, taking his thousand-strength horn-bow, strung it, and nocking a poison-tipped arrow, and having placed Sāmāvatī at the front, he had them all stand in a line and released the arrow at Sāmāvatī's chest. |
so tassā mettānubhāvena paṭinivattitvā āgatamaggābhimukhova hutvā rañño hadayaṃ pavisanto viya aṭṭhāsi. |
It, by the power of her loving-kindness, turned back and, facing the path it had come, stood as if to enter the king's heart. |
rājā cintesi — |
The king, thinking — |
“mayā khitto saro silampi vinivijjhitvā gacchati, ākāse paṭihananakaṭṭhānaṃ natthi, atha ca panesa nivattitvā mama hadayābhimukho jāto, ayañhi nāma nissatto nijjīvo saropi etissā guṇaṃ jānāti, ahaṃ manussabhūtopi na jānāmī”ti, so dhanuṃ chaḍḍetvā añjaliṃ paggayha sāmāvatiyā pādamūle ukkuṭikaṃ nisīditvā imaṃ gāthamāha — |
"The arrow shot by me goes even through a rock. There is no place in the sky for it to be stopped. And yet this one has turned back and is facing my heart. This one, which is without a soul and without life, knows her virtue, but I, being a human, do not know it." He threw down the bow, and raising his hands in reverence, sat on his haunches at Sāmāvatī's feet and spoke this verse — |
♦ “sammuyhāmi pamuyhāmi, sabbā muyhanti me disā. |
♦ "I am confused, I am bewildered, all my directions are bewildered. |
♦ sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā”ti. |
♦ Sāmāvatī, protect me, and be my refuge." |
♦ sā tassa vacanaṃ sutvā, “sādhu, deva, maṃ saraṇaṃ gacchā”ti avatvā, “yamahaṃ, mahārāja, saraṇaṃ gatā, tameva tvampi saraṇaṃ gacchāhī”ti idaṃ vatvā sāmāvatī sammāsambuddhasāvikā — |
♦ She, hearing his words, without saying, "Excellent, O King, go for refuge to me," said this, "The refuge I have gone to, Great King, that same one you too should go to." Saying this, Sāmāvatī, the disciple of the Perfectly Enlightened One — |
♦ “mā maṃ tvaṃ saraṇaṃ gaccha, yamahaṃ saraṇaṃ gatā. |
♦ "Do not go for refuge to me; the one I have gone to for refuge, |
♦ esa buddho mahārāja, esa buddho anuttaro. |
♦ that is the Buddha, Great King, that is the unsurpassed Buddha. |
♦ saraṇaṃ gaccha taṃ buddhaṃ, tvañca me saraṇaṃ bhavā”ti. |
♦ Go for refuge to that Buddha, and you will be my refuge." |
— |
— |
♦ āha . |
he said. |
rājā tassa vacanaṃ sutvā, “idānāhaṃ atirekataraṃ bhāyāmī”ti vatvā imaṃ gāthamāha — |
The king, hearing her words, said, "Now I am even more afraid," and spoke this verse — |
♦ “esa bhiyyo pamuyhāmi, sabbā muyhanti me disā. |
♦ "Now I am even more bewildered, all my directions are bewildered. |
♦ sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā”ti. |
♦ Sāmāvatī, protect me, and be my refuge." |
♦ atha naṃ sā purimanayeneva puna paṭikkhipitvā, “tena hi tvañca saraṇaṃ gacchāmi, satthārañca saraṇaṃ gacchāmi, varañca te dammī”ti vutte, “varo gahito hotu, mahārājā”ti āha. |
♦ Then she, having refused him again in the same way as before, when he said, "Then I go for refuge to you, and I go for refuge to the Teacher, and I will grant you a boon," she said, "Let the boon be taken, Great King." |
so satthāraṃ upasaṅkamitvā saraṇaṃ gantvā nimantetvā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā sāmāvatiṃ āmantetvā, “uṭṭhehi, varaṃ gaṇhā”ti āha. |
He approached the Teacher, went for refuge, invited him, and for seven days gave a great offering to the community of monks headed by the Buddha. He addressed Sāmāvatī, "Arise, take your boon." |
“mahārāja, mayhaṃ hiraññādīhi attho natthi, imaṃ pana me varaṃ dehi, tathā karohi, yathā satthā nibaddhaṃ pañcahi bhikkhusatehi saddhiṃ idhāgacchati, dhammaṃ suṇissāmī”ti. |
Great King, I have no need of gold and so on. But grant me this boon: make it so that the Teacher always comes here with five hundred monks. I will listen to the Dhamma. |
rājā satthāraṃ vanditvā, “bhante, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ idhāgacchatha, sāmāvatimissikā ‘dhammaṃ suṇissāmā’ti vadantī”ti āha. |
The king paid homage to the Teacher and said, "Venerable sir, please always come here with five hundred monks. The ladies of Sāmāvatī say, 'We will listen to the Dhamma.'" |
“mahārāja, buddhānaṃ nāma ekasmiṃ ṭhāne nibaddhaṃ gantuṃ na vaṭṭati, mahājano satthāraṃ āgamanatthāya paccāsīsatī”ti. |
Great King, it is not proper for Buddhas to go always to one place. The great multitude will be expecting the Teacher to come. |
“tena hi, bhante, ekaṃ bhikkhuṃ āṇāpethā”ti. |
Then, venerable sir, please appoint one monk. |
satthā ānandattheraṃ āṇāpesi. |
The Teacher appointed the elder Ānanda. |
so tato paṭṭhāya pañca bhikkhusatāni ādāya nibaddhaṃ rājakulaṃ gacchati. |
He, from then on, taking five hundred monks, always went to the royal palace. |
tāpi deviyo nibaddhaṃ theraṃ saparivāraṃ bhojenti, dhammaṃ suṇanti. |
And those ladies always fed the elder and his retinue and listened to the Dhamma. |
tā ekadivasaṃ therassa dhammakathaṃ sutvā pasīditvā, pañcahi uttarāsaṅgasatehi dhammapūjaṃ akaṃsu . |
They one day, having heard the elder's Dhamma talk and being pleased, made an offering to the Dhamma with five hundred outer cloaks. |
ekeko uttarāsaṅgo pañca satāni pañca satāni agghati. |
Each outer cloak was worth five hundred. |
♦ tā ekavatthā disvā rājā pucchi — |
♦ The king, seeing them with a single cloth, asked — |
“kuhiṃ vo uttarāsaṅgo”ti. |
Where are your outer cloaks? |
“ayyassa no dinnā”ti. |
They were given by us to the noble one. |
“tena sabbe gahitā”ti? |
Were they all taken by him? |
“āma, gahitā”ti. |
Yes, they were taken. |
rājā theraṃ upasaṅkamitvā vanditvā tāhi uttarāsaṅgānaṃ dinnabhāvaṃ pucchitvā tāhi dinnabhāvañca therena gahitabhāvañca sutvā, “nanu, bhante, atibahūni vatthāni, ettakehi kiṃ karissathā”ti pucchi. |
The king approached the elder, paid homage, and having asked about the giving of the outer cloaks and having heard that they were given by them and taken by the elder, asked, "But, venerable sir, are there not very many cloths? What will you do with so many?" |
“amhākaṃ pahonakāni vatthāni gaṇhitvā sesāni jiṇṇacīvarikānaṃ bhikkhūnaṃ dassāmi, mahārājā”ti. |
Having taken the cloths that are sufficient for us, I will give the rest to the monks who have worn-out robes, Great King. |
“te attano jiṇṇacīvarāni kiṃ karissantī”ti? |
What will they do with their own worn-out robes? |
“jiṇṇataracīvarikānaṃ dassantī”ti. |
They will give them to those with more worn-out robes. |
“te attano jiṇṇataracīvarāni kiṃ karissantī”ti? |
What will they do with their own more worn-out robes? |
“paccattharaṇāni karissantī”ti. |
They will make them into mattress-covers. |
“purāṇapaccattharaṇāni kiṃ karissantī”ti? |
What will they do with the old mattress-covers? |
“bhūmattharaṇāni karissantī”ti. |
They will make them into ground-coverings. |
“purāṇabhūmattharaṇāni kiṃ karissantī”ti? |
What will they do with the old ground-coverings? |
“pādapuñchanāni karissanti, mahārājā”ti. |
They will make them into foot-wipers, Great King. |
“purāṇapādapuñchanāni kiṃ karissantī”ti? |
What will they do with the old foot-wipers? |
“khaṇḍākhaṇḍikaṃ koṭṭetvā mattikāya madditvā bhittiṃ limpissantī”ti. |
Having chopped them into pieces and mixed them with clay, they will plaster the walls. |
“bhante, ettakāni katvāpi ayyānaṃ dinnāni na nassantī”ti? |
Venerable sir, even having done so much, what is given to the noble ones is not lost? |
“āma, mahārājā”ti. |
Yes, Great King. |
rājā pasanno aparānipi pañca vatthasatāni āharāpetvā therassa pādamūle ṭhapāpesi. |
The king, pleased, had another five hundred cloths brought and placed them at the elder's feet. |
thero kira pañcasatagghanakāneva vatthāni pañcasatabhāgena pādamūle ṭhapetvā dinnāni pañcasatakkhattuṃ labhi, sahassagghanakāni sahassabhāgena pādamūle ṭhapetvā dinnāni sahassakkhattuṃ labhi, satasahassagghanakāni satasahassabhāgena pādamūle ṭhapetvā dinnāni satasahassakkhattuṃ labhi. |
It is said that the elder, for cloths worth five hundred, when given with a five-hundred-fold division at his feet, received them five hundred times. For those worth a thousand, when given with a thousand-fold division at his feet, he received them a thousand times. For those worth a hundred thousand, when given with a hundred-thousand-fold division at his feet, he received them a hundred thousand times. |
ekaṃ dve tīṇi cattāri pañca dasātiādinā nayena laddhānaṃ pana gaṇanā nāma natthi. |
And of those received by way of one, two, three, four, five, ten, and so on, there is no counting. |
tathāgate kira parinibbute thero sakalajambudīpaṃ vicaritvā sabbavihāresu bhikkhūnaṃ attano santakāneva pattacīvarāni adāsi. |
It is said that after the Tathāgata's final Nibbāna, the elder, traveling throughout all of Jambudīpa, gave his own bowls and robes to the monks in all the monasteries. |
♦ tadā māgaṇḍiyāpi “yamahaṃ karomi. |
♦ At that time, Māgaṇḍiyā also, thinking, "What I do, |
taṃ tathā ahutvā aññathāva hoti, idāni kiṃ nu kho karissāmī”ti cintetvā, “attheso upāyo”ti raññe uyyānakīḷaṃ gacchante cūḷapitu sāsanaṃ pahiṇi — |
it does not happen that way, but otherwise. Now what shall I do?" and thinking, "There is this plan," when the king was going for sport in the park, she sent a message to her junior father — |
“sāmāvatiyā pāsādaṃ gantvā, dussakoṭṭhāgārāni ca telakoṭṭhāgārāni ca vivarāpetvā, dussāni telacāṭīsu temetvā temetvā thambhe veṭhetvā tā sabbāpi ekato katvā dvāraṃ pidahitvā bahi yantakaṃ datvā daṇḍadīpikāhi gehe aggiṃ dadamāno otaritvā gacchatū”ti. |
Let him go to Sāmāvatī's palace, and having had the storerooms of cloth and the storerooms of oil opened, and having soaked the cloths in the jars of oil, let him wrap them around the pillars. Having gathered all of them together and closed the door, let him put a latch on the outside, and setting fire to the house with torches, let him descend and go. |
so pāsādaṃ abhiruyha koṭṭhāgārāni vivaritvā vatthāni telacāṭīsu temetvā temetvā thambhe veṭhetuṃ ārabhi. |
He climbed the palace, opened the storerooms, and began to soak the cloths in the jars of oil and wrap them around the pillars. |
atha naṃ sāmāvatippamukhā itthiyo “kiṃ etaṃ cūḷapitā”ti vadantiyo upasaṅkamiṃsu. |
Then the women, headed by Sāmāvatī, approached him, saying, "What is this, junior father?" |
“ammā, rājā daḷhikammatthāya ime thambhe telapilotikāhi veṭhāpeti, rājagehe nāma suyuttaṃ duyuttaṃ dujjānaṃ, mā me santike hotha, ammā”ti evaṃ vatvā tā āgatā gabbhe pavesetvā dvārāni pidahitvā bahi yantakaṃ datvā ādito paṭṭhāya aggiṃ dento otari. |
"My dears, for the sake of strengthening, the king is having these pillars wrapped with oil-cloths. In a royal house, what is well-done and what is ill-done is hard to know. Do not be near me, my dears." Saying this, he led those who had come into the chambers, closed the doors, put a latch on the outside, and setting fire from the beginning, he descended. |
sāmāvatī tāsaṃ ovādaṃ adāsi — |
Sāmāvatī gave them advice — |
“amhākaṃ anamatagge saṃsāre vicarantīnaṃ evameva agginā jhāyamānānaṃ attabhāvānaṃ paricchedo buddhañāṇenapi na sukaro, appamattā hothā”ti. |
For us, wandering in this beginningless Saṃsāra, the extent of our existences being burned by fire in this very way is not easy to know even with a Buddha's knowledge. Be diligent. |
tā gehe jhāyante vedanāpariggahakammaṭṭhānaṃ manasikarontiyo kāci dutiyaphalaṃ, kāci tatiyaphalaṃ pāpuṇiṃsu. |
They, while the house was burning, practicing the meditation on the comprehension of feeling, some attained the second fruit, some the third fruit. |
tena vuttaṃ — |
Thus it is said — |
“atha kho sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ — ‘idha, bhante, rañño utenassa uyyānagatassa antepuraṃ daḍḍhaṃ, pañca ca itthisatāni kālakatāni sāmāvatippamukhāni. |
"Then many monks, after the meal, having returned from their alms-round, went to where the Blessed One was. Having approached and paid homage to the Blessed One, they sat to one side. Sitting to one side, those monks said this to the Blessed One — 'Here, venerable sir, while king Utena was gone to the park, the inner palace was burned, and five hundred women, headed by Sāmāvatī, have died. |
tāsaṃ, bhante, upāsikānaṃ kā gati, ko abhisamparāyo’ti? |
Of those laywomen, venerable sir, what is their destination, what is their future state?' |
santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāmiyo, santi anāgāmiyo, sabbā tā, bhikkhave, upāsikāyo anipphalā kālakatā”ti. |
'Among them, monks, there are laywomen who are stream-enterers, there are once-returners, there are non-returners. All those laywomen, monks, have not died without fruit.' |
atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
Then the Blessed One, knowing this matter, at that time uttered this inspired utterance — |
♦ “mohasambandhano loko, bhabbarūpova dissati. |
♦ "The world is bound by delusion, it appears as if it were real. |
♦ upadhībandhano bālo, tamasā parivārito. |
♦ The fool is bound by attachments, shrouded by darkness. |
♦ sassatoriva khāyati, passato natthi kiñcanan”ti. |
♦ It appears as if it were eternal, but for one who sees, there is nothing." |
. |
. |
♦ evañca pana vatvā, “bhikkhave, sattā nāma vaṭṭe vicarantā niccakālaṃ appamattā hutvā puññakammameva na karonti, pamādino hutvā pāpakammampi karonti. |
♦ And having said this, he taught the Dhamma, "Monks, beings wandering in the round of rebirth do not always do meritorious deeds with diligence, but being heedless, they also do evil deeds. |
tasmā vaṭṭe vicarantā sukhampi dukkhampi anubhavantī”ti dhammaṃ desesi. |
Therefore, while wandering in the round, they experience both pleasure and pain." |
♦ rājā “sāmāvatiyā gehaṃ kira jhāyatī”ti sutvā vegenāgacchantopi adaḍḍhe sampāpuṇituṃ nāsakkhi. |
♦ The king, hearing, "Sāmāvatī's house is reportedly burning," though coming with speed, could not reach it before it was burned. |
āgantvā pana gehaṃ nibbāpento uppannabalavadomanasso amaccagaṇaparivuto nisīditvā sāmāvatiyā guṇe anussaranto, “kassa nu kho idaṃ kamman”ti cintetvā — |
But having come and extinguishing the house, and with a strong sorrow having arisen, sitting surrounded by his group of ministers, and recalling the virtues of Sāmāvatī, and thinking, "Whose deed now is this?" — |
“māgaṇḍiyāya kāritaṃ bhavissatī”ti ñatvā, “tāsetvā pucchiyamānā na kathessati, saṇikaṃ upāyena pucchissāmī”ti cintetvā amacce āha — |
he knew, "It must have been done by Māgaṇḍiyā." "If asked under threat, she will not tell. I will ask her gently, with a stratagem." Thinking this, he said to his ministers — |
“ambho, ahaṃ ito pubbe uṭṭhāya samuṭṭhāya āsaṅkitaparisaṅkitova homi, sāmāvatī me niccaṃ otārameva gavesati, idāni pana me cittaṃ nibbutaṃ bhavissati, sukhena ca vasituṃ labhissāmī”ti, te “kena nu kho, deva, idaṃ katan”ti āhaṃsu. |
Sirs, from before, I have always been suspicious and distrustful. Sāmāvatī was always looking for my weakness. But now my mind will be at ease, and I will be able to live happily." And they said, "By whom now, O King, was this done? |
“mayi sinehena kenaci kataṃ bhavissatī”ti. |
It must have been done by someone out of affection for me. |
māgaṇḍiyāpi samīpe ṭhitā taṃ sutvā, “nāñño koci kātuṃ sakkhissati, mayā kataṃ, deva, ahaṃ cūḷapitaraṃ āṇāpetvā kāresin”ti āha. |
Māgaṇḍiyā also, standing nearby, heard that and said, "No one else could have done it. It was done by me, O King. I ordered my junior father and had it done." |
“taṃ ṭhapetvā añño mayi sineho satto nāma natthi, pasannosmi, varaṃ te dammi, attano ñātigaṇaṃ pakkosāpehī”ti. |
Apart from you, there is no other being with affection for me. I am pleased. I will grant you a boon. Have your kinsfolk called. |
sā ñātakānaṃ sāsanaṃ pahiṇi — |
She sent a message to her relatives — |
“rājā me pasanno varaṃ deti, sīghaṃ āgacchantū”ti. |
The king is pleased with me and is granting a boon. Let them come quickly. |
rājā āgatāgatānaṃ mahantaṃ sakkāraṃ kāresi. |
The king had great honor paid to those who came. |
taṃ disvā tassā aññātakāpi lañjaṃ datvā “mayaṃ māgaṇḍiyāya ñātakā”ti āgacchiṃsu. |
Seeing that, even those who were not her relatives gave a bribe and came, saying, "We are relatives of Māgaṇḍiyā." |
rājā te sabbe gāhāpetvā rājaṅgaṇe nābhippamāṇe āvāṭe khaṇāpetvā te tattha nisīdāpetvā paṃsūhi pūretvā upari palāle vikirāpetvā aggiṃ dāpesi. |
The king had all of them seized and, having had pits the depth of a navel dug in the royal courtyard, and having had them seated there, and having filled them with earth, and having scattered straw on top, he had a fire set. |
cammassa daḍḍhakāle ayanaṅgalena kasāpetvā khaṇḍākhaṇḍaṃ hīrāhīraṃ kāresi. |
When the skin was burned, he had it plowed with an iron plow and had it made into pieces and shreds. |
māgaṇḍiyāya sarīratopi tikhiṇena satthena ghanaghanaṭṭhānesu maṃsaṃ uppāṭetvā telakapālaṃ uddhanaṃ āropetvā pūve viya pacāpetvā tameva khādāpesi. |
And from Māgaṇḍiyā's own body, with a sharp knife, he had the flesh cut from the thickest parts, and having placed a pot of oil on a stove, and having had it cooked like cakes, he had her eat it herself. |
♦ dhammasabhāyampi bhikkhū kathaṃ samuṭṭhāpesuṃ, “ananucchavikaṃ vata, āvuso, evarūpāya saddhāya pasannāya upāsikāya evarūpaṃ maraṇan”ti. |
♦ And in the Dhamma hall, the monks raised a conversation, "It is unfitting, friends, for such a faithful and devoted laywoman to have such a death." |
satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte “bhikkhave, imasmiṃ attabhāve sāmāvatippamukhānaṃ itthīnaṃ etaṃ ayuttaṃ sampattaṃ. |
The Teacher came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said, "Monks, in this present existence, this has happened unfittingly to the women headed by Sāmāvatī. |
pubbe katakammassa pana yuttameva etāhi laddhan”ti vatvā, “kiṃ, bhante, etāhi pubbe kataṃ, taṃ ācikkhathā”ti tehi yācito atītaṃ āhari -- |
But in accordance with the deed done in the past, it was fitting that this was received by them." When asked by them, "What, venerable sir, was done by them in the past? Please tell us," he related a story from the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente rājagehe nibaddhaṃ aṭṭha paccekabuddhā bhuñjanti. |
♦ In the past, in Benares, while Brahmadatta was ruling, eight Paccekabuddhas would always eat at the royal house. |
pañcasatā itthiyo te upaṭṭhahanti. |
Five hundred women attended on them. |
tesu satta paccekabuddhā himavantaṃ gacchanti, eko nadītīre ekaṃ tiṇagahanaṃ atthi, tattha jhānaṃ samāpajjitvā nisīdi. |
Of them, seven Paccekabuddhas went to the Himalayas. One sat down, having entered into jhāna, in a certain grass thicket on the riverbank. |
athekadivasaṃ rājā paccekabuddhesu gatesu tā itthiyo ādāya nadiyaṃ udakakīḷaṃ kīḷituṃ gato. |
Then one day the king, after the Paccekabuddhas had left, taking those women, went to play a water-game in the river. |
tattha tā itthiyo divasabhāgaṃ udake kīḷitvā uttaritvā sītapīḷitā aggiṃ visibbetukāmā “amhākaṃ aggikaraṇaṭṭhānaṃ olokethā”ti aparāparaṃ vicarantiyo taṃ tiṇagahanaṃ disvā, “tiṇarāsī”ti saññāya taṃ parivāretvā ṭhitā aggiṃ adaṃsu. |
There those women, having played in the water for part of the day, came out and, afflicted by the cold, wishing to warm themselves by a fire, and looking for a place to make their fire, they saw that grass thicket. With the perception "it is a pile of grass," they stood surrounding it and set fire to it. |
tiṇesu jhāyitvā patantesu paccekabuddhaṃ disvā, “naṭṭhāmhā, amhākaṃ rañño paccekabuddho jhāyati, rājā ñatvā amhe nāsessati, sudaḍḍhaṃ naṃ karissāmā”ti sabbā tā itthiyo ito cito ca dārūni āharitvā tassa upari dārurāsiṃ kariṃsu. |
As the grass was burning and falling down, they saw the Paccekabuddha and thought, "We are ruined! The king's Paccekabuddha is burning. The king, knowing, will destroy us. We will burn him thoroughly." All those women, bringing wood from here and there, made a pile of wood on top of him. |
mahādārurāsi ahosi. |
It became a great pile of wood. |
atha naṃ ālimpetvā, “idāni jhāyissatī”ti pakkamiṃsu. |
Then, having lit it, and thinking, "Now he will burn," they departed. |
tā paṭhamaṃ asañcetanikā hutvā kammunā na bajjhiṃsu, idāni pacchā sañcetanāya kammunā bajjhiṃsu. |
They, at first, being without intention, were not bound by the kamma. But now, afterwards, with intention, they were bound by the kamma. |
paccekabuddhaṃ pana antosamāpattiyaṃ sakaṭasahassehi dārūni āharitvā ālimpentāpi usmākāramattampi gahetuṃ na sakkonti. |
But a Paccekabuddha within an attainment, even if they bring cartloads of wood and light it, they cannot produce even the slightest heat. |
tasmā so sattame divase uṭṭhāya yathāsukhaṃ agamāsi. |
Therefore, he, on the seventh day, got up and went as he pleased. |
tā tassa kammassa katattā bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena attabhāvasate imināva niyāmena gehe jhāyamāne jhāyiṃsu. |
They, for having done that deed, were cooked in hell for many hundreds of thousands of years, and as a remaining result of that same deed, in a hundred existences, they were burned in this very way while their houses were burning. |
idaṃ etāsaṃ pubbakammanti. |
This was their past deed. |
♦ evaṃ vutte bhikkhū satthāraṃ paṭipucchiṃsu — |
♦ When this was said, the monks asked the Teacher in return — |
“khujjuttarā pana, bhante, kena kammena khujjā jātā, kena kammena mahāpaññā, kena kammena sotāpattiphalaṃ adhigatā, kena kammena paresaṃ pesanakāritā jātā”ti? |
But Khujjuttarā, venerable sir, by what deed did she become a hunchback? By what deed did she become one of great wisdom? By what deed did she attain the fruit of stream-entry? By what deed was she born as a messenger for others? |
bhikkhave, tasseva rañño bārāṇasiyaṃ rajjaṃ karaṇakāle sveva paccekabuddho thokaṃ khujjadhātuko ahosi. |
"Monks, in the time when that same king was ruling in Benares, that same Paccekabuddha was slightly hunchbacked. |
athekā upaṭṭhāyikā itthī kambalaṃ pārupitvā suvaṇṇasaraṇaṃ gahetvā, “amhākaṃ paccekabuddho evañca evañca vicaratī”ti khujjā hutvā tassa vicaraṇākāraṃ dassesi. |
Then a certain female attendant, having wrapped herself in a blanket and taking a golden water-pot, said, 'Our Paccekabuddha walks thus and thus,' and being a hunchback, she showed his manner of walking. |
tassa nissandena khujjā jātā. |
As a result of that, she was born a hunchback. |
te pana paccekabuddhe paṭhamadivase rājagehe nisīdāpetvā patte gāhāpetvā pāyāsassa pūretvā dāpesi. |
But she, on the first day, having had the Paccekabuddhas seated in the royal house and having had their bowls taken, had them filled with milk-rice and given. |
uṇhapāyāsassa pūre patte paccekabuddhā parivattetvā parivattetvā gaṇhanti. |
When their bowls were filled with hot milk-rice, the Paccekabuddhas would take them, turning them over and over. |
sā itthī te tathā karonte disvā attano santakāni aṭṭha dantavalayāni datvā, “idha ṭhapetvā gaṇhathā”ti āha. |
That woman, seeing them doing so, gave her own eight ivory bracelets and said, "Place them on this and take them." |
tesu tathā katvā taṃ oloketvā ṭhitesu tesaṃ adhippāyaṃ ñatvā, “natthi, bhante, amhākaṃ etehi attho. |
When they, having done so, stood looking at her, she, knowing their intention, said, "I have no need of these, venerable sirs. |
tumhākaññeva etāni pariccattāni, gahetvā gacchathā”ti āha. |
They have been given up for you. Take them and go." |
te gahetvā nandamūlakapabbhāraṃ agamaṃsu. |
They took them and went to the Nandamūlaka slope. |
ajjatanāpi tāni valayāni arogāneva. |
To this day, those bracelets are still intact. |
sā tassa kammassa nissandena idāni tipiṭakadharā mahāpaññā jātā. |
She, as a result of that deed, has now become a bearer of the Tipiṭaka and of great wisdom. |
paccekabuddhānaṃ kataupaṭṭhānassa nissandena pana sotāpattiphalaṃ pattā. |
And as a result of the attendance done for the Paccekabuddhas, she attained the fruit of stream-entry. |
idamassā buddhantare pubbakammaṃ. |
This was her past deed in a Buddha-interval. |
♦ kassapasammāsambuddhakāle pana ekā bārāṇasiseṭṭhino dhītā vaḍḍhamānakacchāyāya ādāsaṃ gahetvā attānaṃ alaṅkarontī nisīdi. |
♦ And in the time of the Perfectly Enlightened One Kassapa, a certain daughter of a merchant of Benares, in the spreading afternoon shadow, taking a mirror, was sitting, adorning herself. |
athassā vissāsikā ekā khīṇāsavā bhikkhunī taṃ daṭṭhuṃ agamāsi. |
Then a certain familiar of hers, an Arahant nun, went to see her. |
bhikkhuniyo hi khīṇāsavāpi sāyanhasamaye upaṭṭhākakulāni daṭṭhukāmā honti. |
For nuns, even Arahants, in the evening, are wont to see their supporter-families. |
tasmiṃ pana khaṇe seṭṭhidhītāya santike kāci pesanakārikā natthi, sā “vandāmi, ayye, etaṃ tāva me pasādhanapeḷakaṃ gahetvā dethā”ti āha. |
But at that moment, there was no female messenger near the merchant's daughter. She said, "I pay homage, noble lady. Please take this cosmetic box and give it to me." |
therī cintesi — |
The elder nun thought — |
“sacassā imaṃ gaṇhitvā na dassāmi, mayi āghātaṃ katvā niraye nibbattissati. |
"If I do not take this and give it to her, she, having a grudge against me, will be reborn in hell. |
sace pana dassāmi, parassa pesanakārikā hutvā nibbattissati. |
But if I give it, she will be reborn as a messenger for others. |
nirayasantāpato kho pana parassa pesanabhāvova seyyo”ti. |
But being a messenger for others is better than the torment of hell." |
“sā anudayaṃ paṭicca taṃ gahetvā tassā adāsi. |
She, out of compassion, took it and gave it to her. |
tassa kammassa nissandena paresaṃ pesanakārikā jātā”ti. |
As a result of that deed, she was born as a messenger for others." |
♦ atha punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “sāmāvatippamukhā pañcasatā itthiyo gehe agginā jhāyiṃsu, māgaṇḍiyāya ñātakā upari palālaggiṃ datvā ayanaṅgalehi bhinnā, māgaṇḍiyā pakkuthitatele pakkā, ke nu kho ettha jīvanti nāma, ke matā nāmā”ti. |
♦ Then on another day, the monks raised a conversation in the Dhamma hall, "The five hundred women headed by Sāmāvatī were burned by fire in their house. The relatives of Māgaṇḍiyā, having had straw-fire placed on top of them, were broken up by iron plows. Māgaṇḍiyā was cooked in boiling oil. Who now among them are truly living, and who are truly dead?" |
satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “bhikkhave, ye keci pamattā, te vassasataṃ jīvantāpi matāyeva nāma. |
The Teacher came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said, "Monks, whoever are heedless, though living for a hundred years, are as if already dead. |
ye appamattā, te matāpi jīvantiyeva. |
Those who are heedful, though dead, are as if still living. |
tasmā māgaṇḍiyā jīvantīpi matāyeva nāma, sāmāvatippamukhā pañcasatā itthiyo matāpi jīvantiyeva nāma. |
Therefore, Māgaṇḍiyā, though living, is as if already dead. The five hundred women headed by Sāmāvatī, though dead, are as if still living. |
na hi, bhikkhave, appamattā maranti nāmā”ti vatvā imā gāthā abhāsi — |
For, monks, the heedful do not truly die." Saying this, he spoke these verses — |
♦ 21. |
♦ 21. |
♦ “appamādo amatapadaṃ, pamādo maccuno padaṃ. |
♦ "Heedfulness is the path to the Deathless; heedlessness, the path to death. |
♦ appamattā na mīyanti, ye pamattā yathā matā. |
♦ The heedful do not die; the heedless are as if already dead. |
♦ 22. |
♦ 22. |
♦ “evaṃ visesato ñatvā, appamādamhi paṇḍitā. |
♦ "Having known this distinction, the wise in heedfulness, |
♦ appamāde pamodanti, ariyānaṃ gocare ratā. |
♦ rejoice in heedfulness, delighting in the domain of the Noble Ones. |
♦ 23. |
♦ 23. |
♦ “te jhāyino sātatikā, niccaṃ daḷhaparakkamā. |
♦ "They, the meditative, the persevering, ever striving with fortitude, |
♦ phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaran”ti. |
♦ the wise attain Nibbāna, the supreme security from bondage." |
♦ tattha appamādoti padaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ gahetvā tiṭṭhati. |
♦ Therein, 'heedfulness' is a term that indicates a great meaning, it stands holding a great meaning. |
sakalampi hi tepiṭakaṃ buddhavacanaṃ āharitvā kathiyamānaṃ appamādapadameva otarati. |
For the entire Tipiṭaka, the word of the Buddha, if brought and spoken, culminates in the term 'heedfulness'. |
tena vuttaṃ — |
Therefore it is said — |
♦ “seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena. |
♦ "Just as, monks, whatever footprints of living beings that walk on land, all of them are contained in the elephant's footprint; the elephant's footprint is declared the chief of them in terms of size. |
evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī”ti . |
In the same way, monks, whatever wholesome states there are, all of them are rooted in heedfulness, they converge in heedfulness; heedfulness is declared the chief of those states." |
♦ so panesa atthato satiyā avippavāso nāma. |
♦ And this, in essence, is the non-departure of mindfulness. |
niccaṃ upaṭṭhitāya satiyā cetaṃ nāmaṃ. |
This is a name for mindfulness that is constantly present. |
amatapadanti amataṃ vuccati nibbānaṃ. |
'The path to the Deathless' means the deathless is called Nibbāna. |
tañhi ajātattā nu jīyati na mīyati, tasmā amatanti vuccati. |
For since it is not born, it does not age or die; therefore it is called deathless. |
pajjanti imināti padaṃ, amataṃ pāpuṇantīti attho. |
'Path' (pada) means 'that by which one goes'; the meaning is, they reach the deathless. |
amatassa padaṃ amatapadaṃ, amatassa adhigamūpāyoti vuttaṃ hoti, pamādoti pamajjanabhāvo, muṭṭhassatisaṅkhātassa satiyā vosaggassetaṃ nāmaṃ. |
'The path to the Deathless' (amatapadaṃ) means the means of attaining the deathless, this is what is said. 'Heedlessness' means the state of being negligent; this is a name for the lapse of mindfulness, which is called the letting go of mindfulness. |
maccunoti maraṇassa. |
'Of death' (maccuno). |
padanti upāyo maggo. |
'Path' (padaṃ) means the way, the road. |
pamatto hi jātiṃ nātivattati, jāto jīyati ceva mīyati cāti pamādo maccuno padaṃ nāma hoti, maraṇaṃ upeti. |
For the heedless one does not transcend birth, and one who is born both ages and dies. Thus heedlessness is called the path to death; he goes to death. |
appamattā na mīyantīti satiyā samannāgatā hi appamattā na maranti. |
'The heedful do not die' means those who are endowed with mindfulness, the heedful, do not die. |
ajarā amarā hontīti na sallakkhetabbaṃ. |
It should not be understood as they become ageless and immortal. |
na hi koci satto ajaro amaro nāma atthi, pamattassa pana vaṭṭaṃ nāma aparicchinnaṃ, appamattassa paricchinnaṃ. |
For there is no being who is ageless and immortal. But for the heedless, the round of rebirth is without limit; for the heedful, it is limited. |
tasmā pamattā jātiādīhi aparimuttattā jīvantāpi matāyeva nāma. |
Therefore, the heedless, not being freed from birth and so on, though living, are as if already dead. |
appamattā pana appamādalakkhaṇaṃ vaḍḍhetvā khippaṃ maggaphalāni sacchikatvā dutiyatatiyāttabhāvesu na nibbattanti. |
But the heedful, having developed the characteristic of heedfulness, quickly realize the paths and fruits and are not reborn in second and third existences. |
tasmā te jīvantāpi matāpi na mīyantiyeva nāma. |
Therefore, they, whether living or dead, are as if they do not die. |
ye pamattā yathā matāti ye pana sattā pamattā, te pamādamaraṇena matattā, yathā hi jīvitindriyupacchedena matā dārukkhandhasadisā apagataviññāṇā, tatheva honti. |
'The heedless are as if already dead' means those beings who are heedless, being dead with the death of heedlessness, are just as those who are dead by the cutting off of the life-faculty, like a block of wood, devoid of consciousness. |
tesampi hi matānaṃ viya gahaṭṭhānaṃ tāva “dānaṃ dassāma, sīlaṃ rakkhissāma, uposathakammaṃ karissāmā”ti ekacittampi na uppajjati, pabbajitānampi “ācariyupajjhāyavattādīni pūressāma, dhutaṅgāni samādiyissāma, bhāvanaṃ vaḍḍhessāmā”ti na uppajjatīti matena te kiṃ nānākaraṇāva honti. |
For of them, as of the dead, for householders, not a single thought arises, "We will give a gift, we will keep the precepts, we will perform the Uposatha." And for the ordained, no thought arises, "We will fulfill the duties to our teachers and preceptors, we will undertake the ascetic practices, we will develop meditation." In what way are they different from the dead? |
tena vuttaṃ — |
Therefore it is said — |
“ye pamattā yathā matā”ti. |
The heedless are as if already dead. |
♦ evaṃ visesato ñatvāti pamattassa vaṭṭato nissaraṇaṃ natthi, appamattassa atthīti evaṃ visesatova jānitvā. |
♦ 'Having known this distinction' means having known this distinction, that for the heedless there is no escape from the round of rebirth, but for the heedful there is. |
ke panetaṃ visesaṃ jānantīti? |
And who know this distinction? |
appamādamhi paṇḍitāti ye paṇḍitā medhāvino sappaññā attano appamāde ṭhatvā appamādaṃ vaḍḍhenti, te evaṃ visesakāraṇaṃ jānanti. |
'The wise in heedfulness' means those who are wise, intelligent, and discerning, who, standing in their own heedfulness, develop heedfulness, they know this distinguishing reason. |
appamāde pamodantīti te evaṃ ñatvā tasmiṃ attano appamāde pamodanti, pahaṃsitamukhā tuṭṭhapahaṭṭhā honti. |
'Rejoice in heedfulness' means they, having known thus, rejoice in that heedfulness of theirs; they are with smiling faces, happy and delighted. |
ariyānaṃ gocare ratāti te evaṃ appamāde pamodantā taṃ appamādaṃ vaḍḍhetvā ariyānaṃ buddhapaccekabuddhabuddhasāvakānaṃ gocarasaṅkhāte catusatipaṭṭhānādibhede sattatiṃsa bodhipakkhiyadhamme navavidhalokuttaradhamme ca ratā niratā, abhiratā hontīti attho. |
'Delighting in the domain of the Noble Ones' means they, thus rejoicing in heedfulness, and having developed that heedfulness, delight in, are devoted to, and take pleasure in the thirty-seven factors of enlightenment, divided into the four foundations of mindfulness and so on, and in the ninefold supramundane Dhamma, which is called the domain of the Noble Ones—the Buddhas, Paccekabuddhas, and disciples of the Buddha—this is the meaning. |
♦ te jhāyinoti te appamattā paṇḍitā aṭṭhasamāpattisaṅkhātena ārammaṇūpanijjhānena vipassanāmaggaphalasaṅkhātena lakkhaṇūpanijjhānena cāti duvidhenapi jhānena jhāyino. |
♦ 'They, the meditative' means they, the heedful, the wise, are meditative through both kinds of absorption: the absorption on the object, which is the eight attainments, and the absorption on the characteristics, which is insight, the paths, and the fruits. |
sātatikāti abhinikkhamanakālato paṭṭhāya yāva arahattamaggā satataṃ pavattakāyikacetasikavīriyā. |
'The persevering' means from the time of their renunciation up to the path of Arahantship, they have continuous bodily and mental energy. |
niccaṃ daḷhaparakkamāti yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti evarūpena vīriyena antarā anosakkitvā niccappavattena daḷhaparakkamena samannāgatā. |
'Ever striving with fortitude' means endowed with such energy that does not slacken in the middle but is ever-present and firm, thinking, "That which is to be attained by human strength, human energy, human effort, there will be no stopping of effort until that is not attained." |
phusantīti ettha dve phusanā ñāṇaphusanā ca, vipākaphusanā ca. |
'Attain' (phusanti) here means there are two kinds of attainment: the attainment of knowledge and the attainment of result. |
tattha cattāro maggā ñāṇaphusanā nāma, cattāri phalāni vipākaphusanā nāma. |
Therein, the four paths are called the attainment of knowledge; the four fruits are called the attainment of result. |
tesu idha vipākaphusanā adhippetā. |
Of these, here the attainment of result is intended. |
ariyaphalena nibbānaṃ sacchikaronto dhīrā paṇḍitā tāya vipākaphusanāya phusanti, nibbānaṃ sacchikaronti. |
The wise, the discerning, while realizing Nibbāna with the noble fruit, attain by that attainment of result; they realize Nibbāna. |
yogakkhemaṃ anuttaranti ye cattāro yogā mahājanaṃ vaṭṭe osīdāpenti, tehi khemaṃ nibbhayaṃ sabbehi lokiyalokuttaradhammehi seṭṭhattā anuttaranti. |
'The supreme security from bondage' means it is a security, a freedom from fear, from those four yokes that cause the great multitude to sink in the round of rebirth, and it is unsurpassed because it is the highest of all worldly and supramundane states. |
♦ desanāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the discourse, many became stream-enterers and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ sāmāvatīvatthu paṭhamaṃ. |
♦ The Story of Sāmāvatī is the first. |
♦ 2. kumbhaghosakaseṭṭhivatthu |
♦ 2. The Story of Kumbhaghosaka the Merchant |
♦ uṭṭhānavatoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto kumbhaghosakaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Veḷuvana, spoke this Dhamma teaching "By exertion..." in reference to Kumbhaghosaka. |
rājagahanagarasmiñhi rājagahaseṭṭhino gehe ahivātarogo uppajji, tasmiṃ uppanne makkhikā ādiṃ katvā yāva gāvā paṭhamaṃ tiracchānagatā maranti, tato dāsakammakaro, sabbapacchā gehasāmikā, tasmā so rogo sabbapacchā seṭṭhiñca jāyañca gaṇhi. |
In the city of Rājagaha, a pestilential disease arose in the house of the merchant of Rājagaha. When it arose, starting with the flies, first the animals die, then the slaves and workmen, and last of all the masters of the house. Therefore that disease last of all took the merchant and his wife. |
te rogena phuṭṭhā puttaṃ santike ṭhitaṃ oloketvā assupuṇṇehi nettehi taṃ āhaṃsu — |
They, being afflicted by the disease, looked at their son standing nearby, and with eyes full of tears, they said to him — |
“tāta, imasmiṃ kira roge uppanne bhittiṃ bhinditvā palāyantāva jīvitaṃ labhanti, tvaṃ amhe anoloketvā palāyitvā jīvanto punāgantvā amhākaṃ asukaṭṭhāne nāma cattālīsa dhanakoṭiyo nidahitvā ṭhapitā, tā uddharitvā jīvikaṃ kappeyyāsī”ti. |
Son, when this disease arises, it is said that only those who break through a wall and flee obtain life. You, without looking at us, flee, and living, come back again. In a certain place of ours, forty crores of wealth have been buried and kept. Unearth it and make your living. |
so tesaṃ vacanaṃ sutvā rudamāno mātāpitaro vanditvā maraṇabhayabhīto bhittiṃ bhinditvā palāyitvā pabbatagahanaṃ gantvā dvādasa vassāni tattha vasitvā mātāpituvasanaṭṭhānaṃ paccāgañchi. |
He, hearing their words, weeping, paid homage to his parents, and terrified by the fear of death, he broke through a wall, fled, and having gone to a mountain thicket, he lived there for twelve years and then came back to the place where his parents had lived. |
♦ atha naṃ daharakāle gantvā parūḷhakesamassukāle āgatattā na koci sañjāni. |
♦ Then, because he had gone as a youth and returned with his hair and beard grown long, no one recognized him. |
so mātāpitūhi dinnasaññāvasena dhanaṭṭhānaṃ gantvā dhanassa arogabhāvaṃ ñatvā cintesi — |
He, by the sign given by his parents, went to the place of the wealth and, knowing that the wealth was safe, he thought — |
“maṃ na koci sañjānāti, sacāhaṃ dhanaṃ uddharitvā valañjissāmi, ‘ekena duggatena nidhi uddhaṭo’ti maṃ gahetvā viheṭheyyuṃ, yaṃnūnāhaṃ bhatiṃ katvā jīveyyan”ti. |
No one recognizes me. If I unearth the wealth and use it, they will seize and harass me, saying, 'A treasure has been unearthed by a poor man.' What if I were to live by doing wage-work? |
athekaṃ pilotikaṃ nivāsetvā, “atthi koci bhatakena atthiko”ti pucchanto bhatakavīthiṃ pāpuṇi. |
Then, having put on a piece of cloth, and asking, "Is there anyone in need of a wage-worker?" he came to the wage-workers' street. |
atha naṃ bhatakā disvā, “sace amhākaṃ ekaṃ kammaṃ karissasi, bhattavetanaṃ te dassāmā”ti āhaṃsu. |
Then the wage-workers saw him and said, "If you will do one job for us, we will give you food and wages." |
“kiṃ kammaṃ nāmā”ti? |
What job is that? |
“pabodhanacodanakammaṃ. sace ussahasi, pātova uṭṭhāya ‘tātā, uṭṭhahatha, sakaṭāni sannayhatha, goṇe yojetha, hatthiassānaṃ tiṇatthāya gamanavelā; |
"The job of waking and urging. If you are able, get up early in the morning and go about announcing, 'Sirs, get up! Harness the carts, yoke the oxen! It is time to go for fodder for the elephants and horses! |
ammā, tumhepi uṭṭhahatha, yāguṃ pacatha, bhattaṃ pacathā’ti vicaritvā ārocehī”ti. |
Mothers, you too get up! Cook the gruel, cook the rice!'" |
so “sādhū”ti sampaṭicchi. |
He agreed, "Very well." |
athassa vasanatthāya ekaṃ gharaṃ adaṃsu. |
Then they gave him a house to live in. |
so devasikaṃ taṃ kammaṃ akāsi. |
He did that job daily. |
♦ athassa ekadivasaṃ rājā bimbisāro saddamassosi. |
♦ Then one day, king Bimbisāra heard his voice. |
so pana sabbaravaññū ahosi. |
He, however, was one who knew all voices. |
tasmā “mahādhanassa purisassesa saddo”ti āha. |
Therefore he said, "This is the voice of a man of great wealth." |
athassa santike ṭhitā ekā paricārikā “rājā yaṃ vā taṃ vā na kathessati, idaṃ mayā ñātuṃ vaṭṭatī”ti cintetvā — |
Then a certain female attendant standing near him, thinking, "The king would not say just anything. I must find this out," — |
“gaccha, tāta, etaṃ jānāhī”ti ekaṃ purisaṃ pahiṇi. |
sent a man, "Go, son, find this out." |
so vegena gantvā taṃ disvā āgantvā, “eko bhatakānaṃ bhatikārako kapaṇamanusso eso”ti ārocesi. |
He went quickly, saw him, and came back and reported, "He is a poor man, a wage-worker for the wage-workers." |
rājā tassa vacanaṃ sutvā tuṇhī hutvā dutiyadivasepi tatiyadivasepi taṃ tassa saddaṃ sutvā tatheva āha. |
The king, hearing his words, was silent. On the second day and on the third day, he heard his voice and said the same. |
sāpi paricārikā tatheva cintetvā punappunaṃ pesetvā, “kapaṇamanusso eso”ti vutte cintesi — |
That female attendant also, thinking the same, and having sent someone again and again, and being told, "He is a poor man," thought — |
“rājā ‘kapaṇamanusso eso’ti vacanaṃ sutvāpi na saddahati, punappunaṃ ‘mahādhanassa purisassesa saddo’ti vadati, bhavitabbamettha kāraṇena, yathāsabhāvato etaṃ ñātuṃ vaṭṭatī”ti. |
The king, though hearing the words, 'He is a poor man,' does not believe it, but again and again says, 'This is the voice of a man of great wealth.' There must be a reason for this. It is proper to find this out for what it truly is. |
sā rājānaṃ āha, “deva, ahaṃ sahassaṃ labhamānā dhītaraṃ ādāya gantvā etaṃ dhanaṃ rājakulaṃ pavesessāmī”ti. |
She said to the king, "O King, if I receive a thousand, I will take my daughter and go, and bring this wealth into the royal palace." |
rājā tassā sahassaṃ dāpesi. |
The king had a thousand given to her. |
♦ sā taṃ gahetvā dhītaraṃ ekaṃ malinadhātukaṃ vatthaṃ nivāsāpetvā tāya saddhiṃ rājagehato nikkhamitvā maggapaṭipannā viya bhatakavīthiṃ gantvā ekaṃ gharaṃ pavisitvā, “amma, mayaṃ maggapaṭipannā, ekāhadvīhaṃ idha vissamitvā gamissāmā”ti āha. |
♦ She took it, and having had her daughter dress in a soiled cloth, she left the royal house with her and, as if on a journey, went to the wage-workers' street, entered a certain house, and said, "Mother, we are travelers. We will rest here for a day or two and then go." |
“amma, bahūni gharamānusakāni, na sakkā idha vasituṃ, etaṃ kumbhaghosakassa gehaṃ tucchaṃ, tattha gacchathā”ti. |
Mother, there are many people in the house. It is not possible to stay here. That house of Kumbhaghosaka is empty. Go there. |
sā tattha gantvā, “sāmi, mayaṃ maggapaṭipannakā, ekāhadvīhaṃ idha vasissāmā”ti vatvā tena punappunaṃ paṭikkhittāpi, “sāmi, ajjekadivasamattaṃ vasitvā pātova gamissāmā”ti nikkhamituṃ na icchi. |
She went there and, having said, "Master, we are travelers. We will stay here for a day or two," and though refused by him again and again, she did not wish to leave, saying, "Master, we will stay for just one day and go in the morning." |
sā tattheva vasitvā punadivase tassa araññagamanavelāya, “sāmi, tava nivāpaṃ datvā yāhi, āhāraṃ te pacissāmī”ti vatvā, “alaṃ, amma, ahameva pacitvā bhuñjissāmī”ti vutte punappunaṃ nibandhitvā tena dinne gahitamattakeyeva katvā antarāpaṇato bhājanāni ceva parisuddhataṇḍulādīni ca āharāpetvā rājakule pacananiyāmena suparisuddhaṃ odanaṃ, sādhurasāni ca dve tīṇi sūpabyañjanāni pacitvā tassa araññato āgatassa adāsi. |
She stayed right there, and on the next day, at the time of his going to the forest, she said, "Master, give me your provisions and go. I will cook your food." When he said, "Enough, mother, I will cook and eat myself," she insisted again and again, and taking only what was given by him, she had a pot and pure rice and so on brought from the market and, in the manner of cooking in the royal palace, she cooked very pure rice and two or three soups and curries with a fine taste, and gave it to him when he came from the forest. |
atha naṃ bhuñjitvā muducittataṃ āpannaṃ ñatvā, “sāmi, kilantamha, ekāhadvīhaṃ idheva homā”ti āha. |
Then, knowing that he had eaten and his heart had softened, she said, "Master, we are weary. Let us be here for a day or two." |
so “sādhū”ti sampaṭicchi. |
He agreed, "Very well." |
♦ athassa sāyampi punadivasepi madhurabhattaṃ pacitvā adāsi. |
♦ Then, in the evening and on the next day, she cooked a sweet meal and gave it. |
atha muducittataṃ tassa ñatvā “sāmi, katipāhaṃ idheva vasissāmā”ti. |
Then, knowing his softened heart, she said, "Master, we will stay here for some days." |
tattha vasamānā tikhiṇena satthena tassa mañcavāṇaṃ heṭṭhāaṭaniyaṃ tahaṃ tahaṃ chindi. |
While staying there, with a sharp knife, she cut the webbing of his bed here and there under the laths. |
mañco tasmiṃ āgantvā nisinnamatteyeva heṭṭhā olambi. |
The bed, as soon as he came and sat on it, sagged downwards. |
so “kasmā ayaṃ mañco evaṃ chijjitvā gato”ti āha. |
He said, "Why has this bed broken like this?" |
“sāmi, daharadārake vāretuṃ na sakkomi, ettheva sannipatantī”ti. |
Master, I cannot stop the young boys. They gather right here. |
“amma, idaṃ me dukkhaṃ tumhe nissāya jātaṃ. |
"Mother, this trouble has come to me on account of you. |
ahañhi pubbe katthaci gacchanto dvāraṃ pidahitvā gacchāmī”ti. |
For I, when going anywhere before, would close the door and go." |
“kiṃ karomi, tāta, vāretuṃ na sakkomī”ti. |
What can I do, son? I cannot stop them. |
sā imināva niyāmena dve tayo divase chinditvā tena ujjhāyitvā khīyitvā vuccamānāpi tatheva vatvā puna ekaṃ dve rajjuke ṭhapetvā sese chindi. |
She, in this very way, having cut it for two or three days, and though he complained and grumbled, she said the same, and again, leaving one or two ropes, she cut the rest. |
taṃ divasaṃ tasmiṃ nisinnamatteyeva sabbaṃ vāṇaṃ bhūmiyaṃ pati, sīsaṃ jaṇṇukehi saddhiṃ ekato ahosi, so uṭṭhāya, “kiṃ karomi, idāni kuhiṃ gamissāmi, nipajjanamañcassapi tumhehi asāmiko viya katomhī”ti āha. |
On that day, as soon as he sat down, all the webbing fell to the ground. His head was on a level with his knees. He got up and said, "What can I do? Where shall I go now? You have made me as if without a master even of my sleeping-bed." |
“tāta, kiṃ karomi, paṭivissakadārake vāretuṃ na sakkomi, hotu, mā cintayi, imāya nāma velāya kuhiṃ gamissasī”ti dhītaraṃ āmantetvā, “amma, tava bhātikassa nipajjanokāsaṃ karohī”ti āha. |
Son, what can I do? I cannot stop the neighbor boys. Let it be, do not worry. Where will you go at this time of night?" She called her daughter and said, "My dear, make a sleeping place for your brother. |
sā ekapasse sayitvā “idhāgaccha, sāmī”ti āha. |
She lay down on one side and said, "Come here, master." |
itaropi naṃ “gaccha, tāta, bhaginiyā saddhiṃ nipajjā”ti vadesi. |
The other also said to him, "Go, son, lie down with your sister." |
so tāya saddhiṃ ekamañce nipajjitvā taṃ divasaññeva santhavaṃ akāsi, kumārikā parodi. |
He lay down on the same bed with her and on that very day they became intimate. The young girl wept. |
atha naṃ mātā pucchi — |
Then her mother asked her — |
“kiṃ, amma, rodasī”ti? |
Why, my dear, are you weeping? |
“amma, idaṃ nāma jātan”ti. |
Mother, this has happened. |
“hotu, amma, kiṃ sakkā kātuṃ, tayāpi ekaṃ bhattāraṃ imināpekaṃ pādaparicārikaṃ laddhuṃ vaṭṭatī”ti taṃ jāmātaraṃ akāsi. |
"Let it be, my dear. What can be done? You needed to get a husband, and he a foot-servant." She made him her son-in-law. |
te samaggavāsaṃ vasiṃsu. |
They lived in harmony. |
♦ sā katipāhaccayena rañño sāsanaṃ pesesi — |
♦ She, after some days, sent a message to the king — |
“bhatakavīthiyaṃ chaṇaṃ karontu. |
"Let them hold a festival in the wage-workers' street. |
yassa pana ghare chaṇo na karīyati, tassa ettako nāma daṇḍoti ghosanaṃ kāretū”ti. |
And for whosever house a festival is not held, let there be such and such a fine," let this be proclaimed. |
rājā tathā kāresi. |
The king did so. |
atha naṃ sassu āha — |
Then her mother-in-law said to him — |
“tāta, bhatakavīthiyaṃ rājāṇāya chaṇo kattabbo jāto, kiṃ karomā”ti? |
Son, by the king's command, a festival must be held in the wage-workers' street. What shall we do? |
“amma, ahaṃ bhatiṃ karontopi jīvituṃ na sakkomi, kiṃ karissāmī”ti? |
Mother, I, doing wage-work, cannot even live. What shall I do? |
“tāta, gharāvāsaṃ vasantā nāma iṇampi gaṇhanti, rañño āṇā akātuṃ na labbhā. |
"Son, those who live the household life also take on debt. The king's command cannot be undone. |
iṇato nāma yena kenaci upāyena muccituṃ sakkā, gaccha, kutoci ekaṃ vā dve vā kahāpaṇe āharā”ti āha. |
From debt, one can be freed by some means or other. Go, bring one or two kahāpaṇas from somewhere." |
so ujjhāyanto khīyanto gantvā cattālīsakoṭidhanaṭṭhānato ekameva kahāpaṇaṃ āhari. |
He, complaining and grumbling, went and brought just one kahāpaṇa from the place of the forty crores of wealth. |
sā taṃ kahāpaṇaṃ rañño pesetvā attano kahāpaṇena chaṇaṃ katvā puna katipāhaccayena tatheva sāsanaṃ pahiṇi. |
She sent that kahāpaṇa to the king, and with her own kahāpaṇa she held the festival. After some days, she sent a message in the same way. |
puna rājā tatheva “chaṇaṃ karontu, akarontānaṃ ettako daṇḍo”ti āṇāpesi. |
Again the king commanded, "Let them hold a festival. For those who do not, there will be such and such a fine." |
punapi so tāya tatheva vatvā nippīḷiyamāno gantvā tayo kahāpaṇe āhari. |
Again he, being pressed by her in the same way, went and brought three kahāpaṇas. |
sā tepi kahāpaṇe rañño pesetvā puna katipāhaccayena tatheva sāsanaṃ pahiṇi — |
She sent those kahāpaṇas to the king, and after some days, she sent a message in the same way — |
“idāni purise pesetvā imaṃ pakkosāpetū”ti. |
Now let him send men and have this one called. |
rājā pesesi. |
The king sent them. |
purisā gantvā, “kumbhaghosako nāma kataro”ti pucchitvā pariyesantā taṃ disvā “ehi, bho rājā, taṃ pakkosatī”ti āhaṃsu. |
The men went and, having asked, "Which one is named Kumbhaghosaka?" and searching, saw him and said, "Come, sir, the king calls you." |
so bhīto “na maṃ rājā jānātī”tiādīni vatvā gantuṃ na icchi. |
He, frightened, saying things like, "The king does not know me," did not wish to go. |
atha naṃ balakkārena hatthādīsu gahetvā ākaḍḍhiṃsu. |
Then they, by force, seized him by the hands and so on and dragged him. |
sā itthī te disvā, “are, dubbinītā, tumhe mama jāmātaraṃ hatthādīsu gahetuṃ ananucchavikā”ti tajjetvā, “ehi, tāta, mā bhāyi, rājānaṃ disvā tava hatthādigāhakānaṃ hattheyeva chindāpessāmī”ti dhītaraṃ ādāya purato hutvā rājagehaṃ patvā vesaṃ parivattetvā sabbālaṅkārapaṭimaṇḍitā ekamantaṃ aṭṭhāsi. |
That woman saw them and, threatening, "Hey, you ill-mannered ones! You are not fit to seize my son-in-law by the hands and so on," said, "Come, son, do not be afraid. Having seen the king, I will have the very hands of those who seized you cut off." Taking her daughter and going in front, she reached the royal house, changed her clothes, and fully adorned with all ornaments, she stood to one side. |
itarampi parikaḍḍhitvā ānayiṃsuyeva. |
The other too they dragged and brought. |
♦ atha naṃ vanditvā ṭhitaṃ rājā āha — |
♦ Then the king said to him, who was standing, having paid homage — |
“tvaṃ kumbhaghosako nāmā”ti? |
Are you named Kumbhaghosaka? |
“āma, devā”ti . |
Yes, O King. |
“kiṃ kāraṇā mahādhanaṃ vañcetvā khādasī”ti ? |
For what reason do you conceal great wealth and live in poverty? |
“kuto me, deva, dhanaṃ bhatiṃ katvā jīvantassā”ti? |
From where would I have wealth, O King, I who live by doing wage-work? |
“mā evaṃ kari, kiṃ amhe vañcesī”ti? |
Do not do so. Why do you deceive us? |
“na vañcemi, deva, natthi me dhanan”ti. |
I do not deceive, O King. I have no wealth. |
athassa rājā te kahāpaṇe dassetvā, “ime kassa kahāpaṇā”ti āha. |
Then the king showed him those kahāpaṇas and said, "Whose kahāpaṇas are these?" |
so sañjānitvā, “aho bālomhi, kathaṃ nu kho ime rañño hatthaṃ pattā”ti ito cito ca olokento tā dvepi paṭimaṇḍitapasādhanā gabbhadvāramūle ṭhitā disvā, “bhāriyaṃ vatidaṃ kammaṃ, imāhi raññā payojitāhi bhavitabban”ti cintesi. |
He recognized them and, thinking, "Oh, I am a fool! How now did these reach the king's hand?" he looked here and there and saw those two, adorned with ornaments, standing at the door of the chamber, and thought, "A grievous deed is this! They must have been employed by the king." |
atha naṃ rājā “vadehi, bho, kasmā evaṃ karosī”ti āha. |
Then the king said to him, "Speak, sir! Why do you do so?" |
“nissayo me natthi, devā”ti. |
I have no support, O King. |
“mādiso nissayo bhavituṃ na vaṭṭatī”ti. |
Is not one like me fit to be a support? |
“kalyāṇaṃ, deva, sace me devo avassayo hotī”ti. |
It would be good, O King, if the king would be my refuge. |
“homi, bho, kittakaṃ te dhanan”ti? |
I will be, sir. How much is your wealth? |
“cattālīsakoṭiyo, devā”ti. |
Forty crores, O King. |
“kiṃ laddhuṃ vaṭṭatī”ti? |
What is needed to get it? |
“sakaṭāni devā”ti? |
Carts, O King. |
rājā anekasatāni sakaṭāni yojāpetvā pahiṇitvā taṃ dhanaṃ āharāpetvā rājaṅgaṇe rāsiṃ kārāpetvā rājagahavāsino sannipātāpetvā, “atthi kassaci imasmiṃ nagare “ettakaṃ dhanan”ti pucchitvā “natthi, devā”ti. |
The king, having had many hundreds of carts yoked and sent, and having had that wealth brought, and having had a pile made in the royal courtyard, and having had the inhabitants of Rājagaha assembled, asked, "Does anyone in this city have this much wealth?" and when they said, "No, O King," |
“kiṃ panassa kātuṃ vaṭṭatī”ti? |
he asked, "Then what is proper to be done for him?" |
“sakkāraṃ, devā”ti vutte mahantena sakkārena taṃ seṭṭhiṭṭhāne ṭhapetvā dhītaraṃ tasseva datvā tena saddhiṃ satthu santikaṃ gantvā vanditvā “bhante, passathimaṃ purisaṃ, evarūpo dhitimā nāma natthi, cattālīsakoṭivibhavo hontopi uppilāvitākāraṃ vā asmimānamattaṃ vā na karoti, kapaṇo viya pilotikaṃ nivāsetvā bhatakavīthiyaṃ bhatiṃ katvā jīvanto mayā iminā nāma upāyena ñāto. |
When they said, "An honor, O King," with great honor he placed him in the position of chief merchant, gave his daughter to him, and taking him, went to the Teacher's presence, paid homage, and said, "Venerable sir, see this man. There is no one so resolute. Though having a fortune of forty crores, he does not show a sign of ostentation or the slightest pride. Like a poor man, wearing a piece of cloth, he lived by doing wage-work in the wage-workers' street. He was discovered by me by this very means. |
jānitvā ca pana pakkosāpetvā sadhanabhāvaṃ sampaṭicchāpetvā taṃ dhanaṃ āharāpetvā seṭṭhiṭṭhāne ṭhapito, dhītā cassa mayā dinnā. |
And having known, and having had him called, and having had him acknowledge his wealth, and having had that wealth brought, he has been placed in the position of chief merchant, and his daughter has been given by me. |
bhante, mayā ca evarūpo dhitimā na diṭṭhapubbo”ti āha. |
Venerable sir, I have never before seen such a resolute man." |
♦ taṃ sutvā satthā “evaṃ jīvantassa jīvikaṃ dhammikajīvikaṃ nāma, mahārāja, corikādikammaṃ pana idhaloke ceva pīḷeti hiṃseti, paraloke ca, tatonidānaṃ sukhaṃ nāma natthi. |
♦ Hearing that, the Teacher said, "A life lived thus is called a righteous livelihood, Great King. But a deed like theft torments and harms both in this world and in the next, and there is no happiness resulting from it. |
purisassa hi dhanapārijuññakāle kasiṃ vā bhatiṃ vā katvā jīvikameva dhammikajīvikaṃ nāma. |
For a man, in times of poverty, a livelihood made by farming or wage-work is indeed a righteous livelihood. |
evarūpassa hi vīriyasampannassa satisampannassa kāyavācāhi parisuddhakammassa paññāya nisammakārino kāyādīhi saññatassa dhammajīvikaṃ jīvantassa satiavippavāse ṭhitassa issariyaṃ vaḍḍhatiyevā”ti vatvā imaṃ gāthamāha — |
For one who is so endowed with energy, endowed with mindfulness, of pure deeds by body and speech, who acts with discernment and wisdom, who is restrained in body and so on, who lives a righteous livelihood, and who stands in unbroken mindfulness, his prosperity only increases." Saying this, he spoke this verse — |
♦ 24. |
♦ 24. |
♦ “uṭṭhānavato satīmato, |
"Of one who is energetic, mindful, |
♦ sucikammassa nisammakārino. |
of pure deeds, and who acts with consideration; |
♦ saññatassa dhammajīvino, |
of one who is restrained and lives righteously, |
♦ appamattassa yasobhivaḍḍhatī”ti. |
of one who is heedful—the glory increases." |
♦ tattha uṭṭhānavatoti uṭṭhānavīriyavantassa. |
♦ Therein, 'of one who is energetic' means of one who is possessed of rising energy. |
satimatoti satisampannassa. |
'Mindful' means endowed with mindfulness. |
sucikammassāti niddosehi niraparādhehi kāyakammādīhi samannāgatassa. |
'Of pure deeds' means endowed with blameless and faultless bodily actions and so on. |
nisammakārinoti evañce bhavissati, evaṃ karissāmīti vā, imasmiṃ kamme evaṃ kate idaṃ nāma bhavissatīti vā evaṃ nidānaṃ sallakkhetvā rogatikicchanaṃ viya sabbakammāni nisāmetvā upadhāretvā karontassa. |
'And who acts with consideration' means of one who, having considered the cause, thinking either, "If it will be thus, I will do thus," or, "In this deed, when done thus, this will be the result," thus, having examined and investigated all deeds like the treatment of a disease, he acts. |
saññatassāti kāyādīhi saññatassa nicchiddassa. |
'Of one who is restrained' means of one who is restrained by body and so on, who is without flaw. |
dhammajīvinoti agārikassa tulākūṭādīni vajjetvā kasigorakkhādīhi, anagārikassa vejjakammadūtakammādīni vajjetvā dhammena samena bhikkhācariyāya jīvikaṃ kappentassa. |
'And lives righteously' means of a householder who avoids false weights and so on and makes his living by farming, cattle-rearing, and so on; of one gone forth who avoids the practice of medicine, acting as a messenger, and so on, and makes his living righteously and equitably by the alms-round. |
appamattassāti avippavutthasatino. |
'Of one who is heedful' means of one whose mindfulness has not lapsed. |
yasobhivaḍḍhatīti issariyabhogasampannasaṅkhāto ceva kittivaṇṇabhaṇanasaṅkhāto ca yaso abhivaḍḍhatīti. |
'The glory increases' means both the glory described as the accomplishment of authority and wealth, and the glory described as fame and renown, increases. |
♦ gāthāpariyosāne kumbhaghosako sotāpattiphale patiṭṭhahi. |
♦ At the end of the verse, Kumbhaghosaka was established in the fruit of stream-entry. |
aññepi bahū sotāpattiphalādīni pāpuṇiṃsu. |
Many others also attained the fruits of stream-entry and so on. |
evaṃ mahājanassa sātthikā dhammadesanā jātāti. |
Thus the Dhamma teaching was beneficial to the great assembly. |
♦ kumbhaghosakaseṭṭhivatthu dutiyaṃ. |
♦ The story of Kumbhaghosaka the merchant is the second. |
♦ 3. cūḷapanthakattheravatthu |
♦ 3. The Story of the Elder Cūḷapanthaka |
♦ uṭṭhānenappamādenāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto cūḷapanthakattheraṃ ārabbha kathesi. |
♦ The Teacher, while living in the Veḷuvana, spoke this Dhamma teaching "By exertion, by heedfulness..." in reference to the elder Cūḷapanthaka. |
♦ rājagahe kira dhanaseṭṭhikulassa dhītā vayappattakāle mātāpitūhi sattabhūmikassa pāsādassa uparimatale ativiya rakkhiyamānā yobbanamadamattatāya purisalolā hutvā attano dāseneva saddhiṃ santhavaṃ katvā, “aññepi me idaṃ kammaṃ jāneyyun”ti bhītā evamāha — |
♦ In Rājagaha, it is said, the daughter of the family of a wealthy merchant, upon reaching maturity, being extremely guarded by her parents on the top floor of a seven-storied palace, and being intoxicated with the pride of youth, became desirous of men. Having formed an intimacy with her own slave, and being afraid, "Others may find out about this deed of mine," she said this — |
“amhehi imasmiṃ ṭhāne na sakkā vasituṃ. |
"It is not possible for us to live in this place. |
sace me mātāpitaro imaṃ dosaṃ jānissanti, khaṇḍākhaṇḍikaṃ maṃ karissanti. |
If my parents find out this fault, they will make me into pieces. |
videsaṃ gantvā vasissāmā”ti. |
Let us go to a foreign land and live." |
te hatthasāraṃ gahetvā aggadvārena nikkhamitvā, “yattha vā tattha vā aññehi ajānanaṭṭhānaṃ gantvā vasissāmā”ti ubhopi agamaṃsu. |
They, taking what they could carry in their hands, left by the main gate and both went, thinking, "We will go to some place or other unknown to others and live." |
tesaṃ ekasmiṃ ṭhāne vasantānaṃ saṃvāsamanvāya tassā kucchismiṃ gabbho patiṭṭhāsi. |
While they were living in a certain place, as a result of their cohabitation, a conception was established in her womb. |
sā gabbhaparipākaṃ āgamma tena saddhiṃ mantesi, “gabbho me paripākaṃ gato, ñātibandhuvirahite ṭhāne gabbhavuṭṭhānaṃ nāma ubhinnampi amhākaṃ dukkhāvahaṃ, kulagehameva gacchāmā”ti. |
When her pregnancy was advanced, she consulted with him, "My pregnancy is advanced. To give birth in a place devoid of relatives and friends will bring suffering to both of us. Let us go to my family home." |
so “sacāhaṃ tattha gamissāmi, jīvitaṃ me natthī”ti bhayena “ajja gacchāma, sve gacchāmā”ti divase atikkāmesi. |
He, for fear, "If I go there, my life will be no more," passed the days, saying, "We will go today, we will go tomorrow." |
sā cintesi — |
She thought — |
“ayaṃ bālo attano dosamahantatāya gantuṃ na ussahati, mātāpitaro nāma ekantahitāva, ayaṃ gacchatu vā, mā vā, ahaṃ gamissāmī”ti. |
This fool, because of the greatness of his own fault, does not dare to go. Parents are one's absolute well-wishers. Whether he goes or not, I will go. |
sā tasmiṃ gehā nikkhante gehaparikkhāraṃ paṭisāmetvā attano kulagharaṃ gatabhāvaṃ anantaragehavāsīnaṃ ārocetvā maggaṃ paṭipajji. |
She, when he had left the house, put the household things in order, and having informed the next-door neighbors of her departure to her own family home, she set out on the road. |
♦ sopi gharaṃ āgantvā taṃ adisvā paṭivissake pucchitvā, “sā kulagharaṃ gatā”ti sutvā vegena anubandhitvā antarāmagge sampāpuṇi. |
♦ And he, having come home and not seeing her, asked the neighbors, and hearing, "She has gone to her family home," he pursued her with speed and caught up with her on the way. |
tassāpi tattheva gabbhavuṭṭhānaṃ ahosi. |
And right there, her labor began. |
so “kiṃ idaṃ, bhadde”ti pucchi. |
He asked, "What is this, noble lady?" |
“sāmi, me eko putto jāto”ti. |
Master, a son has been born to me. |
“idāni kiṃ karissāmā”ti? |
What shall we do now? |
“yassatthāya mayaṃ kulagharaṃ gaccheyyāma, taṃ kammaṃ antarāmaggeva nipphannaṃ, tattha gantvā kiṃ karissāma, nivattissāmā”ti dvepi ekacittā hutvā nivattiṃsu. |
"The purpose for which we would go to my family home has been accomplished right here on the road. What will we do by going there? Let us turn back." Both, being of one mind, turned back. |
tassa ca dārakassa panthe jātattā panthakoti nāmaṃ kariṃsu. |
And because the child was born on the road (panthe), they gave him the name Panthaka. |
tassā nacirasseva aparopi gabbho patiṭṭhahi. |
Not long after, another conception was established for her. |
sabbaṃ purimanayeneva vitthāretabbaṃ. |
The whole story is to be elaborated in the same way as before. |
tassapi dārakassa panthe jātattā paṭhamajātassa mahāpanthakoti nāmaṃ katvā itarassa cūḷapanthakoti nāmaṃ kariṃsu. |
And because that child was also born on the road, they gave the first-born the name Mahāpanthaka, and the other the name Cūḷapanthaka. |
te dvepi dārake gahetvā attano vasanaṭṭhānameva gatā. |
Taking both children, they went to their own dwelling place. |
tesaṃ tattha vasantānaṃ mahāpanthakadārako aññe dārake “cūḷapitā mahāpitāti, ayyako ayyikā”ti ca vadante sutvā mātaraṃ pucchi — |
While they were living there, the child Mahāpanthaka, hearing other children say "junior father and senior father, grandfather and grandmother," asked his mother — |
“amma, aññe dārakā ‘ayyako ayyikā’tipi, ‘mahāpitā cūḷapitā’tipi vadanti, kacci amhākaññeva ñātakā natthī”ti? |
Mother, other children say 'grandfather and grandmother,' and 'senior father and junior father.' Is it that we have no relatives at all? |
“āma, tāta, amhākaṃ ettha ñātakā natthi. |
"Yes, son. We have no relatives here. |
rājagahanagare pana vo dhanaseṭṭhi nāma ayyako, tattha amhākaṃ bahū ñātakā”ti. |
But in the city of Rājagaha, the wealthy merchant is your grandfather. We have many relatives there." |
“kasmā tattha na gacchatha, ammā”ti? |
Why do you not go there, mother? |
sā attano agamanakāraṇaṃ puttassa akathetvā puttesu punappunaṃ kathentesu sāmikaṃ āha — |
She, not telling her son the reason for her not going, but when the sons spoke again and again, she said to her husband — |
“ime dārakā maṃ ativiya kilamenti, kiṃ no mātāpitaro disvā maṃsaṃ khādissanti, ehi, dārakānaṃ ayyakakulaṃ dassessāmā”ti? |
These children trouble me exceedingly. Will my parents eat my flesh if they see me? Come, let us show the children their grandfather's family. |
“ahaṃ sammukhā bhavituṃ na sakkhissāmi, te pana nayissāmī”ti. |
I will not be able to face them, but I will take them. |
“sādhu yena kenaci upāyena dārakānaṃ ayyakakulameva daṭṭhuṃ vaṭṭatī”ti. |
Excellent. By some means or other, it is proper for the children to see their grandfather's family. |
dvepi janā dārake ādāya anupubbena rājagahaṃ patvā nagaradvāre ekissā sālāya pavisitvā dārakamātā dve dārake gahetvā attano āgatabhāvaṃ mātāpitūnaṃ ārocāpesi. |
Both of them, taking the children, in due course reached Rājagaha, and having entered a certain hall at the city gate, the children's mother, taking the two children, had her arrival announced to her parents. |
te taṃ sāsanaṃ sutvā, “saṃsāre vicarantānaṃ na putto na dhītā bhūtapubbā nāma natthi, te amhākaṃ mahāparādhikā, na sakkā tehi amhākaṃ cakkhupathe ṭhātuṃ, ettakaṃ nāma dhanaṃ gahetvā dvepi janā phāsukaṭṭhānaṃ gantvā jīvantu, dārake pana idha pesentū”ti dhanaṃ datvā dūtaṃ pāhesuṃ. |
They, hearing that message, said, "In wandering through saṃsāra, there has never been a son or daughter who has not been. They have committed a great offense against us. It is not possible for them to stand in our sight. Let them both take this much wealth and go to a comfortable place and live. But let them send the children here." Having given the wealth, they sent a messenger. |
♦ tehi pesitaṃ dhanaṃ gahetvā dārake āgatadūtānaññeva hatthe datvā pahiṇiṃsu. |
♦ They took the wealth sent by them and, giving the children into the hands of the messenger who had come, they sent them. |
dārakā ayyakakule vaḍḍhanti. |
The children grew up in their grandfather's family. |
tesu cūḷapanthako atidaharo, mahāpanthako pana ayyakena saddhiṃ dasabalassa dhammakathaṃ sotuṃ gacchati. |
Of them, Cūḷapanthaka was very young, but Mahāpanthaka would go with his grandfather to hear the Dhamma talk of the Ten-Powered One. |
tassa niccaṃ satthu santikaṃ gacchantassa pabbajjāya cittaṃ nami. |
For him, constantly going to the Teacher's presence, his mind inclined towards ordination. |
so ayyakaṃ āha — |
He said to his grandfather — |
“sace maṃ anujāneyyātha, ahaṃ pabbajeyyan”ti . |
If you would permit me, I would go forth. |
“kiṃ vadesi, tāta, sakalassa lokassapi me pabbajjāto tava pabbajjā bhaddikā. |
"What are you saying, son? Your going forth is better to me than the going forth of the whole world. |
sace sakkosi pabbajāhī”ti. |
If you can, go forth." |
taṃ satthu santikaṃ netvā, “kiṃ, gahapati, dārako te laddho”ti vutte, “āma, bhante, ayaṃ me nattā tumhākaṃ santike pabbajitukāmo”ti āha. |
He took him to the Teacher's presence, and when asked, "Well, householder, have you gotten a child?" he said, "Yes, venerable sir. This grandson of mine wishes to go forth in your presence." |
satthā aññataraṃ piṇḍapātacārikaṃ bhikkhuṃ “imaṃ dārakaṃ pabbājehī”ti āṇāpesi. |
The Teacher ordered a certain alms-faring monk, "Ordain this child." |
thero tassa tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājesi. |
The elder, having taught him the meditation on the five parts ending with the skin, ordained him. |
so bahuṃ buddhavacanaṃ uggaṇhitvā paripuṇṇavasso upasampadaṃ labhitvā yonisomanasikārena kammaṭṭhānaṃ karonto arahattaṃ pāpuṇi. |
He learned much of the Buddha's word, and when he had completed his years, he received the higher ordination. By practicing the meditation subject with wise attention, he attained Arahantship. |
so jhānasukhena phalasukhena vītināmento cintesi — |
He, passing the time with the bliss of jhāna and the bliss of fruition, thought — |
“sakkā nu kho idaṃ sukhaṃ cūḷapanthakassa dātun”ti! |
Is it possible to give this bliss to Cūḷapanthaka? |
tato ayyakaseṭṭhissa santikaṃ gantvā evamāha — |
Then he went to the presence of his grandfather, the merchant, and said this — |
“mahāseṭṭhi, sace anujāneyyātha, ahaṃ cūḷapanthakaṃ pabbājeyyan”ti. |
Great merchant, if you would permit, I would ordain Cūḷapanthaka. |
“pabbājetha, bhante”ti. |
Ordain him, venerable sir. |
seṭṭhi kira sāsane ca suppasanno, “kataradhītāya vo ete puttā”ti pucchiyamāno ca “palātadhītāyā”ti vattuṃ lajjati, tasmā sukheneva tesaṃ pabbajjaṃ anujāni. |
The merchant, it seems, was very pleased with the dispensation, and being asked, "Whose daughter's sons are these?" he was ashamed to say, "Of the daughter who ran away." Therefore, he permitted their ordination with ease. |
thero cūḷapanthakaṃ pabbājetvā sīlesu patiṭṭhāpesi. |
The elder ordained Cūḷapanthaka and established him in the precepts. |
so pabbajitvāva dandho ahosi. |
He, from the time he went forth, was dull. |
♦ “padmaṃ yathā kokanadaṃ sugandhaṃ, |
♦ "Like a lotus, a red water lily, fragrant, |
♦ pāto siyā phullamavītagandhaṃ. |
♦ in the morning it would be in full bloom, its fragrance undiminished. |
♦ aṅgīrasaṃ passa virocamānaṃ, |
♦ See the Angīrasa, shining, |
♦ tapantamādiccamivantalikkhe”ti. |
♦ blazing like the sun in the sky." |
— |
— |
♦ imaṃ ekaṃ gāthaṃ catūhi māsehi uggaṇhituṃ nāsakkhi. |
♦ This one verse he was unable to learn in four months. |
so kira kassapasammāsambuddhakāle pabbajitvā paññavā hutvā aññatarassa dandhabhikkhuno uddesaggahaṇakāle parihāsakeḷiṃ akāsi. |
It is said that he, having gone forth in the time of the Perfectly Enlightened One Kassapa and being intelligent, made fun of and joked with a certain dull monk at the time of his learning a passage. |
so bhikkhu tena parihāsena lajjito neva uddesaṃ gaṇhi, na sajjhāyamakāsi. |
That monk, being ashamed by his joking, neither learned the passage nor did his recitation. |
tena kammena ayaṃ pabbajitvāva dandho jāto, gahitagahitaṃ padaṃ uparūparipadaṃ gaṇhantassa nassati. |
By that kamma, this one, having gone forth, became dull. The word he had grasped would be lost when he took up the next word. |
tassa imameva gāthaṃ uggahetuṃ vāyamantassa cattāro māsā atikkantā. |
While he was striving to learn just this one verse, four months passed. |
atha naṃ mahāpanthako, “cūḷapanthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekaṃ gāthampi gaṇhituṃ na sakkosi, pabbajitakiccaṃ pana kathaṃ matthakaṃ pāpessasi, nikkhama ito”ti vihārā nikkaḍḍhi. |
Then Mahāpanthaka said to him, "Cūḷapanthaka, you are incapable in this dispensation. In four months, you cannot even learn one verse. How then will you bring the task of one gone forth to its culmination? Get out of here," and he expelled him from the monastery. |
cūḷapanthako buddhasāsane sinehena gihibhāvaṃ na pattheti. |
Cūḷapanthaka, out of affection for the Buddha's dispensation, did not desire the lay life. |
♦ tasmiñca kāle mahāpanthako bhattuddesako ahosi. |
♦ And at that time, Mahāpanthaka was the one in charge of assigning meals. |
jīvako komārabhacco bahuṃ mālāgandhavilepanaṃ ādāya attano ambavanaṃ gantvā satthāraṃ pūjetvā dhammaṃ sutvā uṭṭhāyāsanā dasabalaṃ vanditvā mahāpanthakaṃ upasaṅkamitvā, “kittakā, bhante, satthu santike bhikkhū”ti pucchi. |
Jīvaka Komārabhacca, taking much garland, perfume, and ointment, went to his own mango grove, worshipped the Teacher, heard the Dhamma, and rising from his seat, paid homage to the Ten-Powered One, approached Mahāpanthaka, and asked, "How many monks are there, venerable sir, in the Teacher's presence?" |
“pañcamattāni bhikkhusatānī”ti. |
There are about five hundred monks. |
“sve, bhante, buddhappamukhāni pañca bhikkhusatāni ādāya amhākaṃ nivesane bhikkhaṃ gaṇhathā”ti. |
Tomorrow, venerable sir, taking the five hundred monks headed by the Buddha, accept alms at our residence. |
“upāsaka, cūḷapanthako nāma bhikkhu dandho aviruḷhidhammo, taṃ ṭhapetvā sesānaṃ nimantanaṃ sampaṭicchāmī”ti thero āha. |
"Lay disciple, there is a monk named Cūḷapanthaka who is dull and whose Dhamma has not grown. Setting him aside, I accept the invitation for the rest," the elder said. |
taṃ sutvā cūḷapanthako cintesi — |
Hearing that, Cūḷapanthaka thought — |
“thero ettakānaṃ bhikkhūnaṃ nimantanaṃ sampaṭicchanto maṃ bāhiraṃ katvā sampaṭicchati, nissaṃsayaṃ mayhaṃ bhātikassa mayi cittaṃ bhinnaṃ bhavissati, kiṃ dāni mayhaṃ iminā sāsanena, gihī hutvā dānādīni puññāni karonto jīvissāmī”ti? |
The elder, while accepting the invitation for so many monks, accepts it, leaving me out. Without a doubt, my brother's heart must be broken towards me. What now is this dispensation to me? Becoming a layman, I will live, doing meritorious deeds like giving alms and so on. |
so punadivase pātova vibbhamituṃ pāyāsi. |
He, on the next day, in the early morning, set out to disrobe. |
♦ satthā paccūsakāleyeva lokaṃ volokento imaṃ kāraṇaṃ disvā paṭhamataraṃ gantvā cūḷapanthakassa gamanamagge dvārakoṭṭhake caṅkamanto aṭṭhāsi. |
♦ The Teacher, in the early morning, surveying the world, saw this reason and, going ahead, stood walking back and forth at the gatepost on Cūḷapanthaka's path of departure. |
cūḷapanthako gacchanto satthāraṃ disvā upasaṅkamitvā vanditvā aṭṭhāsi. |
Cūḷapanthaka, as he was going, saw the Teacher, approached, paid homage, and stood. |
atha naṃ satthā “kuhiṃ pana tvaṃ, cūḷapanthaka, imāya velāya gacchasī”ti āha. |
Then the Teacher said to him, "But where, Cūḷapanthaka, are you going at this time?" |
“bhātā maṃ, bhante, nikkaḍḍhati, tenāhaṃ vibbhamituṃ gacchāmī”ti. |
My brother, venerable sir, is expelling me. Therefore, I am going to disrobe. |
“cūḷapanthaka, tava pabbajjā nāma mama santakā, bhātarā nikkaḍḍhito kasmā mama santikaṃ nāgañchi, ehi, kiṃ te gihibhāvena, mama santike bhavissasī”ti cakkaṅkitatalena pāṇinā taṃ sirasi parāmasitvā ādāya gantvā gandhakuṭippamukhe nisīdāpetvā, “cūḷapanthaka, puratthābhimukho hutvā imaṃ pilotikaṃ ‘rajoharaṇaṃ rajoharaṇan’ti parimajjanto idheva hohī”ti iddhiyā abhisaṅkhataṃ parisuddhaṃ pilotikaṃ datvā kāle ārocite bhikkhusaṅghaparivuto jīvakassa gehaṃ gantvā paññattāsane nisīdi. |
"Cūḷapanthaka, your ordination belongs to me. Being expelled by your brother, why did you not come to my presence? Come, what is the lay life to you? You will be with me." Taking him by the head with his hand marked with a wheel, he led him and, having seated him at the front of the perfume chamber, said, "Cūḷapanthaka, facing east and rubbing this piece of cloth, saying 'dirt-remover, dirt-remover,' be right here." He gave him a pure piece of cloth, magically created, and when the time was announced, surrounded by the community of monks, he went to Jīvaka's house and sat on the prepared seat. |
cūḷapanthakopi sūriyaṃ olokento taṃ pilotikaṃ “rajoharaṇaṃ rajoharaṇan”ti parimajjanto nisīdi. |
Cūḷapanthaka also, looking at the sun and rubbing that piece of cloth, saying "dirt-remover, dirt-remover," sat. |
tassa taṃ pilotikakhaṇḍaṃ parimajjantassa kiliṭṭhaṃ ahosi. |
As he was rubbing that piece of cloth, it became soiled. |
tato cintesi — |
Then he thought — |
“idaṃ pilotikakhaṇḍaṃ ativiya parisuddhaṃ, imaṃ pana attabhāvaṃ nissāya purimapakatiṃ vijahitvā evaṃ kiliṭṭhaṃ jātaṃ, aniccā vata saṅkhārā”ti khayavayaṃ paṭṭhapento vipassanaṃ vaḍḍhesi. |
"This piece of cloth was very pure. But on account of this body, having abandoned its former nature, it has become so soiled. Impermanent, alas, are formations!" Having established the thought of rise and fall, he developed insight. |
satthā “cūḷapanthakassa cittaṃ vipassanaṃ āruḷhan”ti ñatvā, “cūḷapanthaka, tvaṃ pilotikakhaṇḍameva saṃkiliṭṭhaṃ ‘rajaṃ rajan’ti mā saññaṃ kari, abbhantare pana te rāgarajādayo atthi, te harāhī”ti vatvā obhāsaṃ vissajjetvā purato nisinno viya paññāyamānarūpo hutvā imā gāthā abhāsi — |
The Teacher, knowing, "Cūḷapanthaka's mind has taken to insight," said, "Cūḷapanthaka, do not think that only the piece of cloth is soiled, thinking 'it is dirt, it is dirt.' But within you there are the dirts of passion and so on. Remove them." And emitting a radiance, and appearing as if sitting in front of him, he spoke these verses — |
♦ “rāgo rajo na ca pana reṇu vuccati, |
♦ "Passion is called dirt, not dust. |
♦ rāgassetaṃ adhivacanaṃ rajoti. |
♦ 'Dirt' is a synonym for this, passion. |
♦ etaṃ rajjaṃ vippajahitva bhikkhavo, |
♦ Having abandoned this dirt, O monks, |
♦ viharanti te vigatarajassa sāsane. |
♦ they live in the dispensation of the one free from dirt. |
♦ “doso rajo na ca pana reṇu vuccati, |
♦ "Hatred is called dirt, not dust. |
♦ dosassetaṃ adhivacanaṃ rajoti. |
♦ 'Dirt' is a synonym for this, hatred. |
♦ etaṃ rajaṃ vippajahitva bhikkhavo, |
♦ Having abandoned this dirt, O monks, |
♦ viharanti te vigatarajassa sāsane. |
♦ they live in the dispensation of the one free from dirt. |
♦ “moho rajo na ca pana reṇu vuccati, |
♦ "Delusion is called dirt, not dust. |
♦ mohassetaṃ adhivacanaṃ rajoti. |
♦ 'Dirt' is a synonym for this, delusion. |
♦ etaṃ rajaṃ vippajahitva bhikkhavo, |
♦ Having abandoned this dirt, O monks, |
♦ viharanti te vigatarajassa sāsane”ti. |
♦ they live in the dispensation of the one free from dirt." |
. |
. |
♦ gāthāpariyosāne cūḷapanthako saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ At the end of the verses, Cūḷapanthaka attained Arahantship with the analytical knowledges. |
saha paṭisambhidāhiyevassa tīṇi piṭakāni āgamiṃsu. |
Along with the analytical knowledges, the three Piṭakas came to him. |
♦ so kira pubbe rājā hutvā nagaraṃ padakkhiṇaṃ karonto nalāṭato sede muccante parisuddhena sāṭakena nalāṭantaṃ puñchi, sāṭako kiliṭṭho ahosi. |
♦ It is said that he, having been a king in a previous life and while making a procession around the city, when sweat was released from his forehead, he wiped his forehead with a pure cloth, and the cloth became soiled. |
so “imaṃ sarīraṃ nissāya evarūpo parisuddho sāṭako pakatiṃ jahitvā kiliṭṭho jāto, aniccā vata saṅkhārā”ti aniccasaññaṃ paṭilabhi. |
He thought, "On account of this body, such a pure cloth, having abandoned its nature, has become soiled. Impermanent, alas, are formations!" and he acquired the perception of impermanence. |
te kāraṇenassa rajoharaṇameva paccayo jāto. |
For that reason, the dirt-remover became his condition. |
♦ jīvakopi kho komārabhacco dasabalassa dakkhiṇodakaṃ upanāmesi. |
♦ And Jīvaka Komārabhacca offered the water of dedication to the Ten-Powered One. |
satthā “nanu, jīvaka, vihāre bhikkhū atthī”ti hatthena pattaṃ pidahi. |
The Teacher covered the bowl with his hand, saying, "But, Jīvaka, are there monks in the monastery?" |
mahāpanthako “nanu, bhante, vihāre bhikkhū natthī”ti āha. |
Mahāpanthaka said, "But, venerable sir, there are no monks in the monastery." |
satthā “atthi, jīvakā”ti āha. |
The Teacher said, "There are, Jīvaka." |
jīvako “tena hi bhaṇe gaccha, vihāre bhikkhūnaṃ atthibhāvaṃ vā natthibhāvaṃ vā tvaññeva jānāhī”ti purisaṃ pesesi. |
Jīvaka sent a man, "Then, my good man, go. You yourself find out whether there are monks in the monastery or not." |
tasmiṃ khaṇe cūḷapanthako “mayhaṃ bhātiko ‘vihāre bhikkhū natthī’ti bhaṇati, vihāre bhikkhūnaṃ atthibhāvamassa pakāsessāmī”ti sakalaṃ ambavanaṃ bhikkhūnaññeva pūresi. |
At that moment, Cūḷapanthaka, thinking, "My brother says, 'There are no monks in the monastery.' I will show him that there are monks in the monastery," filled the entire mango grove with monks. |
ekacce bhikkhū cīvarakammaṃ karonti, ekacce rajanakammaṃ karonti, ekacce sajjhāyaṃ karonti. |
Some monks were doing robe-work, some were doing dyeing-work, some were doing recitation. |
evaṃ aññamaññāsadisaṃ bhikkhusahassaṃ māpesi. |
Thus he created a thousand monks, not different from one another. |
so puriso vihāre bahū bhikkhū disvā nivattitvā, “ayya, sakalaṃ ambavanaṃ bhikkhūhi paripuṇṇan”ti jīvakassa ārocesi. |
That man, seeing many monks in the monastery, returned and reported to Jīvaka, "Sir, the entire mango grove is full of monks." |
theropi kho tattheva — |
And the elder, right there — |
♦ “sahassakkhattumattānaṃ, nimminitvāna panthako. |
♦ "A thousand times himself, having created, Panthaka |
♦ nisīdambavane ramme, yāva kālappavedanā”ti. |
♦ sat in the lovely mango grove, until the time was announced." |
♦ atha satthā taṃ purisaṃ āha — |
♦ Then the Teacher said to that man — |
“vihāraṃ gantvā ‘satthā cūḷapanthakaṃ nāma pakkosatī’ti vadehī”ti. |
Go to the monastery and say, 'The Teacher calls for Cūḷapanthaka.' |
tena gantvā tathā vutte, “ahaṃ cūḷapanthako, ahaṃ cūḷapanthako”ti mukhasahassaṃ uṭṭhahi. |
When he went and said so, a thousand voices arose, "I am Cūḷapanthaka, I am Cūḷapanthaka." |
so puriso puna gantvā, “sabbepi kira, bhante, cūḷapanthakāyeva nāmā”ti āha. |
That man went back again and said, "It seems, venerable sir, that all of them are named Cūḷapanthaka." |
“tena hi gantvā yo ‘ahaṃ cūḷapanthako’ti paṭhamaṃ vadati, taṃ hatthe gaṇha, avasesā antaradhāyissantī”ti. |
Then go and he who first says, 'I am Cūḷapanthaka,' take him by the hand. The rest will vanish. |
so tathā akāsi. |
He did so. |
tāvadeva sahassamattā bhikkhū antaradhāyiṃsu. |
At that very moment, the thousand monks vanished. |
theropi tena purisena saddhiṃ agamāsi. |
The elder also went with that man. |
satthā bhattakiccapariyosāne jīvakaṃ āmantesi — |
The Teacher, at the end of the meal, addressed Jīvaka — |
“jīvaka, cūḷapanthakassa pattaṃ gaṇhāhi, ayaṃ te anumodanaṃ karissatī”ti. |
Jīvaka, take Cūḷapanthaka's bowl. He will give you the blessing. |
jīvako tathā akāsi. |
Jīvaka did so. |
thero sīhanādaṃ nadanto taruṇasīho viya tīhi piṭakehi saṅkhobhetvā anumodanamakāsi. |
The elder, roaring a lion's roar like a young lion, gave the blessing, agitating the three Piṭakas. |
satthā uṭṭhāyāsanā bhikkhusaṅghaparivuto vihāraṃ gantvā bhikkhūhi vatte dassite gandhakuṭippamukhe ṭhatvā bhikkhusaṅghassa sugatovādaṃ datvā kammaṭṭhānaṃ kathetvā bhikkhusaṅghaṃ uyyojetvā surabhigandhavāsitaṃ gandhakuṭiṃ pavisitvā dakkhiṇena passena sīhaseyyaṃ upagato. |
The Teacher rose from his seat and, surrounded by the community of monks, went to the monastery. When the duties were shown by the monks, he stood at the front of the perfume chamber, gave the Sugata's advice to the community of monks, taught the meditation subject, and having dismissed the community of monks, he entered the perfume chamber, fragrant with perfumes, and lay down on his right side in the lion's posture. |
atha sāyanhasamaye bhikkhū ito cito ca samosaritvā rattakambalasāṇiyā parikkhittā viya nisīditvā satthu guṇakathaṃ ārabhiṃsu, “āvuso, mahāpanthako cūḷapanthakassa ajjhāsayaṃ ajānanto catūhi māsehi ekaṃ gāthaṃ uggaṇhāpetuṃ na sakkoti, ‘dandho ayan’ti vihārā nikkaḍḍhi, sammāsambuddho pana attano anuttaradhammarājatāya ekasmiṃyevassa antarabhatte saha paṭisambhidāhi arahattaṃ adāsi, tīṇi piṭakāni saha paṭisambhidāhiyeva āgatāni, aho buddhānaṃ balaṃ nāma mahantan”ti. |
Then, in the evening, the monks gathered from here and there and, sitting as if surrounded by a red blanket curtain, began a discussion of the Teacher's virtues, "Friends, Mahāpanthaka, not knowing Cūḷapanthaka's disposition, was not able to have him learn one verse in four months, and thinking, 'This one is dull,' he expelled him from the monastery. But the Perfectly Enlightened One, by his own supreme kingship of the Dhamma, in a single meal-time, gave him Arahantship with the analytical knowledges. The three Piṭakas came to him along with the analytical knowledges. Oh, great indeed is the power of the Buddhas!" |
♦ atha bhagavā dhammasabhāyaṃ imaṃ kathāpavattiṃ ñatvā, “ajja mayā gantuṃ vaṭṭatī”ti buddhaseyyāya uṭṭhāya surattadupaṭṭaṃ nivāsetvā vijjulataṃ viya kāyabandhanaṃ bandhitvā rattakambalasadisaṃ sugatamahācīvaraṃ pārupitvā surabhigandhakuṭito nikkhamma mattavaravāraṇasīhavijambhitavilāsena anantāya buddhalīḷāya dhammasabhaṃ gantvā alaṅkatamaṇḍalamāḷamajjhe supaññattavarabuddhāsanaṃ abhiruyha chabbaṇṇabuddharaṃsiyo vissajjento aṇṇavakucchiṃ khobhayamāno yugandharamatthake bālasūriyo viya āsanamajjhe nisīdi. |
♦ Then the Blessed One, knowing this course of conversation in the Dhamma hall, thought, "Today it is proper for me to go." Having risen from the Buddha's couch, having put on a fine red under-robe, and having tied his waist-band like a flash of lightning, and having draped the great Sugata-robe, which was like a red blanket, he left the fragrant perfume chamber and, with the graceful gait of a choice, excellent elephant or a lion, with infinite Buddha-grace, he went to the Dhamma hall. In the middle of an adorned circular pavilion, he ascended the prepared excellent Buddha-seat, and emitting the six-colored Buddha-rays, like the morning sun on the peak of Yugandhara, agitating the belly of the ocean, he sat in the middle of the seat. |
sammāsambuddhe pana āgatamatte bhikkhusaṅgho kathaṃ pacchinditvā tuṇhī ahosi. |
And as soon as the Perfectly Enlightened One had come, the community of monks stopped their conversation and became silent. |
satthā mudukena mettacittena parisaṃ oloketvā, “ayaṃ parisā ativiya sobhati, ekassapi hatthakukkuccaṃ vā pādakukkuccaṃ vā ukkāsitasaddo vā khipitasaddo vā natthi, sabbepi ime buddhagāravena sagāravā, buddhatejena tajjitā. |
The Teacher, looking at the assembly with a tender, loving heart, thought, "This assembly is exceedingly beautiful. Not a single one fidgets with his hands or feet, nor is there the sound of a cough or a sneeze. All of them are respectful out of reverence for the Buddha, awed by the majesty of the Buddha. |
mayi āyukappampi akathetvā nisinne paṭhamaṃ kathaṃ samuṭṭhāpetvā na kathessanti. |
If I sit for a whole eon without speaking, they will not be the first to start a conversation. The duty of starting a conversation is to be known by me. I will be the first to speak." With a sweet, Brahma-like voice, he addressed the monks, "For what topic of conversation, monks, are you now assembled? And what was your conversation that was interrupted?" When told, "For this," he said, "Not just now, monks, was Cūḷapanthaka dull; in the past too, he was dull. |
kathāsamuṭṭhāpanavattaṃ nāma mayāva jānitabbaṃ, ahameva paṭhamaṃ kathessāmī”ti madhurena brahmassarena bhikkhū āmantetvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti pucchitvā, “imāya nāmā”ti vutte, “na, bhikkhave, cūḷapanthako idāneva dandho, pubbepi dandhoyeva. |
And not only now have I become his refuge; in the past too, I was his refuge. |
na kevalañcassāhaṃ idāneva avassayo jāto, pubbepi avassayo ahosimeva. |
But in the past, I made him the master of a worldly household. Now, of a supramundane household." When requested by the monks who wished to hear that matter in detail, he related a story from the past -- |
pubbe panāhaṃ imaṃ lokiyakuṭumbassa sāmikaṃ akāsiṃ, idāni lokuttarakuṭumbassā”ti vatvā tamatthaṃ vitthārato sotukāmehi bhikkhūhi āyācito atītaṃ āhari -- |
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| ♦ "In the past, monks, a certain young man from Benares, having gone to Takkasilā for the purpose of learning an art, became a personal student of the world-renowned teacher. Among the five hundred young men, he was an extremely helpful attendant to the teacher, doing all the duties, such as massaging the feet. | |
♦ “atīte, bhikkhave, bārāṇasinagaravāsī eko māṇavo takkasilaṃ gantvā sippuggahaṇatthāya disāpāmokkhassa ācariyassa dhammantevāsiko hutvā pañcannaṃ māṇavakasatānaṃ antare ativiya ācariyassa upakārako ahosi, pādaparikammādīni sabbakiccāni karoti. |
But due to his dullness, he could not learn anything." |
dandhatāya pana kiñci uggaṇhituṃ na sakko”ti. |
The teacher, thinking, "This one is very helpful to me. I will teach him," though striving, could not teach him anything. |
ācariyo “ayaṃ mama bahūpakāro, sikkhāpessāmi nan”ti vāyamantopi kiñci sikkhāpetuṃ na sakkoti. |
He, having lived there for a long time and being unable to learn even one verse, became discontented and, saying, "I will go," he took leave of the teacher. |
so ciraṃ vasitvā ekagāthampi uggaṇhituṃ asakkonto ukkaṇṭhitvā “gamissāmī”ti ācariyaṃ āpucchi. |
The teacher thought — |
ācariyo cintesi — |
"This one is helpful to me. I hope for his intelligence, but I cannot make it so. I must certainly do a service in return for him. I will compose a mantra for him and give it." He took him to the forest and, having composed this mantra, "You rub, you rub, for what reason do you rub? |
“ayaṃ mayhaṃ upakārako, paṇḍitabhāvamassa paccāsīsāmi, na naṃ kātuṃ sakkomi, avassaṃ mayā imassa paccupakāro kātabbo, ekamassa mantaṃ bandhitvā dassāmī”ti so taṃ araññaṃ netvā “ghaṭṭesi ghaṭṭesi, kiṃ kāraṇā ghaṭṭesi? |
I too know that, I know," and having him learn it, and having him repeat it many hundreds of times, and having asked, "Do you understand it?" and being told, "Yes, I understand," he thought, "An art that has been mastered by a dull person with effort does not flee." He gave him expenses for the journey and, saying, "Go, you will live by means of this mantra. But for it not to flee, you should recite it constantly," he sent him off. |
ahampi taṃ jānāmi jānāmī”ti imaṃ mantaṃ bandhitvā uggaṇhāpento anekasatakkhattuṃ parivattāpetvā, “paññāyati te”ti pucchitvā, “āma, paññāyatī”ti vutte “dandhena nāma vāyāmaṃ katvā paguṇaṃ kataṃ sippaṃ na palāyatī”ti cintetvā maggaparibbayaṃ datvā, “gaccha, imaṃ mantaṃ nissāya jīvissasi, apalāyanatthāya panassa niccaṃ sajjhāyaṃ kareyyāsī”ti vatvā taṃ uyyojesi. |
And his mother, when he arrived in Benares, thinking, "My son has returned, having learned an art," gave him great honor and respect. |
athassa mātā bārāṇasiyaṃ sampattakāle “putto me sippaṃ sikkhitvā āgato”ti mahāsakkārasammānaṃ akāsi. |
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| ♦ At that time, the king of Benares, thinking, "Is there any fault in my bodily actions and so on?" and examining, saw no action of his that was displeasing to him. "One's own fault is not seen by oneself, it is seen by others. I will gauge the citizens." In the evening, he went out in disguise, thinking, "The conversation of people sitting down after their evening meal is of various kinds. 'If I rule unrighteously, they will say, "We are ruined by a wicked, unrighteous king with taxes and duties." | |
♦ tadā bārāṇasirājā “atthi nu kho me kāyakammādīsu koci doso”ti paccavekkhanto attano aruccanakaṃ kiñci kammaṃ adisvā “attano vajjaṃ nāma attano na paññāyati, paresaṃ paññāyati, nāgarānaṃ pariggaṇhissāmī”ti cintetvā sāyaṃ aññātakavesena nikkhamitvā, “sāyamāsaṃ bhuñjitvā nisinnamanussānaṃ kathāsallāpo nāma nānappakārako hoti, ‘sacāhaṃ adhammena rajjaṃ kāremi, pāpena adhammikena raññā daṇḍabaliādīhi hatamhā’ti vakkhanti. |
'If I rule righteously, they will say things like, "Long live our king," and will speak of my virtues.'" He wandered along the walls of their houses. |
‘sace dhammena rajjaṃ kāremi, dīghāyuko hotu no rājā’tiādīni vatvā mama guṇaṃ kathessantī”ti tesaṃ tesaṃ gehānaṃ bhittianusāreneva vicarati. |
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♦ tasmiṃ khaṇe umaṅgacorā dvinnaṃ gehānaṃ antare umaṅgaṃ bhindanti ekaumaṅgeneva dve gehāni pavisanatthāya. |
♦ At that moment, tunnel-thieves were breaking a tunnel between two houses, for the purpose of entering two houses with one tunnel. |
rājā te disvā gehacchāyāya aṭṭhāsi. |
The king saw them and stood in the shadow of a house. |
tesaṃ umaṅgaṃ bhinditvā gehaṃ pavisitvā bhaṇḍakaṃ olokitakāle māṇavo pabujjhitvā taṃ mantaṃ sajjhāyanto “ghaṭṭesi ghaṭṭesi, kiṃ kāraṇā ghaṭṭesi? |
While they, having broken the tunnel and entered the house, were looking at the goods, the young man awoke and, reciting that mantra, said, "You rub, you rub, for what reason do you rub? |
ahampi taṃ jānāmi jānāmī”ti āha. |
I too know that, I know." |
te taṃ sutvā, “iminā kiramhā ñātā, idāni no nāsessatī”ti nivatthavatthānipi chaḍḍetvā bhītā sammukhasammukhaṭṭhāneneva palāyiṃsu. |
They, hearing that, thought, "It seems we have been discovered by this one. Now he will destroy us." They dropped even the clothes they were wearing and, frightened, they fled right in front of him. |
rājā te palāyante disvā itarassa ca mantasajjhāyanasaddaṃ sutvā gehaññeva vavatthapetvā nāgarānaṃ pariggaṇhitvā nivesanaṃ pāvisi. |
The king saw them fleeing and, hearing the sound of the other's mantra-recitation, he noted the house and, having gauged the citizens, he entered his palace. |
so vibhātāya pana rattiyā pātovekaṃ purisaṃ pakkositvā āha — |
He, when the night had dawned, in the early morning, called a certain man and said — |
“gaccha bhaṇe, asukavīthiyaṃ nāma yasmiṃ gehe umaṅgo bhinno, tattha takkasilato sippaṃ uggaṇhitvā āgatamāṇavo atthi, taṃ ānehī”ti. |
Go, my good man. In a certain street, in the house where a tunnel has been broken, there is a young man who has returned from Takkasilā after learning an art. Bring him. |
so gantvā “rājā taṃ pakkosatī”ti vatvā māṇavaṃ ānesi. |
He went and, saying, "The king calls you," brought the young man. |
atha naṃ rājā āha — |
Then the king said to him — |
“tvaṃ, tāta, takkasilato sippaṃ uggaṇhitvā āgatamāṇavo”ti? |
Are you, son, the young man who has returned from Takkasilā after learning an art? |
“āma, devā”ti. |
Yes, O King. |
“amhākampi taṃ sippaṃ dehī”ti. |
Give that art to us too. |
“sādhu, deva, samānāsane nisīditvā gaṇhāhī”ti. |
Very well, O King. Sitting on an equal seat, receive it. |
rājāpi tathā katvā mantaṃ gahetvā “ayaṃ te ācariyabhāgo”ti sahassaṃ adāsi. |
The king also, having done so, received the mantra and, saying, "This is your teacher's fee," gave him a thousand. |
♦ tadā senāpati rañño kappakaṃ āha — |
♦ At that time, the commander-in-chief said to the king's barber — |
“kadā rañño massuṃ karissasī”ti? |
When will you do the king's beard? |
“sve vā parasuve vā”ti. |
Tomorrow or the day after. |
so tassa sahassaṃ datvā “kiccaṃ me atthī”ti vatvā, “kiṃ, sāmī”ti vutte “rañño massukammaṃ karonto viya hutvā khuraṃ ativiya pahaṃsitvā galanāḷiṃ chinda, tvaṃ senāpati bhavissasi, ahaṃ rājā”ti. |
He gave him a thousand and, saying, "I have a job for you," when asked, "What, master?" he said, "As if doing the king's beard-work, having sharpened the razor exceedingly, cut his throat. You will be the commander-in-chief, I the king." |
so “sādhū”ti sampaṭicchitvā rañño massukammakaraṇadivase gandhodakena massuṃ temetvā khuraṃ pahaṃsitvā nalāṭante gahetvā, “khuro thokaṃ kuṇṭhadhāro, ekappahāreneva galanāḷiṃ chindituṃ vaṭṭatī”ti puna ekamantaṃ ṭhatvā khuraṃ pahaṃsi. |
He, saying "Very well," accepted, and on the day of doing the king's beard-work, he softened the beard with scented water, sharpened the razor, and taking him by the forehead, thought, "The razor has a slightly blunt edge. It is proper to cut the throat with a single stroke." He stood to one side again and sharpened the razor. |
tasmiṃ khaṇe rājā attano mantaṃ saritvā sajjhāyaṃ karonto “ghaṭṭesi ghaṭṭesi, kiṃ kāraṇā ghaṭṭesi? |
At that moment, the king, remembering his mantra and reciting it, said, "You rub, you rub, for what reason do you rub? |
ahampi taṃ jānāmi jānāmī”ti āha. |
I too know that, I know." |
nhāpitassa nalāṭato sedā mucciṃsu. |
Sweat broke out from the barber's forehead. |
so “jānāti mama kāraṇaṃ rājā”ti bhīto khuraṃ bhūmiyaṃ khipitvā pādamūle urena nipajji. |
He, frightened, thinking, "The king knows my reason," threw the razor on the ground and fell on his chest at his feet. |
rājāno nāma chekā honti, tena taṃ evamāha — |
Kings are clever. Therefore he said this to him — |
“are, duṭṭha, nhāpita, ‘na maṃ rājā jānātī’ti saññaṃ karosī”ti. |
Hey, you wicked barber! You have the idea, 'The king does not know me.' |
“abhayaṃ me dehi, devā”ti. |
Grant me safety, O King. |
“hotu, mā bhāyi, kathehī”ti. |
Let it be, do not be afraid. Speak. |
senāpati me, deva, sahassaṃ datvā, “rañño massuṃ karonto viya galanāḷiṃ chinda, ahaṃ rājā hutvā taṃ senāpatiṃ karissāmī”ti āhāti. |
The commander-in-chief, O King, gave me a thousand and said, 'As if doing the king's beard, cut his throat. I, having become king, will make you the commander-in-chief.' |
rājā taṃ sutvā “ācariyaṃ me nissāya jīvitaṃ laddhan”ti cintetvā senāpatiṃ pakkosāpetvā, “ambho, senāpati, kiṃ nāma tayā mama santikā na laddhaṃ, idāni taṃ daṭṭhuṃ na sakkomi, mama raṭṭhā nikkhamāhī”ti taṃ raṭṭhā pabbājetvā ācariyaṃ pakkosāpetvā, “ācariya, taṃ nissāya mayā jīvitaṃ laddhan”ti vatvā mahantaṃ sakkāraṃ karitvā tassa senāpatiṭṭhānaṃ adāsi. |
The king, hearing that, thought, "My life has been obtained on account of my teacher." He had the commander-in-chief called and said, "Sir, commander-in-chief, what have you not received from my presence? Now I cannot bear to see you. Leave my kingdom." He banished him from the kingdom, had the teacher called, and saying, "Teacher, my life has been obtained on account of you," he gave him great honor and gave him the position of commander-in-chief. |
“so tadā cūḷapanthako ahosi, satthā disāpāmokkho ācariyo”ti. |
He at that time was Cūḷapanthaka, and the world-renowned teacher was myself. |
♦ satthā imaṃ atītaṃ āharitvā, “evaṃ, bhikkhave, pubbepi cūḷapanthako dandhoyeva ahosi, tadāpissāhaṃ avassayo hutvā taṃ lokiyakuṭumbe patiṭṭhāpesin”ti vatvā puna ekadivasaṃ “aho satthā cūḷapanthakassa avassayo jāto”ti kathāya samuṭṭhitāya cūḷaseṭṭhijātake atītavatthuṃ kathetvā — |
♦ The Teacher, having brought this past story, said, "Thus, monks, in the past too Cūḷapanthaka was dull. At that time too, being his refuge, I established him in a worldly household." And again on another day, when the conversation arose, "Oh, the Teacher became Cūḷapanthaka's refuge," he related the past story from the Cūḷaseṭṭhi Jātaka and — |
♦ “appakenāpi medhāvī, pābhatena vicakkhaṇo. |
♦ "With little, a wise and discerning person, |
♦ samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhaman”ti. |
♦ raises himself up, like one fanning a small fire." |
— |
— |
♦ gāthaṃ vatvā, “na, bhikkhave, idānevāhaṃ imassa avassayo jāto, pubbepi avassayo ahosimeva. |
♦ having spoken the verse, he said, "Not just now, monks, have I become his refuge; in the past too, I was his refuge. |
pubbe panāhaṃ imaṃ lokiyakuṭumbassa sāmikaṃ akāsiṃ, idāni lokuttarakuṭumbassa. |
But in the past, I made him the master of a worldly household. Now, of a supramundane household. |
tadā hi cūḷantevāsiko cūḷapanthako ahosi, cūḷaseṭṭhi pana paṇḍito byatto nakkhattakovido ahamevā”ti jātakaṃ samodhānesi. |
For at that time, the junior student was Cūḷapanthaka, but the junior merchant, the wise, astute, and expert in astrology, was myself." Thus he identified the Jātaka. |
♦ punekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, cūḷapanthako catūhi māsehi catuppadaṃ gāthaṃ gahetuṃ asakkontopi vīriyaṃ anossajjitvāva arahatte patiṭṭhito, idāni lokuttaradhammakuṭumbassa sāmiko jāto”ti. |
♦ On another day, they raised a conversation in the Dhamma hall, "Friends, Cūḷapanthaka, though unable to grasp a four-lined verse in four months, by not giving up his energy, was established in Arahantship. Now he has become the master of the supramundane Dhamma household." |
satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “bhikkhave, mama sāsane āraddhavīriyo bhikkhu lokuttaradhammassa sāmiko hotiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said, "Monks, a monk of roused energy in my dispensation becomes the master of the supramundane Dhamma indeed." And he spoke this verse — |
♦ 25. |
♦ 25. |
♦ “uṭṭhānenappamādena, saṃyamena damena ca. |
♦ "By exertion, by heedfulness, by restraint and by self-control, |
♦ dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīratī”ti. |
♦ let the wise one make an island, which the flood cannot overwhelm." |
♦ tattha dīpaṃ kayirāthāti vīriyasaṅkhātena uṭṭhānena, satiyā avippavāsākārasaṅkhātena appamādena, catupārisuddhisīlasaṅkhātena saṃyamena, indriyadamena cāti imehi kāraṇabhūtehi catūhi dhammehi dhammojapaññāya samannāgato medhāvī imasmiṃ ativiya dullabhapatiṭṭhatāya atigambhīre saṃsārasāgare attano patiṭṭhānabhūtaṃ arahattaphalaṃ dīpaṃ kayirātha kareyya, kātuṃ sakkuṇeyyāti attho. |
♦ Therein, 'let one make an island' means by exertion, which is energy; by heedfulness, which is the state of non-lapse of mindfulness; by restraint, which is the fourfold purity of virtue; and by self-control of the senses—with these four things as the cause, the wise one, endowed with the wisdom that is the essence of the Dhamma, in this exceedingly deep ocean of saṃsāra, where a footing is extremely hard to find, should make, would be able to make, an island which is a footing for himself, the fruit of Arahantship, this is the meaning. |
kīdisaṃ? yaṃ ogho nābhikīratīti yaṃ catubbidhopi kilesogho abhikirituṃ viddhaṃsetuṃ na sakkoti. |
What kind? 'Which the flood cannot overwhelm' means which the fourfold flood of defilements cannot overwhelm or destroy. |
na hi sakkā arahattaṃ oghena abhikiritunti. |
For it is not possible for Arahantship to be overwhelmed by the flood. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the verse, many became stream-enterers and so on. |
evaṃ desanā sampattaparisāya sātthikā jātāti. |
Thus the teaching was beneficial to the assembled company. |
♦ cūḷapanthakattheravatthu tatiyaṃ. |
♦ The story of the Elder Cūḷapanthaka is the third. |
♦ 4. bālanakkhattasaṅghuṭṭhavatthu |
♦ 4. The Story of the Fools' Festival Proclamation |
♦ pamādamanuyuñjantīti imaṃ dhammadesanaṃ satthā jetavane viharanto bālanakkhattaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Heedlessness they pursue..." in reference to the Fools' Festival. |
♦ ekasmiñhi samaye sāvatthiyaṃ bālanakkhattaṃ nāma saṅghuṭṭhaṃ. |
♦ On one occasion in Sāvatthī, a Fools' Festival was proclaimed. |
tasmiṃ nakkhatte bālā dummedhino janā chārikāya ceva gomayena ca sarīraṃ makkhetvā sattāhaṃ asabbhaṃ bhaṇantā vicaranti. |
At that festival, foolish and witless people, having smeared their bodies with ash and cow-dung, wander about for seven days, speaking obscenities. |
kiñci ñāti suhajjaṃ vā pabbajitaṃ vā disvā lajjantā nāma natthi. |
They feel no shame, even seeing any relative, friend, or ordained person. |
dvāre dvāre ṭhatvā asabbhaṃ bhaṇanti. |
They stand at every door and speak obscenities. |
manussā tesaṃ asabbhaṃ sotuṃ asakkontā yathābalaṃ aḍḍhaṃ vā pādaṃ vā kahāpaṇaṃ vā pesenti. |
The people, being unable to listen to their obscenities, send out half a kahāpaṇa, or a quarter, or a whole, according to their ability. |
te tesaṃ dvāre laddhaṃ laddhaṃ gahetvā pakkamanti. |
They, taking whatever is received at their door, depart. |
tadā pana sāvatthiyaṃ pañca koṭimattā ariyasāvakā vasanti, te satthu santikaṃ sāsanaṃ pesayiṃsu — |
But at that time, about five crores of noble disciples lived in Sāvatthī. They sent a message to the Teacher's presence — |
“bhagavā, bhante, sattāhaṃ bhikkhusaṅghena saddhiṃ nagaraṃ appavisitvā vihāreyeva hotū”ti. |
Blessed One, venerable sir, for seven days, let the Blessed One, with the community of monks, not enter the city but be in the monastery. |
tañca pana sattāhaṃ bhikkhusaṅghassa vihāreyeva yāgubhattādīni sampādetvā pahiṇiṃsu, sayampi gehā na nikkhamiṃsu. |
And for those seven days, they prepared gruel, rice, and so on in the monastery itself and sent it for the community of monks, and they themselves did not leave their houses. |
te nakkhatte pana pariyosite aṭṭhame divase buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nagaraṃ pavesetvā mahādānaṃ datvā ekamantaṃ nisinnā, “bhante, atidukkhena no satta divasāni atikkantāni, bālānaṃ asabbhāni suṇantānaṃ kaṇṇā bhijjanākārappattā honti, koci kassaci na lajjati, tena mayaṃ tumhākaṃ antonagaraṃ pavisituṃ nādamha, mayampi gehato na nikkhamimhā”ti āhaṃsu. |
But when the festival was over, on the eighth day, having invited the community of monks headed by the Buddha, and having led them into the city, and having given a great gift, they sat to one side and said, "Venerable sir, seven days have passed for us with great difficulty. Listening to the obscenities of the fools, our ears were on the verge of splitting. No one is ashamed of anyone. Therefore we did not allow you to enter the city, and we ourselves did not leave our houses." |
satthā tesaṃ kathaṃ sutvā, “bālānaṃ dummedhānaṃ kiriyā nāma evarūpā hoti, medhāvino pana dhanasāraṃ viya appamādaṃ rakkhitvā amatamahānibbānasampattiṃ pāpuṇantī”ti vatvā imā gāthā abhāsi — |
The Teacher, hearing their words, said, "This is the action of foolish and witless people. But the wise, guarding heedfulness like a treasure of wealth, attain the fortune of the deathless, the great Nibbāna." Saying this, he spoke these verses — |
♦ 26. |
♦ 26. |
♦ “pamādamanuyuñjanti, bālā dummedhino janā. |
♦ "Fools, witless people, pursue heedlessness. |
♦ appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati. |
♦ But the wise one guards heedfulness as his best treasure. |
♦ 27. |
♦ 27. |
♦ “mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ. |
♦ "Do not pursue heedlessness, nor intimacy with sensual pleasures. |
♦ appamatto hi jhāyanto, pappoti vipulaṃ sukhan”ti. |
♦ For the heedful one, meditating, attains abundant bliss." |
♦ tattha bālāti bālyena samannāgatā idhalokaparalokatthaṃ ajānantā. |
♦ Therein, 'fools' means those endowed with foolishness, not knowing what is for their welfare in this world and the next. |
dummedhinoti nippaññā. |
'Witless' means without wisdom. |
te pamāde ādīnavaṃ apassantā pamādaṃ anuyuñjanti pavattenti, pamādena kālaṃ vītināmenti. |
They, not seeing the danger in heedlessness, pursue heedlessness, they promote it, they pass their time with heedlessness. |
medhāvīti dhammojapaññāya samannāgato pana paṇḍito kulavaṃsāgataṃ seṭṭhaṃ uttamaṃ sattaratanadhanaṃ viya appamādaṃ rakkhati. |
'But the wise one' means the discerning one, however, who is endowed with the wisdom that is the essence of the Dhamma, guards heedfulness like the best, the supreme treasure of the seven jewels that has come down in his family. |
yathā hi uttamaṃ dhanaṃ nissāya “kāmaguṇasampattiṃ pāpuṇissāma, puttadāraṃ posessāma, paralokagamanamaggaṃ sodhessāmā”ti dhane ānisaṃsaṃ passantā taṃ rakkhanti, evaṃ paṇḍitopi appamatto “paṭhamajjhānādīni paṭilabhissāmi, maggaphalādīni pāpuṇissāmi, tisso vijjā, cha abhiññā sampādessāmī”ti appamāde ānisaṃsaṃ passanto dhanaṃ seṭṭhaṃva appamādaṃ rakkhatīti attho. |
For just as people, seeing the benefit in wealth, thinking, "We will attain the fortune of sensual pleasures, we will support our wife and children, we will clear the path for going to the next world," guard that wealth, so too the wise one, being heedful, and seeing the benefit in heedfulness, thinking, "I will attain the first jhāna and so on, I will attain the paths and fruits, I will accomplish the three knowledges and the six supernormal powers," guards heedfulness as his best treasure, this is the meaning. |
mā pamādanti tasmā tumhe mā pamādamanuyuñjetha mā pamādena kālaṃ vītināmayittha. |
'Do not pursue heedlessness' means therefore you should not pursue heedlessness, you should not pass your time with heedlessness. |
mā kāmaratisanthavanti vatthukāmakilesakāmesu ratisaṅkhātaṃ taṇhāsanthavampi mā anuyuñjetha mā cintayittha mā paṭilabhittha. |
'Nor intimacy with sensual pleasures' means you should not pursue, nor think of, nor obtain intimacy with craving, which is called delight in object-sensual-pleasures and defilement-sensual-pleasures. |
appamatto hīti upaṭṭhitassatitāya hi appamatto jhāyanto puggalo vipulaṃ uḷāraṃ nibbānasukhaṃ pāpuṇātīti. |
'For the heedful one' means for a person who is heedful due to the fullness of his established mindfulness, meditating, he attains the abundant, the sublime bliss of Nibbāna. |
♦ gāthāpariyosāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the verses, many became stream-enterers and so on. |
mahājanassa sātthikā dhammadesanā jātāti. |
The teaching was beneficial to the great assembly. |
♦ bālanakkhattasaṅghuṭṭhavatthu catutthaṃ. |
♦ The Story of the Fools' Festival Proclamation is the fourth. |
♦ 5. mahākassapattheravatthu |
♦ 5. The Story of the Elder Mahākassapa |
♦ pamādaṃ appamādenāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahākassapattheraṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Heedlessness with heedfulness..." in reference to the elder Mahākassapa. |
♦ ekasmiñhi divase thero pipphaliguhāyaṃ viharanto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto ālokaṃ vaḍḍhetvā pamatte ca appamatte ca udakapathavīpabbatādīsu cavanake upapajjanake ca satte dibbena cakkhunā olokento nisīdi. |
♦ On one day, the elder, while living in the Pipphali cave, and having gone for alms in Rājagaha, after the meal, having returned from his alms-round, and having developed the light, he sat observing with his divine eye the beings who were heedless and heedful, those passing away and being reborn in water, on earth, on mountains, and so on. |
satthā jetavane nisinnakova “kena nu kho vihārena ajja mama putto kassapo viharatī”ti dibbena cakkhunā upadhārento “sattānaṃ cutūpapātaṃ olokento viharatī”ti ñatvā “sattānaṃ cutūpapāto nāma buddhañāṇenapi aparicchinno, mātukucchiyaṃ paṭisandhiṃ gahetvā mātāpitaro ajānāpetvā cavanasattānaṃ paricchedo kātuṃ na sakkā, te jānituṃ tava avisayo, kassapa, appamattako tava visayo, sabbaso pana cavante ca upapajjante ca jānituṃ passituṃ buddhānameva visayo”ti vatvā obhāsaṃ pharitvā sammukhe nisinno viya hutvā imaṃ gāthamāha — |
The Teacher, while sitting in Jetavana, and investigating with his divine eye, "In what state is my son Kassapa living today?" and knowing, "He is living, observing the passing away and rebirth of beings," said, "The passing away and rebirth of beings is immeasurable even with a Buddha's knowledge. It is not possible to determine the extent of beings who, having taken conception in a mother's womb, pass away without their parents knowing. To know them is beyond your range, Kassapa. Your range is small. But to know and see all beings passing away and being reborn is the range only of Buddhas." And emitting a radiance, and appearing as if sitting in front of him, he spoke this verse — |
♦ 28. |
♦ 28. |
♦ “pamādaṃ appamādena, yadā nudati paṇḍito. |
♦ "When the wise one drives out heedlessness with heedfulness, |
♦ paññāpāsādamāruyha, asoko sokiniṃ pajaṃ. |
♦ having ascended the palace of wisdom, sorrowless, he beholds the sorrowing folk. |
♦ pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī”ti. |
♦ As one on a mountain-top beholds those on the ground, so the wise one beholds the fools." |
♦ tattha nudatīti yathā nāma pokkharaṇiṃ pavisantaṃ navodakaṃ purāṇodakaṃ khobhetvā tassokāsaṃ adatvā taṃ attano matthakamatthakena palāyantaṃ nudati nīharati, evameva paṇḍito appamādalakkhaṇaṃ brūhento pamādassokāsaṃ adatvā yadā appamādavegena taṃ nudati nīharati, atha so panunnapamādo accuggatatthena parisuddhaṃ dibbacakkhusaṅkhātaṃ paññāpāsādaṃ tassa anucchavikaṃ paṭipadaṃ pūrento tāya paṭipadāya nisseṇiyā pāsādaṃ viya āruyha pahīnasokasallatāya asoko, appahīnasokasallatāya sokiniṃ pajaṃ sattanikāyaṃ cavamānañceva upapajjamānañca dibbacakkhunā avekkhati passati. |
♦ Therein, 'drives out' means just as new water, entering a pond, agitates the old water and, not giving it a place, drives it out, making it flee over its own surface, in the same way the wise one, developing the characteristic of heedfulness and not giving a place to heedlessness, when with the force of heedfulness he drives it out, then he, with heedlessness driven out, having ascended the palace of wisdom, which is the purified divine eye that is lofty in meaning, and fulfilling the practice suitable for it, as if by a ladder with that practice, and being sorrowless due to the abandonment of the dart of sorrow, he beholds, he sees with his divine eye the sorrowing folk, the host of beings, passing away and being reborn, who have not abandoned the dart of sorrow. |
yathā kiṃ? |
Like what? |
pabbataṭṭhova bhūmaṭṭheti pabbatamuddhani ṭhito bhūmiyaṃ ṭhite, uparipāsāde vā pana ṭhito pāsādapariveṇe ṭhite akicchena avekkhati, tathā sopi dhīro paṇḍito mahākhīṇāsavo asamucchinnavaṭṭabīje bāle cavante ca upapajjante ca akicchena avekkhatīti. |
'As one on a mountain-top beholds those on the ground' means as one standing on the peak of a mountain beholds those standing on the ground, or as one standing on an upper palace beholds those standing in the palace courtyard with ease, so too he, the wise one, the great Arahant, beholds with ease the fools, whose seed of the round of rebirth has not been cut off, passing away and being reborn. |
♦ gāthāpariyosāne bahū sotāpattiphalādīni sacchikariṃsūti. |
♦ At the end of the verse, many realized the fruits of stream-entry and so on. |
♦ mahākassapattheravatthu pañcamaṃ. |
♦ The story of the Elder Mahākassapa is the fifth. |
♦ 6. pamattāpamattadvesahāyakavatthu |
♦ 6. The Story of the Heedful and Heedless Companion Monks |
♦ appamatto pamattesūti imaṃ dhammadesanaṃ satthā jetavane viharanto dve sahāyake bhikkhū ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "The heedful among the heedless..." in reference to two companion monks. |
♦ te kira satthu santike kammaṭṭhānaṃ gahetvā āraññakavihāraṃ pavisiṃsu. |
♦ It is said that they, having received a meditation subject from the Teacher, entered a forest monastery. |
tesu eko kira kālasseva dārūni āharitvā aṅgārakapallaṃ sajjetvā daharasāmaṇerehi saddhiṃ sallapanto paṭhamayāmaṃ visibbamāno nisīdati. |
Of them, one, it is said, would bring firewood early in the morning, prepare a charcoal pan, and sit warming himself in the first watch of the night, conversing with the young novices. |
eko appamatto samaṇadhammaṃ karonto itaraṃ ovadati, “āvuso, mā evaṃ kari, pamattassa hi cattāro apāyā sakagharasadisā. |
One, being heedful and practicing the monk's duties, would advise the other, "Friend, do not do so. For one who is heedless, the four woeful states are like his own home. |
buddhā nāma sāṭheyyena ārādhetuṃ na sakkā”ti so tassovādaṃ na suṇāti. |
Buddhas cannot be pleased with deceit." He would not listen to his advice. |
itaro “nāyaṃ vacanakkhamo”ti taṃ avatvā appamattova samaṇadhammamakāsi. |
The other, thinking, "He is not amenable to correction," without saying anything to him, practiced the monk's duties with heedfulness. |
alasattheropi paṭhamayāme visibbetvā itarassa caṅkamitvā gabbhaṃ paviṭṭhakāle pavisitvā, “mahākusīta, tvaṃ nipajjitvā sayanatthāya araññaṃ paviṭṭhosi, kiṃ buddhānaṃ santike kammaṭṭhānaṃ gahetvā uṭṭhāya samaṇadhammaṃ kātuṃ vaṭṭatī”ti vatvā attano vasanaṭṭhānaṃ pavisitvā nipajjitvā supati. |
And the lazy elder, having warmed himself in the first watch, and when the other, having walked and entered his cell, would enter and say, "You great lazy one! Have you entered the forest to lie down and sleep? Having taken a meditation subject in the presence of the Buddha, is it not proper to get up and practice the monk's duties?" and would enter his own dwelling place, lie down, and sleep. |
itaropi majjhimayāme vissamitvā pacchimayāme paccuṭṭhāya samaṇadhammaṃ karoti. |
The other also, having rested in the middle watch, would rise in the last watch and practice the monk's duties. |
so evaṃ appamatto viharanto na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He, living thus with heedfulness, not long after attained Arahantship with the analytical knowledges. |
itaro pamādeneva kālaṃ vītināmesi. |
The other passed his time with heedlessness alone. |
te vuṭṭhavassā satthu santikaṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. |
They, having completed the rains retreat, went to the Teacher's presence, paid homage to the Teacher, and sat to one side. |
satthā tehi saddhiṃ paṭisanthāraṃ katvā, “kacci, bhikkhave, appamattā samaṇadhammaṃ karittha, kacci vo pabbajitakiccaṃ matthakaṃ pattan”ti pucchi. |
The Teacher, having exchanged pleasantries with them, asked, "Well, monks, did you practice the monk's duties with heedfulness? Has the task of one who has gone forth been brought to its culmination by you?" |
paṭhamaṃ pamatto bhikkhu āha — |
First the heedless monk said — |
“kuto, bhante, etassa appamādo, gatakālato paṭṭhāya nipajjitvā niddāyanto kālaṃ vītināmesī”ti. |
From where would this one have heedfulness, venerable sir? From the time he came, he passed his time lying down and sleeping. |
“tvaṃ pana bhikkhū”ti. |
And you, monk? |
“ahaṃ, bhante, kālasseva dārūni āharitvā aṅgārakapallaṃ sajjetvā paṭhamayāme visibbento nisīditvā aniddāyantova kālaṃ vītināmesin”ti. |
I, venerable sir, would bring firewood early in the morning, prepare a charcoal pan, and sit warming myself in the first watch, and passed the time without sleeping. |
atha naṃ satthā “tvaṃ pamatto kālaṃ vītināmetvā ‘appamattomhī’ti vadasi, appamattaṃ pana pamattaṃ karosī”ti āha. |
Then the Teacher said to him, "You, having passed your time with heedlessness, say, 'I was heedful.' And you make the heedful one out to be heedless." |
puna pamāde dose, appamāde ānisaṃse pakāsetuṃ, “tvaṃ mama puttassa santike javacchinno dubbalasso viya, esa pana tava santike sīghajavasso viyā”ti vatvā imaṃ gāthamāha — |
And to show the faults in heedlessness and the benefits in heedfulness, he said, "You are like a weak horse with its speed cut off next to my son, but he is like a swift horse next to you." And he spoke this verse — |
♦ 29. |
♦ 29. |
♦ “appamatto pamattesu, suttesu bahujāgaro. |
♦ "The heedful among the heedless, the widely awake among the sleeping, |
♦ abalassaṃva sīghasso, hitvā yāti sumedhaso”ti. |
♦ like a swift horse leaving behind a weak one, so goes the wise one." |
♦ tattha appamattoti sativepullappattatāya appamādasampanne khīṇāsavo. |
♦ Therein, 'the heedful one' means the Arahant, endowed with heedfulness due to the fullness of his mindfulness. |
pamattesūti sativosagge ṭhitesu sattesu. |
'Among the heedless' means among beings who stand in the lapse of mindfulness. |
suttesūti satijāgariyābhāvena sabbiriyāpathesu niddāyantesu. |
'Among the sleeping' means among those who are sleeping in all postures due to the absence of the wakefulness of mindfulness. |
bahujāgaroti mahante sativepulle jāgariye ṭhito. |
'The widely awake' means he stands in the great wakefulness of the fullness of mindfulness. |
abalassaṃvāti kuṇṭhapādaṃ chinnajavaṃ dubbalassaṃ sīghajavo sindhavājānīyo viya. |
'Like a swift horse leaving behind a weak one' means like a swift thoroughbred of Sindh leaving behind a lame-footed, speed-cut, weak horse. |
sumedhasoti uttamapañño. |
'The wise one' means one of supreme wisdom. |
tathārūpaṃ puggalaṃ āgamenapi adhigamenapi hitvā yāti. |
He leaves behind such a person both in learning and in attainment. |
mandapaññasmiñhi ekaṃ suttaṃ gahetuṃ vāyamanteyeva sumedhaso ekaṃ vaggaṃ gaṇhāti, evaṃ tāva āgamena hitvā yāti. |
For while a person of dull wisdom is striving to learn one sutta, the wise one learns a whole chapter. Thus he leaves him behind in learning. |
mandapaññe pana rattiṭṭhānadivāṭṭhānāni kātuṃ vāyamanteyeva kammaṭṭhānaṃ uggahetvā sajjhāyanteyeva ca sumedhaso pubbabhāgepi parena kataṃ rattiṭṭhānaṃ vā divāṭṭhānaṃ vā pavisitvā kammaṭṭhānaṃ sammasanto sabbakilese khepetvā neva lokuttaradhamme hatthagate karoti, evaṃ adhigamenapi hitvā yāti. |
And while the person of dull wisdom is striving to make places for night and day, and while learning the meditation subject and reciting it, the wise one, in the preliminary stage, enters a place for night or day made by another and, contemplating the meditation subject, and having destroyed all the defilements, he makes the nine supramundane Dhammas his own. Thus he leaves him behind in attainment also. |
vaṭṭe pana naṃ hitvā chaḍḍetvā vaṭṭato nissaranto yātiyevāti. |
And he leaves him behind in the round of rebirth and, escaping from the round, he goes indeed. |
♦ gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the verse, many attained the fruits of stream-entry and so on. |
♦ pamattāpamattadvesahāyakavatthu chaṭṭhaṃ. |
♦ The story of the heedful and heedless companion monks is the sixth. |
♦ 7. maghavatthu |
♦ 7. The Story of Magha |
♦ appamādena maghavāti imaṃ dhammadesanaṃ satthā vesāliyaṃ upanissāya kūṭāgārasālāyaṃ viharanto sakkaṃ devarājānaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Kūṭāgāra hall near Vesālī, spoke this Dhamma teaching "By heedfulness Maghavā..." in reference to Sakka, king of the devas. |
♦ vesāliyañhi mahāli nāma licchavī vasati, so tathāgatassa sakkapañhasuttantadesanaṃ sutvā “sammāsambuddho sakkasampattiṃ mahatiṃ katvā kathesi, ‘disvā nu kho kathesi, udāhu adisvā. |
♦ In Vesālī lived a Licchavi named Mahāli. He, having heard the Tathāgata's teaching of the Sakkapañha Sutta, thought, "The Perfectly Enlightened One has spoken of the great fortune of Sakka. 'Did he speak, having seen it, or not having seen it? |
jānāti nu kho sakkaṃ, udāhu no’ti pucchissāmi nan”ti cintesi. |
Does he know Sakka, or not?' I will ask him." |
atha kho, mahāli, licchavī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, mahāli, licchavī bhagavantaṃ etadavoca — |
Then, Mahāli the Licchavi went to where the Blessed One was. Having approached and paid homage to the Blessed One, he sat to one side. Sitting to one side, Mahāli the Licchavi said this to the Blessed One — |
“diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti? |
Has the Blessed One, venerable sir, seen Sakka, the king of the devas? |
“diṭṭho kho me, mahāli, sakko devānamindo”ti. |
I have seen, Mahāli, Sakka, the king of the devas. |
“so hi nuna, bhante, sakkapatirūpako bhavissati . |
"He surely, venerable sir, must have been a counterfeit Sakka. |
duddaso hi, bhante, sakko devānamindo”ti. |
For Sakka, the king of the devas, is hard to see, venerable sir." |
“sakkañca khvāhaṃ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmi”. |
I, Mahāli, both know Sakka and the qualities that make a Sakka, by the undertaking of which qualities Sakka attained the state of Sakka, that too I know. |
♦ sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā “maghavā”ti vuccati. |
♦ Sakka, Mahāli, the king of the devas, when he was previously a human being, was a young man named Magha. Therefore he is called "Maghavā." |
♦ sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā “purindado”ti vuccati. |
♦ Sakka, Mahāli, the king of the devas, when he was previously a human being, gave a gift before (pure). Therefore he is called "Purindada." |
♦ sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā “sakko”ti vuccati. |
♦ Sakka, Mahāli, the king of the devas, when he was previously a human being, gave a gift respectfully (sakkaccaṃ). Therefore he is called "Sakka." |
♦ sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā “vāsavo”ti vuccati. |
♦ Sakka, Mahāli, the king of the devas, when he was previously a human being, gave a dwelling (āvasathaṃ). Therefore he is called "Vāsava." |
♦ sakko, mahāli, devānamindo sahassampi atthaṃ muhuttena cinteti, tasmā “sahassakkho”ti vuccati. |
♦ Sakka, Mahāli, the king of the devas, thinks of a thousand things in a moment. Therefore he is called "Sahassakkha." |
♦ sakkassa, mahāli, devānamindassa sujā nāma asurakaññā, pajāpati, tasmā “sujampatī”ti vuccati. |
♦ For Sakka, Mahāli, the king of the devas, the asura-maiden Sujā is his wife. Therefore he is called "Sujampati." |
♦ sakko, mahāli, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā “devānamindo”ti vuccati. |
♦ Sakka, Mahāli, the king of the devas, rules the kingdom with sovereignty over the Tāvatiṃsa devas. Therefore he is called "Devānaminda." |
♦ sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. |
♦ For Sakka, Mahāli, the king of the devas, when he was previously a human being, there were seven vows that he had fully undertaken, by the undertaking of which Sakka attained the state of Sakka. |
katamāni satta vatapadāni? |
What were the seven vows? |
yāvajīvaṃ mātāpettibharo assaṃ, yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, yāvajīvaṃ saṇhavāco assaṃ, yāvajīvaṃ apisuṇavāco assaṃ, yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ, muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato assaṃ. |
As long as I live, may I support my mother and father. As long as I live, may I revere the elders in the family. As long as I live, may I be of gentle speech. As long as I live, may I be of speech without slander. As long as I live, may I dwell at home with a mind free from the stain of stinginess, with generosity freed, with hands ready to give, delighting in relinquishing, responsive to begging, delighting in giving and sharing. |
yāvajīvaṃ saccavāco assaṃ, yāvajīvaṃ akkodhano assaṃ, “sacepi me kodho uppajjeyya, khippameva na paṭivineyyan”ti. |
As long as I live, may I be a speaker of truth. As long as I live, may I be without anger. "If anger should arise in me, may I quickly subdue it." |
sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti. |
For Sakka, Mahāli, the king of the devas, when he was previously a human being, these seven vows were fully undertaken, by the undertaking of which Sakka attained the state of Sakka. |
♦ “mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ. |
♦ "The being who supports his mother and father, who reveres the elders in the family, |
♦ saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ. |
♦ of gentle and courteous speech, who has abandoned slander, |
♦ “maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ. |
♦ "engaged in the removal of stinginess, truthful, who has overcome anger, |
♦ taṃ ve devā tāvatiṃsā, āhu sappuriso itī”ti. |
♦ him indeed the Tāvatiṃsa devas call a 'good person'." |
— |
— |
♦ idaṃ, mahāli, sakkena maghamāṇavakāle katakammanti vatvā puna tena “kathaṃ, bhante, maghamāṇavo paṭipajjī”ti? |
♦ "This, Mahāli, is the deed done by Sakka in the time of Magha the youth." And when he was asked, "How, venerable sir, did Magha the youth conduct himself?" |
tassa paṭipattiṃ vitthārato sotukāmena puṭṭho “tena hi, mahāli, suṇāhī”ti vatvā atītaṃ āhari -- |
and being asked, wishing to hear his conduct in detail, he said, "Then, Mahāli, listen," and related a story from the past -- |
♦ atīte magadharaṭṭhe macalagāme magho nāma māṇavo gāmakammakaraṇaṭṭhānaṃ gantvā attano ṭhitaṭṭhānaṃ pādantena paṃsuṃ viyūhitvā ramaṇīyaṃ katvā aṭṭhāsi. |
♦ In the past, in the country of Magadha, in the village of Macala, a young man named Magha went to the place where the village work was done and, having cleared the ground where he stood with his foot and made it pleasant, he stood. |
aparo taṃ bāhunā paharitvā tato apanetvā sayaṃ tattha aṭṭhāsi. |
Another, striking him with his arm, removed him from there and stood there himself. |
so tassa akujjhitvāva aññaṃ ṭhānaṃ ramaṇīyaṃ katvā ṭhito. |
He, without getting angry at him, made another place pleasant and stood. |
tatopi naṃ añño āgantvā bāhunā paharitvā apanetvā sayaṃ aṭṭhāsi. |
From there too another came and, striking him with his arm, removed him and stood there himself. |
so tassapi akujjhitvāva aññaṃ ṭhānaṃ ramaṇīyaṃ katvā ṭhito, iti taṃ gehato nikkhantā nikkhantā purisā bāhunā paharitvā ṭhitaṭhitaṭṭhānato apanesuṃ. |
He, without getting angry at him either, made another place pleasant and stood. Thus, the men who came out of the house, striking him with their arm, removed him from whatever place he stood. |
so “sabbepete maṃ nissāya sukhitā jātā, iminā kammena mayhaṃ sukhadāyakena puññakammena bhavitabban”ti cintetvā, punadivase kudālaṃ ādāya khalamaṇḍalamattaṃ ṭhānaṃ ramaṇīyaṃ akāsi. |
He thought, "All these have become happy on account of me. This must be a meritorious deed that brings me happiness." On the next day, taking a hoe, he made a place the size of a threshing floor pleasant. |
sabbe gantvā tattheva aṭṭhaṃsu. |
All of them went and stood right there. |
atha nesaṃ sītasamaye aggiṃ katvā adāsi, gimhakāle udakaṃ. |
Then, in the cold season, he made a fire and gave it to them; in the hot season, water. |
tato “ramaṇīyaṃ ṭhānaṃ nāma sabbesaṃ piyaṃ, kassaci appiyaṃ nāma natthi, ito paṭṭhāya mayā maggaṃ samaṃ karontena vicarituṃ vaṭṭatī”ti cintetvā, pātova nikkhamitvā, maggaṃ samaṃ karonto chinditvā, haritabbayuttakā rukkhasākhā haranto vicarati. |
Then, thinking, "A pleasant place is dear to all; there is no one to whom it is not dear. From now on, it is proper for me to go about making the road smooth," he went out in the early morning and, while making the road smooth, he went about cutting and clearing the tree branches that should be cleared. |
atha naṃ aparo disvā āha — |
Then another saw him and said — |
“samma, kiṃ karosī”ti? |
Friend, what are you doing? |
“mayhaṃ saggagāminaṃ maggaṃ karomi, sammā”ti. |
I am making the road to heaven for myself, friend. |
“tena hi ahampi te sahāyo homī”ti. |
Then I too will be your companion. |
“hohi, samma, saggo nāma bahūnampi manāpo sukhabahulo”ti. |
Be so, friend. Heaven is dear to many and full of happiness. |
tato paṭṭhāya dve janā ahesuṃ. |
From then on, there were two men. |
te disvā tatheva pucchitvā ca sutvā ca aparopi tesaṃ sahāyo jāto, evaṃ aparopi aparopīti sabbepi tettiṃsa janā jātā. |
Seeing them, and having asked and heard in the same way, another also became their companion. Thus, another and another, and all of them became thirty-three men. |
te sabbepi kudālādihatthā maggaṃ samaṃ karontā ekayojanadviyojanamattaṭṭhānaṃ gacchanti. |
All of them, with hoes and so on in their hands, making the road smooth, went a distance of one or two yojanas. |
♦ te disvā gāmabhojako cintesi — |
♦ Seeing them, the village headman thought — |
“ime manussā ayoge yuttā, sace ime araññato macchamaṃsādīni vā āhareyyuṃ. |
"These men are engaged in an improper task. If they would bring fish, meat, and so on from the forest, |
suraṃ vā katvā piveyyuṃ, aññaṃ vā tādisaṃ kammaṃ kareyyuṃ, ahampi kiñci kiñci labheyyan”ti. |
or make and drink liquor, or do some other such work, I too would get something." |
atha ne pakkosāpetvā pucchi — |
Then he had them called and asked — |
“kiṃ karontā vicarathā”ti? |
What are you doing, wandering about? |
“saggamaggaṃ, sāmī”ti. |
The road to heaven, master. |
“gharāvāsaṃ vasantehi nāma evaṃ kātuṃ na vaṭṭati, araññato macchamaṃsādīni āharituṃ, suraṃ katvā pātuṃ, nānappakāre ca kammante kātuṃ vaṭṭatī”ti. |
For those living the household life, it is not proper to do so. It is proper to bring fish, meat, and so on from the forest, to make and drink liquor, and to do various kinds of work. |
te tassa vacanaṃ paṭikkhipiṃsu, evaṃ punappunaṃ vuccamānāpi paṭikkhipiṃsuyeva. |
They refused his word. And though being told so again and again, they still refused. |
so kujjhitvā “nāsessāmi ne”ti rañño santikaṃ gantvā, “core te, deva, vaggabandhanena vicarante passāmī”ti vatvā, “gaccha, te gahetvā ānehī”ti vutte tathā katvā sabbe te bandhitvā ānetvā rañño dassesi. |
He, becoming angry, thought, "I will destroy them." He went to the king's presence and said, "I see your thieves, O King, wandering about in a gang." When told, "Go, seize them and bring them," he did so, and having bound all of them and brought them, he showed them to the king. |
rājā avīmaṃsitvāva “hatthinā maddāpethā”ti āṇāpesi. |
The king, without investigating, commanded, "Have them trampled by an elephant." |
magho sesānaṃ ovādamadāsi — |
Magha gave advice to the others — |
“sammā, ṭhapetvā mettaṃ añño amhākaṃ avassayo natthi, tumhe katthaci kopaṃ akatvā raññe ca gāmabhojake ca maddanahatthimhi ca attani ca mettacittena samacittāva hothā”ti. |
Friends, apart from loving-kindness, there is no other refuge for us. You, without having anger towards anyone, be of an equal mind with loving-kindness towards the king, the village headman, the trampling elephant, and yourselves. |
te tathā kariṃsu. |
They did so. |
atha nesaṃ mettānubhāvena hatthī uppasaṅkamitumpi na visahi. |
Then, by the power of their loving-kindness, the elephant could not even approach. |
rājā tamatthaṃ sutvā bahū manusse disvā maddituṃ na visahissati? |
The king, hearing that matter, thought, "Will it not be able to trample them, seeing many men?" |
“gacchatha, ne kilañjena paṭicchādetvā maddāpethā”ti āha. |
"Go, cover them with a mat and have them trampled," he said. |
te kilañjena paṭicchādetvā maddituṃ pesiyamānopi hatthī dūratova paṭikkami. |
The elephant, though sent to trample them while they were covered with a mat, retreated from a distance. |
♦ rājā taṃ pavattiṃ sutvā “kāraṇenettha bhavitabban”ti te pakkosāpetvā pucchi — |
♦ The king, hearing that event, thought, "There must be a reason for this." He had them called and asked — |
“tātā, maṃ nissāya tumhe kiṃ na labhathā”ti? |
Sons, what do you not receive on account of me? |
“kiṃ nāmetaṃ, devā”ti? |
What is this, O King? |
“tumhe kira vaggabandhanena corā hutvā araññe vicarathā”ti? |
You, it is said, are wandering in the forest as a gang of thieves. |
“ko evamāha, devā”ti? |
Who said so, O King? |
“gāmabhojako, tātā”ti. |
The village headman, sons. |
“na mayaṃ, deva, corā, mayaṃ pana attano saggamaggaṃ sodhentā idañcidañca karoma, gāmabhojako amhe akusalakiriyāya niyojetvā attano vacanaṃ akaronte nāsetukāmo kujjhitvā evamāhā”ti. |
We are not thieves, O King. But we, while clearing our own road to heaven, are doing this and that. The village headman, having employed us in an unwholesome act, and when we did not do his bidding, wishing to destroy us, became angry and said so. |
atha rājā tesaṃ kathaṃ sutvā somanassappatto hutvā, “tātā, ayaṃ tiracchāno tumhākaṃ guṇe jānāti, ahaṃ manussabhūto jānituṃ nāsakkhiṃ, khamatha me”ti. |
Then the king, hearing their words, being filled with joy, said, "Sons, this animal knows your virtues, but I, being a human, was not able to know them. Forgive me." |
evañca pana vatvā saputtadāraṃ gāmabhojakaṃ tesaṃ dāsaṃ, hatthiṃ ārohaniyaṃ, tañca gāmaṃ yathāsukhaṃ paribhogaṃ katvā adāsi. |
And having said this, he gave the village headman with his wife and children as a slave to them, the elephant for riding, and that village to be enjoyed as they pleased. |
te “idheva no katapuññassānisaṃso diṭṭho”ti bhiyyosomattāya pasannamānasā hutvā taṃ hatthiṃ vārena vārena abhiruyha gacchantā mantayiṃsu “idāni amhehi atirekataraṃ puññaṃ kātabbaṃ, kiṃ karoma? |
They, thinking, "The benefit of the merit done by us has been seen right here," with their minds even more pleased, and having taken turns riding that elephant, they consulted, "Now we should do even more merit. What shall we do? |
catumahāpathe thāvaraṃ katvā mahājanassa vissamanasālaṃ karissāmā”ti. |
At a great crossroads, having made a permanent structure, we will make a rest-house for the great multitude." |
te vaḍḍhakiṃ pakkosāpetvā sālaṃ paṭṭhapesuṃ. |
They had a carpenter called and started a rest-house. |
mātugāmesu pana vigatacchandatāya tassā sālāya mātugāmānaṃ pattiṃ nādaṃsu. |
But being disinclined towards women, they did not give a share of that rest-house to women. |
♦ maghassa pana gehe nandā, cittā, sudhammā, sujāti catasso itthiyo honti. |
♦ In Magha's house, however, there were four women: Nandā, Cittā, Sudhammā, and Sujāti. |
tāsu sudhammā vaḍḍhakinā saddhiṃ ekato hutvā, “bhātika, imissā sālāya maṃ jeṭṭhikaṃ karohī”ti vatvā lañjaṃ adāsi. |
Of them, Sudhammā, having met with the carpenter, said, "Brother, make me the chief of this rest-house," and gave him a bribe. |
so “sādhū”ti sampaṭicchitvā paṭhamameva kaṇṇikatthāya rukkhaṃ sukkhāpetvā tacchetvā vijjhitvā kaṇṇikaṃ niṭṭhāpetvā, “sudhammā nāma ayaṃ sālā”ti akkharāni chinditvā vatthena paliveṭhetvā ṭhapesi. |
He, saying "Very well," accepted, and having first dried a tree for the pinnacle, and having shaped it and bored it, he finished the pinnacle, and carving the letters, "This rest-house is named Sudhammā," he wrapped it in a cloth and kept it. |
atha ne vaḍḍhakī sālaṃ niṭṭhāpetvā kaṇṇikāropanadivase “aho, ayyā, ekaṃ karaṇīyaṃ na sarimhā”ti āha. |
Then the carpenter, having finished the rest-house, on the day of raising the pinnacle, said, "Oh, sirs, we have not remembered one task." |
“kiṃ nāma, bho”ti? |
What is that, sir? |
“kaṇṇikan”ti. “hotu taṃ āharissāmā”ti. |
The pinnacle." "Let it be, we will bring it. |
“idāni chinnarukkhena kātuṃ na sakkā, pubbeyeva taṃ chinditvā tacchetvā vijjhitvā ṭhapitakaṇṇikā laddhuṃ vaṭṭatī”ti. |
Now it cannot be made with a tree that has been cut. A pinnacle that has been cut, shaped, and bored beforehand must be obtained. |
“idāni kiṃ kātabban”ti? |
What is to be done now? |
“sace kassaci gehe niṭṭhāpetvā ṭhapitā vikkāyikakaṇṇikā atthi, sā pariyesitabbā”ti. |
If there is a ready-made pinnacle for sale in anyone's house, that should be sought. |
te pariyesantā sudhammāya gehe disvā sahassaṃ datvāpi mūlena na labhiṃsu. |
They, while searching, saw one in Sudhammā's house, and though giving a thousand, they could not get it for a price. |
“sace maṃ sālāya pattiṃ karotha, dassāmī”ti vutte pana “mayaṃ mātugāmānaṃ pattiṃ na dammā”ti āhaṃsu. |
But when she said, "If you make me a shareholder in the rest-house, I will give it," they said, "We do not give a share to women." |
♦ atha ne vaḍḍhakī āha — |
♦ Then the carpenter said to them — |
“ayyā, tumhe kiṃ kathetha, ṭhapetvā brahmalokaṃ aññaṃ mātugāmarahitaṭṭhānaṃ nāma natthi, gaṇhatha kaṇṇikaṃ. |
"Sirs, what are you saying? Apart from the Brahmā world, there is no other place without women. Take the pinnacle. |
evaṃ sante amhākaṃ kammaṃ niṭṭhaṃ gamissatī”ti. |
In this way, our work will be finished." |
te “sādhū”ti kaṇṇikaṃ gahetvā sālaṃ niṭṭhāpetvā tidhā vibhajiṃsu. |
They, saying "Very well," took the pinnacle, finished the rest-house, and divided it into three. |
ekasmiṃ koṭṭhāse issarānaṃ vasanaṭṭhānaṃ kariṃsu, ekasmiṃ duggatānaṃ, ekasmiṃ gilānānaṃ. |
In one section, they made a dwelling place for the wealthy; in one, for the poor; and in one, for the sick. |
tettiṃsa janā tettiṃsa phalakāni paññapetvā hatthissa saññaṃ adaṃsu — |
The thirty-three men prepared thirty-three planks and gave a signal to the elephant — |
“āgantuko āgantvā yassa atthataphalake nisīdati, taṃ gahetvā phalakasāmikasseva gehe patiṭṭhapehi, tassa pādaparikammapiṭṭhiparikammapānīyakhādanīyabhojanīyasayanāni sabbāni phalakasāmikasseva bhāro bhavissatī”ti. |
A visitor who comes and sits on whichever spread plank, take him and establish him in the house of the owner of the plank. His foot-care, back-care, water, hard and soft food, and bed will all be the responsibility of the owner of the plank. |
hatthī āgatāgataṃ gahetvā phalakasāmikasseva gharaṃ neti. |
The elephant would take whoever came and lead them to the house of the owner of the plank. |
so tassa taṃ divasaṃ kattabbaṃ karoti. |
He would do what was to be done for him for that day. |
magho sālāya avidūre koviḷārarukkhaṃ ropetvā tassa mūle pāsāṇaphalakaṃ atthari. |
Magha planted a Koviḷāra tree not far from the rest-house and spread a stone slab at its foot. |
sālaṃ paviṭṭhapaviṭṭhā janā kaṇṇikaṃ oloketvā akkharāni vācetvā, “sudhammā nāmesā sālā”ti vadanti. |
The people who entered the rest-house would look at the pinnacle, read the letters, and say, "This rest-house is named Sudhammā." |
tettiṃsajanānaṃ nāmaṃ na paññāyati. |
The name of the thirty-three men was not known. |
nandā cintesi — |
Nandā thought — |
“ime sālaṃ karontā amhe apattikā kariṃsu, sudhammā pana attano byattatāya kaṇṇikaṃ katvā pattikā jātā, mayāpi kiñci kātuṃ vaṭṭati, kiṃ nu kho karissāmī”ti? |
These men, while making the rest-house, made us without a share. But Sudhammā, by her astuteness, having made a pinnacle, has become a shareholder. I too must do something. What now shall I do? |
athassā etadahosi — |
Then this occurred to her — |
“sālaṃ āgatāgatānaṃ pānīyañceva nhānodakañca laddhuṃ vaṭṭati, pokkharaṇiṃ khaṇāpessāmī”ti. |
For those who come to the rest-house, there should be water for drinking and bathing. I will have a pond dug. |
sā pokkharaṇiṃ kāresi. |
She had a pond made. |
cittā cintesi — |
Cittā thought — |
“sudhammāya kaṇṇikā dinnā, nandāya pokkharaṇī kāritā, mayāpi kiñci kātuṃ vaṭṭati, kiṃ nu kho karissāmī”ti? |
Sudhammā gave a pinnacle, Nandā had a pond made. I too must do something. What now shall I do? |
athassā etadahosi — |
Then this occurred to her — |
“sālaṃ āgatāgatehi pānīyaṃ pivitvā nhatvā gamanakālepi mālaṃ pilandhitvā gantuṃ vaṭṭati, pupphārāmaṃ kārāpessāmī”ti. |
For those who have come to the rest-house, having drunk water and bathed, at the time of their departure, they should also go wearing a garland. I will have a flower garden made. |
sā ramaṇīyaṃ pupphārāmaṃ kāresi. |
She had a lovely flower garden made. |
yebhuyyena tasmiṃ ārāme “asuko nāma pupphūpagaphalūpagarukkho natthī”ti nāhosi. |
For the most part, in that garden, there was no flower-bearing or fruit-bearing tree that was not there. |
♦ sujā pana “ahaṃ maghassa mātuladhītā ceva pādaparicārikā ca, etena kataṃ kammaṃ mayhameva, mayā kataṃ etassevā”ti cintetvā, kiñci akatvā attabhāvameva maṇḍayamānā kālaṃ vītināmesi. |
♦ Sujā, however, thinking, "I am both the daughter of Magha's maternal uncle and his foot-servant. The deed done by him is mine, and what is done by me is his," passed her time adorning her own body, without having done anything. |
maghopi mātāpitūpaṭṭhānaṃ kule jeṭṭhāpacāyanakammaṃ saccavācaṃ apharusavācaṃ api, suṇavācaṃ maccheravinayaṃ akkodhananti imāni satta vatapadāni pūretvā — |
And Magha, having fulfilled these seven vows — supporting his parents, revering the elders in the family, truthful speech, gentle speech, non-slanderous speech, removal of stinginess, and being without anger — |
♦ “mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ. |
♦ "The being who supports his mother and father, who reveres the elders in the family, |
♦ saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ. |
♦ of gentle and courteous speech, who has abandoned slander, |
♦ “maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ. |
♦ "engaged in the removal of stinginess, truthful, who has overcome anger, |
♦ taṃ ve devā tāvatiṃsā, āhu ‘sappuriso’itī”ti. |
♦ him indeed the Tāvatiṃsa devas call a 'good person'." |
— |
— |
♦ evaṃ pasaṃsiyabhāvaṃ āpajjitvā jīvitapariyosāne tāvatiṃsabhavane sakko devarājā hutvā nibbatti, tepissa sahāyakā tattheva nibbattiṃsu, vaḍḍhakī vissakammadevaputto hutvā nibbatti. |
♦ having attained such a praiseworthy state, at the end of his life, was reborn in the Tāvatiṃsa heaven as Sakka, king of the devas. His thirty-two companions were reborn right there. The carpenter was reborn as the deva Vissakamma. |
tadā tāvatiṃsabhavane asurā vasanti. |
At that time, the asuras lived in the Tāvatiṃsa heaven. |
te “abhinavā devaputtā nibbattā”ti dibbapānaṃ sajjayiṃsu. |
They, thinking, "New devas have been reborn," prepared a divine drink. |
sakko attano parisāya kassaci apivanatthāya saññamadāsi. |
Sakka gave a signal to his own company for no one to drink it. |
asurā dibbapānaṃ pivitvā majjiṃsu. |
The asuras drank the divine drink and became intoxicated. |
sakko “kiṃ me imehi sādhāraṇena rajjenā”ti attano parisāya saññaṃ datvā te pādesu gāhāpetvā mahāsamudde khipāpesi. |
Sakka, thinking, "What have I to do with a kingdom shared with these?" gave a signal to his own company and, having had them seized by the feet, had them thrown into the great ocean. |
te avaṃsirā samudde patiṃsu. |
They fell headlong into the ocean. |
atha nesaṃ puññānubhāvena sineruno heṭṭhimatale asuravimānaṃ nāma nibbatti, cittapāṭali nāma nibbatti. |
Then, by the power of their merit, at the base of Mount Sineru, an asura-mansion arose, and a Cittapāṭali tree arose. |
♦ devāsurasaṅgāme pana asuresu parājitesu dasayojanasahassaṃ tāvatiṃsadevanagaraṃ nāma nibbatti. |
♦ And in the war between the devas and the asuras, when the asuras were defeated, the ten-thousand-yojana Tāvatiṃsa deva-city arose. |
tassa pana nagarassa pācīnapacchimadvārānaṃ antarā dasayojanasahassaṃ hoti, tathā dakkhiṇuttaradvārānaṃ. |
And the distance between the eastern and western gates of that city is ten thousand yojanas, likewise between the southern and northern gates. |
taṃ kho pana nagaraṃ dvārasahassayuttaṃ ahosi ārāmapokkharaṇipaṭimaṇḍitaṃ. |
And that city was endowed with a thousand gates, and adorned with parks and ponds. |
tassa majjhe sālāya nissandena tiyojanasatubbedhehi dhajehi paṭimaṇḍito sattaratanamayo sattayojanasatubbedho vejayanto nāma pāsādo uggañchi. |
In its center, as a result of the rest-house, a seven-jeweled palace named Vejayanta, seven hundred yojanas high and adorned with flags three hundred yojanas high, arose. |
suvaṇṇayaṭṭhīsu maṇidhajā ahesuṃ, maṇiyaṭṭhīsu suvaṇṇadhajā; |
On golden staffs there were jeweled flags, on jeweled staffs golden flags; |
pavāḷayaṭṭhīsu muttadhajā, muttayaṭṭhīsu pavāḷadhajā; |
on coral staffs pearl flags, on pearl staffs coral flags; |
sattaratanamayāsu yaṭṭhīsu sattaratanadhajā, majjhe ṭhito dhajo tiyojanasatubbedho ahosi. |
on staffs of the seven jewels, flags of the seven jewels. The flag standing in the middle was three hundred yojanas high. |
iti sālāya nissandena yojanasahassubbedho pāsādo sattaratanamayova hutvā nibbatti, koviḷārarukkhassa nissandena samantā tiyojanasataparimaṇḍalo pāricchattako nibbatti, pāsāṇaphalakassa nissandena pāricchattakamūle dīghato saṭṭhiyojanā puthulato paṇṇāsayojanā bahalato pañcadasayojanā jayasumanarattakambalavaṇṇā paṇḍukambalasilā nibbatti. |
Thus, as a result of the rest-house, a palace a thousand yojanas high arose, made of the seven jewels. As a result of the Koviḷāra tree, a Pāricchattaka tree, three hundred yojanas in circumference, arose. As a result of the stone slab, at the foot of the Pāricchattaka tree, a Paṇḍukambala stone slab, sixty yojanas long, fifty yojanas wide, fifteen yojanas thick, the color of a red jayasumana blanket, arose. |
tattha nisinnakāle upaḍḍhakāyo pavisati, uṭṭhitakāle ūnaṃ paripūrati. |
When he sits there, half his body sinks in; when he stands up, what was sunk is filled up. |
♦ hatthī pana erāvaṇo nāma devaputto hutvā nibbatti. |
♦ And the elephant was reborn as a deva named Erāvaṇa. |
devalokasmiñhi tiracchānagatā na honti. |
For in the deva world, there are no animals. |
tasmā so uyyānakīḷāya nikkhamanakāle attabhāvaṃ vijahitvā diyaḍḍhayojanasatiko erāvaṇo nāma hatthī ahosi. |
Therefore, when he goes out for sport in the park, he abandons his own form and becomes an elephant named Erāvaṇa, one hundred and fifty yojanas in size. |
so tettiṃsajanānaṃ atthāya tettiṃsa kumbhe māpesi āvaṭṭena tigāvutāḍḍhayojanappamāṇe, sabbesaṃ majjhe sakkassa atthāya sudassanaṃ nāma tiṃsayojanikaṃ kumbhaṃ māpesi. |
For the sake of the thirty-three men, he creates thirty-three heads, each with a circumference of three gāvutas to two and a half yojanas. In the middle of all of them, for the sake of Sakka, he creates a head named Sudassana, thirty yojanas in size. |
tassa upari dvādasayojaniko ratanamaṇḍapo hoti. |
On top of it is a twelve-yojana jeweled pavilion. |
tattha antarantarā sattaratanamayā yojanubbedhā dhajā uṭṭhahanti. |
Here and there within it, jeweled flags, one yojana high, stand up. |
pariyante kiṅkiṇikajālaṃ olambati. |
At the edge hangs a net of small bells. |
yassa mandavāteritassa pañcaṅgikatūriyasaddasaṃmisso dibbagītasaddo viya ravo niccharati. |
From which, when stirred by a gentle wind, a sound like a divine song mixed with the sound of a five-piece orchestra issues forth. |
maṇḍapamajjhe sakkassatthāya yojaniko maṇipallaṅko paññatto hoti, tattha sakko nisīdi. |
In the middle of the pavilion, a jeweled couch one yojana in size is prepared for Sakka's sake. Sakka sits there. |
tettiṃsa devaputtā attano kumbhe ratanapallaṅke nisīdiṃsu. |
The thirty-three devas sit on jeweled couches on their own heads. |
tettiṃsāya kumbhānaṃ ekekasmiṃ kumbhe satta satta dante māpesi. |
On each of the thirty-three heads, he creates seven tusks each. |
tesu ekeko paṇṇāsayojanāyāmo, ekekasmiñcettha dante satta satta pokkharaṇiyo honti, ekekāya pokkharaṇiyā satta satta paduminīgacchāni, ekekasmiṃ gacche satta satta pupphāni honti, ekekasmiṃ pupphe satta satta pattāni, ekekasmiṃ patte satta satta devadhītaro naccanti. |
Each of them is fifty yojanas long. And on each tusk, there are seven ponds. In each pond, there are seven lotus plants. In each plant, there are seven flowers. On each flower, there are seven petals. On each petal, seven divine maidens dance. |
evaṃ samantā paṇṇāsayojanaṭhānesu hatthidantesuyeva naṭasamajjā honti. |
Thus, in a space of fifty yojanas all around, on the elephant's tusks alone, there are dance assemblies. |
evaṃ mahantaṃ yasaṃ anubhavanto sakko devarājā vicarati. |
Enjoying such great fame, Sakka, king of the devas, lives. |
♦ sudhammāpi kālaṃ katvā gantvā tattheva nibbatti. |
♦ Sudhammā also, having died, went and was reborn right there. |
tassā sudhammā nāma nava yojanasatikā devasabhā nibbatti. |
For her, a deva-assembly hall named Sudhammā, nine hundred yojanas in size, arose. |
tato ramaṇīyataraṃ kira aññaṃ ṭhānaṃ nāma natthi, māsassa aṭṭha divase dhammassavanaṃ tattheva hoti. |
It is said that there is no other place more delightful than that. For eight days of the month, the hearing of the Dhamma takes place right there. |
yāvajjatanā aññataraṃ ramaṇīyaṃ ṭhānaṃ disvā, “sudhammā devasabhā viyā”ti vadanti. |
To this day, seeing a certain delightful place, they say, "It is like the Sudhammā deva-assembly hall." |
nandāpi kālaṃ katvā gantvā tattheva nibbatti, tassā pañcayojanasatikā nandā nāma pokkharaṇī nibbatti. |
Nandā also, having died, went and was reborn right there. For her, a pond named Nandā, five hundred yojanas in size, arose. |
cittāpi kālaṃ katvā gantvā tattheva nibbatti, tassāpi pañcayojanasatikaṃ cittalatāvanaṃ nāma nibbatti, tattha uppannapubbanimitte devaputte netvā mohayamānā vicaranti. |
Cittā also, having died, went and was reborn right there. For her also, a forest named Cittalatāvana, five hundred yojanas in size, arose. They take the devas in whom the preliminary signs of passing away have appeared there and delight them. |
sujā pana kālaṃ katvā ekissā girikandarāya ekā bakasakuṇikā hutvā nibbatti. |
Sujā, however, having died, was reborn as a single crane-bird in a certain mountain cave. |
sakko attano paricārikā olokento “sudhammā idheva nibbattā, tathā nandā ca cittā ca, sujā nu kho kuhiṃ nibbattā”ti cintento taṃ tattha nibbattaṃ disvā, “bālā kiñci puññaṃ akatvā idāni tiracchānayoniyaṃ nibbattā, idāni pana taṃ puññaṃ kāretvā idhānetuṃ vaṭṭatī”ti attabhāvaṃ vijahitvā aññātakavesena tassā santikaṃ gantvā, “kiṃ karontī idha vicarasī”ti pucchi. |
Sakka, looking for his consorts, thought, "Sudhammā has been reborn right here, likewise Nandā and Cittā. But where has Sujā been reborn?" He saw her reborn there. "The fool, having done no merit, has now been reborn in an animal womb. Now it is proper to have her do merit and bring her here." He abandoned his own form and, in the guise of a stranger, went to her and asked, "What are you doing, wandering here?" |
“ko pana tvaṃ, sāmī”ti? |
But who are you, master? |
“ahaṃ te sāmiko magho”ti. |
I am your husband Magha. |
“kuhiṃ nibbattosi, sāmī”ti? |
Where were you reborn, master? |
“ahaṃ tāvatiṃsadevaloke nibbatto”. |
I was reborn in the Tāvatiṃsa deva world. |
“tava sahāyikānaṃ pana nibbattaṭṭhānaṃ jānāsī”ti? |
But do you know the place of rebirth of your companions? |
“na jānāmi, sāmī”ti. |
I do not know, master. |
“tāpi mameva santike nibbattā, passissasi tā sahāyikā”ti. |
They too have been reborn in my very presence. You will see those companions. |
“kathāhaṃ tattha gamissāmī”ti? |
How shall I go there? |
sakko “ahaṃ taṃ tattha nessāmī”ti vatvā hatthatale ṭhapetvā devalokaṃ netvā nandāya pokkharaṇiyā tīre vissajjetvā itarāsaṃ tissannaṃ ārocesi — |
Sakka, saying, "I will take you there," and placing her on the palm of his hand, took her to the deva world, released her on the bank of Nandā's pond, and reported to the other three — |
“tumhākaṃ sahāyikaṃ sujaṃ passissathā”ti. |
Will you see your companion Sujā? |
“kuhiṃ sā, devā”ti ? |
Where is she, O King? |
“nandāya pokkharaṇiyā tīre ṭhitā”ti āha. |
"She is standing on the bank of Nandā's pond," he said. |
tā tissopi gantvā, “aho ayyāya evarūpaṃ attabhāvamaṇḍanassa phalaṃ, idānissā tuṇḍaṃ passatha, pāde passatha, jaṅghā passatha, sobhati vatassā attabhāvo”ti keḷiṃ katvā pakkamiṃsu. |
All three of them went and, saying, "Oh, the fruit of the lady's adorning of her own form! Now look at her beak, look at her feet, look at her shins! Her form is beautiful indeed!" they made fun of her and departed. |
♦ puna sakko tassā santikaṃ gantvā, “diṭṭhā te sahāyikā”ti vatvā “diṭṭhā maṃ uppaṇḍetvā gatā, tattheva maṃ nehī”ti vutte taṃ tattheva netvā udake vissajjetvā, “diṭṭhā te tāsaṃ sampattī”ti pucchi. |
♦ Again Sakka went to her and, saying, "Have you seen your companions?" and when she said, "I have seen them. They have gone, having mocked me. Take me back there," he took her back there, released her in the water, and asked, "Have you seen their fortune?" |
“diṭṭhā, devā”ti? |
When she said, "I have seen, O King," he said — |
“tayāpi tattha nibbattanūpāyaṃ kātuṃ vaṭṭatī”ti. |
You too should make an effort to be reborn there. |
“kiṃ karomi, devā”ti? |
What shall I do, O King? |
“mayā dinnaṃ ovādaṃ rakkhissasī”ti. |
Will you keep the advice given by me? |
“rakkhissāmi, devā”ti. |
I will keep it, O King. |
athassā pañca sīlāni datvā, “appamattā rakkhāhī”ti vatvā pakkāmi. |
Then he gave her the five precepts and, saying, "Guard them with heedfulness," he departed. |
sā tato paṭṭhāya sayaṃmatamacchakeyeva pariyesitvā khādati. |
She, from then on, searched for and ate only fish that had died of themselves. |
sakko katipāhaccayena tassā vīmaṃsanatthāya gantvā, vālukāpiṭṭhe matamacchako viya hutvā uttāno nipajji. |
Sakka, after some days, to test her, went and, taking the form of a dead fish, lay on his back on a sandbank. |
sā taṃ disvā “matamacchako”ti saññāya aggahesi. |
She saw it and, with the perception "it is a dead fish," she took it. |
maccho gilanakāle naṅguṭṭhaṃ cālesi. |
As she was swallowing the fish, it moved its tail. |
sā “sajīvamacchako”ti udake vissajjesi. |
She, thinking, "It is a live fish," released it in the water. |
so thokaṃ vītināmetvā puna tassā purato uttāno hutvā nipajji. |
It, after a little while, again lay on its back in front of her. |
puna sā “matamacchako”ti saññāya gahetvā gilanakāle agganaṅguṭṭhaṃ cālesi. |
Again she, with the perception "it is a dead fish," took it, and as she was swallowing it, it moved the tip of its tail. |
taṃ disvā “sajīvamaccho”ti vissajjesi. |
Seeing that, she released it, thinking, "It is a live fish." |
evaṃ tikkhattuṃ vīmaṃsitvā “sādhukaṃ sīlaṃ rakkhatī”ti attānaṃ jānāpetvā “ahaṃ tava vīmaṃsanatthāya āgato, sādhukaṃ sīlaṃ rakkhasi, evaṃ rakkhamānā na cirasseva mama santike nibbattissasi, appamattā hohī”ti vatvā pakkāmi. |
Thus having tested her three times and thinking, "She guards the precepts well," he made himself known and said, "I came to test you. You guard the precepts well. Guarding thus, you will not long after be reborn in my presence. Be heedful," and departed. |
♦ sā tato paṭṭhāya pana sayaṃmatamacchaṃ labhati vā, na vā. |
♦ She, however, from then on, whether she got a fish that had died of itself or not, |
alabhamānā katipāhaccayeneva sussitvā kālaṃ katvā tassa sīlassa phalena bārāṇasiyaṃ kumbhakārassa dhītā hutvā nibbatti. |
not getting one, after some days, she wasted away and died. As a fruit of that virtue, she was reborn in Benares as the daughter of a potter. |
athassā pannarasasoḷasavassuddesikakāle sakko “kuhiṃ nu kho sā nibbattā”ti āvajjento disvā, “idāni mayā tattha gantuṃ vaṭṭatī”ti eḷālukavaṇṇena paññāyamānehi sattahi ratanehi yānakaṃ pūretvā taṃ pājento bārāṇasiṃ pavisitvā, “ammatātā, eḷālukāni gaṇhatha gaṇhathā”ti ugghosento vīthiṃ paṭipajji. |
Then, when she was about fifteen or sixteen years of age, Sakka, looking to see, "Where now has she been reborn?" saw her and, thinking, "Now it is proper for me to go there," he filled a cart with the seven jewels appearing in the form of cucumbers, and driving it, he entered Benares and, proclaiming, "Ladies, take cucumbers, take them," he went along the street. |
muggamāsādīni gahetvā āgate pana “mūlena na demī”ti vatvā, “kathaṃ desī”ti vutte, “sīlarakkhikāya itthiyā dammī”ti āha. |
But to those who came, having taken mung beans and so on, he said, "I do not give for a price." When asked, "How do you give?" he said, "I give to a woman who keeps the precepts." |
“sīlaṃ nāma, sāmi, kīdisaṃ, kiṃ kāḷaṃ, udāhu nīlādivaṇṇan”ti? |
Master, what is this thing called virtue? Is it black, or of a blue color, and so on? |
“tumhe ‘sīlaṃ kīdisan’tipi na jānātha, kimeva naṃ rakkhissatha, sīlarakkhikāya pana dassāmī”ti. |
You do not even know what virtue is. How then will you keep it? But to one who keeps the precepts, I will give. |
“sāmi, esā kumbhakārassa dhītā ‘sīlaṃ rakkhāmī’ti vicarati, etissā dehī”ti. |
Master, this potter's daughter goes about saying, 'I keep the precepts.' Give to her. |
sāpi naṃ “tena hi mayhaṃ dehi, sāmī”ti āha. |
She too said to him, "Then give to me, master." |
“kāsi tvan”ti? |
Who are you? |
“ahaṃ avijahitapañcasīlā”ti. |
I am one who has not broken the five precepts. |
“tuyhamevetāni mayā ānītānī”ti yānakaṃ pājento tassā gharaṃ gantvā aññehi anāhariyaṃ katvā eḷālukavaṇṇena devadattiyaṃ dhanaṃ datvā attānaṃ jānāpetvā, “idaṃ te jīvitavuttiyā dhanaṃ, pañcasīlāni akhaṇḍādīni katvā rakkhāhī”ti vatvā pakkāmi. |
"These have been brought by me for you alone." Driving the cart, he went to her house and, having made it impossible for others to take them, he gave her the divine wealth in the form of cucumbers, made himself known, and saying, "This is wealth for your livelihood. Keep the five precepts, making them unbroken and so on," he departed. |
♦ sāpi tato cavitvā asurabhavane asurajeṭṭhakassa dhītā hutvā sakkassa verighare nibbatti. |
♦ She too, having passed away from there, was reborn in the asura-world as the daughter of the chief of the asuras, in the house of Sakka's enemy. |
dvīsu pana attabhāvesu sīlassa surakkhitattā abhirūpā ahosi suvaṇṇavaṇṇā asādhāraṇāya rūpasiriyā samannāgatā. |
But for having guarded the precepts well in two existences, she was very beautiful, of a golden color, endowed with an uncommon splendor of form. |
vepacittiasurindo āgatāgatānaṃ asurānaṃ “tumhe mama dhītu anucchavikā na hothā”ti taṃ kassaci adatvā, “mama dhītā attanāva attano anucchavikaṃ sāmikaṃ gahessatī”ti asurabalaṃ sannipātāpetvā, “tuyhaṃ anucchavikaṃ sāmikaṃ gaṇhā”ti tassā, hatthe pupphadāmaṃ adāsi. |
The asura-king Vepacitti, saying to the asuras who came, "You are not suitable for my daughter," did not give her to anyone. "My daughter will choose for herself a husband suitable for her," he said. He had the asura forces assembled and, saying, "Choose a husband suitable for you," he gave a garland of flowers into her hand. |
tasmiṃ khaṇe sakko tassā nibbattaṭṭhānaṃ olokento taṃ pavattiṃ ñatvā, “idāni mayā gantvā taṃ ānetuṃ vaṭṭatī”ti mahallakāsuravaṇṇaṃ nimminitvā gantvā parisapariyante aṭṭhāsi. |
At that moment, Sakka, looking at her place of rebirth, knew that event and, thinking, "Now it is proper for me to go and bring her," he created the form of an old asura, went, and stood at the edge of the assembly. |
sāpi ito cito ca olokentī taṃ diṭṭhamattāva pubbasannivāsavasena uppannena pemena mahogheneva ajjhotthaṭahadayā hutvā, “eso me sāmiko”ti tassa upari pupphadāmaṃ khipi . |
She too, looking here and there, as soon as she saw him, with a love born of past association, with a heart overwhelmed as if by a great flood, thought, "This is my husband," and threw the garland of flowers over him. |
asurā “amhākaṃ rājā ettakaṃ kālaṃ dhītu anucchavikaṃ alabhitvā idāni labhi, ayamevassa dhītu pitāmahato mahallako anucchaviko”ti lajjamānā apakkamiṃsu. |
The asuras, thinking, "Our king, for so long not finding a suitable match for his daughter, has now found one. This one, who is older than her grandfather, is suitable for his daughter," ashamed, they departed. |
sakkopi taṃ hatthe gahetvā “sakkohamasmī”ti naditvā ākāse pakkhandi. |
And Sakka, taking her by the hand and roaring, "I am Sakka," he flew into the sky. |
asurā “vañcitamhā jarasakkenā”ti taṃ anubandhiṃsu. |
The asuras, thinking, "We have been deceived by old Sakka," pursued him. |
mātali, saṅgāhako vejayantarathaṃ āharitvā antarāmagge aṭṭhāsi. |
Mātali the charioteer brought the Vejayanta chariot and stood on the way. |
sakko taṃ tattha āropetvā devanagarābhimukho pāyāsi. |
Sakka, having placed her in it, went towards the deva city. |
athassa sippalivanaṃ sampattakāle rathasaddaṃ sutvā bhītā garuḷapotakā viraviṃsu. |
Then, as he reached the silk-cotton forest, the young garuḍas, hearing the sound of the chariot, cried out in fear. |
tesaṃ saddaṃ sutvā sakko mātaliṃ pucchi — |
Hearing their sound, Sakka asked Mātali — |
“ke ete viravantī”ti? |
Who are these who are crying out? |
“garuḷapotakā, devā”ti. |
Young garuḍas, O King. |
“kiṃ kāraṇā”ti? |
For what reason? |
“rathasaddaṃ sutvā maraṇabhayenā”ti. |
From fear, hearing the sound of the chariot. |
“maṃ ekaṃ nissāya ettako dijo rathavegena vicuṇṇito mā nassi, nivattehi rathan”ti. |
Let not so many birds be destroyed by the speed of the chariot on account of me alone. Turn back the chariot. |
sopi sindhavasahassassa daṇḍakasaññaṃ datvā rathaṃ nivattesi. |
He too, giving the signal with the goad to the thousand thoroughbreds, turned the chariot back. |
taṃ disvā asurā “jarasakko asurapurato paṭṭhāya palāyanto idāni rathaṃ nivattesi, addhā tena upatthambho laddho bhavissatī”ti nivattetvā āgamanamaggeneva asurapuraṃ pavisitvā puna sīsaṃ na ukkhipiṃsu. |
Seeing that, the asuras thought, "Old Sakka, having fled from the asura city, has now turned his chariot back. Surely he must have gotten support," and turning back, they entered the asura city by the same path they had come and did not raise their heads again. |
♦ sakkopi sujaṃ asurakaññaṃ devanagaraṃ netvā aḍḍhateyyānaṃ accharākoṭīnaṃ jeṭṭhikaṭṭhāne ṭhapesi. |
♦ And Sakka, having brought the asura-maiden Sujā to the deva city, placed her in the position of chief over the two and a half crores of celestial nymphs. |
sā sakkaṃ varaṃ yāci — |
She begged Sakka for a boon — |
“mahārāja, mama imasmiṃ devaloke mātāpitaro vā bhātikabhaginiyo vā natthi, yattha yattha gacchasi, tattha tattha maṃ gahetvāva gaccheyyāsī”ti. |
Great King, in this deva world, I have no mother or father, nor brother or sister. Wherever you go, take me with you. |
so “sādhū”ti tassā paṭiññaṃ adāsi. |
He, saying "Excellent," gave her his promise. |
tato paṭṭhāya cittapāṭaliyā pupphitāya asurā “amhākaṃ nibbattaṭṭhāne dibbapāricchattakassa pupphanakālo”ti yuddhatthāya saggaṃ abhiruhanti. |
From then on, when the Cittapāṭali tree flowered, the asuras, thinking, "It is the time for the flowering of the divine Pāricchattaka tree in our place of rebirth," ascend to heaven for battle. |
sakko heṭṭhāsamudde nāgānaṃ ārakkhaṃ adāsi, tato supaṇṇānaṃ, tato kumbhaṇḍānaṃ, tato yakkhānaṃ. |
Sakka placed a guard of nāgas in the lower ocean, then of supaṇṇas, then of kumbhaṇḍas, then of yakkhas. |
tato catunnaṃ mahārājānaṃ. |
Then of the four great kings. |
sabbūpari pana upaddavanivattanatthāya devanagaradvāresu vajirahatthā indapaṭimā ṭhapesi. |
And right at the top, for the purpose of repelling any attack, he placed statues of Indra with a vajra in hand at the gates of the deva city. |
asurā nāgādayo jinitvā āgatāpi indapaṭimā dūrato disvā “sakko nikkhanto”ti palāyanti. |
The asuras, though having conquered the nāgas and others and come, seeing the statues of Indra from afar, think, "Sakka has come out," and flee. |
evaṃ, mahāli, magho māṇavo appamādapaṭipadaṃ paṭipajji. |
Thus, Mahāli, Magha the youth undertook the practice of heedfulness. |
evaṃ appamatto panesa evarūpaṃ issariyaṃ patvā dvīsu devalokesu rajjaṃ kāresi. |
And being so heedful, he attained such sovereignty and ruled over two deva worlds. |
appamādo nāmesa buddhādīhi pasattho. |
Heedfulness is praised by the Buddhas and others. |
appamādañhi nissāya sabbesampi lokiyalokuttarānaṃ visesānaṃ adhigamo hotīti vatvā imaṃ gāthamāha — |
For on account of heedfulness comes the attainment of all worldly and supramundane distinctions. Saying this, he spoke this verse — |
♦ 30. |
♦ 30. |
♦ “appamādena maghavā, devānaṃ seṭṭhataṃ gato. |
♦ "By heedfulness Maghavā went to the chief place among the devas. |
♦ appamādaṃ pasaṃsanti, pamādo garahito sadā”ti. |
♦ They praise heedfulness; heedlessness is always censured." |
♦ tattha appamādenāti macalagāme bhūmippadesasodhanaṃ ādiṃ katvā katena appamādena. |
♦ Therein, 'by heedfulness' means by the heedfulness that was practiced, beginning with the clearing of the ground in the village of Macala. |
maghavāti idāni “maghavā”tipaññāto magho māṇavo dvinnaṃ devalokānaṃ rājabhāvena devānaṃ seṭṭhataṃ gato. |
'Maghavā' means Magha the youth, now known as "Maghavā," went to the chief place among the devas by being the king of two deva worlds. |
pasaṃsantīti buddhādayo paṇḍitā appamādameva thomenti vaṇṇayanti. |
'They praise' means the wise, the Buddhas and others, extol and commend heedfulness alone. |
kiṃ kāraṇā? |
For what reason? |
sabbesaṃ lokiyalokuttarānaṃ visesānaṃ paṭilābhakāraṇattā. |
Because it is the cause for the attainment of all worldly and supramundane distinctions. |
pamādo garahito sadāti pamādo pana tehi ariyehi niccaṃ garahito nindito. |
'Heedlessness is always censured' means heedlessness, however, is always censured and blamed by those noble ones. |
kiṃ kāraṇā? |
For what reason? |
sabbavipattīnaṃ mūlabhāvato. |
Because it is the root of all misfortunes. |
manussadobhaggaṃ vā hi apāyuppatti vā sabbā pamādamūlikāyevāti. |
For human misfortune or rebirth in a woeful state are all rooted in heedlessness. |
♦ gāthāpariyosāne mahāli licchavī sotāpattiphale patiṭṭhahi, sampattaparisāyapi bahū sotāpannādayo jātāti. |
♦ At the end of the verse, Mahāli the Licchavi was established in the fruit of stream-entry, and among the assembled company, many also became stream-enterers and so on. |
♦ maghavatthu sattamaṃ. |
♦ The story of Magha is the seventh. |
♦ 8. aññatarabhikkhuvatthu |
♦ 8. The Story of a Certain Monk |
♦ appamādarato bhikkhūti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "The heedful monk..." in reference to a certain monk. |
♦ so kira satthu santike yāva arahattā kammaṭṭhānaṃ kathāpetvā araññaṃ pavisitvā ghaṭento vāyamanto arahattaṃ pattuṃ nāsakkhi. |
♦ It is said that he, having had a meditation subject leading up to Arahantship taught to him by the Teacher, entered the forest and, striving and endeavoring, was not able to attain Arahantship. |
so “visesetvā kammaṭṭhānaṃ kathāpessāmī”ti tato nikkhamitvā satthu santikaṃ āgacchanto antarāmagge mahantaṃ dāvaggiṃ uṭṭhitaṃ disvā vegena ekaṃ muṇḍapabbatamatthakaṃ abhiruyha nisinno araññaṃ ḍayhamānaṃ aggiṃ disvā ārammaṇaṃ gaṇhi — |
He, thinking, "I will have a specialized meditation subject taught," having left there and while coming to the Teacher's presence, on the way saw a great forest fire that had broken out. He quickly climbed to the top of a bare mountain and, sitting, he took as his object the sight of the forest burning with fire — |
“yathā ayaṃ aggi mahantāni ca khuddakāni ca upādānāni ḍahanto gacchati, evaṃ ariyamaggañāṇaggināpi mahantāni ca khuddakāni ca saṃyojanāni ḍahantena gantabbaṃ bhavissatī”ti. |
Just as this fire goes on, burning up both large and small fuel, so too the fire of the knowledge of the noble path must go on, burning up both large and small fetters. |
satthā gandhakuṭiyaṃ nisinnova tassa cittācāraṃ ñatvā, “evameva, bhikkhu, mahantānipi khuddakānipi upādānāni viya imesaṃ sattānaṃ abbhantare uppajjamānāni aṇuṃthūlāni saṃyojanāni, tāni ñāṇagginā jhāpetvā abhabbuppattikāni kātuṃ vaṭṭatī”ti vatvā obhāsaṃ vissajjetvā tassa bhikkhuno abhimukhe nisinno viya paññāyamāno imaṃ obhāsagāthamāha — |
The Teacher, while sitting in the perfume chamber, knew his train of thought and said, "Just so, monk. Just as both large and small fuel, so too the subtle and gross fetters arising within these beings. It is proper to burn them with the fire of knowledge and make them incapable of arising again." Emitting a radiance and appearing as if sitting in front of that monk, he spoke this radiant verse — |
♦ 31. |
♦ 31. |
♦ “appamādarato bhikkhu, pamāde bhayadassi vā. |
♦ "The heedful monk, or one who sees fear in heedlessness, |
♦ saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchatī”ti. |
♦ goes on burning the fetters, subtle and gross, like a fire." |
♦ tattha appamādaratoti appamāde rato abhirato, appamādena vītināmentoti attho. |
♦ Therein, 'the heedful monk' means one who delights in, is devoted to, heedfulness; one who passes his time with heedfulness, this is the meaning. |
pamāde bhayadassi vāti nirayuppattiādikaṃ pamāde bhayaṃ bhayato passanto, tāsaṃ vā uppattīnaṃ mūlattā pamādaṃ bhayato passanto. |
'Or one who sees fear in heedlessness' means one who sees fear in heedlessness, such as rebirth in hell, as fearful; or, because it is the root of those rebirths, one who sees heedlessness as fearful. |
saṃyojananti vaṭṭadukkhena saddhiṃ yojanaṃ bandhanaṃ pajānaṃ vaṭṭe osīdāpanasamatthaṃ dasavidhaṃ saṃyojanaṃ. |
'Fetter' (saṃyojanaṃ) means the ten-fold fetter which is a yoking, a binding, to the suffering of the round of rebirth, capable of making beings sink in the round. |
aṇuṃ thūlanti mahantañca khuddakañca. |
'Subtle and gross' means both great and small. |
ḍahaṃ aggīva gacchatīti yathā ayaṃ aggī etaṃ mahantañca khuddakañca upādānaṃ ḍahantova gacchati. |
'Goes on burning, like a fire' means just as this fire goes on, burning this great and small fuel, |
evameso appamādarato bhikkhu appamādādhigatena ñāṇagginā etaṃ saṃyojanaṃ ḍahanto abhabbuppattikaṃ karonto gacchatīti attho. |
in the same way, this heedful monk goes on with the fire of knowledge gained through heedfulness, burning this fetter and making it incapable of arising again, this is the meaning. |
♦ gāthāpariyosāne so bhikkhu yathānisinnova sabbasaṃyojanāni jhāpetvā saha paṭisambhidāhi arahattaṃ patvā ākāsenāgantvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ thometvā vaṇṇetvā vandamānova pakkāmīti. |
♦ At the end of the verse, that monk, while still sitting, having burned up all the fetters, attained Arahantship with the analytical knowledges. Coming through the air, he praised and extolled the Tathāgata's golden-hued body and, while paying homage, he departed. |
♦ aññatarabhikkhuvatthu aṭṭhamaṃ. |
♦ The story of a certain monk is the eighth. |
♦ 9. nigamavāsitissattheravatthu |
♦ 9. The Story of the Elder Tissa, the Village-Dweller |
♦ appamādaratoti imaṃ dhammadesanaṃ satthā jetavane viharanto nigamavāsitissattheraṃ nāma ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "The heedful monk..." in reference to the elder Tissa, the village-dweller. |
♦ ekasmiñhi sāvatthito avidūre nigamagāme jātasaṃvaḍḍho eko kulaputto satthu sāsane pabbajitvā laddhūpasampado “nigamavāsitissatthero nāma appiccho santuṭṭho pavivitto āraddhavīriyo”ti paññāyi. |
♦ On one occasion, a certain young man, born and raised in a market-town not far from Sāvatthī, having gone forth in the Teacher's dispensation and having received the higher ordination, became known as "the elder Tissa, the village-dweller, of few wishes, content, secluded, and of roused energy." |
so nibaddhaṃ ñātigāmeyeva piṇḍāya vicarati. |
He would always go for alms in his relatives' village. |
anāthapiṇḍikādīsu mahādānāni karontesu, pasenadikosale asadisadānaṃ karontepi sāvatthiṃ nāgacchati. |
Even when great gifts were being made by Anāthapiṇḍika and others, and when the king of Kosala, Pasenadi, was giving the incomparable gift, he did not go to Sāvatthī. |
bhikkhū “ayaṃ nigamavāsitissatthero uṭṭhāya samuṭṭhāya ñātisaṃsaṭṭho viharati, anāthapiṇḍikādīsu mahādānādīni karontesu, pasenadikosale asadisadānaṃ karontepi neva āgacchatī”ti kathaṃ samuṭṭhāpetvā satthu ārocayiṃsu. |
The monks, raising a conversation, "This elder Tissa, the village-dweller, gets up and lives associated with his relatives. Even when great gifts and so on are being made by Anāthapiṇḍika and others, and when the king of Kosala, Pasenadi, is giving the incomparable gift, he does not even come," reported it to the Teacher. |
satthā taṃ pakkosāpetvā, “saccaṃ kira tvaṃ, bhikkhu, evaṃ karosī”ti pucchitvā, “natthi, bhante, mayhaṃ ñātisaṃsaggo, ahaṃ ete manusse nissāya ajjhoharaṇīyamattaṃ āhāraṃ labhāmi lūkhe vā paṇīte vā. |
The Teacher had him called and, having asked, "Is it true, monk, that you do this?" and when he said, "Venerable sir, I have no association with relatives. On account of these people, I receive a sufficient amount of food for my sustenance, whether it be coarse or fine. |
yāpanamatte laddhe puna kiṃ āhārapariyesanenāti na gacchāmi, ñātīhi pana me saṃsaggo nāma natthi, bhante”ti vutte satthā pakatiyāpi tassa ajjhāsayaṃ vijānanto — |
When I have received enough to sustain myself, what is the point of seeking more food? So I do not go. But I have no association with my relatives, venerable sir," the Teacher, already knowing his disposition, |
“sādhu sādhu, bhikkhū”ti tassa sādhukāraṃ datvā, “anacchariyaṃ kho panetaṃ bhikkhu, yaṃ tvaṃ mādisaṃ ācariyaṃ labhitvā appiccho ahosi. |
gave him his approval, "Excellent, excellent, monk!" and said, "It is not surprising, monk, that you, having obtained a teacher like me, have become one of few wishes. |
ayañhi appicchatā nāma mama tanti, mama paveṇī”ti vatvā bhikkhūhi yācito atītaṃ āhari — |
For this state of few wishes is my tradition, my lineage." When requested by the monks, he related a story from the past — |
♦ atīte himavante gaṅgātīre ekasmiṃ udumbaravane anekasahassā suvā vasiṃsu. |
♦ In the past, in the Himalayas, on the bank of the Ganges, many thousands of parrots lived in a cluster-fig forest. |
tatreko suvarājā attano nivāsarukkhassa phalesu khīṇesu yaṃ yadeva avasiṭṭhaṃ hoti aṅkuro vā pattaṃ vā taco vā, taṃ taṃ khāditvā gaṅgāyaṃ pānīyaṃ pivitvā paramappiccho santuṭṭho hutvā aññattha na gacchati. |
There, a certain parrot-king, when the fruits of his own residential tree were exhausted, would eat whatever was left, be it a sprout, or a leaf, or bark, and having drunk water from the Ganges, being of extremely few wishes and content, he would not go elsewhere. |
tassa appicchasantuṭṭhabhāvaguṇena sakkassa bhavanaṃ kampi. |
By the power of his virtue of having few wishes and being content, the mansion of Sakka trembled. |
sakko āvajjamāno taṃ disvā tassa vīmaṃsanatthaṃ attano ānubhāvena taṃ rukkhaṃ sukkhāpesi. |
Sakka, investigating, saw him and, to test him, by his own power, he made that tree wither. |
rukkho obhaggo khāṇumatto chiddāvachiddova hutvā vāte paharante ākoṭito viya saddaṃ nicchārento aṭṭhāsi. |
The tree, broken, became a mere stump, full of holes, and when the wind blew, it stood making a sound as if being struck. |
tassa chiddehi cuṇṇāni nikkhamanti. |
From its holes, powders came out. |
suvarājā tāni khāditvā gaṅgāyaṃ pānīyaṃ pivitvā aññattha agantvā vātātapaṃ agaṇetvā udumbarakhāṇumatthake nisīdati. |
The parrot-king ate those, drank water from the Ganges, and without going elsewhere, and disregarding the wind and sun, he would sit on the top of the cluster-fig stump. |
sakko tassa paramappicchabhāvaṃ ñatvā, “mittadhammaguṇaṃ kathāpetvā varamassa datvā udumbaraṃ amataphalaṃ katvā āgamissāmī”ti eko haṃsarājā hutvā sujaṃ asurakaññaṃ purato katvā udumbaravanaṃ gantvā avidūre ekassa rukkhassa sākhāya nisīditvā tena saddhiṃ kathento imaṃ gāthamāha — |
Sakka, knowing his state of extreme few wishes, thought, "Having had him speak of the virtue of friendship, and having given him a boon, and having made the cluster-fig bear immortal fruit, I will come back." He took the form of a swan-king and, putting the asura-maiden Sujā in front, went to the cluster-fig forest. Sitting on a branch of a tree not far away and conversing with him, he spoke this verse — |
♦ “santi rukkhā haripattā, dumānekaphalā bahū. |
♦ "There are trees with green leaves, many trees with various fruits. |
♦ kasmā nu sukkhe koḷāpe, suvassa nirato mano”ti. |
♦ Why now is the parrot's mind delighted in a dry stump?" |
. |
. |
♦ sabbaṃ suvajātakaṃ navakanipāte āgatanayeneva vitthāretabbaṃ. |
♦ The entire Suva Jātaka is to be elaborated in the manner that has come in the ninth Nipāta. |
aṭṭhuppattiyeva hi tattha ca idha ca nānā, sesaṃ tādisameva. |
For only the occasion is different here and there; the rest is the same. |
satthā imaṃ dhammadesanaṃ āharitvā, “tadā sakko ānando ahosi, suvarājā ahamevā”ti vatvā, “evaṃ, bhikkhave, appicchatā nāmesā mama tanti, mama paveṇī, anacchariyā mama puttassa nigamavāsitissassa mādisaṃ ācariyaṃ labhitvā appicchatā, bhikkhunā nāma nigamavāsitissena viya appiccheneva bhavitabbaṃ. |
The Teacher, having brought this Dhamma teaching, said, "At that time, Sakka was Ānanda, and the parrot-king was myself." and said, "Thus, monks, this state of few wishes is my tradition, my lineage. It is not surprising that my son, Tissa the village-dweller, having obtained a teacher like me, has few wishes. A monk should be of few wishes, like Tissa the village-dweller. |
evarūpo hi bhikkhu abhabbo samathavipassanādhammehi vā maggaphalehi vā parihānāya, aññadatthu nibbānasseva santike hotī”ti vatvā imaṃ gāthamāha — |
For such a monk is incapable of falling away from the states of serenity and insight, or from the paths and fruits. On the contrary, he is near Nibbāna itself." Saying this, he spoke this verse — |
♦ 32. |
♦ 32. |
♦ “appamādarato bhikkhu, pamāde bhayadassi vā. |
♦ "The heedful monk, or one who sees fear in heedlessness, |
♦ abhabbo parihānāya, nibbānasseva santike”ti. |
♦ is incapable of falling away; he is in the very presence of Nibbāna." |
♦ tattha abhabbo parihānāyāti so evarūpo bhikkhu samathavipassanādhammehi vā maggaphalehi vā parihānāya abhabbo, nāpi pattehi parihāyati, na appattāni na pāpuṇāti. |
♦ Therein, 'incapable of falling away' means such a monk is incapable of falling away from the states of serenity and insight, or from the paths and fruits. He neither falls away from what has been attained, nor does he fail to attain what has not been attained. |
nibbānasseva santiketi kilesaparinibbānassapi anupādāparinibbānassāpi santikeyevāti. |
'In the very presence of Nibbāna' means he is in the presence of both the Nibbāna of the defilements and the Nibbāna without residue. |
♦ gāthāpariyosāne nigamavāsitissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ At the end of the verse, the elder Tissa the village-dweller attained Arahantship with the analytical knowledges. |
aññepi bahū sotāpannādayo ahesuṃ. |
Many others also became stream-enterers and so on. |
mahājanassa sātthikā dhammadesanā jātāti. |
The Dhamma teaching was beneficial to the great assembly. |
♦ nigamavāsitissattheravatthu navamaṃ. |
♦ The story of the Elder Tissa, the Village-Dweller, is the ninth. |
♦ appamādavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter on Heedfulness is finished. |
dutiyo vaggo. |
The second chapter. |
♦ 3. cittavaggo |
♦ 3. The Chapter on the Mind |
♦ 1. meghiyattheravatthu |
♦ 1. The Story of the Elder Meghiya |
♦ phandanaṃ capalaṃ cittanti imaṃ dhammadesanaṃ satthā cālikāya pabbate viharanto āyasmantaṃ meghiyaṃ ārabbha kathesi. |
♦ The Teacher, while living on the Cālikā mountain, spoke this Dhamma teaching "A fickle, unsteady mind..." in reference to the venerable Meghiya. |
♦ tassa vatthuṃ vibhāvanatthaṃ sabbaṃ meghiyasuttantaṃ vitthāretabbaṃ. |
♦ To illustrate his story, the entire Meghiya Sutta should be elaborated. |
satthā pana tīhi vitakkehi anvāsattatāya tasmiṃ ambavane padhānaṃ anuyuñjituṃ asakkuṇitvā āgataṃ meghiyattheraṃ āmantetvā, “atibhāriyaṃ te, meghiya, kataṃ ‘āgamehi tāva, meghiya, ekakomhi yāva aññopi koci bhikkhu āgacchatī’ti maṃ yācantaṃ ekakaṃ pahāya gacchantena bhikkhunā nāma evaṃ cittavasikena bhavituṃ na vaṭṭati, cittaṃ nāmetaṃ lahukaṃ, taṃ attano vase vattetuṃ vaṭṭatī”ti vatvā imā dve gāthā abhāsi — |
But the Teacher, having addressed the elder Meghiya, who had been unable to practice the striving in that mango grove due to being assailed by three kinds of thoughts, and had come back, said, "A very grievous thing has been done by you, Meghiya. When I begged you, 'Wait a moment, Meghiya, I am alone, until some other monk comes,' you, abandoning me alone, went. It is not proper for a monk to be so under the control of his mind. This mind is fickle. It is proper to bring it under one's own control." And he spoke these two verses — |
♦ 33. |
♦ 33. |
♦ “phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ. |
♦ "A fickle, unsteady mind, hard to guard, hard to restrain, |
♦ ujuṃ karoti medhāvī, usukārova tejanaṃ. |
♦ the wise one straightens, as an arrow-maker, an arrow-shaft. |
♦ 34. |
♦ 34. |
♦ “vārijova thale khitto, okamokataubbhato. |
♦ "Like a fish thrown on dry land, cast out from its watery home, |
♦ paripphandatidaṃ cittaṃ, māradheyyaṃ pahātave”ti. |
♦ this mind flutters, to escape the realm of Māra." |
♦ tattha phandananti rūpādīsu ārammaṇesu vipphandamānaṃ. |
♦ Therein, 'fickle' means trembling on objects such as forms. |
capalanti ekairiyāpathena asaṇṭhahanto gāmadārako viya ekasmiṃ ārammaṇe asaṇṭhahanato capalaṃ. |
'Unsteady' means not standing still in one posture, like a village boy, not standing still on one object. |
cittanti viññāṇaṃ, bhūmivatthuārammaṇakiriyādivicittatāya panetaṃ “cittan”ti vuttaṃ. |
'Mind' (cittaṃ) means consciousness. But because of its variety in terms of plane, basis, object, function, and so on, it is called "citta." |
dūrakkhanti kiṭṭhasambādhe ṭhāne kiṭṭhakhādakagoṇaṃ viya ekekasmiṃ sappāyārammaṇeyeva duṭṭhapanato dūrakkhaṃ. |
'Hard to guard' means hard to guard, like a crop-eating ox in a field of ripening grain, because of its tendency to rush to any pleasant object. |
dunnivārayanti visabhāgārammaṇaṃ gacchantaṃ paṭisedhetuṃ dukkhattā dunnivārayaṃ. |
'Hard to restrain' means hard to restrain because of the difficulty in preventing it from going to a disagreeable object. |
usukārova tejananti yathā nāma usukāro araññato ekaṃ vaṅkadaṇḍakaṃ āharitvā nittacaṃ katvā kañjiyatelena makkhetvā aṅgārakapalle tāpetvā rukkhālake uppīḷetvā nivaṅkaṃ ujuṃ vālavijjhanayoggaṃ karoti, katvā ca pana rājarājamahāmattānaṃ sippaṃ dassetvā mahantaṃ sakkārasammānaṃ labhati, evameva medhāvī paṇḍito viññū puriso phandanādisabhāvametaṃ cittaṃ dhutaṅgāraññāvāsavasena, nittacaṃ apagataoḷārikakilesaṃ katvā saddhāsinehena temetvā kāyikacetasikavīriyena tāpetvā samathavipassanālake uppīḷetvā ujuṃ akuṭilaṃ nibbisevanaṃ karoti, katvā ca pana saṅkhāre sammasitvā mahantaṃ avijjakkhandhaṃ padāletvā, “tisso vijjā, cha abhiññā, nava lokuttaradhamme”ti imaṃ visesaṃ hatthagatameva katvā aggadakkhiṇeyyabhāvaṃ labhati. |
'As an arrow-maker, an arrow-shaft' means just as an arrow-maker, having brought a crooked stick from the forest, and having made it barkless, and having smeared it with gruel-oil, and having heated it in a charcoal pan, and having pressed it in a wooden press, makes it straight, uncrooked, and fit for shooting a hair; and having done so and having shown his art to the king and the king's great ministers, he receives great honor and respect, in the same way the wise, discerning, and intelligent person, by means of the ascetic practices and living in the forest, makes this mind, which is by nature fickle and so on, barkless, that is, free from coarse defilements. Having moistened it with the moisture of faith, and having heated it with bodily and mental energy, and having pressed it in the press of serenity and insight, he makes it straight, uncrooked, and freed from defilements. And having done so, and having contemplated the formations, and having shattered the great mass of ignorance, he makes this distinction—"the three knowledges, the six supernormal powers, the nine supramundane Dhammas"—his own and obtains the state of being worthy of the highest offerings. |
♦ vārijovāti maccho viya, thale khittoti hatthena vā pādena vā jālādīnaṃ vā aññatarena thale chaḍḍito. |
♦ 'Like a fish' means like a fish, 'thrown on dry land' means cast on dry land by hand or foot or by a net or something else. |
okamokataubbhatoti “okapuṇṇehi cīvarehī”ti ettha udakaṃ okaṃ, “okaṃ pahāya aniketasārī”ti ettha ālayo, ettha ubhayampi labbhati. |
'Cast out from its watery home' means—in the phrase "with robes full of water (oka)," 'oka' means water; in "abandoning home (oka), wandering homeless," 'oka' means abode; here both are applicable. |
“okamokataubbhato”ti hi ettha okamokatoti udakasaṅkhātā ālayāti ayamattho. |
For in "cast out from its watery home (okamokataubbhato)," 'okamokato' means 'from the abode which is water,' this is the meaning. |
ubbhatoti uddhaṭo. |
'Ubbhato' means cast out. |
paripphandatidaṃ cittanti yathā so udakālayato ubbhato thale khitto maccho udakaṃ alabhanto paripphandati, evamidaṃ pañcakāmaguṇālayābhirataṃ cittaṃ tato uddharitvā māradheyyasaṅkhātaṃ vaṭṭaṃ pahātuṃ vipassanākammaṭṭhāne khittaṃ kāyikacetasikavīriyena santāpiyamānaṃ paripphandati, saṇṭhātuṃ na sakkoti. |
'This mind flutters' means just as that fish, cast out from its watery abode and thrown on dry land, not getting water, flutters, in the same way this mind, which delights in the abode of the five sensual pleasures, having been lifted from there and cast into the meditation subject of insight to abandon the round of rebirth, which is the realm of Māra, and being heated by bodily and mental energy, flutters and cannot be still. |
evaṃ santepi dhuraṃ anikkhipitvā medhāvī puggalo taṃ vuttanayeneva ujuṃ kammaniyaṃ karotīti attho. |
Even so, the wise person, not giving up the yoke, makes that mind straight and workable in the aforementioned way, this is the meaning. |
aparo nayo — idaṃ māradheyyaṃ kilesavaṭṭaṃ avijahitvā ṭhitaṃ cittaṃ so vārijo viya paripphandati, tasmā māradheyyaṃ pahātave, yena kilesavaṭṭasaṅkhātena māradheyyeneva paripphandati, taṃ pahātabbanti. |
Another way: This mind, which stands without having abandoned the realm of Māra, which is the round of defilements, flutters like that fish. Therefore, 'to escape the realm of Māra' means that realm of Māra, which is the round of defilements, by which it flutters, should be abandoned. |
♦ gāthāpariyosāne meghiyatthero sotāpattiphale patiṭṭhito, aññepi bahū sotāpannādayo jātāti. |
♦ At the end of the verses, the elder Meghiya was established in the fruit of stream-entry, and many others also became stream-enterers and so on. |
♦ meghiyattheravatthu paṭhamaṃ. |
♦ The story of the Elder Meghiya is the first. |
♦ 2. aññatarabhikkhuvatthu |
♦ 2. The Story of a Certain Monk |
♦ dunniggahassa lahunoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana in Sāvatthī, spoke this Dhamma teaching "Of the hard to control, the light..." in reference to a certain monk. |
♦ kosalarañño kira vijite pabbatapāde mātikagāmo nāma eko ghanavāso gāmo ahosi. |
♦ It is said that in the kingdom of the Kosala king, at the foot of a mountain, there was a densely populated village named Mātikagāma. |
athekadivasaṃ saṭṭhimattā bhikkhū satthu santike yāva arahattā kammaṭṭhānaṃ kathāpetvā taṃ gāmaṃ gantvā piṇḍāya pavisiṃsu. |
Then one day, about sixty monks, having had a meditation subject leading up to Arahantship taught to them by the Teacher, went to that village and entered for alms. |
atha ne yo tassa gāmassa sāmiko mātiko nāma, tassa mātā disvā gehe nisīdāpetvā nānaggarasena yāgubhattena parivisitvā, “bhante, kattha gantukāmā”ti pucchi. |
Then the mother of the headman of that village, named Mātika, saw them, had them seated in her house, served them with gruel and rice of various excellent flavors, and asked, "Venerable sirs, where do you intend to go?" |
“yathā phāsukaṭṭhānaṃ mahāupāsike”ti. |
To a suitable place, great laywoman. |
sā “vassāvāsaṭṭhānaṃ, ayyā, pariyesanti maññe”ti ñatvā pādamūle nipajjitvā, “sace, ayyā, imaṃ temāsaṃ idha vasissanti, ahaṃ tīṇi saraṇāni, pañca sīlāni gahetvā uposathakammaṃ karissāmī”ti āha. |
She, knowing, "The noble ones, it seems, are searching for a place for the rains retreat," fell at their feet and said, "If, noble sirs, you will live here for these three months, I will take the three refuges and the five precepts and perform the Uposatha observance." |
bhikkhū “mayaṃ imaṃ nissāya bhikkhāya akilamantā bhavanissaraṇaṃ kātuṃ sakkhissāmā”ti adhivāsayiṃsu. |
The monks, thinking, "Relying on this one, we will be able to accomplish our escape from existence without struggling for alms," consented. |
sā tesaṃ vasanaṭṭhānaṃ vihāraṃ paṭijaggitvā adāsi. |
She repaired a monastery as a dwelling place for them and gave it. |
♦ te tattheva vasantā ekadivasaṃ sannipatitvā aññamaññaṃ ovadiṃsu, “āvuso, amhehi pamādacāraṃ carituṃ na vaṭṭati. |
♦ They, while living there, one day gathered and advised one another, "Friends, it is not proper for us to live a life of heedlessness. |
amhākañhi sakagehaṃ viya aṭṭha mahānirayā vivaṭadvārāyeva, dharamānakabuddhassa kho pana santike kammaṭṭhānaṃ gahetvā mayaṃ āgatā, buddhā ca nāma padānupadikaṃ vicarantenāpi saṭhena ārādhetuṃ na sakkā, yathājjhāsayeneva ārādhetuṃ sakkā, appamattā hotha, dvīhi ekaṭṭhāne na ṭhātabbaṃ, na nisīditabbaṃ, sāyaṃ kho pana therūpaṭṭhānakāle pātova bhikkhācārakāle ekato bhavissāma, sesakāle dve ekato na bhavissāma, apica kho pana aphāsukena bhikkhunā āgantvā vihāramajjhe ghaṇḍiyā pahatāya ghaṇḍisaññāya āgantvā tassa bhesajjaṃ karissāmā”ti. |
For us, the eight great hells are like our own homes, with their doors open. We have come, having taken a meditation subject in the presence of the living Buddha. And Buddhas cannot be pleased by a deceitful person, even one who follows their every footstep; they can be pleased only by a noble intention. Be heedful. Two should not stand in one place, nor sit. But in the evening, at the time of attending on the elders, and in the early morning, at the time of the alms-round, we will be together. At other times, two will not be together. And furthermore, a monk who is unwell, having come and struck the bell in the middle of the monastery, at the signal of the bell, we will come and prepare medicine for him." |
♦ tesu evaṃ katikaṃ katvā viharantesu ekadivasaṃ sā upāsikā sappitelaphāṇitādīni gāhāpetvā dāsadāsikammakarādīhi parivutā sāyanhasamaye taṃ vihāraṃ gantvā vihāramajjhe bhikkhū adisvā, “kahaṃ nu kho, ayyā, gatā”ti purise pucchitvā, “attano attano rattiṭṭhānadivāṭṭhānesu nisinnā bhavissanti, ayye”ti vutte, “kiṃ nu kho katvā daṭṭhuṃ sakkhissāmī”ti āha. |
♦ While they were living, having made such an agreement, one day that laywoman, having had ghee, oil, molasses, and so on taken, and surrounded by her male and female slaves and workmen, went to that monastery in the evening. Not seeing the monks in the middle of the monastery, she asked the men, "Where now have the noble ones gone?" and being told, "They must be sitting in their own places for the night and for the day, lady," she said, "How now can I get to see them?" |
atha naṃ bhikkhusaṅghassa katikavattaṃ jānanamanussā āhaṃsu — |
Then the people who knew the agreement of the community of monks said to her — |
“ghaṇḍiyā pahatāya sannipatissanti, ayye”ti. |
When the bell is struck, they will gather, lady. |
sā ca ghaṇḍiṃ paharāpesi. |
And she had the bell struck. |
bhikkhū ghaṇḍisaddaṃ sutvā, “kassaci aphāsukaṃ bhavissatī”ti sakasakaṭṭhānehi nikkhamitvā vihāramajjhe sannipatiṃsu. |
The monks, hearing the sound of the bell, thought, "Someone must be unwell," and coming out from their respective places, they gathered in the middle of the monastery. |
dvepi janā ekamaggenāgatā nāma natthi. |
No two people came by the same path. |
upāsikā ekekaṭṭhānato ekekameva āgacchantaṃ disvā, “mama puttehi aññamaññaṃ kalaho kato bhavissatī”ti cintetvā bhikkhusaṅghaṃ vanditvā pucchi — |
The laywoman, seeing each one coming from a different place, thought, "My sons must have had a quarrel with one another." She paid homage to the community of monks and asked — |
“kalahaṃ nu kho, bhante, karitthā”ti? |
Have you had a quarrel, venerable sirs? |
“na karoma, mahāupāsike”ti. |
We have not, great laywoman. |
“sace vo, bhante, kalaho natthi, atha kasmā yathā amhākaṃ gehaṃ āgacchantā sabbe ekatova āgacchatha, evaṃ anāgantvā ekekaṭṭhānato ekekāva āgatā”ti? |
If you have no quarrel, venerable sirs, then why, just as when you come to our house you all come together, did you not come so, but each one came from a different place? |
“mahāupāsike, ekekasmiṃ ṭhāne nisīditvā samaṇadhammaṃ karimhā”ti. |
Great laywoman, we were sitting in separate places, practicing the monk's duties. |
“ko esa, bhante, samaṇadhammo nāmā”ti? |
What is that, venerable sirs, called the monk's duties? |
“dvattiṃsākāre sajjhāyaṃ karoma, attabhāve ca khayavayaṃ paṭṭhapema, mahāupāsike”ti. |
We recite the thirty-two parts, and we establish the thought of rise and fall in our own bodies, great laywoman. |
“kiṃ pana, bhante, dvattiṃsākāre sajjhāyaṃ kātuṃ, attabhāve ca khayavayaṃ paṭṭhapetuṃ tumhākameva vaṭṭati, udāhu amhākampīti, kassacipi avārito esa dhammo, mahāupāsike”ti. |
But, venerable sirs, is it proper only for you to recite the thirty-two parts and to establish the thought of rise and fall in the body, or for us too?" "This Dhamma is not forbidden to anyone, great laywoman. |
“tena hi, bhante, mayhampi dvattiṃsākāraṃ detha, attabhāve ca khayavayapaṭṭhapanaṃ ācikkhathā”ti. |
Then, venerable sirs, give me the thirty-two parts, and teach me the establishment of rise and fall in the body. |
“tena hi uggaṇha, mahāupāsike”ti sabbaṃ uggaṇhāpesuṃ. |
"Then learn it, great laywoman," they said, and had her learn everything. |
♦ sā tato paṭṭhāya dvattiṃsākāre sajjhāyaṃ katvā attani khayavayaṃ paṭṭhapetvā tehi bhikkhūhi puretarameva tayo magge, tīṇi ca phalāni pāpuṇi. |
♦ She, from then on, having recited the thirty-two parts and having established rise and fall in herself, attained the three paths and the three fruits even before those monks. |
maggeneva cassā catasso paṭisambhidā lokiyābhiññā ca āgamiṃsu. |
And with the path, the four analytical knowledges and the worldly supernormal powers came to her. |
sā maggaphalasukhato vuṭṭhāya dibbacakkhunā oloketvā, “kadā nu kho mama puttehi ayaṃ dhammo adhigato”ti upadhārentī sabbepime sarāgā sadosā samohā jhānavipassanāmattampi tesaṃ natthi, “kiṃ nu kho mayhaṃ puttānaṃ arahattassa upanissayo atthi, natthī”ti āvajjetvā, “atthī”ti disvā, “senāsanasappāyaṃ nu kho atthi, natthī”ti āvajjetvā tampi disvā, “puggalasappāyaṃ nu kho labhanti, na labhantī”ti āvajjesi, puggalasappāyampi disvā, “āhārasappāyaṃ nu kho labhanti, na labhantī”ti upadhārentī “āhārasappāyaṃ nesaṃ natthī”ti disvā tato paṭṭhāya nānāvidhaṃ yāguṃ, anekappakāraṃ khajjakaṃ, nānaggarasañca bhojanaṃ sampādetvā gehe bhikkhū nisīdāpetvā dakkhiṇodakaṃ datvā, “bhante, tumhākaṃ yaṃ yaṃ ruccati, taṃ taṃ gahetvā paribhuñjathā”ti niyyādesi. |
She, having risen from the bliss of the path and fruit, and looking with her divine eye, and investigating, "When now will this Dhamma be realized by my sons?" she saw that all of them were with passion, with hatred, with delusion, and that they had not even a measure of jhāna or insight. "But is there a supporting condition for Arahantship for my sons, or not?" she wondered. And seeing, "There is," she wondered, "Is there a suitable lodging, or not?" and she saw that too. "Do they get a suitable person, or not?" she wondered, and she saw a suitable person too. "Do they get suitable food, or not?" she investigated, and seeing, "They do not have suitable food," from then on she prepared various kinds of gruel, many kinds of snacks, and food of various excellent flavors. Having had the monks seated in her house, she gave the water of dedication and entrusted it, "Venerable sirs, take and consume whatever you like." |
te yathāruci yāguādīni gahetvā paribhuñjanti. |
They take and consume gruel and so on as they like. |
tesaṃ sappāyāhāraṃ labhantānaṃ cittaṃ ekaggaṃ ahosi. |
For them, receiving suitable food, their minds became concentrated. |
♦ te ekaggena cittena vipassanaṃ vaḍḍhetvā na cirasseva saha paṭisambhidāhi arahattaṃ patvā cintayiṃsu — |
♦ They, with a concentrated mind, developed insight and not long after attained Arahantship with the analytical knowledges, and thought — |
“aho mahāupāsikā amhākaṃ patiṭṭhā jātā, sace mayaṃ sappāyāhāraṃ na labhimha, na no maggaphalapaṭivedho abhavissa, idāni vuṭṭhavassā pavāretvā satthu santikaṃ gamissāmā”ti. |
Oh, the great laywoman has become our support! If we had not received suitable food, we would not have had the penetration of the path and fruit. Now, having completed the rains retreat and performed the Pavāraṇā, we will go to the Teacher's presence. |
te “satthāraṃ daṭṭhukāmamhā”ti mahāupāsikaṃ āpucchiṃsu. |
They took leave of the great laywoman, "We wish to see the Teacher." |
“mahāupāsikā sādhu, ayyā”ti. |
"Very well, noble sirs," said the great laywoman. |
te anugantvā punapi, “bhante, amhe olokeyyāthā”ti bahūni piyavacanāni vatvā paṭinivatti. |
She followed them, and again, saying many pleasant words, "Venerable sirs, please look after us," she turned back. |
tepi kho bhikkhū sāvatthiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā “kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, na ca piṇḍakena kilamitthā”ti vutte “khamanīyaṃ, bhante, yāpanīyaṃ, bhante, piṇḍakena pana neva kilamimha. |
And those monks went to Sāvatthī, paid homage to the Teacher, and sat to one side. When asked, "Well, monks, was it tolerable, was it sustainable? And did you not struggle for alms?" they said, "It was tolerable, venerable sir, it was sustainable, venerable sir. And we did not struggle for alms. |
amhākañhi mātikamātā nāmekā upāsikā cittācāraṃ ñatvā, ‘aho vata no evarūpaṃ nāma āhāraṃ paṭiyādeyyā’ti cintite yathācintitaṃ āhāraṃ paṭiyādetvā adāsī”ti tassā guṇakathaṃ kathayiṃsu. |
For a certain laywoman named Mātikamātā, knowing our train of thought, and when we thought, 'Oh, that she would prepare such and such food for us,' she prepared the food just as we had thought and gave it." They spoke of her virtues. |
♦ aññataro bhikkhu tassā guṇakathaṃ sutvā tattha gantukāmo hutvā satthu santike kammaṭṭhānaṃ gahetvā, “bhante, taṃ gāmaṃ gamissāmī”ti satthāraṃ āpucchitvā jetavanato nikkhamitvā anupubbena taṃ gāmaṃ patvā vihāraṃ pavisanadivaseyeva cintesi — |
♦ A certain monk, having heard of her virtues, and wishing to go there, took a meditation subject from the Teacher and, having taken leave of the Teacher, "Venerable sir, I will go to that village," he left Jetavana and in due course reached that village. On the very day of entering the monastery, he thought — |
“ayaṃ kira upāsikā cintitacintitaṃ jānāti, ahañca maggakilanto vihāraṃ paṭijaggituṃ na sakkhissāmi, aho vata me vihārapaṭijaggakaṃ manussaṃ peseyyā”ti. |
This laywoman, it is said, knows what has been thought. And I, weary from the road, will not be able to repair the monastery. Oh, that she would send a man to repair the monastery for me. |
upāsikā gehe nisinnāva āvajjentī tamatthaṃ ñatvā, “gaccha, vihāraṃ paṭijaggitvā ehī”ti manussaṃ pesesi. |
The laywoman, while sitting in her house, investigating, knew that matter and sent a man, "Go, repair the monastery and come back." |
itaropi pānīyaṃ pivitukāmo “aho vata me sakkharapānakaṃ katvā peseyyā”ti cintesi. |
The other, wishing to drink water, thought, "Oh, that she would prepare and send me a sugar-water drink." |
upāsikā tampi pesesi. |
The laywoman sent that too. |
so punadivase “pātova siniddhayāguṃ me sauttaribhaṅgaṃ pesetū”ti cintesi. |
He on the next day thought, "In the early morning, may she send me rich gruel with a side dish." |
upāsikā tathā akāsi . |
The laywoman did so. |
so yāguṃ pivitvā, “aho vata me evarūpaṃ khajjakaṃ peseyyā”ti cintesi. |
He, having drunk the gruel, thought, "Oh, that she would send me such and such a snack." |
upāsikā tampi pesesi. |
The laywoman sent that too. |
so cintesi — |
He thought — |
“ayaṃ upāsikā mayā sabbaṃ cintitacintitaṃ pesesi, ahaṃ etaṃ daṭṭhukāmo, aho vata me nānaggarasabhojanaṃ gāhāpetvā sayameva āgaccheyyā”ti. |
This laywoman has sent everything I have thought of. I wish to see her. Oh, that she would have food of various excellent flavors taken and come herself. |
upāsikā “mama putto maṃ daṭṭhukāmo, āgamanaṃ me paccāsīsatī”ti bhojanaṃ gāhāpetvā vihāraṃ gantvā tassa adāsi. |
The laywoman, thinking, "My son wishes to see me. He will be expecting my arrival," had food taken, went to the monastery, and gave it to him. |
so katabhattakicco “mātikamātā nāma tvaṃ, mahāupāsike”ti pucchi. |
He, having finished his meal, asked, "Are you named Mātikamātā, great laywoman?" |
“āma, tātā”ti. |
Yes, son. |
“tvaṃ paracittaṃ jānāsī”ti? |
Do you know the minds of others? |
“kiṃ maṃ pucchasi, tātā”ti? |
Why do you ask me, son? |
“mayā cintitacintitaṃ sabbamakāsi, tena taṃ pucchāmī”ti. |
You did everything I thought of. Therefore I ask you. |
“paracittajānanakabhikkhū bahū, tātā”ti? |
There are many monks who know the minds of others, son. |
“nāhaṃ aññe pucchāmi, tuvaṃ pucchāmi, upāsike”ti. |
I am not asking about others; I am asking you, laywoman. |
evaṃ santepi upāsikā “paracittaṃ jānāmī”ti avatvā “paracittaṃ jānantā nāma evaṃ karonti puttā”ti āha. |
Even so, the laywoman, without saying, "I know the minds of others," said, "Those who know the minds of others do so, my son." |
so “bhāriyaṃ vatidaṃ kammaṃ, puthujjanā nāma sobhanampi asobhanampi cintenti, sacāhaṃ kiñci ayuttaṃ cintayissāmi, saha bhaṇḍakena coraṃ cūḷāya gaṇhantī viya maṃ vippakāraṃ pāpeyya, mayā ito palāyituṃ vaṭṭatī”ti cintetvā, “upāsike, ahaṃ gamissāmī”ti āha. |
He thought, "A grievous deed is this! A common person thinks both good and bad things. If I should think anything improper, she would bring me to disgrace, like one seizing a thief with the goods by the topknot. It is proper for me to flee from here." "Laywoman, I will go," he said. |
“kahaṃ, ayyā”ti? |
Where, noble one? |
“satthu santikaṃ, upāsike”ti. |
To the Teacher's presence, laywoman. |
“vasatha tāva, bhante, idhā”ti. |
Stay here for a while, venerable sir. |
“na vasissāmi, upāsike, gamissāmevā”ti nikkhamitvā satthu santikaṃ agamāsi. |
"I will not stay, laywoman. I will go." He left and went to the Teacher's presence. |
atha naṃ satthā “kiṃ bhikkhu na tvaṃ tattha vasasī”ti pucchi. |
Then the Teacher asked him, "Why, monk, do you not live there?" |
“āma, bhante, na sakkā tattha vasitun”ti. |
Yes, venerable sir, it is not possible to live there. |
“kiṃ kāraṇā bhikkhū”ti? |
For what reason, monk? |
“bhante, sā upāsikā cintitacintitaṃ sabbaṃ jānāti, puthujjanā ca nāma sobhanampi asobhanampi cintenti, sacāhaṃ kiñci ayuttaṃ cintessāmi, saha bhaṇḍakena coraṃ cūḷāya gaṇhantī viya maṃ vippakāraṃ pāpessatī”ti cintetvā āgatomhīti. |
"Venerable sir, that laywoman knows everything that is thought. And a common person thinks both good and bad things. If I should think anything improper, she would bring me to disgrace, like one seizing a thief with the goods by the topknot." Thinking this, I have come. |
“bhikkhu, tattheva tayā vasituṃ vaṭṭatī”ti, “na sakkomi, bhante, nāhaṃ tattha vasissāmī”ti. |
Monk, it is proper for you to live right there." "I cannot, venerable sir. I will not live there. |
“tena hi tvaṃ, bhikkhu, ekameva rakkhituṃ sakkhissasī”ti. |
Then, monk, will you be able to guard just one thing? |
“kiṃ, bhante”ti? |
What, venerable sir? |
“tava cittameva rakkha, cittaṃ nāmetaṃ durakkhaṃ, tvaṃ attano cittameva niggaṇha, mā aññaṃ kiñci cintayi, cittaṃ nāmetaṃ dunniggahan”ti vatvā imaṃ gāthamāha — |
Will you be able to guard your own mind? |
| I will be able, venerable sir. | |
| "Then guard your own mind. The mind is indeed hard to guard. You control your own mind. Do not think anything else. This mind is hard to control." Saying this, he spoke this verse — | |
♦ 35. |
♦ 35. |
♦ “dunniggahassa lahuno, yatthakāmanipātino. |
♦ "Of the hard to control, the light, alighting where it wishes, |
♦ cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahan”ti. |
♦ the taming of the mind is good; a tamed mind brings happiness." |
♦ tattha cittaṃ nāmetaṃ dukkhena niggayhatīti dunniggahaṃ. |
♦ Therein, 'the mind' is that which is controlled with difficulty, so it is 'hard to control'. |
lahuṃ uppajjati ca nirujjhati cāti lahu. |
It arises and ceases quickly, so it is 'light'. |
tassa dunniggahassa lahuno. |
'Of the hard to control, the light'. |
yatthakāmanipātinoti yattha katthacideva nipatanasīlassa. |
'Alighting where it wishes' means it has the nature of alighting just anywhere. |
etañhi labhitabbaṭṭhānaṃ vā alabhitabbaṭṭhānaṃ vā yuttaṭṭhānaṃ vā ayuttaṭṭhānaṃ vā na jānāti, neva jātiṃ oloketi, na gottaṃ, na vayaṃ. |
For this does not know a place that can be obtained or not obtained, a place that is proper or improper. It does not look at birth, nor clan, nor age. |
yattha yattha icchati, tattha tattheva nipatatīti “yatthakāmanipātī”ti vuccati. |
Wherever it wishes, there it alights. So it is called 'alighting where it wishes'. |
tassa evarūpassa cittassa damatho sādhu catūhi ariyamaggehi dantabhāvo yathā nibbisevanaṃ hoti, tathā katabhāvo sādhu. |
'The taming of the mind is good' means the taming of such a mind, the state of being tamed by the four noble paths, the state of being made so that it is free from defilements, is good. |
kiṃ kāraṇā? |
For what reason? |
idañhi cittaṃ dantaṃ sukhāvahaṃ nibbisevanaṃ kataṃ maggaphalasukhaṃ paramatthanibbānasukhañca āvahatīti. |
For this mind, when tamed and freed from defilements, brings the bliss of the path and fruit and the bliss of the ultimate Nibbāna. |
♦ desanāpariyosāne sampattaparisāya bahū sotāpannādayo ahesuṃ, mahājanassa sātthikā dhammadesanā jātāti. |
♦ At the end of the discourse, many of the assembled company became stream-enterers and so on, and the Dhamma teaching was beneficial to the great assembly. |
♦ satthā tassa bhikkhuno imaṃ ovādaṃ datvā, “gaccha, bhikkhu, aññaṃ kiñci acintayitvā tattheva vasāhī”ti pahiṇi. |
♦ The Teacher, having given this advice to that monk, sent him, "Go, monk. Without thinking anything else, live right there." |
so bhikkhu satthu santikā ovādaṃ labhitvā tattha agamāsi. |
That monk, having received the advice from the Teacher, went there. |
kiñci bahiddhā cintanaṃ nāma na cintesi. |
He did not think any outward thought. |
mahāupāsikāpi dibbena cakkhunā olokentī theraṃ disvā, “idāni ovādadāyakaṃ ācariyaṃ labhitvā punāgato mama putto”ti attano ñāṇeneva paricchinditvā tassa sappāyāhāraṃ paṭiyādetvā adāsi. |
The great laywoman also, looking with her divine eye, saw the elder and, thinking, "Now, having obtained a teacher who gives advice, my son has come again," and discerning with her own knowledge, she prepared suitable food for him and gave it. |
so sappāyabhojanaṃ sevitvā katipāheneva arahattaṃ patvā maggaphalasukhena vītināmento “aho mahāupāsikā mayhaṃ patiṭṭhā jātā, ahaṃ imaṃ nissāya bhavanissaraṇaṃ pattomhī”ti cintetvā, “imasmiṃ tāva me attabhāve patiṭṭhā jātā, saṃsāre pana me saṃsarantassa aññesupi attabhāvesu ayaṃ patiṭṭhā bhūtapubbā, no”ti upadhārento ekūnāttabhāvasataṃ anussari. |
He, having partaken of the suitable food, in a few days attained Arahantship. Passing his time with the bliss of the path and fruit, he thought, "Oh, the great laywoman has become my support! Relying on her, I have attained escape from existence." And thinking, "In this present existence she has been my support, but in my wandering through saṃsāra, in other existences too, has she been my support before, or not?" he recollected ninety-nine existences. |
sāpi ekūnāttabhāvasate tassa pādaparicārikā aññesu paṭibaddhacittā hutvā taṃ jīvitā voropesi. |
She too, in ninety-nine existences, had been his foot-servant, and with her heart attached to others, she had deprived him of life. |
thero tassā ettakaṃ aguṇaṃ disvā, “aho mayaṃ mahāupāsikā bhāriyaṃ kammaṃ akāsī”ti cintesi. |
The elder, seeing so much of her fault, thought, "Oh, what a grievous deed the great laywoman has done!" |
♦ mahāupāsikāpi gehe nisinnāva “kiṃ nu kho mayhaṃ puttassa pabbajitakiccaṃ mattakaṃ pattaṃ, no”ti upadhārayamānā tassa arahattapattiṃ ñatvā uttari upadhāriyamānā, “mama putto arahattaṃ patvā aho vata me ayaṃ upāsikā mahatī patiṭṭhā jātā”ti cintetvā, “atītepi nu kho me ayaṃ patiṭṭhā bhūtapubbā, no”ti upadhārento ekūnāttabhāvasataṃ anussari, “ahaṃ kho pana ekūnāttabhāvasate aññehi saddhiṃ ekato hutvā etaṃ jīvitā voropesiṃ, ayaṃ me ettakaṃ aguṇaṃ disvā ‘aho bhāriyaṃ kammaṃ kataṃ upāsikāyā”ti cintesi. |
♦ The great laywoman also, while sitting in her house, investigating, "Has my son's task of one gone forth reached its culmination, or not?" and knowing his attainment of Arahantship, she investigated further. "My son, having attained Arahantship, has thought, 'Oh, this laywoman has been a great support to me!' and thinking, 'Has she been my support in the past too, or not?' he has recollected ninety-nine existences. 'But I, in ninety-nine existences, having joined with others, have deprived him of life.' Seeing so much of my fault, he has thought, 'Oh, what a grievous deed the laywoman has done!'" |
“atthi nu kho evaṃ saṃsāre saṃsarantiyā mama puttassa upakāro katapubbo”ti upadhārayamānā tato uttariṃ satamaṃ attabhāvaṃ anussaritvā satame attabhāve mayā etassa pādaparicārikāya hutvā etasmiṃ jīvitā voropanaṭṭhāne jīvitadānaṃ dinnaṃ, aho mayā mama puttassa mahāupakāro katapubbo”ti gehe nisinnāva uttariṃ visesetvā “upadhārethā”ti āha. |
But has any help been done by me for my son while wandering thus in saṃsāra?" she investigated, and recollecting the hundredth existence further back, she saw that in the hundredth existence, having been his foot-servant, at a time when he was about to be deprived of life, she had given him the gift of life. "Oh, a great help has been done by me for my son!" she said, while sitting in her house, and further distinguishing, "Investigate! |
so dibbāya sotadhātuyā saddaṃ sutvā visesetvā satamaṃ attabhāvaṃ anussaritvā tattha tāya attano jīvitassa dinnabhāvaṃ disvā, “aho mama imāya mahāupāsikāya upakāro katapubbo”ti attamano hutvā tassā tattheva catūsu maggaphalesu pañhaṃ kathetvā anupādisesāya nibbānadhātuyā parinibbāyīti. |
He, hearing the sound with his divine ear-element, and distinguishing further, recollected the hundredth existence, and seeing that his life had been given by her there, thought, "Oh, a great help has been done for me by this great laywoman!" and being pleased, he explained the question on the four paths and fruits to her right there and attained final Nibbāna with the Nibbāna-element without residue. |
♦ aññatarabhikkhuvatthu dutiyaṃ. |
♦ The story of a certain monk is the second. |
♦ 3. aññataraukkaṇṭhitabhikkhuvatthu |
♦ 3. The Story of a Certain Discontented Monk |
♦ sududdasanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññataraṃ ukkaṇṭhitabhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Exceedingly hard to see..." in reference to a certain discontented monk. |
♦ satthari kira sāvatthiyaṃ viharante eko seṭṭhiputto attano kulūpagattheraṃ upasaṅkamitvā, “bhante, ahaṃ dukkhā muccitukāmo, ekaṃ me dukkhato muccanakāraṇaṃ kathethā”ti āha. |
♦ It is said that while the Teacher was living in Sāvatthī, a certain merchant's son approached the elder who was familiar with his family and said, "Venerable sir, I wish to be freed from suffering. Please tell me a means of being freed from suffering." |
“sādhāvuso, sacesi dukkhā muccitukāmo, salākabhattaṃ dehi, pakkhikabhattaṃ dehi, vassāvāsikaṃ dehi, cīvarādayo paccaye dehi, attano sāpateyyaṃ tayo koṭṭhāse katvā ekena kammantaṃ payojehi, ekena puttadāraṃ posehi, ekaṃ buddhasāsane dehī”ti āha. |
Excellent, friend. If you wish to be freed from suffering, give ticket-alms, give fortnightly alms, give alms for the rains retreat, give requisites such as robes, and having divided your property into three parts, with one part conduct your business, with one part support your wife and children, and one part give to the Buddha's dispensation. |
so “sādhu, bhante”ti vuttapaṭipāṭiyā sabbaṃ katvā puna theraṃ pucchi — |
He, saying "Very well, venerable sir," having done everything in the way described, again asked the elder — |
“tato uttariṃ aññaṃ kiṃ karomi, bhante”ti? |
What more shall I do, venerable sir? |
“āvuso, tīṇi saraṇāni gaṇha, pañca sīlāni gaṇhāhī”ti. |
Friend, take the three refuges, take the five precepts. |
tānipi paṭiggahetvā tato uttariṃ pucchi. |
Having accepted those too, he asked for more. |
“tena hi dasa sīlāni gaṇhāhī”ti. |
Then take the ten precepts. |
“sādhu, bhante”ti gaṇhi. |
"Very well, venerable sir," he took them. |
so evaṃ anupubbena puññakammassa katattā anupubbaseṭṭhiputto nāma jāto. |
He, thus, because of the meritorious deeds done in succession, became known as the Anupubba-seṭṭhiputta (the merchant's son of successive merit). |
tato “uttarimpi kattabbaṃ atthi, bhante”ti puna pucchitvā, “tena hi pabbajāhī”ti vutto nikkhamitvā pabbaji. |
Then, having asked again, "Is there more to be done, venerable sir?" and being told, "Then go forth," he went out and went forth. |
tasseko ābhidhammikabhikkhu ācariyo ahosi. |
He had one monk skilled in the Abhidhamma as his teacher, |
eko vinayadharo upajjhāyo. |
and one skilled in the Vinaya as his preceptor. |
tassa laddhūpasampadassa ācariyo attano santikaṃ āgatakāle abhidhamme pañhaṃ kathesi — |
When he, having received the higher ordination, went to his teacher, he asked him questions on the Abhidhamma — |
“buddhasāsane nāma idaṃ kātuṃ vaṭṭati, idaṃ na vaṭṭatī”ti. |
In the Buddha's dispensation, this is proper to do, this is not proper to do. |
upajjhāyopissa attano santikaṃ āgatakāle vinaye pañhaṃ kathesi — |
And his preceptor, when he went to him, asked him questions on the Vinaya — |
“buddhasāsane nāma idaṃ kātuṃ vaṭṭati, idaṃ na vaṭṭati, idaṃ kappati, idaṃ na kappatī”ti. |
In the Buddha's dispensation, this is proper to do, this is not proper to do, this is allowable, this is not allowable. |
so cintesi — |
He thought — |
“aho bhāriyaṃ idaṃ kammaṃ, ahaṃ dukkhā muccitukāmo pabbajito, idha ca mama hatthapasāraṇaṭṭhānampi na paññāyati, gehe ṭhatvāva dukkhā muccituṃ sakkā, mayā gihinā bhavituṃ vaṭṭatī”ti. |
Oh, what a heavy task this is! I went forth wishing to be freed from suffering, but here I cannot even see a place to stretch out my hand. It is possible to be freed from suffering while still living in a house. It is proper for me to become a layman. |
so tato paṭṭhāya ukkaṇṭhito anabhirato dvattiṃsākāre sajjhāyaṃ na karoti, uddesaṃ na gaṇhāti, kiso lūkho dhamanisanthatagatto ālassiyābhibhūto kacchuparikiṇṇo ahosi. |
He, from then on, became discontented and dissatisfied. He did not recite the thirty-two parts, he did not take up a lesson. He became thin, coarse, with veins standing out on his body, overcome by laziness, and covered with scabies. |
♦ atha naṃ daharasāmaṇerā, “āvuso, kiṃ tvaṃ ṭhitaṭṭhāne ṭhitova nisinnaṭṭhāne nisinnova ahosi, paṇḍurogābhibhūto kiso lūkho dhamanisanthatagatto ālassiyābhibhūto kacchuparikiṇṇo, kiṃ te katan”ti pucchiṃsu. |
♦ Then the young novices asked him, "Friend, why are you just standing where you stand and sitting where you sit? You are pale, thin, coarse, with veins standing out on your body, overcome by laziness, and covered with scabies. What has happened to you?" |
“ukkaṇṭhitomhi, āvuso”ti. |
I am discontented, friends. |
“kiṃ kāraṇā”ti? |
For what reason? |
so taṃ pavattiṃ ārocesi. |
He related that event. |
te tassa ācariyupajjhāyānaṃ ācikkhiṃsu. |
They told his teachers and preceptors. |
ācariyupajjhāyā taṃ ādāya satthu santikaṃ agamaṃsu. |
The teachers and preceptors took him and went to the Teacher's presence. |
satthā “kiṃ, bhikkhave, āgatatthā”ti āha. |
The Teacher said, "Why have you come, monks?" |
“bhante, ayaṃ bhikkhu tumhākaṃ sāsane ukkaṇṭhito”ti. |
Venerable sir, this monk is discontented with your dispensation. |
“evaṃ kira bhikkhū”ti. |
Is it so, monk? |
“āma, bhante”ti. |
Yes, venerable sir. |
“kiṃ kāraṇā”ti? |
For what reason? |
“ahaṃ, bhante, dukkhā muccitukāmova pabbajito, tassa me ācariyo abhidhammakathaṃ kathesi, upajjhāyo vinayakathaṃ kathesi, svāhaṃ ‘idha me hatthapasāraṇaṭṭhānampi natthi, gihinā hutvā sakkā dukkhā muccituṃ, gihi bhavissāmī’ti sanniṭṭhānamakāsiṃ, bhante”ti. |
I, venerable sir, went forth wishing only to be freed from suffering. My teacher spoke to me of the Abhidhamma, my preceptor spoke to me of the Vinaya. I, thinking, 'Here there is not even a place to stretch out my hand. It is possible to be freed from suffering while being a layman. I will become a layman,' made this decision, venerable sir. |
“sace tvaṃ, bhikkhu, ekameva rakkhituṃ sakkhissasi, avasesānaṃ rakkhanakiccaṃ natthī”ti. |
If you, monk, will be able to guard just one thing, there will be no need to guard the rest. |
“kiṃ, bhante”ti? |
What, venerable sir? |
“tava cittameva rakkhituṃ sakkhissasī”ti. |
Will you be able to guard your own mind? |
“sakkhissāmi, bhante”ti. |
I will be able, venerable sir. |
“tena hi attano cittameva rakkhāhi, sakkā dukkhā muccitun”ti imaṃ ovādaṃ datvā imaṃ gāthamāha — |
"Then guard your own mind. It is possible to be freed from suffering." Having given this advice, he spoke this verse — |
♦ 36. |
♦ 36. |
♦ “sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ. |
♦ "Exceedingly hard to see, very subtle, alighting where it wishes, |
♦ cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahan”ti. |
♦ let the wise one guard the mind; a guarded mind brings happiness." |
♦ tattha sududdasanti suṭṭhu duddasaṃ. |
♦ Therein, 'exceedingly hard to see' means very hard to see. |
sunipuṇanti suṭṭhu nipuṇaṃ paramasaṇhaṃ. |
'Very subtle' means extremely fine, very delicate. |
yatthakāmanipātinanti jātiādīni anoloketvā labhitabbālabhitabbayuttāyuttaṭṭhānesu yattha katthaci nipatanasīlaṃ. |
'Alighting where it wishes' means it has the nature of alighting just anywhere, in places that can or cannot be obtained, that are proper or improper, without looking at birth and so on. |
cittaṃ rakkhetha medhāvīti andhabālo dummedho attano cittaṃ rakkhituṃ samattho nāma natthi, cittavasiko hutvā anayabyasanaṃ pāpuṇāti. |
'Let the wise one guard the mind' means a foolish and blind person, a witless one, is not capable of guarding his own mind; being under the control of his mind, he comes to ruin and disaster. |
medhāvī pana paṇḍitova cittaṃ rakkhituṃ sakkoti, tasmā tvampi cittameva gopehi. |
But a wise one, a discerning one, is able to guard the mind. Therefore, you too, guard only your mind. |
idañhi cittaṃ guttaṃ sukhāvahaṃ maggaphalanibbānasukhāni āvahatīti. |
For this mind, when guarded, brings happiness; it brings the bliss of the path, fruit, and Nibbāna. |
♦ desanāpariyosāne so bhikkhu sotāpattiphalaṃ pāpuṇi, aññepi bahū sotāpannādayo ahesuṃ, desanā mahājanassa sātthikā ahosīti. |
♦ At the end of the discourse, that monk attained the fruit of stream-entry, and many others also became stream-enterers and so on. The teaching was beneficial to the great assembly. |
♦ aññataraukkaṇṭhitabhikkhuvatthu tatiyaṃ. |
♦ The story of a certain discontented monk is the third. |
♦ 4. saṅgharakkhitabhāgineyyattheravatthu |
♦ 4. The Story of the Elder Saṅgharakkhita's Nephew |
♦ dūraṅgamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto saṅgharakkhitaṃ nāma bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Far-ranging..." in reference to a monk named Saṅgharakkhita. |
♦ sāvatthiyaṃ kireko kulaputto satthu dhammadesanaṃ sutvā nikkhamitvā pabbajito laddhūpasampado saṅgharakkhitatthero nāma hutvā katipāheneva arahattaṃ pāpuṇi. |
♦ It is said that in Sāvatthī, a certain young man of good family, having heard the Teacher's Dhamma teaching, went forth and, having received the higher ordination and become known as the elder Saṅgharakkhita, in a few days attained Arahantship. |
tassa kaniṭṭhabhaginī puttaṃ labhitvā therassa nāmaṃ akāsi. |
His younger sister, having a son, gave him the elder's name. |
so bhāgineyyasaṅgharakkhito nāma hutvā vayappatto therasseva santike pabbajitvā laddhūpasampado aññatarasmiṃ gāmakārāme vassaṃ upagantvā, “ekaṃ sattahatthaṃ, ekaṃ aṭṭhahatthan”ti dve vassāvāsikasāṭake labhitvā aṭṭhahatthaṃ “upajjhāyassa me bhavissatī”ti sallakkhetvā “sattahatthaṃ mayhaṃ bhavissatī”ti cintetvā vuṭṭhavasso “upajjhāyaṃ passissāmī”ti āgacchanto antarāmagge piṇḍāya caranto āgantvā there vihāraṃ anāgateyeva vihāraṃ pavisitvā therassa divāṭṭhānaṃ sammajjitvā pādodakaṃ upaṭṭhapetvā āsanaṃ paññapetvā āgamanamaggaṃ olokento nisīdi. |
He, having become known as Saṅgharakkhita the nephew, upon reaching maturity, went forth in the presence of the elder. Having received the higher ordination, he went up for the rains retreat in a certain village monastery and, having received two cloths for the rains retreat, one seven cubits long and one eight cubits long, he noted, "The eight-cubit one will be for my preceptor," and thinking, "The seven-cubit one will be for me," he, having completed the rains retreat and thinking, "I will see my preceptor," came. While going for alms on the way, he entered the monastery before the elder had come to the monastery, swept the elder's day-time place, set out water for the feet, prepared a seat, and sat looking at the path of his arrival. |
athassāgamanabhāvaṃ disvā paccuggamanaṃ katvā pattacīvaraṃ paṭiggahetvā, “nisīdatha, bhante”ti theraṃ nisīdāpetvā tālavaṇṭaṃ ādāya bījitvā pānīyaṃ datvā pāde dhovitvā taṃ sāṭakaṃ ānetvā pādamūle ṭhapetvā, “bhante, imaṃ paribhuñjathā”ti vatvā bījayamāno aṭṭhāsi. |
Then, seeing that he was coming, he went to meet him, took his bowl and robes, and saying, "Sit down, venerable sir," he had the elder sit down. Taking a palm-leaf fan, he fanned him, gave him water, washed his feet, brought that cloth, placed it at his feet, and saying, "Venerable sir, please use this," he stood fanning him. |
♦ atha naṃ thero āha — |
♦ Then the elder said to him — |
“saṅgharakkhita, mayhaṃ cīvaraṃ paripuṇṇaṃ, tvameva paribhuñjā”ti. |
Saṅgharakkhita, my robes are complete. You use it yourself. |
“bhante, mayā laddhakālato paṭṭhāya ayaṃ tumhākameva sallakkhito, paribhogaṃ karothā”ti. |
Venerable sir, from the time I received it, this has been marked for you. Please make use of it. |
“hotu, saṅgharakkhita, paripuṇṇaṃ me cīvaraṃ, tvameva paribhuñjā”ti. |
Let it be, Saṅgharakkhita. My robes are complete. You use it yourself. |
“bhante, mā evaṃ karotha, tumhehi paribhutte mayhaṃ mahapphalaṃ bhavissatī”ti. |
Venerable sir, do not do so. If it is used by you, it will be of great fruit for me. |
atha naṃ tassa punappunaṃ kathentassapi thero na icchiyeva. |
Then, though he spoke again and again, the elder did not wish for it. |
♦ evaṃ so bījayamāno ṭhitova cintesi — |
♦ Thus he, while standing and fanning, thought — |
“ahaṃ therassa gihikāle bhāgineyyo, pabbajitakāle saddhivihāriko, evampi mayā saddhiṃ upajjhāyo paribhogaṃ na kattukāmo. |
"I am the elder's nephew in his lay life, and his co-resident in his ordained life. Even so, my preceptor does not wish to share a possession with me. |
imasmiṃ mayā saddhiṃ paribhogaṃ akaronte kiṃ me samaṇabhāvena, gihi bhavissāmī”ti. |
While he does not share this possession with me, what is the state of a monk to me? I will become a layman." |
athassa etadahosi — |
Then this occurred to him — |
“dussaṇṭhāpito gharāvāso, kiṃ nu kho katvā gihibhūto jīvissāmī”ti. |
The household life is ill-established. Having done what now, having become a layman, will I live? |
tato cintesi — |
Then he thought — |
“aṭṭhahatthasāṭakaṃ vikkiṇitvā ekaṃ eḷikaṃ gaṇhissāmi, eḷikā nāma khippaṃ vijāyati, svāhaṃ vijātaṃ vijātaṃ vikkiṇitvā mūlaṃ karissāmi, mūle bahū katvā ekaṃ pajāpatiṃ ānessāmi, sā ekaṃ puttaṃ vijāyissati. |
"Having sold the eight-cubit cloth, I will get a she-goat. She-goats give birth quickly. I will sell each one that is born and make a capital. Having made a large capital, I will bring a wife. She will give birth to a son. |
athassa mama mātulassa nāmaṃ katvā cūḷayānake nisīdāpetvā mama puttañca bhariyañca ādāya mātulaṃ vandituṃ āgamissāmi, āgacchante antarāmagge mama bhariyaṃ evaṃ vakkhāmi — ‘ānehi tāva me puttaṃ vahissāminan’ti. |
Then, having given him my maternal uncle's name, and having seated him in a small vehicle, taking my son and my wife, I will come to pay homage to my maternal uncle. On the way, as we are coming, I will say this to my wife — 'Give me my son for a while, I will carry him.' |
sā ‘kiṃ te puttena, ehi, imaṃ yānakaṃ pājehī’ti vatvā puttaṃ gahetvā, ‘ahaṃ nessāmi nan’ti netvā sandhāretuṃ asakkontī cakkapathe chaḍḍessati. |
She, saying, 'What have you to do with the son? Come, drive this vehicle,' will take the son and, saying, 'I will carry him,' will carry him, and being unable to hold him, she will drop him on the wheel-track. |
athassa sarīraṃ abhiruhitvā cakkaṃ gamissati, atha naṃ ‘tvaṃ mama puttaṃ neva mayhaṃ adāsi, naṃ sandhāretuṃ nāsakkhi nāsitosmi tayā’ti vatvā patodayaṭṭhiyā piṭṭhiyaṃ paharissāmī”ti. |
Then the wheel will go over his body. Then I, saying, 'You neither gave me my son, nor could you hold him. I have been ruined by you,' will strike her on the back with the goad-stick." |
♦ so evaṃ cintentova ṭhatvā bījayamāno therassa sīse tālavaṇṭena pahari. |
♦ He, while thinking thus, and standing fanning, struck the elder on the head with the palm-leaf fan. |
thero “kiṃ nu kho ahaṃ saṅgharakkhitena sīse pahato”ti upadhārento tena cintitacintitaṃ sabbaṃ ñatvā, “saṅgharakkhita, mātugāmassa pahāraṃ dātuṃ nāsakkhi, ko ettha mahallakattherassa doso”ti āha. |
The elder, investigating, "Why now have I been struck on the head by Saṅgharakkhita?" knew all that he had thought and said, "Saṅgharakkhita, you were not able to give a blow to the woman. What fault is there here of the old elder?" |
so “aho naṭṭhomhi, ñātaṃ kira me upajjhāyena cintitacintitaṃ, kiṃ me samaṇabhāvenā”ti tālavaṇṭaṃ chaḍḍetvā palāyituṃ āraddho. |
He, thinking, "Oh, I am ruined! My preceptor has known what I have thought. What is the state of a monk to me?" threw down the palm-leaf fan and started to flee. |
♦ atha naṃ daharā ca sāmaṇerā ca anubandhitvā ādāya satthu santikaṃ agamaṃsu. |
♦ Then the young monks and novices pursued him, and taking him, they went to the Teacher's presence. |
satthā te bhikkhū disvāva “kiṃ, bhikkhave, āgatattha, eko vo bhikkhu laddho”ti pucchi. |
The Teacher, upon seeing those monks, asked, "Why have you come, monks? Have you found one of your monks?" |
“āma, bhante, imaṃ daharaṃ ukkaṇṭhitvā palāyantaṃ gahetvā tumhākaṃ santikaṃ āgatamhā”ti. |
Yes, venerable sir. This young one, being discontented and fleeing, we have caught him and have come to your presence. |
“evaṃ kira bhikkhū”ti? |
Is it so, monk? |
“āma, bhante”ti. |
Yes, venerable sir. |
“kimatthaṃ te bhikkhu evaṃ bhāriyaṃ kammaṃ kataṃ, nanu tvaṃ āraddhavīriyassa ekassa buddhassa putto, mādisassa nāma buddhassa sāsane pabbajitvā attānaṃ dametvā sotāpannoti vā sakadāgāmīti vā anāgāmīti vā arahāti vā vadāpetuṃ nāsakkhi, kimatthaṃ evaṃ bhāriyaṃ kammamakāsī”ti? |
For what reason, monk, have you done such a grievous deed? Are you not the son of a Buddha of roused energy? Having gone forth in the dispensation of a Buddha like me, you were not able to have yourself called a stream-enterer, or a once-returner, or a non-returner, or an Arahant. Why have you done such a grievous deed? |
“ukkaṇṭhitosmi, bhante”ti. |
I am discontented, venerable sir. |
“kiṃ kāraṇā ukkaṇṭhitosī”ti? |
For what reason are you discontented? |
so evaṃ vassāvāsikasāṭakānaṃ laddhadivasato paṭṭhāya yāva therassa tālavaṇṭena pahārā sabbaṃ taṃ pavattiṃ ārocetvā, “iminā kāraṇena palātosmi, bhante”ti āha. |
He, from the day he received the cloths for the rains retreat up to the blow with the palm-leaf fan on the elder, related that whole event and said, "For this reason I fled, venerable sir." |
atha naṃ satthā “ehi bhikkhu, mā cintayi cittaṃ nāmetaṃ dūre hontampi ārammaṇaṃ sampaṭicchanakajātikaṃ, rāgadosamohabandhanā muccanatthāya vāyamituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Come, monk. Do not worry. This mind is of a nature to grasp an object even though it is far away. It is proper to strive for freedom from the bondage of passion, hatred, and delusion." Saying this, he spoke this verse — |
♦ 37. |
♦ 37. |
♦ “dūraṅgamaṃ ekacaraṃ, asarīraṃ guhāsayaṃ. |
♦ "Far-ranging, single, bodiless, lying in a cave, |
♦ ye cittaṃ saṃyamessanti, mokkhanti mārabandhanā”ti. |
♦ they who will restrain the mind will be freed from the bonds of Māra." |
♦ tattha dūraṅgamanti cittassa hi makkaṭasuttamattakampi puratthimādidisābhāgena gamanāgamanaṃ nāma natthi, dūre santampi pana ārammaṇaṃ sampaṭicchatīti dūraṅgamaṃ nāma jātaṃ. |
♦ Therein, 'far-ranging' means for the mind there is no coming and going in the eastern direction and so on, even to the extent of a monkey's thread. But because it grasps an object even when it is far away, it is called 'far-ranging'. |
sattaṭṭhacittāni pana ekato kaṇṇikabaddhāni ekakkhaṇe uppajjituṃ samatthāni nāma natthi. |
But seven or eight minds are not capable of arising together, linked like a chain, in a single moment. |
uppattikāle ekekameva cittaṃ uppajjati, tasmiṃ niruddhe puna ekekameva uppajjatīti ekacaraṃ nāma jātaṃ. |
At the time of arising, only one mind arises at a time. When that has ceased, again only one arises at a time. So it is called 'single'. |
cittassa sarīrasaṇṭhānaṃ vā nīlādippakāro vaṇṇabhedo vā natthīti asarīraṃ nāma jātaṃ. |
For the mind, there is no bodily form, nor a distinction of color like blue and so on. So it is called 'bodiless'. |
guhā nāma catumahābhūtaguhā, idañca hadayarūpaṃ nissāya pavattatīti guhāsayaṃ nāma jātaṃ. |
A 'cave' is the cave of the four great elements, and because this arises depending on the heart-basis, it is called 'lying in a cave'. |
ye cittanti ye keci purisā vā itthiyo vā gahaṭṭhā vā pabbajitā vā anuppajjanakakilesassa uppajjituṃ adentā satisammosena uppannakilesaṃ pajahantā cittaṃ saṃyamessanti saṃyataṃ avikkhittaṃ karissanti. |
'They who will restrain the mind' means whichever men or women, householders or monks, not allowing an unarisen defilement to arise, and abandoning a defilement that has arisen through a lapse of mindfulness, will restrain the mind, will make it restrained and undistracted. |
mokkhanti mārabandhanāti sabbete kilesabandhanābhāvena mārabandhanasaṅkhātā tebhūmakavaṭṭā muccissantīti. |
'Will be freed from the bonds of Māra' means all of them, by the absence of the bondage of defilements, will be freed from the threefold round of rebirth, which is called the bondage of Māra. |
♦ desanāpariyosāne bhāgineyyasaṅgharakkhitatthero sotāpattiphalaṃ pāpuṇi, aññepi bahū sotāpannādayo jātā, mahājanassa sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the elder Saṅgharakkhita's nephew attained the fruit of stream-entry, and many others also became stream-enterers and so on. The teaching was beneficial to the great assembly. |
♦ saṅgharakkhitabhāgineyyattheravatthu catutthaṃ. |
♦ The story of the Elder Saṅgharakkhita's Nephew is the fourth. |
♦ 5. cittahatthattheravatthu |
♦ 5. The Story of the Elder Citta-hattha |
♦ anavaṭṭhitacittassāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto cittahatthattheraṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Of the unsteady mind..." in reference to the elder Citta-hattha. |
♦ eko kira sāvatthivāsī kulaputto naṭṭhagoṇaṃ pariyesanto araññaṃ pavisitvā majjhanhike kāle goṇaṃ disvā goyūthe vissajjetvā, “avassaṃ ayyānaṃ santike āhāramattaṃ labhissāmī”ti khuppipāsāpīḷito vihāraṃ pavisitvā bhikkhūnaṃ santikaṃ gantvā vanditvā ekamantaṃ nisīdi. |
♦ It is said that a certain householder of Sāvatthī, searching for a lost ox, entered the forest, and at midday, having seen the ox, and having released it into the herd of cattle, and thinking, "I will surely get at least some food in the presence of the noble ones," afflicted by hunger and thirst, he entered the monastery, went to the monks, paid homage, and sat to one side. |
tasmiṃ kho pana samaye bhikkhūnaṃ avakkārapātiyaṃ bhuttāvasesakaṃ bhattaṃ hoti, te taṃ chātakapīḷitaṃ disvā, “ito bhattaṃ gahetvā bhuñjāhī”ti vadiṃsu. |
At that very time, in the monks' refuse-pot, there was leftover rice. They, seeing him afflicted by hunger, said, "Take rice from here and eat." |
buddhakāle ca pana anekasūpabyañjanaṃ bhattaṃ uppajjati, so tato yāpanamattaṃ gahetvā bhuñjitvā pānīyaṃ pivitvā hatthe dhovitvā bhikkhū vanditvā, “kiṃ, bhante, ajja, ayyā, nimantanaṭṭhānaṃ agamaṃsū”ti pucchi. |
And in the time of a Buddha, rice with many soups and curries arises. He, having taken a sustaining amount from there and eaten, and having drunk water and washed his hands, paid homage to the monks and asked, "What, venerable sirs, today did the noble ones go to a place of invitation?" |
“natthi, upāsaka, bhikkhū imināva nīhārena nibaddhaṃ labhantī”ti. |
There was none, lay disciple. Monks always get it in this way. |
so “mayaṃ uṭṭhāya samuṭṭhāya rattindivaṃ nibaddhaṃ kammaṃ karontāpi evaṃ madhurabyañjanaṃ bhattaṃ na labhāma, ime kira nibaddhaṃ bhuñjanti, kiṃ me gihibhāvena, bhikkhu bhavissāmī”ti cintetvā bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
He, thinking, "We, rising up and working constantly day and night, do not get such a meal with sweet curries. These, it is said, eat so always. What is the lay life to me? I will become a monk," approached the monks and asked for ordination. |
atha naṃ bhikkhū “sādhu upāsakā”ti pabbājesuṃ. |
Then the monks, saying, "Excellent, lay disciple," ordained him. |
♦ so laddhūpasampado sabbappakāraṃ vattapaṭivattaṃ akāsi. |
♦ He, having received the higher ordination, performed all kinds of duties and services. |
so buddhānaṃ uppannena lābhasakkārena katipāhaccayena thūlasarīro ahosi. |
He, by the gain and honor that arose for the Buddhas, after some days became fat-bodied. |
tato cintesi — |
Then he thought — |
“kiṃ me bhikkhāya caritvā jīvitena, gihī bhavissāmī”ti. |
What is this life of going for alms to me? I will become a layman. |
so vibbhamitvā gehaṃ pāvisi. |
He disrobed and entered his house. |
tassa gehe kammaṃ karontassa katipāheneva sarīraṃ milāyi. |
While he was doing work in his house, after some days his body wasted away. |
tato “kiṃ me iminā dukkhena, samaṇo bhavissāmī”ti cintetvā puna gantvā pabbaji. |
Then he thought, "What is this suffering to me? I will become a monk." He went again and went forth. |
so katipāhaṃ vītināmetvā puna ukkaṇṭhitvā vibbhami, pabbajitakāle pana bhikkhūnaṃ upakārako hoti. |
He, having passed some days, again became discontented and disrobed. But when he was ordained, he was helpful to the monks. |
so katipāheneva punapi ukkaṇṭhitvā, “kiṃ me gihibhāvena, pabbajissāmī”ti gantvā bhikkhū vanditvā pabbajjaṃ yāci. |
He, after some days, again became discontented and, thinking, "What is the lay life to me? I will go forth," he went, paid homage to the monks, and asked for ordination. |
atha naṃ bhikkhū upakāravasena puna pabbājayiṃsu. |
Then the monks, on account of his helpfulness, ordained him again. |
evaṃ so iminā niyāmeneva chakkhattuṃ pabbajitvā uppabbajito. |
Thus he, in this way, having been ordained and having disrobed six times, |
tassa bhikkhū “esa cittavasiko hutvā vicaratī”ti cittahatthattheroti nāmaṃ kariṃsu. |
the monks, thinking, "He wanders about under the control of his mind," gave him the name Citta-hattha (mind-hand). |
♦ tassevaṃ aparāparaṃ vicarantasseva bhariyā gabbhinī ahosi. |
♦ While he was thus wandering back and forth, his wife became pregnant. |
so sattame vāre araññato kasibhaṇḍamādāya gehaṃ gantvā bhaṇḍakaṃ ṭhapetvā “attano kāsāvaṃ gaṇhissāmī”ti gabbhaṃ pāvisi . |
He, on the seventh occasion, having come from the forest with his farming implement and having placed the implement, thought, "I will take my own saffron robe," and entered the chamber. |
tasmiṃ khaṇe tassa bhariyā nipajjitvā niddāyati. |
At that moment, his wife was lying down and sleeping. |
tassā nivatthasāṭako apagato hoti, mukhato ca lālā paggharati, nāsā ghuraghurāyati, mukhaṃ vivaṭṭaṃ, dantaṃ ghaṃsati, sā tassa uddhumātakasarīraṃ viya upaṭṭhāsi. |
Her lower garment had fallen off, saliva was dribbling from her mouth, her nose was snoring, her mouth was open, and she was grinding her teeth. She appeared to him like a bloated corpse. |
so “aniccaṃ dukkhaṃ idan”ti saññaṃ labhitvā, “ahaṃ ettakaṃ kālaṃ pabbajitvā imaṃ nissāya bhikkhubhāve saṇṭhātuṃ nāsakkhin”ti kāsāyakoṭiyaṃ gahetvā udare bandhitvā gehā nikkhami. |
He, acquiring the perception, "This is impermanent, this is suffering," thought, "For so long I have been ordained, but on account of this one I have not been able to stand firm in the state of a monk." He took the corner of his saffron robe, tied it around his belly, and left the house. |
♦ athassa anantaragehe ṭhitā sassu taṃ tathā gacchantaṃ disvā, “ayaṃ paṭiukkaṇṭhito bhavissati, idāneva araññato āgantvā kāsāvaṃ udare bandhitvāva gehā nikkhanto vihārābhimukho gacchati, kiṃ nu kho”ti gehaṃ pavisitvā niddāyamānaṃ dhītaraṃ passitvā “imaṃ disvā so vippaṭisārī hutvā gato”ti ñatvā dhītaraṃ paharitvā “uṭṭhehi kāḷakaṇṇi, sāmiko te taṃ niddāyamānaṃ disvā vippaṭisārī hutvā gato, natthi so ito paṭṭhāya tuyhan”ti āha. |
♦ Then his mother-in-law, who was in the next house, seeing him going thus, thought, "He must have become discontented again. Just now he came from the forest, and having tied the saffron robe around his belly, he has left the house and is going towards the monastery. What now?" She entered the house and, seeing her daughter sleeping, knew, "Having seen this, he has become remorseful and has gone." She struck her daughter and said, "Get up, you black-fated one! Your husband, seeing you sleeping, has become remorseful and has gone. From now on, he is not yours." |
“apehi apehi, amma, kuto tassa gamanaṃ atthi, katipāheneva punāgamissatī”ti āha. |
Go away, go away, mother! Where can he go? In a few days, he will come back again. |
sopi “aniccaṃ dukkhan”ti vatvā gacchanto gacchantova sotāpattiphalaṃ pāpuṇi. |
He too, saying, "Impermanent, suffering," as he was going, attained the fruit of stream-entry. |
so gantvā bhikkhū vanditvā pabbajjaṃ yāci. |
He went, paid homage to the monks, and asked for ordination. |
“na sakkhissāma maṃyaṃ taṃ pabbājetuṃ, kuto tuyhaṃ samaṇabhāvo, satthakanisānapāsāṇasadisaṃ tava sīsan”ti. |
We will not be able to ordain you. From where would you have the state of a monk? Your head is like a whetstone for a razor. |
“bhante, idāni maṃ anukampāya ekavāraṃ pabbājethā”ti. |
Venerable sirs, out of compassion, ordain me one more time. |
te taṃ upakāravasena pabbājayiṃsu. |
They, on account of his helpfulness, ordained him. |
so katipāheneva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He, in a few days, attained Arahantship with the analytical knowledges. |
♦ tepi naṃ āhaṃsu — |
♦ Then they said to him — |
“āvuso cittahattha, tava gamanasamayaṃ tvameva jāneyyāsi, imasmiṃ vāre te cirāyitan”ti. |
Friend Citta-hattha, the time for your departure is known only to you. This time you have been long. |
“bhante, saṃsaggassa atthibhāvakāle gatamhā, so no saṃsaggo chinno, idāni agamanadhammā jātamhā”ti. |
Venerable sirs, at the time when there was association, we went. That association of ours is cut off. Now we have become of a nature not to go. |
bhikkhū satthu santikaṃ gantvā, “bhante, ayaṃ bhikkhu amhehi evaṃ vutto evaṃ nāma kathesi, aññaṃ byākaroti, abhūtaṃ vadatī”ti āhaṃsu. |
The monks went to the Teacher's presence and said, "Venerable sir, this monk, being spoken to by us thus, spoke thus. He is declaring something else, he is speaking what is not true." |
satthā “āma, bhikkhave, mama putto attano anavaṭṭhitacittakāle saddhammaṃ ajānanakāle gamanāgamanaṃ akāsi, idānissa puññañca pāpañca pahīnan”ti vatvā imā dve gāthā āha — |
The Teacher said, "Yes, monks. My son, in the time when his mind was unsteady, not knowing the true Dhamma, came and went. Now for him both merit and demerit have been abandoned." And he spoke these two verses — |
♦ 38. |
♦ 38. |
♦ “anavaṭṭhitacittassa, saddhammaṃ avijānato. |
"For one of unsteady mind, who does not know the true Dhamma, |
♦ pariplavapasādassa, paññā na paripūrati. |
whose serenity is wavering, wisdom is not perfected. |
♦ 39. |
♦ 39. |
♦ “anavassutacittassa, ananvāhatacetaso. |
"For one whose mind is not drenched, whose mind is not afflicted, |
♦ puññapāpapahīnassa, natthi jāgarato bhayan”ti. |
who has abandoned merit and demerit, for such a vigilant one there is no fear." |
♦ tattha anavaṭṭhitacittassāti cittaṃ nāmetaṃ kassaci nibaddhaṃ vā thāvaraṃ vā natthi. |
♦ Therein, 'of unsteady mind' means for no one is the mind constant or stable. |
yo pana puggalo assapiṭṭhe ṭhapitakumbhaṇḍaṃ viya ca thusarāsimhi koṭṭitakhāṇuko viya ca khallāṭasīse ṭhapitakadambapupphaṃ viya ca na katthaci saṇṭhāti, kadāci buddhasāvako hoti, kadāci ājīvako, kadāci nigaṇṭho, kadāci tāpaso. |
But a person who, like a gourd placed on a horse's back, or like a stake driven into a pile of chaff, or like a kadamba flower placed on a bald head, does not stand firm anywhere, sometimes he is a disciple of the Buddha, sometimes an Ājīvaka, sometimes a Nigaṇṭha, sometimes a hermit. |
evarūpo puggalo anavaṭṭhitacitto nāma. |
Such a person is called one of unsteady mind. |
tassa anavaṭṭhitacittassa. |
'Of that one of unsteady mind'. |
saddhammaṃ avijānatoti sattatiṃsabodhipakkhiyadhammabhedaṃ imaṃ saddhammaṃ avijānantassa parittasaddhatāya vā uplavasaddhatāya vā pariplavapasādassa kāmāvacararūpāvacarādibhedā paññā na paripūrati. |
'Who does not know the true Dhamma' means of one who does not know this true Dhamma, which is the thirty-seven factors of enlightenment. 'Whose serenity is wavering' due to little faith or shallow faith, for him wisdom of the sense-sphere, form-sphere, and so on, is not perfected. |
kāmāvacarāyapi aparipūrayamānāya kutova rūpāvacarārūpāvacaralokuttarapaññā paripūrissatīti dīpeti. |
It shows that if even the wisdom of the sense-sphere is not perfected, from where will the wisdom of the form-sphere, formless-sphere, and supramundane be perfected? |
anavassutacittassāti rāgena atintacittassa. |
'For one whose mind is not drenched' means for one whose mind is not soaked with passion. |
ananvāhatacetasoti “āhatacitto khilajāto”ti āgataṭṭhāne dosena cittassa pahatabhāvo vutto, idha pana dosena appaṭihatacittassāti attho. |
'Whose mind is not afflicted' means—in the passage "an afflicted mind becomes obstructed," the state of the mind being struck by hatred is spoken of, but here the meaning is 'for one whose mind is not struck by hatred'. |
puññapāpapahīnassāti catutthamaggena pahīnapuññassa ceva pahīnapāpassa ca khīṇāsavassa. |
'Who has abandoned merit and demerit' means for the Arahant, whose merit has been abandoned and whose demerit has been abandoned by the fourth path. |
natthi jāgarato bhayanti khīṇāsavassa jāgarantasseva abhayabhāvo kathito viya. |
'For such a vigilant one there is no fear' means the state of fearlessness of the vigilant Arahant is spoken of as it were. |
so pana saddhādīhi pañcahi jāgaradhammehi samannāgatattā jāgaro nāma. |
He, however, because he is endowed with the five vigilant qualities, starting with faith, is called 'vigilant'. |
tasmā tassa jāgarantassāpi ajāgarantassāpi kilesabhayaṃ natthi kilesānaṃ apacchāvattanato. |
Therefore, for him, whether vigilant or not, there is no fear of defilements, because the defilements do not return. |
na hi taṃ kilesā anubandhanti tena tena maggena pahīnānaṃ kilesānaṃ puna anupagamanato. |
For the defilements do not follow him, because the defilements abandoned by this and that path do not arise again. |
tenevāha — |
Therefore it is said — |
“sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati, sakadāgāmianāgāmiarahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatī”ti . |
The defilements that are abandoned by the path of stream-entry, he does not return to, does not go back to, does not revert to those defilements. The defilements that are abandoned by the paths of the once-returner, the non-returner, and the Arahant, he does not return to, does not go back to, does not revert to those defilements. |
♦ desanā mahājanassa sātthikā saphalā ahosi. |
♦ The teaching was beneficial and fruitful to the great assembly. |
♦ athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “bhāriyā vatime, āvuso, kilesā nāma, evarūpassa arahattassa upanissāyasampanno kulaputto kilesehi āloḷito sattavāre gihī hutvā sattavāre pabbajito”ti. |
♦ Then one day, the monks raised a topic of conversation in the Dhamma hall, "Grievous, friends, are these defilements! Such a young man of good family, endowed with the supporting conditions for Arahantship, being agitated by defilements, became a layman seven times and was ordained seven times." |
satthā tesaṃ taṃ kathāpavattiṃ sutvā taṅkhaṇānurūpena gamanena dhammasabhaṃ gantvā buddhāsane nisinno “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte evameva, bhikkhave, kilesā nāma bhāriyā, sace ete rūpino hutvā katthaci pakkhipituṃ sakkā bhaveyyuṃ, cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcakoti okāso nesaṃ na bhaveyya, mādisampi nāmete paññāsampannaṃ purisājāneyyaṃ āloḷenti, avasesesu kā kathā? |
The Teacher, hearing that course of conversation, with a gait appropriate to that moment, went to the Dhamma hall and, sitting on the Buddha-seat, asked, "For what topic of conversation, monks, are you now assembled?" When told, "For this," he said, "Just so, monks, the defilements are indeed grievous. If they were to have form and could be put somewhere, the universe would be too cramped, the Brahmā world too low; there would be no space for them. They agitate even a thoroughbred of a man endowed with wisdom like me; what to say of others? |
“ahañhi aḍḍhanāḷimattaṃ varakacorakaṃ kuṇṭhakudālañca nissāya cha vāre pabbajitvā uppabbajitapubbo”ti. |
For I, on account of a half-measure of varaka-thief-grain and a blunt hoe, have been ordained and have disrobed six times in the past." |
“kadā, bhante, kadā sugatā”ti? |
When, venerable sir? When, Sugata? |
“suṇissatha, bhikkhave”ti. |
Will you listen, monks? |
“āma, bhante”ti. |
Yes, venerable sir. |
“tena hi suṇāthā”ti atītaṃ āhari -- |
"Then listen," he said, and related a story from the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kudālapaṇḍito nāma bāhirakapabbajjaṃ pabbajitvā aṭṭha māse himavante vasitvā vassārattasamaye bhūmiyā tintāya “gehe me aḍḍhanāḷimatto varakacorako ca kuṇṭhakudālako ca atthi, varakacorakabījaṃ mā nassī”ti uppabbajitvā ekaṃ ṭhānaṃ kudālena kasitvā taṃ bījaṃ vapitvā vatiṃ katvā pakkakāle uddharitvā nāḷimattabījaṃ ṭhapetvā sesaṃ khādi. |
♦ In the past, in Benares, while Brahmadatta was ruling, a certain Kudālapaṇḍita (Hoe-wise One) went forth into the life of a hermit outside the dispensation and, having lived for eight months in the Himalayas, at the time of the rainy season, when the earth was moist, thinking, "In my house there is a half-measure of varaka-thief-grain and a blunt hoe. May the seed of the varaka-thief-grain not be lost," he disrobed. Having plowed a certain spot with the hoe, he sowed that seed, made a fence, and at the time of ripening, he harvested it, kept a measure of seed, and ate the rest. |
so “kiṃ me dāni gehena, puna aṭṭha māse pabbajissāmī”ti cintetvā nikkhamitvā pabbaji. |
He, thinking, "What have I to do with a house now? I will go forth again for eight months," left and went forth. |
imināva nīhārena nāḷimattaṃ varakacorakañca kuṇṭhakudālañca nissāya sattavāre gihī hutvā sattavāre pabbajitvā sattame pana vāre cintesi — |
In this very way, on account of a measure of varaka-thief-grain and a blunt hoe, he became a layman seven times and was ordained seven times. But on the seventh time, he thought — |
“ahaṃ cha vāre imaṃ kuṇṭhakudālaṃ nissāya gihī hutvā pabbajito, katthacideva naṃ chaḍḍessāmī”ti. |
Six times I have become a layman and been ordained on account of this blunt hoe. I will throw it away somewhere. |
so gaṅgāya tīraṃ gantvā, “patitaṭṭhānaṃ passanto otaritvā gaṇheyyaṃ, yathāssa patitaṭṭhānaṃ na passāmi, tathā naṃ chaḍḍessāmī”ti cintetvā nāḷimattaṃ bījaṃ pilotikāya bandhitvā pilotikaṃ kudālaphalake bandhitvā kudālaṃ aggadaṇḍake gahetvā gaṅgāya tīre ṭhito akkhīni nimīletvā uparisīse tikkhattuṃ āvijjhitvā gaṅgāyaṃ khipitvā nivattitvā olokento patitaṭṭhānaṃ adisvā “jitaṃ me, jitaṃ me”ti tikkhattuṃ saddamakāsi. |
He went to the bank of the Ganges and, thinking, "If I see the place where it has fallen, I might go down and get it. I will throw it in such a way that I do not see the place where it has fallen," he tied the measure of seed in a cloth, tied the cloth to the blade of the hoe, and taking the hoe by the end of the handle, he stood on the bank of the Ganges, closed his eyes, swung it over his head three times, threw it into the Ganges, and turning back and looking, and not seeing the place where it had fallen, he made a sound three times, "I have won, I have won!" |
♦ tasmiṃ khaṇe bārāṇasirājā paccantaṃ vūpasametvā āgantvā nadītīre khandhāvāraṃ nivāsetvā nhānatthāya nadiṃ otiṇṇo taṃ saddaṃ assosi. |
♦ At that moment, the king of Benares, having pacified a border rebellion and having come back, had set up camp on the riverbank and had gone down into the river to bathe when he heard that sound. |
rājūnañca nāma “jitaṃ me”ti saddo amanāpo hoti, so tassa santikaṃ gantvā, “ahaṃ idāni amittamaddanaṃ katvā ‘jitaṃ me’ti āgato, tvaṃ pana ‘jitaṃ me, jitaṃ me’ti viravasi, kiṃ nāmetan”ti pucchi. |
And for kings, the sound "I have won" is displeasing. He went to him and asked, "I have just now crushed my enemies and have come, having 'won.' But you are crying out, 'I have won, I have won!' What is this?" |
kudālapaṇḍito “tvaṃ bāhirakacore jini, tayā jitaṃ puna avajitameva hoti, mayā pana ajjhattiko lobhacoro jito, so puna maṃ na jinissati, tasseva jayo sādhū”ti vatvā imaṃ gāthamāha — |
Kudālapaṇḍita said, "You have conquered external thieves. What has been conquered by you can be unconquered again. But I have conquered the internal thief of greed. He will not conquer me again. That victory alone is good." And he spoke this verse — |
♦ “na taṃ jitaṃ sādhu jitaṃ, yaṃ jitaṃ avajīyati. |
♦ "That victory is not a good victory, which, having been won, is lost. |
♦ taṃ kho jitaṃ sādhu jitaṃ, yaṃ jitaṃ nāvajīyatī”ti. |
♦ That victory is indeed a good victory, which, having been won, is not lost." |
. |
. |
♦ taṃ khaṇaṃyeva ca gaṅgaṃ olokento āpokasiṇaṃ nibbattetvā adhigataviseso ākāse pallaṅkena nisīdi. |
♦ And at that very moment, looking at the Ganges, he developed the water-kasina, and having attained a special state, he sat cross-legged in the sky. |
rājā mahāpurisassa dhammakathaṃ sutvā vanditvā pabbajjaṃ yācitvā saddhiṃ balakāyena pabbaji. |
The king, having heard the great being's Dhamma talk, paid homage, asked for ordination, and went forth with his army. |
yojanamattā parisā ahosi. |
His retinue was a yojana in size. |
aparopi sāmantarājā tassa pabbajitabhāvaṃ sutvā, “tassa rajjaṃ gaṇhissāmī”ti āgantvā tathā samiddhaṃ nagaraṃ suññaṃ disvā, “evarūpaṃ nagaraṃ chaḍḍetvā pabbajito rājā orake ṭhāne na pabbajissati, mayāpi pabbajituṃ vaṭṭatī”ti cintetvā tattha gantvā mahāpurisaṃ upasaṅkamitvā pabbajjaṃ yācitvā saparivāro pabbaji. |
Another neighboring king, hearing that he had gone forth, and thinking, "I will take his kingdom," came and, seeing that such a prosperous city was empty, thought, "A king who has gone forth, having abandoned such a city, will not have gone forth in a mean place. It is proper for me too to go forth." He went there, approached the great being, asked for ordination, and went forth with his retinue. |
eteneva nīhārena satta rājāno pabbajiṃsu. |
In this way, seven kings went forth. |
sattayojaniko assamo ahosi. |
The hermitage was seven yojanas in size. |
satta rājāno bhoge chaḍḍetvā ettakaṃ janaṃ gahetvā pabbajiṃsu. |
Seven kings, having abandoned their wealth, took so many people and went forth. |
mahāpuriso brahmacariyavāsaṃ vasitvā brahmalokūpago ahosi. |
The great being, having lived the holy life, became one destined for the Brahmā world. |
♦ satthā imaṃ dhammadesanaṃ āharitvā, “ahaṃ, bhikkhave, tadā kudālapaṇḍito ahosiṃ, kilesā nāmete evaṃ bhāriyā”ti āha. |
♦ The Teacher, having brought this Dhamma teaching, said, "I, monks, was Kudālapaṇḍita at that time. These defilements are so grievous." |
♦ cittahatthattheravatthu pañcamaṃ. |
♦ The story of the Elder Citta-hattha is the fifth. |
♦ 6. pañcasatabhikkhuvatthu |
♦ 6. The Story of the Five Hundred Monks |
♦ kumbhūpamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto āraddhavipassake bhikkhū ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "This body, like a pot..." in reference to monks who had started insight meditation. |
♦ sāvatthiyaṃ kira pañcasatā bhikkhū satthu santike yāva arahattā kammaṭṭhānaṃ gahetvā, “samaṇadhammaṃ karissāmā”ti yojanasatamaggaṃ gantvā ekaṃ mahāvāsagāmaṃ agamaṃsu. |
♦ It is said that in Sāvatthī, five hundred monks, having received a meditation subject leading up to Arahantship from the Teacher, thinking, "We will practice the monk's duties," went a hundred yojanas and came to a large residential village. |
atha te manussā disvā paññattāsane nisīdāpetvā paṇītehi yāgubhattādīhi parivisitvā, “kahaṃ, bhante, gacchathā”ti pucchitvā, “yathāphāsukaṭṭhānan”ti vutte, “bhante, imaṃ temāsaṃ idheva vasatha, mayampi tumhākaṃ santike saraṇesu patiṭṭhāya pañca sīlāni rakkhissāmā”ti yācitvā tesaṃ adhivāsanaṃ viditvā, “avidūre ṭhāne mahanto vanasaṇḍo atthi, ettha vasatha, bhante”ti vatvā uyyojesuṃ. |
Then the people saw them, had them seated on prepared seats, served them with excellent gruel, rice, and so on, and having asked, "Where are you going, venerable sirs?" and being told, "To a suitable place," they begged, "Venerable sirs, live right here for these three months. We too, in your presence, will be established in the refuges and will keep the five precepts." Knowing their consent, they said, "In a place not far away, there is a large forest grove. Live there, venerable sirs," and sent them off. |
bhikkhū taṃ vanasaṇḍaṃ pavisiṃsu. |
The monks entered that forest grove. |
tasmiṃ vanasaṇḍe adhivatthā devatā “sīlavanto, ayyā, imaṃ vanasaṇḍaṃ anuppattā, ayuttaṃ kho pana asmākaṃ ayyesu idha vasantesu puttadāre gahetvā rukkhe abhiruyha vasitun”ti rukkhato otaritvā bhūmiyaṃ nisīditvā cintayiṃsu, “ayyā, imasmiṃ ṭhāne ajjekarattiṃ vasitvā addhā sve gamissantī”ti. |
The deities inhabiting that forest grove thought, "Virtuous noble ones have come to this forest grove. It is not proper for us, while the noble ones are living here, to take our wives and children and live, having climbed the trees." They descended from the trees, sat on the ground, and thought, "The noble ones, having lived in this place for just one night, will surely go tomorrow." |
bhikkhūpi punadivase antogāme piṇḍāya caritvā puna tameva vanasaṇḍaṃ āgamiṃsu. |
The monks also, on the next day, having gone for alms in the village, came back to that same forest grove. |
devatā “bhikkhusaṅgho svātanāya kenaci nimantito bhavissati, tasmā punāgacchati, ajja gamanaṃ na bhavissati, sve gamissati maññe”ti iminā upāyena aḍḍhamāsamattaṃ bhūmiyameva acchiṃsu. |
The deities thought, "The community of monks must have been invited by someone for the next day. Therefore they have come back. Their departure will not be today; it will probably be tomorrow." In this way, they stayed on the ground for about half a month. |
♦ tato cintayiṃsu — |
♦ Then they thought — |
“bhadantā imaṃ temāsaṃ idheva maññe vasissanti, idheva kho pana imesu vasantesu amhākaṃ rukkhe abhiruhitvā nisīditumpi na yuttaṃ, temāsaṃ puttadāre gahetvā bhūmiyaṃ nisīdanaṭṭhānānipi dukkhāni, kiñci katvā ime bhikkhū palāpetuṃ vaṭṭatī”ti. |
The venerable ones, it seems, will live right here for these three months. And while they are living here, it is not proper for us to climb the trees and sit. And places for sitting on the ground with our wives and children for three months are also painful. Having done something, it is proper to make these monks flee. |
tā tesu tesu rattiṭṭhānadivāṭṭhānesu ceva caṅkamanakoṭīsu ca chinnasīsāni kabandhāni dassetuṃ amanussasaddañca bhāvetuṃ ārabhiṃsu. |
They began to show headless trunks in their various places for the night and for the day, and at the ends of their walking paths, and to create non-human sounds. |
bhikkhūnaṃ khipitakāsādayo rogā pavattiṃsu. |
Diseases such as sneezing and coughing arose in the monks. |
te aññamaññaṃ “tuyhaṃ, āvuso, kiṃ rujjatī”ti pucchantā, “mayhaṃ khipitarogo, mayhaṃ kāso”ti vatvā, “āvuso, ahaṃ ajja caṅkamanakoṭiyaṃ chinnasīsaṃ addasaṃ, ahaṃ rattiṭṭhāne kabandhaṃ addasaṃ, ahaṃ divāṭṭhāne amanussasaddaṃ assosiṃ, parivajjetabbayuttakamidaṃ ṭhānaṃ, amhākaṃ idha aphāsukaṃ ahosi, satthu santikaṃ gamissāmā”ti nikkhamitvā anupubbena satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdiṃsu. |
They, asking one another, "Friend, what ails you?" and saying, "I have a sneezing ailment, I have a cough," and, "Friend, today at the end of my walking path I saw a headless form," "I saw a trunk at my night-time place," "I heard a non-human sound at my day-time place," and thinking, "This is a place to be avoided. It has become uncomfortable for us here. We will go to the Teacher's presence," they left and in due course went to the Teacher's presence, paid homage, and sat to one side. |
♦ atha ne satthā āha — |
♦ Then the Teacher said to them — |
“kiṃ, bhikkhave, tasmiṃ ṭhāne vasituṃ na sakkhissathā”ti? |
Why, monks, were you not able to live in that place? |
“āma, bhante, amhākaṃ tasmiṃ ṭhāne vasantānaṃ evarūpāni bheravārammaṇāni upaṭṭhahanti, evarūpaṃ aphāsukaṃ hoti, tena mayaṃ ‘vajjetabbayuttakamidaṃ ṭhānan’ti taṃ chaḍḍetvā tumhākaṃ santikaṃ āgatā”ti. |
Yes, venerable sir. While we were living in that place, such terrifying objects appeared to us, and such discomfort arose. Therefore we, thinking, 'This is a place to be avoided,' abandoned it and have come to your presence. |
“bhikkhave, tattheva tumhākaṃ gantuṃ vaṭṭatī”ti. |
Monks, it is proper for you to go right there. |
“na sakkā, bhante”ti. |
It is not possible, venerable sir. |
“bhikkhave, tumhe āvudhaṃ aggahetvā gatā, idāni āvudhaṃ gahetvā gacchathā”ti. |
Monks, you went without taking a weapon. Now, take a weapon and go. |
“katarāvudhaṃ, bhante”ti? |
What weapon, venerable sir? |
satthā “ahaṃ āvudhaṃ vo dassāmi, mayā dinnaṃ āvudhaṃ gahetvā gacchathā”ti vatvā — |
The Teacher said, "I will give you a weapon. Take the weapon given by me and go." And — |
♦ “karaṇīyamatthakusalena, yanta santaṃ padaṃ abhisamecca. |
♦ "What should be done by one skilled in the good, who has comprehended the peaceful state... |
♦ sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī”ti. |
♦ He would be able, and upright, and very upright, and easy to speak to, gentle, not arrogant..." |
— |
— |
♦ sakalaṃ mettasuttaṃ kathetvā, “bhikkhave, imaṃ tumhe bahi vihārassa vanasaṇḍato paṭṭhāya sajjhāyantā antovihāraṃ paviseyyāthā”ti uyyojesi. |
♦ having spoken the entire Metta Sutta, he sent them off, saying, "Monks, you, starting from outside the monastery's forest grove, reciting this, should enter the monastery." |
te satthāraṃ vanditvā nikkhamitvā anupubbena taṃ ṭhānaṃ patvā bahivihāre gaṇasajjhāyaṃ katvā sajjhāyamānā vanasaṇḍaṃ pavisiṃsu. |
They paid homage to the Teacher, left, and in due course reached that place. Having performed a group recitation outside the monastery, they entered the forest grove, reciting. |
sakalavanasaṇḍe devatā mettacittaṃ paṭilabhitvā tesaṃ paccuggamanaṃ katvā pattacīvarapaṭiggahaṇaṃ āpucchiṃsu, hatthapādasambāhanaṃ āpucchiṃsu, tesaṃ tattha tattha ārakkhaṃ saṃvidahiṃsu, pakkadhūpanatelaṃ viya sannisinnā ahesuṃ. |
The deities in the entire forest grove developed a mind of loving-kindness, went to meet them, and asked to take their bowls and robes. They asked to massage their hands and feet. They arranged for their protection here and there. They became as if seated, like oil for anointing wings. |
katthaci amanussasaddo nāma nāhosi. |
There was no non-human sound anywhere. |
tesaṃ bhikkhūnaṃ cittaṃ ekaggaṃ ahosi. |
The minds of those monks became concentrated. |
te rattiṭṭhānadivāṭṭhānesu nisinnā vipassanāya cittaṃ otāretvā attani khayavayaṃ paṭṭhapetvā, “ayaṃ attabhāvo nāma bhijjanakaṭṭhena athāvaraṭṭhena kulālabhājanasadiso”ti vipassanaṃ vaḍḍhayiṃsu. |
They, sitting in their places for the night and for the day, directed their minds to insight, and establishing rise and fall in themselves, and thinking, "This body, by its nature of breaking up, by its nature of not being stable, is like a potter's vessel," they developed insight. |
sammāsambuddho gandhakuṭiyā nisinnova tesaṃ vipassanāya āraddhabhāvaṃ ñatvā te bhikkhū āmantetvā, “evameva, bhikkhave, ayaṃ attabhāvo nāma bhijjanakaṭṭhena athāvaraṭṭhena kulālabhājanasadiso evā”ti vatvā obhāsaṃ pharitvā yojanasate ṭhitopi abhimukhe nisinno viya chabbaṇṇaraṃsiyo vissajjetvā dissamānena rūpena imaṃ gāthamāha — |
The Perfectly Enlightened One, while sitting in the perfume chamber, knew that their insight had been aroused, and addressing those monks, said, "Just so, monks. This body is indeed like a potter's vessel, by its nature of breaking up, by its nature of not being stable." And emitting a radiance, and though a hundred yojanas away, appearing as if sitting in front of them, with a visible form emitting the six-colored rays, he spoke this verse — |
♦ 40. |
♦ 40. |
♦ “kumbhūpamaṃ kāyamiṃma viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā. |
♦ "Knowing this body to be like a pot, establishing this mind like a fortress, |
♦ yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā”ti. |
♦ one should fight Māra with the weapon of wisdom, and one should guard what has been won, and be without attachment." |
♦ tattha kumbhūpamanti abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena imaṃ kesādisamūhasaṅkhātaṃ kāyaṃ kumbhūpamaṃ kulālabhājanasadisaṃ viditvā. |
♦ Therein, 'like a pot' means knowing this body, which is an aggregate of hair and so on, to be like a potter's vessel, like a pot, due to its weak and fragile nature, its temporary and ephemeral nature. |
nagarūpamaṃ cittamidaṃ ṭhapetvāti nagaraṃ nāma bahiddhā thiraṃ hoti, gambhīraparikhaṃ pākāraparikkhittaṃ dvāraṭṭālakayuttaṃ, antosuvibhattavīthicatukkasiṅghāṭakasampannaṃ antarāpaṇaṃ, taṃ “vilumpissāmā”ti bahiddhā corā āgantvā pavisituṃ asakkontā pabbataṃ āsajja paṭihatā viya gacchanti, evameva paṇḍito kulaputto attano vipassanācittaṃ thiraṃ nagarasadisaṃ katvā ṭhapetvā nagare ṭhito ekatodhārādinānappakārāvudhena coragaṇaṃ viya vipassanāmayena ca ariyamaggamayena ca paññāvudhena taṃtaṃmaggavajjhaṃ kilesamāraṃ paṭibāhanto taṃ taṃ kilesamāraṃ yodhetha, pahareyyāthāti attho. |
'Establishing this mind like a fortress' means a fortress is firm on the outside, surrounded by a deep moat and a rampart, endowed with gates and watchtowers, and has well-divided streets, crossroads, and squares, and a market inside. Thieves who come from outside, thinking, "We will plunder it," being unable to enter, go away as if they had struck a mountain and been repelled. In the same way, a wise young man of good family, having made his own insight-mind firm like a fortress, and standing in that fortress, with the various weapons of the single stream and so on, like a host of thieves, with the weapon of wisdom, which is insight and the noble path, while warding off the Māra of defilements that are to be abandoned by this and that path, one should fight, one should strike that Māra of defilements, this is the meaning. |
jitañca rakkheti jitañca uppāditaṃ taruṇavipassanaṃ āvāsasappāyautusappāyabhojanasappāyapuggalasappāyadhammassavanasappāyādīni āsevanto antarantarā samāpattiṃ samāpajjitvā tato vuṭṭhāya suddhacittena saṅkhāre sammasanto rakkheyya. |
'And one should guard what has been won' means one should guard the nascent insight that has been won and produced by resorting to suitable dwellings, suitable seasons, suitable food, suitable persons, suitable hearing of the Dhamma, and so on, and by entering into attainment from time to time, and having emerged from it, by contemplating the formations with a pure mind. |
♦ anivesano siyāti anālayo bhaveyya. |
♦ 'And be without attachment' means one should be without craving. |
yathā nāma yodho saṅgāmasīse balakoṭṭhakaṃ katvā amittehi saddhiṃ yujjhanto chāto vā pipāsito vā hutvā sannāhe vā sithile āvudhe vā patite balakoṭṭhakaṃ pavisitvā vissamitvā bhuñjitvā pivitvā sannahitvā āvudhaṃ gahetvā puna nikkhamitvā yujjhanto parasenaṃ maddati, ajitaṃ jināti, jitaṃ rakkhati. |
Just as a warrior, having made a fortress on the battlefront and while fighting with his enemies, being hungry or thirsty, or when his armor is loose or his weapon has fallen, enters the fortress, rests, eats, drinks, puts on his armor, takes his weapon, and coming out again and fighting, he crushes the enemy army, he conquers the unconquered, he guards what has been won. |
so hi sace balakoṭṭhake ṭhito evaṃ vissamanto taṃ assādento accheyya, rajjaṃ parahatthagataṃ kareyya, evameva, bhikkhu, paṭiladdhaṃ taruṇavipassanaṃ punappunaṃ samāpattiṃ samāpajjitvā tato vuṭṭhāya suddhacittena saṅkhāre sammasanto rakkhituṃ sakkoti, uttarimaggaphalapaṭilābhena kilesamāraṃ jināti. |
For if he, while resting thus in the fortress, were to indulge in it and stay, he would make the kingdom fall into the hands of others. In the same way, a monk is able to guard the nascent insight he has attained by entering into attainment again and again, and having emerged from it, by contemplating the formations with a pure mind. By the attainment of the higher paths and fruits, he conquers the Māra of defilements. |
sace pana so samāpattimeva assādeti, suddhacittena punappunaṃ saṅkhāre na sammasati, maggaphalapaṭivedhaṃ kātuṃ na sakkoti. |
But if he indulges only in the attainment, and does not contemplate the formations again and again with a pure mind, he is not able to achieve the penetration of the path and fruit. |
tasmā rakkhitabbayuttakaṃ rakkhanto anivesano siyā, samāpattiṃ nivesanaṃ katvā tattha na niveseyya, ālayaṃ na kareyyāti attho. |
Therefore, while guarding what should be guarded, one should be without attachment; one should not make the attainment a dwelling place and dwell there, one should not have craving for it, this is the meaning. |
“addhā tumhepi evaṃ karothā”ti evaṃ satthā tesaṃ bhikkhūnaṃ dhammaṃ desesi. |
"Surely you too should do so." Thus the Teacher taught the Dhamma to those monks. |
♦ desanāvasāne pañcasatā bhikkhū nisinnaṭṭhāne nisinnāyeva saha paṭisambhidāhi arahattaṃ patvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ vaṇṇayantā thomentā vandantāva āgacchiṃsūti. |
♦ At the end of the discourse, the five hundred monks, while still sitting in their seats, attained Arahantship with the analytical knowledges, and extolling and praising the Tathāgata's golden-hued body, they came, paying homage. |
♦ pañcasatabhikkhuvatthu chaṭṭhaṃ. |
♦ The story of the five hundred monks is the sixth. |
♦ 7. pūtigattatissattheravatthu |
♦ 7. The Story of the Elder Tissa with the Putrid Body |
♦ aciraṃ vatayaṃ kāyoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto pūtigattatissattheraṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Not long, alas, this body..." in reference to the elder Tissa with the putrid body. |
♦ eko kira sāvatthivāsī kulaputto satthu santike dhammaṃ sutvā sāsane uraṃ datvā pabbajito, so laddhūpasampado tissatthero nāma ahosi. |
♦ It is said that a certain householder of Sāvatthī, having heard the Dhamma in the Teacher's presence, gave himself to the dispensation and went forth. He, having received the higher ordination, was known as the elder Tissa. |
gacchante gacchante kāle tassa sarīre rogo udapādi. |
As time went on, a disease arose in his body. |
sāsapamattiyo piḷakā uṭṭhahiṃsu. |
Pustules the size of mustard seeds arose. |
tā anupubbena muggamattā kalāyamattā kolaṭṭhimattā āmalakamattā beḷuvasalāṭumattā beḷuvamattā hutvā pabhijjiṃsu, sakalasarīraṃ chiddāvachiddaṃ ahosi. |
They gradually became the size of mung beans, horse-gram, jujube seeds, myrobalan fruits, bel-fruit sprouts, and bel-fruits, and then they burst. His entire body became full of holes. |
pūtigattatissattherotvevassa nāmaṃ udapādi. |
His name became the elder Tissa with the putrid body. |
athassa aparabhāge aṭṭhīni bhijjiṃsu. |
Then, later, his bones broke. |
so appaṭijaggiyo ahosi. |
He became one who could not be looked after. |
nivāsanapārupanaṃ pubbalohitamakkhitaṃ jālapūvasadisaṃ ahosi. |
His lower and upper garments, smeared with pus and blood, were like a net-cake. |
saddhivihārikādayo paṭijaggituṃ asakkontā chaḍḍayiṃsu. |
His co-residents and others, being unable to look after him, abandoned him. |
so anātho hutvā nipajji. |
He lay helpless. |
♦ buddhānañca nāma dve vāre lokavolokanaṃ avijahitaṃ hoti. |
♦ And for Buddhas, the two occasions of surveying the world are not abandoned. |
paccūsakāle lokaṃ volokentā cakkavāḷamukhavaṭṭito paṭṭhāya gandhakuṭiabhimukhaṃ ñāṇaṃ katvā olokenti, sāyaṃ olokentā gandhakuṭito paṭṭhāya bāhirābhimukhaṃ ñāṇaṃ katvā olokenti. |
In the early morning, while surveying the world, starting from the rim of the universe, they direct their knowledge towards the perfume chamber and survey. In the evening, while surveying, starting from the perfume chamber, they direct their knowledge outwards and survey. |
tasmiṃ pana samaye bhagavato ñāṇajālassa anto pūtigattatissatthero paññāyi. |
But at that time, the elder Tissa with the putrid body appeared within the net of the Blessed One's knowledge. |
satthā tassa bhikkhuno arahattassa upanissayaṃ disvā, “ayaṃ saddhivihārikādīhi chaḍḍito, idānissa maṃ ṭhapetvā aññaṃ paṭisaraṇaṃ natthī”ti gandhakuṭito nikkhamitvā vihāracārikaṃ caramāno viya aggisālaṃ gantvā ukkhaliṃ dhovitvā udakaṃ datvā uddhanaṃ āropetvā udakassa tattabhāvaṃ āgamayamāno aggisālāyameva aṭṭhāsi. |
The Teacher, seeing the supporting condition for Arahantship in that monk, and thinking, "This one has been abandoned by his co-residents and others. Now he has no other refuge but me," he left the perfume chamber and, as if going on a tour of the monastery, went to the fire-hall, washed the pot, put water in it, placed it on the stove, and while waiting for the water to heat up, he stood in the fire-hall itself. |
tattabhāvaṃ jānitvā gantvā tassa bhikkhuno nipannamañcakoṭiyaṃ gaṇhi, tadā bhikkhū “apetha, bhante, mayaṃ gaṇhissāmā”ti mañcakaṃ gahetvā aggisālaṃ ānayiṃsu. |
Knowing that it was hot, he went and took hold of the corner of the bed on which that monk was lying. At that time, the monks, saying, "Step aside, venerable sir, we will take it," took the bed and brought it to the fire-hall. |
satthā ambaṇaṃ āharāpetvā uṇhodakaṃ āsiñcitvā tehi bhikkhūhi tassa pārupanaṃ gāhāpetvā uṇhodake maddāpetvā mandātape vissajjāpesi. |
The Teacher had a tub brought, poured hot water into it, and having had the monks take his upper garment, he had it soaked in the hot water and had it spread out in the gentle sun. |
athassa santike ṭhatvā sarīraṃ uṇhodakena temetvā ghaṃsitvā nhāpesi, tassa nahānapariyosāne pārupanaṃ sukkhi. |
Then, standing near him, he softened his body with hot water, and rubbing it, he bathed him. At the end of his bath, the upper garment was dry. |
atha naṃ taṃ nivāsāpetvā nivatthakāsāvaṃ udake maddāpetvā ātape vissajjāpesi. |
Then, having had him put that on, he had the saffron robe he had been wearing soaked in the water and spread out in the sun. |
athassa gatte udake chinnamatte tampi sukkhi. |
And when the water on his body had dried, that too was dry. |
so ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā sallahukasarīro ekaggacitto mañcake nipajji. |
He, having put on one saffron robe and draped the other, with a light body and a concentrated mind, lay down on the bed. |
satthā tassa ussīsake ṭhatvā, “bhikkhu ayaṃ tava kāyo apetaviññāṇo nirupakāro hutvā kaliṅgaraṃ viya pathaviyaṃ sessatī”ti vatvā imaṃ gāthamāha — |
The Teacher stood at his head and said, "Monk, this body of yours, being devoid of consciousness and useless, will lie on the earth like a log." And he spoke this verse — |
♦ 41. |
♦ 41. |
♦ “aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati. |
♦ "Not long, alas, this body will lie upon the earth, |
♦ chuddho apetaviññāṇo, niratthaṃva kaliṅgaran”ti. |
♦ cast away, devoid of consciousness, like a useless log." |
♦ tattha aciraṃ vatāti bhikkhu na cirasseva ayaṃ kāyo pathaviṃ adhisessati, imissā pakatisayanena sayitāya pathaviyā upari sayissati . |
♦ Therein, 'not long, alas' means, monk, not long from now this body will lie upon the earth; it will lie on top of this earth which is lying in its natural state. |
chuddhoti apaviddho, apagataviññāṇatāya tuccho hutvā sessatīti dasseti. |
'Cast away' means discarded. 'Devoid of consciousness,' he shows that it will lie being empty. |
yathā kiṃ? |
Like what? |
niratthaṃva kaliṅgaraṃ nirupakāraṃ niratthakaṃ kaṭṭhakhaṇḍaṃ viya. |
'Like a useless log,' like a piece of wood that is of no use and worthless. |
dabbasambhāratthikā hi manussā araññaṃ pavisitvā ujukaṃ ujukasaṇṭhānena vaṅkaṃ vaṅkasaṇṭhānena chinditvā dabbasambhāraṃ gaṇhanti, avasesaṃ pana susirañca pūtikañca asārakañca gaṇṭhijātañca chinditvā tattheva chaḍḍenti. |
For men in need of timber, having entered the forest, and having cut the straight wood in a straight form and the crooked in a crooked form, take the timber. But the rest, which is hollow, rotten, without substance, and full of knots, they cut and throw away right there. |
aññe dabbasambhāratthikā āgantvā taṃ gahetāro nāma natthi, oloketvā attano upakārakameva gaṇhanti, itaraṃ pathavīgatameva hoti. |
Other men in need of timber come and do not take that. Looking, they take only what is useful to them. The other is just left on the ground. |
taṃ pana tena tena upāyena mañcapaṭipādakaṃ vā pādakathalikaṃ vā phalakapīṭhaṃ vā kātuṃ sakkāpi bhaveyya. |
And that can be made into a leg for a bed or a stool, or a plank-seat by some means or other. |
imasmiṃ pana attabhāve dvattiṃsāya koṭṭhāsesu ekakoṭṭhāsopi mañcapaṭipādakādivasena aññena vā upakāramukhena gayhūpago nāma natthi, kevalaṃ niratthaṃva kaliṅgaraṃ ayaṃ kāyo apagataviññāṇo katipāheneva pathaviyaṃ sessatīti. |
But in this body, not a single one of the thirty-two parts is fit to be taken for a leg of a bed and so on or for any other useful purpose. This body is just like a useless log, and devoid of consciousness, after a few days it will lie on the earth. |
♦ desanāvasāne pūtigattatissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi, aññepi bahū sotāpannādayo ahesuṃ. |
♦ At the end of the discourse, the elder Tissa with the putrid body attained Arahantship with the analytical knowledges. Many others also became stream-enterers and so on. |
theropi arahattaṃ patvāva parinibbāyi. |
And the elder, as soon as he attained Arahantship, attained final Nibbāna. |
satthā tassa sarīrakiccaṃ kārāpetvā dhātuyo gahetvā cetiyaṃ kārāpesi. |
The Teacher had the rites for his body performed, and having taken the relics, he had a stupa built. |
bhikkhū satthāraṃ pucchiṃsu — |
The monks asked the Teacher — |
“bhante, pūtigattatissatthero kuhiṃ nibbatto”ti. |
Venerable sir, where has the elder Tissa with the putrid body been reborn? |
“parinibbuto, bhikkhave”ti. |
He has attained final Nibbāna, monks. |
“bhante, evarūpassa pana arahattūpanissayasampannassa bhikkhuno kiṃ kāraṇā gattaṃ putikaṃ jātaṃ, kiṃ kāraṇā aṭṭhīni bhinnāni, kimassa kāraṇaṃ arahattassa upanissayabhāvaṃ pattan”ti? |
Venerable sir, but for such a monk, endowed with the supporting condition for Arahantship, for what reason did his body become putrid? For what reason were his bones broken? What was the reason for his attaining the supporting condition for Arahantship? |
“bhikkhave, sabbametaṃ etassa attanā katakammeneva nibbattan”ti. |
Monks, all this has arisen for him from the deed done by himself. |
“kiṃ pana tena, bhante, katan”ti? |
But what, venerable sir, did he do? |
“tena hi, bhikkhave, suṇāthā”ti atītaṃ āhari -- |
"Then listen, monks," he said, and related a story from the past -- |
♦ ayaṃ kassapasammāsambuddhakāle sākuṇiko hutvā bahū sakuṇe vadhitvā issarajanaṃ upaṭṭhahi. |
♦ This one, in the time of the Perfectly Enlightened One Kassapa, having been a fowler, attended on wealthy people by killing many birds. |
tesaṃ dinnāvasese vikkiṇāti, “vikkitāvasesā māretvā ṭhapitā pūtikā bhavissantī”ti yathā uppatituṃ na sakkonti, tathā tesaṃ jaṅghaṭṭhīni ca pakkhaṭṭhīni ca bhinditvā rāsiṃ katvā ṭhapeti, te punadivase vikkiṇāti. |
What was left over from what was given to them, he would sell. Thinking, "What is left over from the sale, if kept after being killed, will become putrid," so that they could not fly, he would break their leg-bones and wing-bones, make a pile, and keep them. On the next day, he would sell them. |
atibahūnaṃ pana laddhakāle attanopi atthāya pacāpeti. |
And when he had obtained very many, he would have them cooked for his own sake as well. |
tassekadivasaṃ rasabhojane pakke eko khīṇāsavo piṇḍāya caranto gehadvāre aṭṭhāsi. |
One day, when a tasty meal was cooked for him, a certain Arahant, going for alms, stood at his house-door. |
so theraṃ disvā cittaṃ pasādetvā, “mayā bahū pāṇā māretvā khāditā, ayyo ca me gehadvāre ṭhito, antogehe ca rasabhojanaṃ saṃvijjati, piṇḍapātamassa dassāmī”ti tassa pattaṃ ādāya pūretvā rasapiṇḍapātaṃ datvā theraṃ pañcapatiṭṭhitena vanditvā, “bhante, tumhehi diṭṭhadhammassa matthakaṃ pāpuṇeyyan”ti āha. |
He, seeing the elder, his mind became pleased, and thinking, "I have killed and eaten many living beings, and the noble one is standing at my house-door, and there is a tasty meal in the house. I will give him alms," he took his bowl, filled it, gave him a tasty meal, and paying homage to the elder with the five-point prostration, said, "Venerable sir, may I reach the culmination of the Dhamma seen by you." |
thero “evaṃ hotū”ti anumodanaṃ akāsi. |
The elder blessed him, "May it be so." |
“bhikkhave, tadā katakammavasenetaṃ tissassa nipphannaṃ, sakuṇānaṃ aṭṭhibhedananissandena tissassa gattañca pūtikaṃ jātaṃ, aṭṭhīni ca bhinnāni, khīṇāsavassa rasapiṇḍapātadānanissandena arahattaṃ patto”ti. |
Monks, as a result of the deed done then, this has happened to Tissa. As a result of the breaking of the birds' bones, Tissa's body became putrid and his bones were broken. As a result of giving a tasty meal to the Arahant, he has attained Arahantship. |
♦ pūtigattatissattheravatthu sattamaṃ. |
♦ The story of the Elder Tissa with the Putrid Body is the seventh. |
♦ 8. nandagopālakavatthu |
♦ 8. The Story of the Cowherd Nanda |
♦ diso disanti imaṃ dhammadesanaṃ satthā kosalajanapade nandagopālakaṃ ārabbha kathesi. |
♦ The Teacher, while in the Kosala country, spoke this Dhamma teaching "An enemy to an enemy..." in reference to the cowherd Nanda. |
♦ sāvatthiyaṃ kira anāthapiṇḍikassa gahapatino nando nāma gopālako goyūthaṃ rakkhati aḍḍho mahaddhano mahābhogo. |
♦ It is said that in Sāvatthī, a certain cowherd of the householder Anāthapiṇḍika, named Nanda, looked after a herd of cattle. He was affluent, of great wealth, of great possessions. |
so kira yathā keṇiyo jaṭilo pabbajjāvesena, evaṃ gopālakattena rājabaliṃ pariharanto attano kuṭumbaṃ rakkhati. |
It is said that just as Keṇiya the matted-hair ascetic, in the guise of an ascetic, so he, in the guise of a cowherd, while evading the royal tax, looked after his own family. |
so kālena kālaṃ pañca gorase ādāya anāthapiṇḍikassa santikaṃ āgantvā satthāraṃ passati, dhammaṃ suṇāti, attano vasanaṭṭhānaṃ āgamanatthāya satthāraṃ yācati. |
He, from time to time, taking the five products of the cow, would come to Anāthapiṇḍika, see the Teacher, listen to the Dhamma, and would beg the Teacher to come to his own dwelling place. |
satthā tassa ñāṇaparipākaṃ āgamayamāno āgantvā paripakkabhāvaṃ ñatvā ekadivasaṃ mahābhikkhusaṅghaparivuto cārikaṃ caranto maggā okkamma tassa vasanaṭṭhānāsanne aññatarasmiṃ rukkhamūle nisīdi. |
The Teacher, waiting for the ripening of his knowledge, and knowing that it was ripe, one day, while journeying on tour surrounded by a great company of monks, turned from the road and sat at the foot of a certain tree near his dwelling place. |
nando satthu santikaṃ agantvā vanditvā paṭisanthāraṃ katvā satthāraṃ nimantetvā satthāhaṃ buddhappamukhassa bhikkhusaṅghassa paṇītaṃ pañcagorasadānaṃ adāsi. |
Nanda went to the Teacher, paid homage, made pleasantries, invited the Teacher, and for seven days gave a gift of excellent five cow-products to the community of monks headed by the Buddha. |
sattame divase satthā anumodanaṃ katvā dānakathādibhedaṃ anupubbiṃ kathaṃ kathesi. |
On the seventh day, the Teacher gave a blessing and gave a graduated discourse, divided into talks on giving and so on. |
kathāpariyosāne nandagopālako sotāpattiphale patiṭṭhāya satthu pattaṃ gahetvā satthāraṃ anugacchanto dūraṃ gantvā, “tiṭṭha, upāsakā”ti nivattiyamāno vanditvā nivatti. |
At the end of the talk, the cowherd Nanda was established in the fruit of stream-entry. Taking the Teacher's bowl and following the Teacher, he went a long way. Being told to turn back, "Stay, lay disciple," he paid homage and turned back. |
atha naṃ eko luddako vijjhitvā māresi. |
Then a certain hunter shot and killed him. |
pacchato āgacchantā bhikkhū naṃ disvā gantvā satthāraṃ āhaṃsu — |
The monks who were coming behind saw him and, going, said to the Teacher — |
“nando, bhante, gopālako tumhākaṃ idhāgatattā mahādānaṃ datvā anugantvā nivattento mārito, sace tumhe nāgacchissatha, nāssa maraṇaṃ abhavissā”ti. |
Nanda, venerable sir, the cowherd, on account of your coming here, gave a great gift, and while following and turning back, he has been killed. If you had not come, his death would not have occurred. |
satthā, “bhikkhave, mayi āgatepi anāgatepi tassa catasso disā catasso anudisā ca gacchantassāpi maraṇato muccanūpāyo nāma natthi. |
The Teacher said, "Monks, whether I had come or not, there was no means of escape from death for him, even if he had gone to the four cardinal directions and the four intermediate directions. |
yañhi neva corā, na verino karonti, taṃ imesaṃ sattānaṃ antopaduṭṭhaṃ micchāpaṇihitaṃ cittameva karotī”ti vatvā imaṃ gāthamāha — |
For what neither thieves nor enemies do, that this mind, defiled within and wrongly directed, does to these beings." And he spoke this verse — |
♦ 42. |
♦ 42. |
♦ “diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ. |
♦ "Whatever an enemy may do to an enemy, or a hater to a hater, |
♦ micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare”ti. |
♦ a wrongly-directed mind can do one worse." |
♦ tattha diso disanti coro coraṃ. |
♦ Therein, 'an enemy to an enemy' means a thief to a thief. |
“disvā”ti pāṭhaseso. |
The word 'having seen' is to be supplied. |
yaṃ taṃ kayirāti yaṃ taṃ tassa anayabyasanaṃ kareyya. |
'Whatever that may do' means whatever misfortune or disaster that one may do to him. |
dutiyapadepi eseva nayo. |
In the second line too, the method is the same. |
idaṃ vuttaṃ hoti — eko ekassa mittadubbhī coro puttadārakhettavatthu gomahiṃsādīsu aparajjhanto yassa aparajjhati, tampi tatheva attani aparajjhantaṃ coraṃ disvā, veri vā pana kenacideva kāraṇena baddhaveraṃ veriṃ disvā attano kakkhaḷatāya dāruṇatāya yaṃ taṃ tassa anayabyasanaṃ kareyya, puttadāraṃ vā pīḷeyya, khettādīni vā nāseyya, jīvitā vā pana naṃ voropeyya, dasasu akusalakammapathesu micchāṭhapitattā micchāpahiṇitaṃ cittaṃ pāpiyo naṃ tato kare taṃ purisaṃ tato pāpataraṃ kareyya. |
This is what is said — one who is hostile to a friend, a thief, while committing an offense against his wife and children, field, property, cattle, buffaloes, and so on, and the one against whom he commits the offense, seeing that same thief committing an offense against him, or a hater, who for some reason has conceived hatred, seeing his enemy, by his own harshness and cruelty, whatever misfortune or disaster he may do to him, whether he torments his wife and children, or destroys his fields and so on, or deprives him of life, a mind that is wrongly directed because it is wrongly established in the ten unwholesome courses of action can do one worse, it can make that person more evil. |
vuttappakārehi, diso disassa vā verī verino vā imasmiṃyeva attabhāve dukkhaṃ vā uppādeyya, jīvitakkhayaṃ vā kareyya. |
By the aforementioned means, an enemy to an enemy or a hater to a hater may cause suffering or bring about the destruction of life in this very existence. |
idaṃ pana akusalakammapathesu micchāṭhapitaṃ cittaṃ diṭṭheva dhamme anayabyasanaṃ pāpeti, attabhāvasatasahassesupi catūsu apāyesu khipitvā sīsaṃ ukkhipituṃ na detīti. |
But this mind, wrongly established in the unwholesome courses of action, brings about misfortune and disaster in this very life, and having cast him into the four woeful states for a hundred thousand existences, it does not allow him to lift his head. |
♦ desanāpariyosāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
mahājanassa sātthikā desanā jātā. |
The teaching was beneficial to the great assembly. |
upāsakena pana bhavantare katakammaṃ bhikkhūhi na pucchitaṃ, tasmā satthārā na kathitanti. |
But the deed done by the lay disciple in a previous existence was not asked about by the monks, therefore it was not told by the Teacher. |
♦ nandagopālakavatthu aṭṭhamaṃ. |
♦ The story of the cowherd Nanda is the eighth. |
♦ 9. soreyyattheravatthu |
♦ 9. The Story of the Elder Soreyya |
♦ na taṃ mātā pitā kayirāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ jetavane viharanto soreyyattheraṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana in Sāvatthī, spoke this Dhamma teaching "Not a mother, nor a father can do..." in reference to the elder Soreyya. |
♦ vatthu soreyyanagare samuṭṭhitaṃ, sāvatthiyaṃ niṭṭhāpesi. |
♦ The story arose in the city of Soreyya and was concluded in Sāvatthī. |
sammāsambuddhe sāvatthiyaṃ viharante soreyyanagare soreyyaseṭṭhiputto ekena sahāyakena saddhiṃ sukhayānake nisīditvā mahantena parivārena nhānatthāya nagarā nikkhami. |
While the Perfectly Enlightened One was living in Sāvatthī, in the city of Soreyya, the son of the Soreyya merchant, with one friend, sitting in a comfortable vehicle, left the city with a great retinue to bathe. |
tasmiṃ khaṇe mahākaccāyanatthero soreyyanagaraṃ piṇḍāya pavisitukāmo hutvā bahinagare saṅghāṭiṃ pārupati. |
At that moment, the elder Mahākaccāyana, wishing to enter the city of Soreyya for alms, was putting on his outer robe outside the city. |
therassa ca suvaṇṇavaṇṇaṃ sarīraṃ. |
And the elder's body was of a golden color. |
soreyyaseṭṭhiputto taṃ disvā cintesi — |
The Soreyya merchant's son saw him and thought — |
“aho vata ayaṃ vā thero mama bhariyā bhaveyya, mama vā bhariyāya sarīravaṇṇo etassa sarīravaṇṇo viya bhaveyyā”ti. |
Oh, that this elder would be my wife, or that my wife's complexion would be like this elder's complexion. |
tassa cintitamatteyeva purisaliṅgaṃ antaradhāyi, itthiliṅgaṃ pāturahosi. |
As soon as he had thought it, his male organ vanished, and a female organ appeared. |
so lajjamāno yānakā oruyha palāyi. |
He, ashamed, descended from the vehicle and fled. |
parijano taṃ asañjānanto “kimetan”ti āha. |
His retinue, not recognizing him, said, "What is this?" |
sāpi takkasilamaggaṃ paṭipajji. |
She too took the road to Takkasilā. |
sahāyakopissā ito cito ca vicaritvāpi nāddasa. |
And his friend, though wandering here and there, did not see him. |
sabbe nhāyitvā gehaṃ agamiṃsu. |
All of them, having bathed, went home. |
“kahaṃ seṭṭhiputto”ti ca vutte, “nhatvā āgato bhavissatīti maññimhā”ti vadiṃsu. |
And when asked, "Where is the merchant's son?" they said, "We thought he must have returned after bathing." |
athassa mātāpitaro tattha tattha pariyesitvā apassantā roditvā paridevitvā, “mato bhavissatī”ti matakabhattaṃ adaṃsu. |
Then his parents, having searched here and there and not seeing him, wept and lamented, and thinking, "He must be dead," they gave the funerary meal. |
sā ekaṃ takkasilagāmiṃ satthavāhaṃ disvā yānakassa pacchato pacchato anubandhi. |
She saw a certain caravan leader going to Takkasilā and followed behind his vehicle. |
♦ atha naṃ manussā disvā, “amhākaṃ yānakassa pacchato pacchato anugacchati, mayaṃ ‘kassesā dārikā’ti taṃ na jānāmā”ti vadiṃsu. |
♦ Then the men saw her and said, "She is following our vehicle. We do not know whose girl this is." |
sāpi “tumhe attano yānakaṃ pājetha, ahaṃ padasā gamissāmī”ti gacchantī aṅgulimuddikaṃ datvā ekasmiṃ yānake okāsaṃ kāresi. |
She too, saying, "You drive your own vehicle, I will go on foot," while going, gave her finger-ring and had a place made for her in one vehicle. |
manussā cintayiṃsu — |
The men thought — |
“takkasilanagare amhākaṃ seṭṭhiputtassa bhariyā natthi, tassa ācikkhissāma, mahāpaṇṇākāro no bhavissatī”ti. |
Our merchant's son in the city of Takkasilā has no wife. We will tell him. There will be a great gift for us. |
te gehaṃ gantvā, “sāmi, amhehi tumhākaṃ ekaṃ itthiratanaṃ ānītan”ti āhaṃsu. |
They went home and said, "Master, we have brought a jewel of a woman for you." |
so taṃ sutvā taṃ pakkosāpetvā attano vayānurūpaṃ abhirūpaṃ pāsādikaṃ disvā uppannasineho gehe akāsi. |
He, hearing that, had her called and, seeing that she was of an age suitable for him, beautiful and graceful, with affection having arisen, he made her his wife. |
purisā hi itthiyo, itthiyo vā purisā abhūtapubbā nāma natthi. |
For men becoming women, or women men, is not something that has not been. |
purisā hi parassa dāresu aticaritvā kālaṃ katvā bahūni vassasatasahassāni niraye paccitvā manussajātiṃ āgacchantā attabhāvasate itthibhāvaṃ āpajjanti. |
For men who have transgressed with another's wife, having died and been cooked in hell for many hundreds of thousands of years, when they come to a human birth, for a hundred existences they attain a female state. |
♦ ānandattheropi kappasatasahassaṃ pūritapāramī ariyasāvako saṃsāre saṃsaranto ekasmiṃ attabhāve kammārakule nibbatto. |
♦ The elder Ānanda also, a noble disciple who had fulfilled the perfections for a hundred thousand eons, while wandering in saṃsāra, in one existence was born in a blacksmith's family. |
paradārakammaṃ katvā niraye paccitvā pakkāvasesena cuddasasu attabhāvesu purisassa pādaparicārikā itthī ahosi, sattasu attabhāvesu bījuddharaṇaṃ pāpuṇi. |
Having committed an act with another's wife and having been cooked in hell, with the remaining result of that, in fourteen existences he was a female foot-servant of a man. In seven existences, he underwent castration. |
itthiyo pana dānādīni puññāni katvā itthibhāve chandaṃ virājetvā, “idaṃ no puññaṃ purisattabhāvapaṭilābhāya saṃvattatū”ti cittaṃ adhiṭṭhahitvā kālaṃ katvā purisattabhāvaṃ paṭilabhanti, patidevatā hutvā sāmike sammāpaṭipattivasenāpi purisattabhāvaṃ paṭilabhanteva. |
Women, however, having done meritorious deeds like giving alms, and having turned their desire away from the female state, and having made the resolve, "May this merit of ours lead to the attainment of a male state," having died, attain a male state. And by being a devoted wife and by the power of right conduct towards their husbands, they also attain a male state. |
♦ ayaṃ pana seṭṭhiputto there ayoniso cittaṃ uppādetvā imasmiṃyeva attabhāve itthibhāvaṃ paṭilabhi. |
♦ This merchant's son, however, having conceived an unwholesome thought towards the elder, in this very existence attained a female state. |
takkasilāyaṃ seṭṭhiputtena saddhiṃ saṃvāsamanvāya pana tassā kucchiyaṃ gabbho patiṭṭhāsi. |
And through cohabitation with the merchant's son in Takkasilā, a conception was established in her womb. |
sā dasamāsaccayena puttaṃ labhitvā tassa padasā gamanakāle aparampi puttaṃ paṭilabhi. |
She, after ten months, had a son, and when he was able to walk on foot, she had another son. |
evamassā kucchiyaṃ vutthā dve, soreyyanagare taṃ paṭicca nibbattā dveti cattāro puttā ahesuṃ. |
Thus she had two sons born from her womb, and two who were born on account of her in the city of Soreyya, making four sons. |
tasmiṃ kāle soreyyanagarato tassā sahāyako seṭṭhiputto pañcahi sakaṭasatehi takkasilaṃ gantvā sukhayānake nisinno nagaraṃ pāvisi. |
At that time, her friend from the city of Soreyya, the merchant's son, went to Takkasilā with five hundred carts and, sitting in a comfortable vehicle, entered the city. |
atha naṃ sā uparipāsādatale vātapānaṃ vivaritvā antaravīthiṃ olokayamānā ṭhitā disvā sañjānitvā dāsiṃ pesetvā pakkosāpetvā mahātale nisīdāpetvā mahantaṃ sakkārasammānaṃ akāsi. |
Then she, who was standing, having opened a window on the upper palace-terrace and looking at the street, saw him, recognized him, sent a slave-woman, had him called, had him seated on the great terrace, and gave him great honor and respect. |
atha naṃ so āha — |
Then he said to her — |
“bhadde, tvaṃ ito pubbe amhehi na diṭṭhapubbā, atha ca pana no mahantaṃ sakkāraṃ karosi, jānāsi tvaṃ amhe”ti. |
Noble lady, you have never been seen by us before this, and yet you give us great honor. Do you know us? |
“āma, sāmi, jānāmi, nanu tumhe soreyyanagaravāsino”ti? |
Yes, master, I know you. Are you not a resident of the city of Soreyya? |
“āma, bhadde”ti. |
Yes, noble lady. |
sā mātāpitūnañca bhariyāya ca puttānañca arogabhāvaṃ pucchi. |
She asked about the health of his parents, wife, and children. |
itaro “āma, bhadde, arogā”ti vatvā “jānāsi tvaṃ ete”ti āha. |
The other, saying, "Yes, noble lady, they are well," said, "Do you know them?" |
“āma sāmi, jānāmi. |
"Yes, master, I know them. |
tesaṃ eko putto atthi, so kahaṃ, sāmī”ti? |
They have one son. Where is he, master?" |
“bhadde, mā etaṃ kathehi, mayaṃ tena saddhiṃ ekadivasaṃ sukhayānake nisīditvā nhāyituṃ nikkhantā nevassa gatiṃ jānāma, ito cito ca vicaritvā taṃ adisvā mātāpitūnaṃ ārocayimhā, tepissa roditvā kanditvā petakiccaṃ kiriṃsū”ti. |
Noble lady, do not speak of that. I, with him, on one day, sitting in a comfortable vehicle, went out to bathe. We do not know his whereabouts. Having wandered here and there and not seeing him, we informed his parents. They too, having wept and lamented, performed his funeral rites. |
“ahaṃ so, sāmī”ti. |
I am he, master. |
“apehi, bhadde, kiṃ kathesi mayhaṃ sahāyo devakumāro viya eko puriso”ti? |
Go away, noble lady! What are you saying? My friend was a man, like a son of a deva. |
“hotu, sāmi, ahaṃ so”ti. |
Let it be, master. I am he. |
“atha idaṃ kiṃ nāmā”ti? |
Then what is this? |
“taṃ divasaṃ te ayyo mahākaccāyanatthero diṭṭho”ti? |
On that day, was the noble elder Mahākaccāyana seen by you? |
“āma, diṭṭho”ti. |
Yes, he was seen. |
ahaṃ ayyaṃ mahākaccāyanattheraṃ oloketvā, “aho vata ayaṃ vā thero mama bhariyā bhaveyya, etassa vā sarīravaṇṇo viya mama bhariyāya sarīravaṇṇo bhaveyyā”ti cintesiṃ. |
I, looking at the noble elder Mahākaccāyana, thought, "Oh, that this elder would be my wife, or that my wife's complexion would be like this elder's complexion." |
cintitakkhaṇeyeva me purisaliṅgaṃ antaradhāyi, itthiliṅgaṃ pātubhavi. |
At the very moment of thinking, my male organ vanished, and a female organ appeared. |
athāhaṃ lajjamānā kassaci kiñci vattuṃ asakkuṇitvā tato palāyitvā idhāgatā, sāmīti. |
Then I, being ashamed and unable to say anything to anyone, fled from there and came here, master. |
♦ “aho vata te bhāriyaṃ kammaṃ kataṃ, kasmā mayhaṃ nācikkhi, apica pana te thero khamāpito”ti? |
♦ "Oh, what a grievous deed you have done! Why did you not tell me? And furthermore, has the elder been asked for forgiveness by you?" |
“na khamāpito, sāmi. |
"He has not been asked for forgiveness, master. |
jānāsi pana tvaṃ kahaṃ thero”ti? |
But do you know where the elder is?" |
“imameva nagaraṃ upanissāya viharatī”ti. |
He is living near this very city. |
“sace piṇḍāya caranto idhāgaccheyya, ahaṃ mama ayyassa bhikkhāhāraṃ dadeyyaṃ, sāmī”ti. |
If he should come here while on his alms-round, I would give my noble one alms-food, master. |
“tena hi sīghaṃ sakkāraṃ karohi, amhākaṃ ayyaṃ khamāpessāmā”ti so therassa vasanaṭṭhānaṃ gantvā vanditvā ekamantaṃ nisinno, “bhante, sve mayhaṃ bhikkhaṃ gaṇhathā”ti āha. |
Then quickly prepare an offering. We will have our noble one asked for forgiveness." He went to the elder's dwelling place, paid homage, sat to one side, and said, "Venerable sir, tomorrow, accept my alms. |
“nanu tvaṃ, seṭṭhiputta, āgantukosī”ti. |
But are you not a visitor, merchant's son? |
“bhante, mā amhākaṃ āgantukabhāvaṃ pucchatha, sve me bhikkhaṃ gaṇhathā”ti. |
Venerable sir, do not ask about our being visitors. Tomorrow, accept my alms. |
thero adhivāsesi, gehepi therassa mahāsakkāro paṭiyatto. |
The elder consented. In the house too, a great offering was prepared for the elder. |
thero punadivase taṃ gehadvāraṃ agamāsi. |
On the next day, the elder went to that house-door. |
atha naṃ nisīdāpetvā paṇītenāhārena parivisitvā seṭṭhiputto taṃ itthiṃ gahetvā therassa pādamūle nipajjāpetvā, “bhante, mayhaṃ sahāyikāya khamathā”ti āha. |
Then, having had him seated and served with exquisite food, the merchant's son took that woman and, having had her fall at the elder's feet, said, "Venerable sir, forgive my companion." |
“kimetan”ti? “ayaṃ, bhante, pubbe mayhaṃ piyasahāyako hutvā tumhe oloketvā evaṃ nāma cintesi, athassa purisaliṅgaṃ antaradhāyi, itthiliṅgaṃ pātubhavi, khamatha, bhante”ti. |
What is this?" "This one, venerable sir, having formerly been my dear friend, looked at you and thought thus-and-thus. Then his male organ vanished, and a female organ appeared. Forgive him, venerable sir. |
“tena hi uṭṭhahatha, khamāmi vo ahan”ti. |
Then rise. I forgive you. |
therena “khamāmī”ti vuttamatteyeva itthiliṅgaṃ antaradhāyi, purisaliṅgaṃ pātubhavi. |
As soon as the elder said, "I forgive," her female organ vanished, and a male organ appeared. |
♦ purisaliṅge pātubhūtamatteyeva taṃ takkasilāya seṭṭhiputto āha — |
♦ As soon as his male organ had appeared, the merchant's son from Takkasilā said to him — |
“samma sahāyaka, ime dve dārakā tava kucchiyaṃ vutthattā maṃ paṭicca nibbattattā ubhinnampino puttā eva, idheva vasissāma, mā ukkaṇṭhī”ti. |
Friend, companion, these two children, having been in your womb and having been born on account of me, are the sons of both of us. We will live right here. Do not be discontented. |
“samma, ahaṃ ekenattabhāvena paṭhamaṃ puriso hutvā itthibhāvaṃ patvā puna puriso jātoti vippakārappatto, paṭhamaṃ maṃ paṭicca dve puttā nibbattā, idāni me kucchito dve puttā nikkhantā, svāhaṃ ekenattabhāvena vippakārappatto, puna ‘gehe vasissatī’ti saññaṃ mā kari, ahaṃ mama ayyassa santike pabbajissāmi. |
"Friend, I, in one existence, having first been a man and having attained a female state, and have now become a man again, have been disgraced. First, on account of me, two sons were born. Now from my own womb two sons have come out. I, having been disgraced in one existence, do not think, 'I will live in a house again.' I will go forth in the presence of my noble one. |
ime dve dārakā tava bhārāti, imesu mā pamajjī”ti vatvā putte sīse paricumbitvā parimajjitvā ure nipajjāpetvā pitu niyyādetvā nikkhamitvā therassa santike pabbajjaṃ yāci. |
These two children are your responsibility. Do not be heedless with them." Saying this, he kissed the sons on the head, caressed them, laid them on his breast, entrusted them to their father, and leaving, he asked the elder for ordination. |
theropi naṃ pabbājetvā upasampādetvā gaṇhitvāva cārikaṃ caramāno anupubbena sāvatthiṃ agamāsi. |
The elder also ordained him, gave him the higher ordination, and taking him, while wandering on tour, in due course he went to Sāvatthī. |
tassa soreyyattheroti nāmaṃ ahosi. |
His name became the elder Soreyya. |
janapadavāsino taṃ pavattiṃ ñatvā saṅkhubhitvā kotūhalajātā taṃ upasaṅkamitvā pucchiṃsu — |
The people of the district, knowing that event, were stirred up and, becoming curious, they approached him and asked — |
“evaṃ kira, bhante”ti? |
Is it so, venerable sir? |
“āma, āvuso”ti. |
Yes, friends. |
“bhante, evarūpampi kāraṇaṃ nāma hoti”? |
Venerable sir, can such a thing happen? |
“tumhākaṃ kucchiyaṃ kira dve puttā nibbattā, tumhe paṭicca dve jātā, tesaṃ vo kataresu balavasineho hotī”ti? |
In your womb, it is said, two sons were born, and two were born on account of you. Towards which of them is your affection stronger? |
“kucchiyaṃ vutthakesu, āvuso”ti. |
Towards those who were in my womb, friends. |
āgatāgatā nibaddhaṃ tatheva pucchiṃsu. |
Those who came would always ask the same. |
♦ thero “kucchiyaṃ vuttakesu eva sineho balavā”ti punappunaṃ kathento harāyamāno ekova nisīdati, ekova tiṭṭhati. |
♦ The elder, saying again and again, "The affection for those who were in my womb is stronger," being ashamed, would sit alone, would stand alone. |
so evaṃ ekattūpagato attabhāve khayavayaṃ samuṭṭhāpetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He, thus resorting to solitude, having established the rise and fall in his own body, attained Arahantship with the analytical knowledges. |
atha naṃ āgatāgatā pucchanti — |
Then those who came would ask — |
“bhante, evaṃ kira nāma ahosī”ti? |
Venerable sir, did it happen so? |
“āmāvuso”ti. “kataresu sineho balavā”ti? |
Yes, friends." "Towards which was the affection stronger? |
“mayhaṃ katthaci sineho nāma natthī”ti. |
I have no affection for anyone anywhere. |
bhikkhū “ayaṃ abhūtaṃ kathesi, purimadivasesu ‘kucchiyaṃ vutthaputtesu sineho balavā’ti vatvā idāni ‘mayhaṃ katthaci sineho natthī’ti vadati, aññaṃ byākaroti, bhante”ti āhaṃsu. |
The monks said, "He has spoken what is not true. In former days, having said, 'The affection for the sons who were in my womb is stronger,' he now says, 'I have no affection for anyone anywhere.' He is declaring something else, venerable sir." |
satthā “na, bhikkhave, mama putto aññaṃ byākaroti, mama puttassa sammāpaṇihitena cittena maggassa diṭṭhakālato paṭṭhāya na katthaci sineho jāto, yaṃ sampattiṃ neva mātā, na pitā kātuṃ sakkoti, taṃ imesaṃ sattānaṃ abbhantare pavattaṃ sammāpaṇihitaṃ cittameva detī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "No, monks, my son is not declaring something else. From the time the path was seen by my son's well-directed mind, affection has not arisen for anyone anywhere. The fortune that neither a mother nor a father can create, that this well-directed mind arising within these beings gives." And he spoke this verse — |
♦ 43. |
♦ 43. |
♦ “na taṃ mātā pitā kayirā, aññe vāpi ca ñātakā. |
♦ "Not a mother, nor a father can do that, nor any other relatives. |
♦ sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare”ti. |
♦ A well-directed mind can do one better than that." |
♦ tatthana tanti taṃ kāraṇaṃ neva mātā kareyya, na pitā, na aññe ñātakā. |
♦ Therein, 'that' means that reason cannot be done by a mother, nor a father, nor other relatives. |
sammāpaṇihitanti dasasu kusalakammapathesu sammā ṭhapitaṃ. |
'Well-directed' means well-established in the ten wholesome courses of action. |
seyyaso naṃ tato kareti tato kāraṇato seyyaso naṃ varataraṃ uttaritaraṃ kareyya, karotīti attho. |
'Can do one better than that' means can make him better, more excellent, more superior than from that reason; it does, this is the meaning. |
mātāpitaro hi puttānaṃ dhanaṃ dadamānā ekasmiṃyeva attabhāve kammaṃ akatvā sukhena jīvikakappanaṃ dhanaṃ dātuṃ sakkonti. |
For parents, in giving wealth to their children, are able to give wealth for living happily without working in only one existence. |
visākhāya mātāpitaropi tāva mahaddhanā mahābhogā, tassā ekasmiṃyeva attabhāve sukhena jīvikakappanaṃ dhanaṃ adaṃsu. |
Even the parents of Visākhā, though so wealthy and of great possessions, gave her wealth for living happily in only one existence. |
catūsu pana dīpesu cakkavattisiriṃ dātuṃ samatthā mātāpitaropi nāma puttānaṃ natthi, pageva dibbasampattiṃ vā paṭhamajjhānādisampattiṃ vā, lokuttarasampattidāne kathāva natthi, sammāpaṇihitaṃ pana cittaṃ sabbampetaṃ sampattiṃ dātuṃ sakkoti. |
But parents who are able to give the splendor of a universal monarch in the four continents do not exist for their children, let alone divine fortune or the fortune of the first jhāna and so on. In the giving of supramundane fortune, there is no question. But a well-directed mind is able to give all this fortune. |
tena vuttaṃ “seyyaso naṃ tato kare”ti. |
Therefore it is said, "can do one better than that." |
♦ desanāvasāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ soreyyattheravatthu navamaṃ. |
♦ The story of the Elder Soreyya is the ninth. |
♦ cittavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter on the Mind is finished. |
♦ tatiyo vaggo. |
♦ The third chapter. |
♦ 4. pupphavaggo |
♦ 4. The Chapter on Flowers |
♦ 1. pathavikathāpasutapañcasatabhikkhuvatthu |
♦ 1. The Story of the Five Hundred Monks Engaged in Earth-Talk |
♦ ko imaṃ pathaviṃ vicessatīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto pathavikathāpasute pañcasate bhikkhū ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching, "Who will discern this earth..." in reference to five hundred monks engaged in earth-talk. |
♦ te kira bhagavatā saddhiṃ janapadacārikaṃ caritvā jetavanaṃ āgantvā sāyanhasamaye upaṭṭhānasālāyaṃ sannisinnā attanā gatagataṭṭhānesu “asukagāmato asukagāmagamanaṭṭhāne samaṃ visamaṃ kaddamabahulaṃ sakkharabahulaṃ kāḷamattikaṃ tambamattikan”ti pathavikathaṃ kathesuṃ. |
♦ It is said that they, having gone on tour with the Blessed One, and having come to Jetavana, in the evening, being assembled in the assembly hall, they spoke of the earth in the places they had gone to, "On the way from such-and-such a village to such-and-such a village, it is level, uneven, full of mud, full of gravel, of black soil, of red soil." |
satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “bhante, amhehi vicaritaṭṭhāne pathavikathāyā”ti vutte, “bhikkhave, esā bāhirapathavī nāma, tumhehi ajjhuttikapathaviyaṃ parikammaṃ kātuṃ vaṭṭatī”ti vatvā imā dve gāthā abhāsi — |
The Teacher came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "Venerable sir, for earth-talk of the places we have traveled," he said, "Monks, this is the external earth. It is proper for you to do the work on the internal earth." And he spoke these two verses — |
♦ 44. |
♦ 44. |
♦ “ko imaṃ pathaviṃ vicessati, |
♦ "Who will discern this earth, and this world of Yama with its devas? |
♦ yamalokañca imaṃ sadevakaṃ. |
|
♦ ko dhammapadaṃ sudesitaṃ, |
♦ Who will pick the well-taught Dhamma-path, as a skilled person, a flower? |
♦ kusalo pupphamiva pacessati. |
|
♦ 45. |
♦ 45. |
♦ “sekho pathaviṃ vicessati, |
♦ "The learner will discern this earth, and this world of Yama with its devas. |
♦ yamalokañca imaṃ sadevakaṃ. |
|
♦ sekho dhammapadaṃ sudesitaṃ, |
♦ The learner will pick the well-taught Dhamma-path, as a skilled person, a flower." |
♦ kusalo pupphamiva pacessatī”ti. |
|
♦ tattha ko imanti ko imaṃ attabhāvasaṅkhātaṃ pathaviṃ. |
♦ Therein, 'who this' means who this earth, which is the aggregate of one's own being. |
vicessatīti attano ñāṇena vicinissati vijānissati, paṭivijjhissati, sacchikarissatīti attho. |
'Will discern' means will investigate with one's own knowledge, will know, will penetrate, will realize, this is the meaning. |
yamalokañcāti catubbidhaṃ apāyalokañca. |
'And the world of Yama' means the fourfold world of the woeful states. |
imaṃ sadevakanti imaṃ manussalokañca devalokena saddhiṃ ko vicessati vicinissati vijānissati paṭivijjhissati sacchikarissatīti pucchi. |
'This with its devas' means this human world, along with the deva world, who will discern, investigate, know, penetrate, realize it? he asked. |
ko dhammapadaṃ sudesitanti yathāsabhāvato kathitattā sudesitaṃ sattatiṃsabodhipakkhiyadhammasaṅkhātaṃ dhammapadaṃ kusalo mālākāro pupphaṃ vicinanto viya ko pacessati vicinissati vijānissati upaparikkhissati paṭivijjhissati, sacchikarissatīti attho. |
'Who the well-taught Dhamma-path' means the Dhamma-path, which is the thirty-seven factors of enlightenment, well-taught because it has been spoken according to its true nature, who will pick it, investigate it, know it, examine it, penetrate it, realize it, like a skilled garland-maker picking a flower? this is the meaning. |
sekhoti adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhāti imā tisso sikkhā sikkhanato sotāpattimaggaṭṭhaṃ ādiṃ katvā yāva arahattamaggaṭṭhā sattavidho sekho imaṃ attabhāvasaṅkhātaṃ pathaviṃ arahattamaggena tato chandarāgaṃ apakaḍḍhanto vicessati vicinissati vijānissati paṭivijjhissati sacchikarissati. |
'The learner' means the sevenfold learner, from one on the path of stream-entry up to one on the path of Arahantship, who is training in these three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom, will discern this earth, which is the aggregate of one's own being, by removing passionate desire from it with the path of Arahantship; he will investigate, know, penetrate, realize it. |
yamalokañcāti taṃ yathāvuttapakāraṃ yamalokañca imaṃ manussalokañca saha devehi sadevakaṃ sveva vicessati vicinissati vijānissati paṭivijjhissati sacchikarissati. |
'And the world of Yama' means that same one will discern, investigate, know, penetrate, realize that aforementioned world of Yama, and this human world, along with the devas. |
sekhoti sveva sattavidho sekho, yathā nāma kusalo mālākāro pupphārāmaṃ pavisitvā taruṇamakuḷāni ca pāṇakaviddhāni ca milātāni ca gaṇṭhikajātāni ca pupphāni vajjetvā sobhanāni sujātasujātāneva pupphāni vicināti, evameva imaṃ sukathitaṃ suniddiṭṭhaṃ bodhipakkhiyadhammapadampi paññāya pacessati vicinissati upaparikkhissati paṭivijjhissati sacchikarissatīti satthā sayameva pañhaṃ vissajjesi. |
'The learner' means that same sevenfold learner, just as a skilled garland-maker, having entered a flower garden, avoiding the young buds, those pierced by insects, the withered, and the gnarled flowers, picks only the beautiful, well-formed flowers, in the same way, this well-spoken, well-indicated Dhamma-path of the factors of enlightenment, he will pick, investigate, examine, penetrate, realize with wisdom. Thus the Teacher himself answered the question. |
♦ desanāvasāne pañcasatāpi bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. |
♦ At the end of the discourse, all five hundred monks attained Arahantship with the analytical knowledges. |
sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
And for the assembled company, the Dhamma teaching was beneficial. |
♦ pathavikathāpasutapañcasatabhikkhuvatthu paṭhamaṃ. |
♦ The Story of the Five Hundred Monks Engaged in Earth-Talk is the first. |
♦ 2. marīcikammaṭṭhānikattheravatthu |
♦ 2. The Story of the Elder Meditating on a Mirage |
♦ pheṇūpamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññataraṃ marīcikammaṭṭhānikaṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Like a bubble of foam..." in reference to a certain monk meditating on a mirage. |
♦ so kira bhikkhu satthu santike kammaṭṭhānaṃ gahetvā, “samaṇadhammaṃ karissāmī”ti araññaṃ pavisitvā ghaṭetvā vāyamitvā arahattaṃ pattuṃ asakkonto “visesetvā kammaṭṭhānaṃ kathāpessāmī”ti satthu santikaṃ āgacchanto antarāmagge marīciṃ disvā, “yathā ayaṃ gimhasamaye uṭṭhitā marīci dūre ṭhitānaṃ rūpagatā viya paññāyati, santikaṃ āgacchantānaṃ neva paññāyati, ayaṃ attabhāvopi uppādavayaṭṭhena evarūpo”ti marīcikammaṭṭhānaṃ bhāvento āgantvā maggakilanto aciravatiyaṃ nhāyitvā ekasmiṃ caṇḍasotatīre rukkhachāyāya nisinno udakavegābhighātena uṭṭhahitvā mahante mahante pheṇapiṇḍe bhijjamāne disvā, “ayaṃ attabhāvopi uppajjitvā bhijjanaṭṭhena evarūpoyevā”ti ārammaṇaṃ aggahesi. |
♦ It is said that that monk, having received a meditation subject from the Teacher, and thinking, "I will practice the monk's duties," entered the forest and, striving and endeavoring, being unable to attain Arahantship, and thinking, "I will have a specialized meditation subject taught," while coming to the Teacher's presence, on the way he saw a mirage. "Just as this mirage that has arisen in the hot season appears like a form to those standing at a distance, but when they come near it does not appear, this body too is of such a nature in terms of arising and passing away." Developing the meditation on the mirage, he came and, weary from the road, having bathed in the Aciravatī river, and sitting in the shade of a tree on the bank of a swift current, he saw large bubbles of foam arising from the striking of the force of the water and then breaking, and he grasped the object of meditation, "This body too is of such a nature, in terms of arising and breaking up." |
satthā gandhakuṭiyaṃ ṭhitova taṃ theraṃ disvā, “evameva, bhikkhu, evarūpovāyaṃ attabhāvo pheṇapiṇḍo viya marīci viya uppajjanabhijjanasabhāvoyevā”ti vatvā imaṃ gāthamāha — |
The Teacher, while still in the perfume chamber, saw that elder and said, "Just so, monk. This body is of such a nature, like a bubble of foam, like a mirage, with the nature of arising and breaking." And he spoke this verse — |
♦ 46. |
♦ 46. |
♦ “pheṇūpamaṃ kāyamimaṃ viditvā, |
♦ "Knowing this body to be like a bubble of foam, |
♦ marīcidhammaṃ abhisambudhāno. |
♦ comprehending its mirage-like nature, |
♦ chetvāna mārassa papupphakāni, |
♦ having cut off the flower-tipped arrows of Māra, |
♦ adassanaṃ maccurājassa gacche”ti. |
♦ one should go beyond the sight of the King of Death." |
♦ tattha pheṇūpamanti imaṃ kesādisamūhasaṅkhātaṃ kāyaṃ abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena pheṇapiṇḍasarikkhakoti viditvā. |
♦ Therein, 'like a bubble of foam' means knowing this body, which is an aggregate of hair and so on, to be like a bubble of foam, due to its weak and fragile nature, its temporary and ephemeral nature. |
marīcidhammanti yathā marīci dūre ṭhitānaṃ rūpagatā viya gayhūpagā viya hoti, santike upagacchantānaṃ rittā tucchā agayhūpagā sampajjati, evameva khaṇikaittarapaccupaṭṭhānaṭṭhena ayaṃ kāyopi marīcidhammoti abhisambudhāno bujjhanto, jānantoti attho. |
'Its mirage-like nature' means just as a mirage appears as a form, as if it can be grasped, to those standing at a distance, but when one approaches it, it becomes empty, void, and ungraspable, in the same way, this body too, by its nature of momentary and fleeting appearance, is of a mirage-like nature; comprehending, knowing, understanding this, this is the meaning. |
mārassa papupphakānīti mārassa papupphakasaṅkhātāni tebhūmakāni vaṭṭāni ariyamaggena chinditvā khīṇāsavo bhikkhu maccurājassa adassanaṃ avisayaṃ amatamahānibbānaṃ gaccheyyāti. |
'The flower-tipped arrows of Māra' means having cut off the threefold round of rebirth, which is called the flower-tipped arrows of Māra, with the noble path, the Arahant monk should go beyond the sight of the King of Death, to the deathless, the great Nibbāna. |
♦ gāthāpariyosāne thero saha paṭisambhidāhi arahattaṃ patvā satthu suvaṇṇavaṇṇaṃ sarīraṃ thomento vaṇṇento vandantova āgatoti. |
♦ At the end of the verse, the elder attained Arahantship with the analytical knowledges, and extolling and praising the Teacher's golden-hued body, he came, paying homage. |
♦ marīcikammaṭṭhānikattheravatthu dutiyaṃ. |
♦ The story of the Elder Meditating on a Mirage is the second. |
♦ 3. viṭaṭūbhavatthu |
♦ 3. The Story of Viṭaṭūbha |
♦ pupphāniheva pacinantanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto saparisaṃ mahoghena ajjhottharitvā māritaṃ viṭaṭūbhaṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "One who is only gathering flowers..." in reference to Viṭaṭūbha, who was killed, being overwhelmed by a great flood with his retinue. |
♦ tatrāyaṃ anupubbikathā — sāvatthiyañhi mahākosalarañño putto pasenadikumāro nāma. |
♦ Herein is the connected story — In Sāvatthī, the son of the great king of Kosala was named Prince Pasenadi. |
vesāliyaṃ licchavirañño putto licchavikumāro mahāli nāma, kusinārāyaṃ mallarājaputto bandhulo nāmāti ime tayo disāpāmokkhassācariyassa santike sippuggahaṇatthaṃ takkasilaṃ gantvā bahinagare sālāya samāgatā aññamaññassa āgatakāraṇañca kulañca nāmañca pucchitvā sahāyakā hutvā ekatova ācariyaṃ upasaṅkamitvā sippaṃ sikkhantā na cirasseva uggahitasippā ācariyaṃ āpucchitvā ekatova nikkhamitvā sakasakaṭṭhānāni agamaṃsu. |
In Vesālī, the son of the Licchavi king was a Licchavi prince named Mahāli. In Kusinārā, the son of the Malla king was named Bandhula. These three, for the purpose of learning the arts in the presence of the world-renowned teacher, went to Takkasilā. Having met in a hall outside the city, and having asked one another the reason for their coming, their clan, and their name, they became friends and, going together to the teacher, while learning the arts, not long after, having learned the arts, they took leave of the teacher, and leaving together, they went to their own respective places. |
tesu pasenadikumāro pitu sippaṃ dassetvā pasannena pitarā rajje abhisitto. |
Of them, Prince Pasenadi showed his art to his father, and the pleased father consecrated him in the kingdom. |
mahālikumāro licchavīnaṃ sippaṃ dassento mahantena ussāhena dassesi, tassa akkhīni bhijjitvā agamaṃsu. |
Prince Mahāli, while showing his art to the Licchavis, showed it with great effort, and his eyes burst and were lost. |
licchavirājāno “aho vata amhākaṃ ācariyo akkhivināsaṃ patto, na naṃ pariccajissāma, upaṭṭhahissāma nan”ti tassa satasahassuṭṭhānakaṃ ekaṃ dvāraṃ adaṃsu. |
The Licchavi kings, thinking, "Oh, our teacher has suffered the loss of his eyes. We will not abandon him. We will attend on him," gave him one gate that yielded a hundred thousand. |
so taṃ nissāya pañcasate licchavirājaputte sippaṃ sikkhāpento vasi. |
He, relying on that, lived, teaching the arts to five hundred Licchavi princes. |
bandhulakumāro saṭṭhiṃ saṭṭhiṃ veḷū gahetvā majjhe ayasalākaṃ pakkhipitvā saṭṭhikalāpe ussāpetvā ṭhapite mallarājakulehi “ime kappetū”ti vutto asītihatthaṃ ākāsaṃ ullaṅghitvā asinā kappento agamāsi. |
Prince Bandhula, when sixty bamboos were taken and an iron rod was placed in the middle, and sixty bundles were raised and placed, and he was told by the Malla royal families, "Cut these," he leaped eighty cubits into the air and, while cutting with his sword, he went. |
so osānakalāpe ayasalākāya “kirī”ti saddaṃ sutvā, “kiṃ etan”ti pucchitvā sabbakalāpesu ayasalākānaṃ ṭhapitabhāvaṃ ñatvā asiṃ chaḍḍetvā rodamāno “mayhaṃ ettakesu ñātisuhajjesu ekopi sasineho hutvā imaṃ kāraṇaṃ nācikkhi. |
On the last bundle, hearing the sound "kiri" from the iron rod, and asking, "What is that?" and knowing that iron rods had been placed in all the bundles, he threw down his sword and, weeping, said, "Among so many of my relatives and friends, not a single one with affection told me this reason. |
sace hi ahaṃ jāneyyaṃ, ayasalākāya saddaṃ anuṭṭhāpentova chindeyyan”ti vatvā, “sabbepime māretvā rajjaṃ kareyyan”ti mātāpitūnaṃ kathesi. |
For if I had known, I would have cut them without making the sound of the iron rod." And he told his parents, "I will kill all these and rule the kingdom." |
tehi “paveṇirajjaṃ nāma, tāta, idaṃ na labbhā evaṃ kātun”ti nānappakārena vārito “tena hi mama sahāyakassa santikaṃ gamissāmī”ti sāvatthiṃ agamāsi. |
Being prevented by them in various ways, "This is a hereditary kingdom, son. It is not possible to do so," he said, "Then I will go to my friend," and went to Sāvatthī. |
♦ pasenadi kosalo rājā tassāgamanaṃ sutvā paccuggantvā mahantena sakkārena taṃ nagaraṃ pavesetvā senāpatiṭṭhāne ṭhapesi. |
♦ King Pasenadi of Kosala, hearing of his arrival, went to meet him and, with great honor, led him into the city and placed him in the position of commander-in-chief. |
so mātāpitaro pakkosāpetvā tattheva vāsaṃ kappesi. |
He had his parents called and took up residence there. |
athekadivasaṃ rājā uparipāsāde ṭhito antaravīthiṃ olokayamāno “anāthapiṇḍikassa cūḷānāthapiṇḍikassa visākhāya suppavāsāyā”ti etesaṃ gehe niccaṃ bhattakiccatthāya gacchante anekasahasse bhikkhū disvā, “kahaṃ, ayyā, gacchantī”ti pucchitvā, “deva, anāthapiṇḍikassa gehe niccabhattasalākabhattagilānabhattādīnaṃ atthāya devasikaṃ dve bhikkhusahassāni gacchanti, cūḷānāthapiṇḍikassa gehe pañcasatāni, tathā visākhāya tathā suppavāsāyā”ti vutte sayampi bhikkhusaṅghaṃ upaṭṭhahitukāmo vihāraṃ gantvā bhikkhusahassena saddhiṃ satthāraṃ nimantetvā sattāhaṃ sahatthā dānaṃ datvā sattame divase satthāraṃ vanditvā, “bhante, pañcahi me bhikkhusatehi saddhiṃ nibaddhaṃ bhikkhaṃ gaṇhathā”ti āha. |
Then one day the king, standing on the upper palace, looked at the street and saw many thousands of monks always going for their meal to the houses of Anāthapiṇḍika, Cūḷānāthapiṇḍika, Visākhā, and Suppavāsā. He asked, "Where are the noble ones going?" and being told, "O King, for the daily meal, ticket-meal, meal for the sick, and so on, two thousand monks go to Anāthapiṇḍika's house, five hundred to Cūḷānāthapiṇḍika's house, likewise to Visākhā's, likewise to Suppavāsā's," he himself, wishing to attend on the community of monks, went to the monastery, invited the Teacher with a thousand monks, and for seven days gave a gift with his own hands. On the seventh day, he paid homage to the Teacher and said, "Venerable sir, please always accept my alms with five hundred monks." |
“mahārāja buddhā nāma ekaṭṭhāne nibaddhaṃ bhikkhaṃ na gaṇhanti, bahū janā buddhānaṃ āgamanaṃ paccāsīsantī”ti. |
Great King, Buddhas do not always accept alms in one place. Many people will be expecting the Buddhas to come. |
“tena hi ekaṃ bhikkhuṃ nibaddhaṃ pesethā”ti āha. |
Then, venerable sir, please send one monk always. |
satthā ānandattherassa bhāraṃ akāsi. |
The Teacher made it the responsibility of the elder Ānanda. |
rājā bhikkhusaṅghe āgate pattaṃ gahetvā, “ime nāma parivisantū”ti avicāretvāva sattāhaṃ sayameva parivisitvā aṭṭhame divase vikkhittacitto pamajjamakāsi. |
The king, when the community of monks came, took the bowl and, without considering, "Let these ones serve," he served with his own hands for seven days. On the eighth day, his mind being distracted, he became heedless. |
rājakule nāma anāṇattā āsanāni paññāpetvā bhikkhū nisīdāpetvā parivisituṃ na labhanti “na mayaṃ idha ṭhātuṃ sakkhissāmā”ti bahū bhikkhū pakkamiṃsu. |
In the royal palace, they cannot prepare seats and have the monks seated and serve them without being ordered. "We will not be able to stay here," many monks said, and departed. |
rājā dutiyadivasepi pamajji, dutiyadivasepi bahū bhikkhū pakkamiṃsu. |
The king was heedless on the second day as well. On the second day too, many monks departed. |
tatiyadivasepi pamajji, tadā ānandattheraṃ ekakameva ṭhapetvā avasesā pakkamiṃsu. |
He was heedless on the third day as well. At that time, setting aside the elder Ānanda alone, the rest departed. |
puññavantā nāma kāraṇavasikā honti, kulānaṃ pasādaṃ rakkhanti. |
The meritorious are devoted to a cause; they protect the faith of families. |
tathāgatassa ca sāriputtatthero mahāmoggallānattheroti dve aggasāvakā, khemā uppalavaṇṇāti dve aggasāvikā, upāsakesu citto, gahapati, hatthako āḷavakoti dve aggaupāsakā, upāsikāsu veḷukaṇṭhakī nandamātā, khujjuttarāti dve aggaupāsikā, iti ime aṭṭha jane ādiṃ katvā ṭhānantarapattā sabbepi sāvakā ekadesena dasannaṃ pāramīnaṃ pūritattā mahāpuññā abhinīhārasampannā. |
And of the Tathāgata, the two chief disciples were Sāriputta and Mahāmoggallāna; the two chief female disciples were Khemā and Uppalavaṇṇā; among the laymen, the two chief lay supporters were Citta the householder and Hatthaka of Āḷavī; among the laywomen, the two chief lay supporters were Veḷukaṇṭakī Nandamātā and Khujjuttarā. Thus these eight, having received their positions, and all the disciples who had attained a position, having fulfilled the ten perfections in part, were of great merit and endowed with their aspirations. |
ānandattheropi kappasatasahassaṃ pūritapāramī abhinīhārasampanno mahāpuñño attano kāraṇavasikatāya kulassa pasādaṃ rakkhanto aṭṭhāsi. |
The elder Ānanda also, having fulfilled the perfections for a hundred thousand eons, endowed with his aspirations, and of great merit, being devoted to his own cause, stood, protecting the faith of the family. |
taṃ ekakameva nisīdāpetvā parivisiṃsu. |
They had him sit alone and served him. |
♦ rājā bhikkhūnaṃ gatakāle āgantvā khādanīyabhojanīyāni tatheva ṭhitāni disvā, “kiṃ, ayyā, nāgamiṃsū”ti pucchitvā, “ānandatthero ekakova āgato devā”ti sutvā, “addhā ettakaṃ me bhattacchedanamakaṃsū”ti bhikkhūnaṃ kuddho satthu santikaṃ gantvā, “bhante, mayā pañcannaṃ bhikkhusatānaṃ bhikkhā paṭiyattā, ānandatthero kira ekakovāgato, paṭiyattā bhikkhā tatheva ṭhitā, pañcasatā bhikkhū mama gehe saññaṃ na kariṃsu, kiṃ nu kho kāraṇan”ti āha. |
♦ The king, having come after the monks had gone, saw the hard and soft food still standing there and, having asked, "What, did the noble ones not come?" and hearing, "The elder Ānanda came alone, O King," thought, "Surely they have caused me this loss of a meal." Angry with the monks, he went to the Teacher's presence and said, "Venerable sir, alms were prepared by me for five hundred monks. The elder Ānanda, it is said, came alone. The prepared alms are still standing there. Five hundred monks did not keep their engagement at my house. What now is the reason?" |
satthā bhikkhūnaṃ dosaṃ avatvā, “mahārāja, mama sāvakānaṃ tumhehi saddhiṃ vissāso natthi, tena na gatā bhavissantī”ti vatvā kulānaṃ anupagamanakāraṇañca upagamanakāraṇañca pakāsento bhikkhū āmantetvā imaṃ suttamāha — |
The Teacher, without speaking of the monks' fault, said, "Great King, my disciples have no trust in you. Therefore they must not have gone." And to show the reason for not approaching families and the reason for approaching them, he addressed the monks and spoke this sutta — |
♦ “navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ. |
♦ "A family endowed with nine qualities, monks, having not approached, one should not approach; or having approached, one should not sit near. |
katamehi navahi? |
What nine? |
na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti . |
They do not rise up pleasantly, they do not pay homage pleasantly, they do not give a seat pleasantly, they hide what is there, they give little when they have much, they give coarse when they have fine, they give without respect, not with respect, they do not sit near to listen to the Dhamma, they do not listen to what is spoken. |
imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ. |
A family endowed with these nine qualities, monks, having not approached, one should not approach; or having approached, one should not sit near. |
♦ “navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīdituṃ. |
♦ "A family endowed with nine qualities, monks, having not approached, one may approach; or having approached, one may sit near. |
katamehi navahi? |
What nine? |
manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti. |
They rise up pleasantly, they pay homage pleasantly, they give a seat pleasantly, they do not hide what is there, they give much when they have much, they give fine when they have fine, they give with respect, not without respect, they sit near to listen to the Dhamma, they listen to what is spoken. |
imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditun”ti . |
A family endowed with these nine qualities, monks, having not approached, one may approach; or having approached, one may sit near." |
♦ iti kho, mahārāja, mama sāvakā tumhākaṃ santikā vissāsaṃ alabhantā na gatā bhavissantīti. |
♦ Thus, Great King, my disciples, not receiving trust from you, must not have gone. |
porāṇakapaṇḍitāpi hi avissāsikaṭṭhāne sakkaccaṃ upaṭṭhiyamānāpi māraṇantikaṃ vedanaṃ patvā vissāsikaṭṭhānameva agamiṃsūti. |
For even the wise men of old, though respectfully attended to in a place of distrust, and having reached a state of near-death, went to a place of trust. |
“kadā, bhante”ti raññā puṭṭho atītaṃ āhari -- |
When asked by the king, "When, venerable sir?" he related a story from the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kesavo nāma rājā rajjaṃ pahāya isipabbajjaṃ pabbaji. |
♦ In the past, in Benares, while Brahmadatta was ruling, a king named Kesava, having abandoned his kingdom, went forth as a hermit. |
taṃ pañca purisasatāni anupabbajiṃsu. |
Five hundred men went forth after him. |
so kesavatāpaso nāma ahosi. |
He was known as the ascetic Kesava. |
pasādhanakappako panassa anupabbajitvā kappako nāma antevāsiko ahosi. |
And his adorning barber, having gone forth after him, was his disciple named Kappaka. |
kesavatāpaso parisāya saddhiṃ aṭṭha māse himavante vasitvā vassārattasamaye loṇambilasevanatthāya bārāṇasiṃ patvā bhikkhāya pāvisi. |
The ascetic Kesava, with his company, having lived for eight months in the Himalayas, at the time of the rainy season, for the sake of salt and sour flavors, reached Benares and entered for alms. |
atha naṃ rājā disvā pasīditvā catumāsaṃ attano santike vasanatthāya paṭiññaṃ gahetvā uyyāneva vasāpento sayaṃ sāyaṃpātaṃ assa upaṭṭhānaṃ gacchati. |
Then the king saw him, was pleased, and taking a promise for him to live in his presence for four months, and having him live in the park, he himself went to attend on him in the evening and morning. |
avasesā tāpasā katipāhaṃ vasitvā hatthisaddādīhi ubbāḷhā hutvā ukkaṇṭhitvā, “ācariya, ukkaṇṭhitamhā, gacchāmā”ti āhaṃsu. |
The other ascetics, having lived for some days and being annoyed by the sounds of elephants and so on, became discontented and said, "Teacher, we are discontented. We are going." |
“kahaṃ, tātā”ti? |
Where, sons? |
“himavantaṃ, ācariyā”ti. |
To the Himalayas, teacher. |
rājā amhākaṃ āgatadivaseyeva catumāsaṃ idha vasanatthāya paṭiññaṃ gaṇhi. |
The king, on the very day we arrived, took a promise for us to live here for four months. |
“kathaṃ gamissatha, tātā”ti? |
How will you go, sons? |
“tumhehi amhākaṃ anācikkhitvāva paṭiññā dinnā, mayaṃ idha na sakkoma vasituṃ, ito avidūre tumhākaṃ pavattissavanaṭṭhāne vasissāmā”ti vanditvā pakkamiṃsu. |
"A promise was given by you without telling us. We cannot live here. We will live in a place not far from here where we can hear news of you." They paid homage and departed. |
kappantevāsikena saddhiṃ ācariyo ohīyi. |
The teacher was left behind with his disciple Kappaka. |
♦ rājā upaṭṭhānaṃ āgato, “kahaṃ, ayyā”ti pucchi. |
♦ The king, having come for his attendance, asked, "Where are the noble ones?" |
“sabbe ukkaṇṭhitamhāti vatvā himavantaṃ gatā, mahārājā”ti āha. |
They all said, 'We are discontented,' and have gone to the Himalayas, Great King. |
kappakopi na cirasseva ukkaṇṭhitvā ācariyena punappunaṃ vāriyamānopi “na sakkomī”ti vatvā pakkāmi. |
Kappaka also, not long after, became discontented and, though being stopped again and again by his teacher, said, "I cannot," and departed. |
itaresaṃ pana santikaṃ agantvā ācariyassa pavattiṃ suṇanto avidūre ṭhāne vasi. |
Without going to the presence of the others, he lived in a place not far away, listening for news of his teacher. |
aparabhāge ācariyassa antevāsike anussarantassa kucchirogo uppajji. |
Later, a stomach ailment arose in the teacher, who was remembering his disciples. |
rājā vejjehi tikicchāpesi, rogo na vūpasammati. |
The king had him treated by physicians, but the disease did not subside. |
tāpaso āha — |
The ascetic said — |
“kiṃ, mahārāja, icchasi me rogavūpasaman”ti? |
What, Great King, do you wish for the subsiding of my disease? |
“bhante, sacāhaṃ sakkuṇeyyaṃ, idāneva vo phāsukaṃ kareyyan”ti. |
Venerable sir, if I could, I would make you well right now. |
“mahārāja, sace me phāsukaṃ icchasi, maṃ antevāsikānaṃ santikaṃ pesehī”ti. |
Great King, if you wish for my well-being, send me to my disciples. |
rājā “sādhu, bhante”ti taṃ mañcake nipajjāpetvā nāradāmaccappamukhe cattāro amacce “mama ayyassa pavattiṃ ñatvā, mayhaṃ sāsanaṃ pahiṇeyyāthā”ti uyyojesi. |
The king, saying, "Excellent, venerable sir," had him laid on a bed and sent four ministers, headed by the minister Nārada, "Having known the state of my noble one, send me a message." |
kappantevāsiko ācariyassa āgamanaṃ sutvā paccuggamanaṃ katvā itare “kahan”ti vutte, “asukaṭṭhāne kira vasantī”ti āha. |
The disciple Kappaka, hearing of his teacher's arrival, went to meet him. When asked, "Where are the others?" he said, "They are reportedly living in such-and-such a place." |
tepi ācariyassāgamanabhāvaṃ sutvā tattheva samosaritvā ācariyassa uṇhodakaṃ datvā phalāphalaṃ adaṃsu. |
They too, hearing of their teacher's arrival, gathered there, gave the teacher hot water, and gave him fruits. |
taṃ khaṇaññeva rogo vūpasammati. |
At that very moment, the disease subsides. |
so katipāheneva suvaṇṇavaṇṇo ahosi. |
He, in a few days, became of a golden color. |
atha naṃ nārado pucchi — |
Then Nārada asked him — |
♦ “manussindaṃ jahitvāna, sabbakāmasamiddhinaṃ. |
♦ "Having abandoned the lord of men, abounding in all sensual pleasures, |
♦ kathaṃ nu bhagavā kesī, kappassa ramati assame. |
♦ how is it that the blessed Kesī delights in Kappaka's hermitage? |
♦ “sādūni ramaṇīyāni, santi vakkhā manoramā. |
♦ "Sweet and pleasant are the well-spoken words of Kappaka, |
♦ subhāsitāni kappassa, nārada ramayanti maṃ. |
♦ they, Nārada, delight me, being well-spoken. |
♦ “sālīnaṃ odanaṃ bhuñje, suciṃ maṃsūpasecanaṃ. |
♦ "You would eat a meal of Sāli rice, with pure meat-sauce. |
♦ kathaṃ sāmākanīvāraṃ, aloṇaṃ chādayanti taṃ. |
♦ How does wild rice and millet, without salt, satisfy you? |
♦ “sāduṃ vā yadi vāsāduṃ, appaṃ vā yadi vā bahuṃ. |
♦ "Whether it be tasty or not tasty, whether it be little or much, |
♦ vissattho yattha bhuñjeyya, vissāsaparamā rasā”ti. |
♦ where one would eat with trust, trust is the highest of tastes." |
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♦ satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānento “tadā rājā moggallāno ahosi, nārado sāriputto, kappantevāsiko ānando, kesavatāpaso ahamevā”ti vatvā, “evaṃ, mahārāja, pubbepi paṇḍitā māraṇantikaṃ vedanaṃ patvā vissāsikaṭṭhānaṃ gamiṃsu, mama sāvakā tumhākaṃ santike vissāsaṃ na labhanti maññe”ti āha. |
♦ The Teacher, having brought this Dhamma teaching and identifying the Jātaka, said, "At that time, the king was Moggallāna, Nārada was Sāriputta, the disciple Kappaka was Ānanda, and the ascetic Kesava was myself." And he said, "Thus, Great King, in the past too, the wise, having reached a state of near-death, went to a place of trust. My disciples, it seems, do not receive trust from you." |
rājā “bhikkhusaṅghena saddhiṃ mayā vissāsaṃ kātuṃ vaṭṭati, kathaṃ nu kho karissāmīti sammāsambuddhassa ñātidhītaraṃ mama gehe kātuṃ vaṭṭati, evaṃ sante ‘daharā ca sāmaṇerā ca sammāsambuddhassa ñātirājā’ti mama santikaṃ vissatthā nibaddhaṃ āgamissantī”ti cintetvā — |
The king thought, "It is proper for me to create trust with the community of monks. How now shall I do it? It is proper to have a daughter of the Buddha's relatives in my house. In this way, thinking, 'The young monks and novices are relatives of the Perfectly Enlightened One,' they will come to my presence with trust and regularity." He sent a message to the Sakyans, "Let them give me one of their daughters." |
“ekaṃ me dhītaraṃ dentū”ti sākiyānaṃ santikaṃ sāsanaṃ pesesi. |
And having asked, "Whose Sakyan daughter?" and saying, "Having found out, you should come," he commanded the messengers. |
“katarassa sakyassa dhītā”ti ca pucchitvā, “ñatvā āgaccheyyāthā”ti vatvā dūte āṇāpesi. |
The messengers went and asked the Sakyans for a girl. |
dūtā gantvā sākiye dārikaṃ yāciṃsu. |
They assembled and discussed, "He is a king of a different faction. If we do not give one, he will destroy us. But he is not of an equal family to us. What now is to be done?" |
te sannipatitvā, “pakkhantariko rājā, sace na dassāma, vināsessati no, na kho pana amhehi kulena sadiso, kiṃ nu kho kātabban”ti mantayiṃsu. |
Mahānāma said, "I have a daughter named Vāsabhakhattiyā, born in the womb of my slave-woman, who has attained beauty of form. We will give her." He said to the messengers — |
mahānāmo “mama dāsiyā kucchimhi jātā vāsabhakhattiyā nāma dhītā rūpasobhaggappattā atthi, taṃ dassāmā”ti vatvā dūte āha — |
Excellent, we will give the king a girl. |
“sādhu, rañño dārikaṃ dassāmā”ti. |
Whose daughter is she? |
“sā kassa, dhītā”ti? |
She is named Vāsabhakhattiyā, the daughter of Mahānāma the Sakyan, the son of the Perfectly Enlightened One's junior father. |
“sammāsambuddhassa cūḷapituputtassa mahānāmassa sakkassa dhītā vāsabhakhattiyā nāmā”ti. |
|
♦ te gantvā rañño ārocayiṃsu. |
♦ They went and reported to the king. |
rājā “yadi evaṃ, sādhu, sīghaṃ ānetha, khattiyā ca nāma bahumāyā, dāsidhītarampi pahiṇeyyuṃ, pitarā saddhiṃ ekabhājane bhuñjantiṃ āneyyāthā”ti pesesi. |
The king said, "If so, excellent. Bring her quickly. But the kshatriyas are very cunning. They might send a slave's daughter. Bring her, eating from the same bowl with her father." He sent them. |
te gantvā, “deva, tumhehi saddhiṃ ekato bhuñjantiṃ rājā icchatī”ti āhaṃsu. |
They went and said, "O King, the king wishes her to eat together with you from one bowl." |
mahānāmo “sādhu, tātā”ti taṃ alaṅkārāpetvā attano bhojanakāle pakkosāpetvā tāya saddhiṃ ekato bhuñjanākāraṃ dassetvā dūtānaṃ niyyādesi. |
Mahānāma, saying, "Excellent, sirs," had her adorned, and at his own mealtime, had her called. Having shown the form of eating together with her from one bowl, he entrusted her to the messengers. |
te taṃ ādāya sāvatthiṃ gantvā taṃ pavattiṃ rañño ārocesuṃ. |
They took her, went to Sāvatthī, and reported that event to the king. |
rājā tuṭṭhamānaso taṃ pañcannaṃ itthisatānaṃ jeṭṭhikaṃ katvā aggamahesiṭṭhāne abhisiñci. |
The king, with a joyful mind, made her the chief of the five hundred women and consecrated her in the position of chief queen. |
sā na cirasseva suvaṇṇavaṇṇaṃ puttaṃ vijāyi. |
She, not long after, gave birth to a golden-hued son. |
♦ athassa nāmaggahaṇadivase rājā dārakassa ayyakassa santikaṃ pesesi “sakyarājadhītā vāsabhakhattiyā puttaṃ vijātā, kimassa nāmaṃ karomā”ti? |
♦ Then, on his naming day, the king sent to the child's grandfather, "The Sakyan king's daughter Vāsabhakhattiyā has given birth to a son. What name shall we give him?" |
taṃ pana sāsanaṃ gahetvā gato amacco thokaṃ badhiradhātuko, so gantvā rañño ayyakassa ārocesi, so taṃ sutvā “vāsabhakhattiyā puttaṃ avijāyitvāpi sabbajanaṃ abhibhavi, idāni pana rañño ativiya vallabhā bhavissatī”ti āha. |
But the minister who took that message was slightly hard of hearing. He went and reported to the king's grandfather. He, hearing it, said, "Even without giving birth to a son, Vāsabhakhattiyā has captivated everyone. Now she will be extremely dear (vallabhā) to the king." |
badhiro amacco “vallabhā”ti vacanaṃ dussutaṃ sutvā “viṭaṭūbho”ti sallakkhetvā rājānaṃ upagantvā, “deva, kumārassa kira ‘viṭaṭūbho’ti nāmaṃ karothā”ti āha. |
The deaf minister, having misheard the word "vallabhā," understood it as "Viṭaṭūbha." He went to the king and said, "O King, they say you should name the prince 'Viṭaṭūbha'." |
rājā “porāṇakaṃ no kulasantakaṃ nāmaṃ bhavissatī”ti cintetvā taṃ nāmaṃ akāsi. |
The king, thinking, "It must be an ancient family name of ours," gave him that name. |
athassa daharakāleyeva rājā “satthu piyaṃ karomī”ti senāpatiṭṭhānaṃ adāsi. |
Then, while he was still a youth, the king, thinking, "I will do what is pleasing to the Teacher," gave him the position of commander-in-chief. |
♦ so kumāraparihārena vaḍḍhanto sattavassikakāle aññesaṃ kumārānaṃ mātāmahakulato hatthirūpakāssarūpakādīni āhariyamānāni disvā mātaraṃ pucchi — |
♦ He, growing up with the honors of a prince, at the age of seven, seeing presents such as elephant-figures and horse-figures being brought for other princes from their maternal grandfathers' families, asked his mother — |
“amma, aññesaṃ mātāmahakulato paṇṇākāro āharīyati, mayhaṃ koci kiñci na pesesi, kiṃ tvaṃ nimātā nipitā”ti? |
Mother, presents are brought for others from their maternal grandfathers' families. No one has sent me anything. Are you without a mother, without a father? |
atha naṃ sā, “tāta, tava sakyarājāno mātāmahā dūre pana vasanti, tena te kiñci na pesentī”ti vañcesi. |
Then she, to deceive him, said, "Son, your maternal grandfathers, the Sakyan kings, live far away. Therefore they do not send anything." |
soḷasavassikakāle, “amma, tava mātāmahakulaṃ passitukāmomhī”ti vatvā, “alaṃ, tāta, kiṃ tattha gantvā karissatī”ti vāriyamānopi punappunaṃ yāci. |
When he was sixteen years old, having said, "Mother, I wish to see your maternal grandfather's family," and though being stopped with, "Enough, son, what will you do by going there?" he pleaded again and again. |
athassa mātā “tena hi gacchā”ti sampaṭicchi. |
Then his mother, saying, "Then go," consented. |
so pitu ārocetvā mahantena parivārena nikkhami. |
He informed his father and set out with a great retinue. |
vāsabhakhattiyā puretaraṃ paṇṇaṃ pesesi — |
Vāsabhakhattiyā sent a letter ahead — |
“ahaṃ idha sukhaṃ vasāmi, māssa kiñci sāmino antaraṃ dassayiṃsū”ti. |
I am living happily here. Let them not show my master any discrepancy. |
sākiyā viṭaṭūbhassa āgamanaṃ ñatvā, “vandituṃ na sakkomā”ti tassa daharadahare kumāre janapadaṃ pahiṇitvā tasmiṃ kapilapuraṃ sampatte santhāgāre sannipatiṃsu. |
The Sakyans, knowing of Viṭaṭūbha's arrival, thinking, "We cannot pay homage," sent the younger princes to the countryside and assembled in the assembly hall when he reached Kapilavatthu. |
kumāro tattha gantvā aṭṭhāsi. |
The prince went there and stood. |
♦ atha naṃ “ayaṃ te, tāta, mātāmaho, ayaṃ mātulo”ti vatvā vandāpesuṃ. |
♦ Then they had him pay homage, saying, "This, son, is your maternal grandfather. This is your maternal uncle." |
so sabbe vandamāno vicaritvā ekampi attānaṃ vandantaṃ adisvā “kiṃ nu kho maṃ vandantā natthī”ti pucchi. |
He, while going about paying homage to all, and not seeing anyone paying homage to him, asked, "Why now is there no one paying homage to me?" |
sākiyā, “tāta, te kaniṭṭhakumārā janapadaṃ gatā”ti vatvā tassa mahantaṃ sakkāraṃ kariṃsu. |
The Sakyans, saying, "Son, your younger princes have gone to the countryside," paid him great honor. |
so katipāhaṃ vasitvā mahantena parivārena nikkhami. |
He, having stayed for some days, set out with a great retinue. |
athekā dāsī santhāgāre tena nisinnaphalakaṃ “idaṃ vāsabhakhattiyāya dāsiyā puttassa nisinnaphalakan”ti akkositvā paribhāsitvā khīrodakena dhovi. |
Then a certain slave-woman, reviling and abusing the plank on which he had sat in the assembly hall, washed it with milk-water, saying, "This is the plank on which the son of the slave-woman Vāsabhakhattiyā sat." |
eko puriso attano āvudhaṃ pamussitvā nivatto taṃ gaṇhanto viṭaṭūbhakumārassa akkosanasaddaṃ sutvā taṃ kāraṇaṃ pucchitvā, “vāsabhakhattiyā dāsiyā kucchimhi mahānāmasakkaṃ paṭicca jātā”ti ñatvā balakāyassa kathesi. |
A certain man who had forgotten his weapon and had turned back, while taking it, heard the sound of the abuse of Prince Viṭaṭūbha, asked the reason, and knowing, "Vāsabhakhattiyā was born in the womb of a slave-woman on account of Mahānāma the Sakyan," he told the army. |
“vāsabhakhattiyā kira dāsidhītā”ti mahākolāhalaṃ ahosi. |
"Vāsabhakhattiyā is reportedly a slave's daughter," a great uproar arose. |
taṃ sutvā viṭaṭūbho “ete tāva mama nisinnaphalakaṃ khīrodakena dhovantu, ahaṃ pana rajje patiṭṭhitakāle etesaṃ galalohitaṃ gahetvā mama nisinnaphalakaṃ dhovissāmī”ti cittaṃ paṭṭhapesi. |
Hearing that, Viṭaṭūbha thought, "Let them wash the plank on which I sat with milk-water for now. But I, when I am established in the kingdom, having taken their throat-blood, will wash the plank on which I sit." He made this resolve. |
tasmiṃ sāvatthiṃ gate amaccā taṃ pavattiṃ rañño ārocayiṃsu. |
When he had gone to Sāvatthī, the ministers reported that event to the king. |
rājā “mayhaṃ dāsidhītaraṃ adaṃsū”ti sākiyānaṃ kujjhitvā vāsabhakhattiyāya ca puttassa ca dinnaparihāraṃ acchinditvā dāsadāsīhi laddhabbamattameva dāpesi. |
The king, angry that "They have given me a slave's daughter," cut off the allowance given to Vāsabhakhattiyā and her son and had only what was to be received by male and female slaves given. |
♦ tato katipāhaccayena satthā rājanivesanaṃ gantvā paññattāsane nisīdi. |
♦ Then, after some days, the Teacher went to the royal residence and sat on the prepared seat. |
rājā āgantvā vanditvā, “bhante, tumhākaṃ kira ñātakehi dāsidhītā mayhaṃ dinnā, tenassā ahaṃ saputtāya parihāraṃ acchinditvā dāsadāsīhi laddhabbamattameva dāpesin”ti āha. |
The king came, paid homage, and said, "Venerable sir, your relatives have reportedly given me a slave's daughter. Therefore I have cut off her allowance and that of her son and have had only what is to be received by male and female slaves given." |
satthā “ayuttaṃ, mahārāja, sākiyehi kataṃ, dadantehi nāma samānajātikā dātabbā assa, taṃ pana, mahārāja, vadāmi, vāsabhakhattiyā khattiyarājadhītā khattiyarañño gehe abhisekaṃ labhi. |
The Teacher said, "An improper thing, Great King, has been done by the Sakyans. In giving, a person of equal birth should have been given. But this I say to you, Great King, Vāsabhakhattiyā is a kshatriya king's daughter and has received the consecration in a kshatriya king's house. |
viṭaṭūbhopi khattiyarājānameva paṭicca jāto, mātugottaṃ nāma kiṃ karissati, pitugottameva pamāṇanti. |
Viṭaṭūbha also was born on account of a kshatriya king. What can the mother's clan do? The father's clan alone is the measure. |
porāṇakapaṇḍitā dalidditthiyā kaṭṭhahārikāya aggamahesiṭṭhānaṃ adaṃsu, tassā ca kucchimhi jātakumāro dvādasayojanikāya bārāṇasiyā rajjaṃ patvā kaṭṭhavāhanarājā nāma jāto”ti kaṭṭhahārijātakaṃ kathesi. |
The wise men of old gave the position of chief queen to a poor wood-gathering woman, and the prince born in her womb attained the kingdom of the twelve-yojana Benares and became known as the Wood-carrier King." He related the Kaṭṭhahāri Jātaka. |
rājā dhammakathaṃ sutvā “pitugottameva kira pamāṇan”ti tussitvā vāsabhakhattiyāya ca puttassa ca pakatiparihārameva dāpesi. |
The king, having heard the Dhamma talk, thinking, "The father's clan alone is indeed the measure," was pleased and had the regular allowance given to Vāsabhakhattiyā and her son. |
♦ bandhulasenāpatissapi kho kusinārāyaṃ mallarājadhītā mallikā nāma bhariyā dīgharattaṃ puttaṃ na vijāyi. |
♦ And Bandhula the commander-in-chief's wife, Mallikā, the daughter of the Malla king in Kusinārā, did not give birth to a son for a long time. |
atha naṃ bandhulo “attano kulagharameva gacchā”ti uyyojesi. |
Then Bandhula sent her away, "Go to your own family home." |
sā “satthāraṃ disvāva gamissāmī”ti jetavanaṃ pavisitvā tathāgataṃ vanditvā ṭhitā, “kahaṃ gacchasī”ti vuttā “sāmiko maṃ bhante, kulagharaṃ pesetī” āha. |
She, thinking, "I will see the Teacher and then go," entered Jetavana, paid homage to the Teacher, and while standing, when asked, "Where are you going?" said, "My husband, venerable sir, is sending me to my family home." |
“kiṃ kāraṇā”ti? |
For what reason? |
“vañjhā kirasmi aputtikā”ti. |
It is said I am barren, childless. |
“yadi evaṃ, gamanakiccaṃ natthi, nivattassū”ti. |
If so, there is no need to go. Turn back. |
sā tuṭṭhamānasā satthāraṃ vanditvā nivesanaṃ gantvā “kasmā nivattāsī”ti vuttā “dasabalena nivattitāmhī”ti āha bandhulo “diṭṭhaṃ bhavissati dīghadassinā kāraṇan”ti sampaṭicchi. |
She, with a joyful mind, paid homage to the Teacher, went to her residence, and when asked, "Why have you returned?" said, "I have been sent back by the Ten-Powered One." Bandhula, thinking, "The long-sighted one must have seen a reason," accepted her. |
sā na cirasseva gabbhaṃ paṭilabhitvā uppannadāhaḷā “dohaḷo me uppanno”ti ārocesi. |
She, not long after, conceived, and when a craving arose, she reported, "A craving has arisen in me." |
“kiṃ dohaḷo”ti? |
What craving? |
“vesālinagare gaṇarājakulānaṃ abhisekamaṅgalapokkharaṇiyaṃ otaritvā nhatvā pānīyaṃ pātukāmāmhi, sāmī”ti. |
I wish to descend into the consecration-ceremony pond of the ruling families in the city of Vesālī, bathe, and drink the water, master. |
bandhulo “sādhū”ti vatvā sahassathāmadhanuṃ gahetvā taṃ rathaṃ āropetvā sāvatthito nikkhamitvā rathaṃ pājento mahālilicchavino dinnadvārena vesāliṃ pāvisi. |
Bandhula, saying "Excellent," and taking his thousand-strength bow, placed her on a chariot and, leaving Sāvatthī, and driving the chariot, he entered Vesālī through the gate given to the great Licchavi Mahāli. |
mahālilicchavino ca dvārasamīpe eva nivesanaṃ hoti. |
And the residence of the great Licchavi Mahāli is near the gate. |
so rathassa ummāre panighātasaddaṃ sutvāva “bandhulassa rathasaddo eso, ajja licchavīnaṃ bhayaṃ uppajjissatī”ti āha. |
He, hearing the sound of the axle-pin striking the chariot's axle, said, "This is the sound of Bandhula's chariot. Today a fear will arise for the Licchavis." |
♦ pokkharaṇiyā anto ca bahi ca ārakkhā balavatī, upari lohajālaṃ patthaṭaṃ, sakuṇānampi okāso natthi. |
♦ Inside and outside the pond, the guard was strong. An iron net was spread over it. There was no opening even for a bird. |
bandhulasenāpati pana rathā otaritvā ārakkhake manusse vettena paharanto palāpetvā lohajālaṃ chinditvā antopokkharaṇīyaṃ bhariyaṃ nhāpetvā sayampi nhatvā puna taṃ rathaṃ āropetvā nagarā nikkhamitvā āgatamaggeneva pāyāsi. |
But Bandhula the commander-in-chief, descending from the chariot and striking the guards with his whip, made them flee, broke the iron net, and having bathed his wife in the inner pond and having bathed himself, he again placed her on the chariot, left the city, and went by the same path he had come. |
te ārakkhamanussā licchavirājūnaṃ ārocesuṃ. |
Those guards reported to the Licchavi kings. |
licchavirājāno kujjhitvā pañca rathasatāni āruyha “bandhulamallaṃ gaṇhissāmā”ti nikkhamiṃsu. |
The Licchavi kings, becoming angry, mounted five hundred chariots and set out, thinking, "We will capture Bandhula the Malla." |
taṃ pavattiṃ mahālissa ārocesuṃ. |
They reported that event to Mahāli. |
mahāli, “mā gamittha, so hi vo sabbe ghotessatī”ti āha. |
Mahāli said, "Do not go. He will crush all of you." |
tepi “mayaṃ gamissāma evā”ti vadiṃsu. |
They too said, "We will go anyway." |
“tena hi tassa rathacakkassa yāva nābhito pathaviṃ paviṭṭhaṭṭhānaṃ disvā nivatteyyātha, tato anivattantā purato asanisaddaṃ viya suṇissatha, tamhā ṭhānā nivatteyyātha. |
"Then, having seen the place where his chariot-wheel has sunk into the earth up to the hub, you should turn back. If you do not turn back from there, you will hear a sound in front like the sound of lightning. Turn back from that place. |
tato anivattantā tumhākaṃ rathadhuresu chiddaṃ passissatha, tamhā ṭhānā nivatteyyātha, purato mā gamitthā”ti. |
If you do not turn back from there, you will see a hole in the poles of your chariots. Turn back from that place. Do not go forward." |
te tassa vacanena anivattitvā taṃ anubandhiṃsu eva. |
They, not turning back at his word, pursued him. |
mallikā disvā, “rathā, sāmi, paññāyantī”ti āha. |
Mallikā saw them and said, "Chariots are visible, master." |
“tena hi ekasseva rathassa paññāyanakāle maṃ āroceyyāsī”ti. |
Then, when only one chariot is visible, inform me. |
sā yadā sabbe rathā eko viya hutvā paññāyiṃsu, tadā “ekameva, sāmi, rathasīsaṃ paññāyatī”ti āha. |
She, when all the chariots appeared as if they were one, then said, "Only one chariot-front is visible, master." |
bandhulo “tena hi imā rasmiyo gaṇhāhī”ti tassā rasmiyo datvā rathe ṭhitova dhanuṃ āropesi, rathacakkaṃ yāva nābhito pathaviṃ pāvisi. |
Bandhula said, "Then take these reins," and giving her the reins, he stood in the chariot and strung his bow. The chariot-wheel sank into the earth up to the hub. |
♦ licchavino taṃ ṭhānaṃ disvāpi na nivattiṃsu. |
♦ The Licchavis, though seeing that place, did not turn back. |
itaro thokaṃ gantvā jiyaṃ pothesi, asanisaddo viya ahosi. |
The other, having gone a little way, twanged his bowstring. It was like the sound of lightning. |
te tatopi na nivattiṃsu, anubandhantā gacchanteva. |
They did not turn back from there either, but pursued and went on. |
bandhulo rathe ṭhitakova ekasaraṃ khipi, so pañcannaṃ rathasatānaṃ rathasīse chiddaṃ katvā pañca rājasatāni parikarabandhanaṭṭhāne vinivijjhitvā pathaviṃ pāvisi. |
Bandhula, while still standing in the chariot, shot one arrow. It, having made a hole in the front of the five hundred chariots, pierced the five hundred kings at the place where their armor was tied, and entered the earth. |
te attano paviddhabhāvaṃ ajānitvā, “tiṭṭha, re, tiṭṭha, re”ti vadantā anubandhiṃsu eva. |
They, not knowing that they had been pierced, pursued, saying, "Stop, man, stop, man!" |
bandhulo rathaṃ ṭhapetvā “tumhe matakā, matakehi saddhiṃ mayhaṃ yuddhaṃ nāma natthī”ti āha. |
Bandhula stopped the chariot and said, "You are dead men. I have no battle with dead men." |
“matakā nāma amhādisā na hontī”ti. |
Men like us are not dead. |
“tena hi sabbapacchimassa parikaraṃ mocethā”ti. |
Then untie the armor of the last one of all. |
te mocayiṃsu. |
They untied it. |
so muttamatte eva maritvā patito. |
As soon as it was untied, he died and fell. |
atha te sabbepi “tumhe evarūpā, attano gharāni gantvā saṃvidhātabbaṃ saṃvidahitvā puttadāraṃ anusāsitvā sannāhaṃ mocethā”ti āha. |
Then he said to all of them, "You are of such a nature. Go to your own homes, arrange what is to be arranged, instruct your wives and children, and then untie your armor." |
te tathā katvā sabbepi jīvitakkhayaṃ pattā. |
They did so, and all of them reached the end of their lives. |
bandhulopi mallikaṃ sāvatthiṃ ānesi. |
Bandhula also brought Mallikā to Sāvatthī. |
sā soḷasakkhattuṃ yamake yamake putte vijāyi. |
She, sixteen times, gave birth to twin sons. |
sabbepi sūrā thāmasampannā ahesuṃ, sabbasippānaṃ nipphattiṃ pāpuṇiṃsu. |
All of them were brave and endowed with strength. They attained proficiency in all the arts. |
ekekassa purisasahassaṃ parivāro ahosi. |
Each one had a retinue of a thousand men. |
pitarā saddhiṃ rājanivesanaṃ gacchantehi teheva rājaṅgaṇaṃ paripūri. |
When they went with their father to the royal residence, the royal courtyard was filled with them alone. |
♦ athekadivasaṃ vinicchaye kūṭaṭṭaparājitā manussā bandhulaṃ āgacchantaṃ disvā mahāviravaṃ viravantā vinicchayāmaccānaṃ kūṭaṭṭakaraṇaṃ tassa ārocesuṃ. |
♦ Then one day, people who had been defeated in a judgment by a corrupt decision saw Bandhula coming and, making a great cry, they reported to him the corrupt decision of the judges. |
so vinicchayaṃ gantvā taṃ aṭṭaṃ vicāretvā sāmikameva sāmikaṃ akāsi. |
He went to the court, reviewed that case, and made the owner the rightful owner. |
mahājano mahāsaddena sādhukāraṃ pavatteti. |
The great crowd raised a great cry of approval. |
rājā “kiṃ idan”ti pucchitvā tamatthaṃ sutvā tussitvā sabbepi te amacce hāretvā bandhulasseva vinicchayaṃ niyyādesi. |
The king, having asked, "What is this?" and hearing the matter, was pleased and, having removed all those ministers, he entrusted the administration of justice to Bandhula alone. |
so tato paṭṭhāya sammā vinicchayi. |
He, from then on, judged rightly. |
tato te porāṇakavinicchayikā amaccā kiñci lañjaṃ alabhantā appalābhā hutvā “bandhulo rajjaṃ patthetī”ti rājakule paribhindiṃsu. |
Then those former corrupt judges, not receiving any bribe and having little gain, broke faith in the royal court, saying, "Bandhula desires the kingdom." |
rājā tesaṃ kathaṃ saddahitvā cittaṃ niggahetuṃ nāsakkhi. |
The king, believing their words, could not control his mind. |
“imasmiṃ idheva ghātiyamāne garahā me uppajjissatī”ti puna cintetvā payuttapurisehi paccantaṃ pahārāpetvā bandhulaṃ pakkosāpetvā, “paccanto kira kupito, tava puttehi saddhiṃ gantvā, core gaṇhāhī”ti pahiṇitvā, “etthevassa dvattiṃsāya puttehi saddhiṃ sīsaṃ chinditvā āharathā”ti tehi saddhiṃ aññepi samatthe mahāyodhe pesesi. |
Thinking, "If this one is killed right here, blame will fall on me," he again thought, and having had the border attacked by hired men, he called Bandhula and sent him, "The border is reportedly in turmoil. Go with your sons and capture the thieves." And he sent other powerful great warriors with them, saying, "Right there, cut off his head along with his thirty-two sons and bring it." |
tasmiṃ paccantaṃ gacchanteyeva “senāpati kira āgacchatī”ti payuttacorā palāyiṃsu. |
As he was going to the border, the hired thieves, thinking, "The commander-in-chief is reportedly coming," fled. |
so taṃ padesaṃ āvāsāpetvā saṇṭhāpetvā nivatti. |
He, having pacified that region and established order, turned back. |
♦ athassa nagarato avidūre ṭhāne te yodhā puttehi saddhiṃ sīsaṃ chindiṃsu. |
♦ Then, in a place not far from the city, those warriors cut off his head along with his sons. |
taṃ divasaṃ mallikāya pañcahi bhikkhusatehi saddhiṃ dve aggasāvakā nimantitā honti. |
On that day, the two chief disciples had been invited by Mallikā with five hundred monks. |
athassā pubbaṇhe eva “sāmikassa te saddhiṃ puttehi sīsaṃ chinnan”ti paṇṇaṃ āharitvā adaṃsu. |
Then, in the morning, a letter was brought and given to her, "Your husband's head has been cut off along with his sons." |
sā taṃ pavattiṃ ñatvā kassaci kiñci avatvā paṇṇaṃ ucchaṅge ṭhapetvā bhikkhusaṅghameva parivisi. |
She, knowing that event, and without saying anything to anyone, placed the letter in her lap and served the community of monks herself. |
athassā paricārikāyo bhikkhūnaṃ bhattaṃ datvā sappicāṭiṃ āharantiyo therānaṃ purato sappicāṭiṃ bhindiṃsu. |
Then her female attendants, while giving rice to the monks, were bringing a pot of ghee, and they broke the pot of ghee in front of the elders. |
dhammasenāpati “bhedanadhammaṃ bhinnaṃ, na cintitabban”ti āha. |
The general of the Dhamma said, "What is subject to breaking has been broken. It is not to be worried about." |
sā ucchaṅgato paṇṇaṃ nīharitvā “dvattiṃsāya puttehi saddhiṃ pitusīsaṃ chinnanti me imaṃ paṇṇaṃ āhariṃsu, ahaṃ idaṃ sutvāpi na cintemi, sappicāṭiyā bhinnāya kiṃ cintayissāmi, bhante”ti āha. |
She, taking the letter from her lap, said, "A letter has been brought to me, 'Your father's head has been cut off along with his thirty-two sons.' I, having heard this, do not worry. Why should I worry about a broken pot of ghee, venerable sir?" |
dhammasenāpati “animittamanaññātaṃ, maccānaṃ idha jīvitan”tiādīni vatvā dhammaṃ desetvā uṭṭhāyāsanā vihāraṃ agamāsi. |
The general of the Dhamma, saying, "Uncertain and unknown is the life of mortals here," and so on, taught the Dhamma, rose from his seat, and went to the monastery. |
sāpi dvattiṃsa suṇisāyo pakkosāpetvā, “tumhākaṃ sāmikā niraparādhā attano purimakammaphalaṃ labhiṃsu, tumhe mā socayittha, mā paridevittha, rañño upari manopadosaṃ mā karitthā”ti ovadi. |
She also had her thirty-two daughters-in-law called and advised them, "Your husbands, being without fault, have received the fruit of their own past kamma. Do not you grieve, do not lament. Do not have malice towards the king." |
♦ rañño carapurisā taṃ kathaṃ sutvā gantvā tesaṃ niddosabhāvaṃ rañño kathayiṃsu. |
♦ The king's spies, hearing that conversation, went and told the king of their innocence. |
rājā saṃvegappatto tassā nivesanaṃ gantvā mallikañca suṇisāyo cassā khamāpetvā mallikāya varaṃ adāsi. |
The king, filled with remorse, went to her residence and, having asked for forgiveness from Mallikā and her daughters-in-law, he gave Mallikā a boon. |
sā “varo gahito me hotū”ti vatvā tasmiṃ gate matakabhattaṃ datvā nhatvā rājānaṃ upasaṅkamitvā vanditvā, “deva, tumhehi mayhaṃ varo dinno, mayhañca aññena attho natthi, dvattiṃsāya me suṇisānaṃ mamañca kulagharagamanaṃ anujānāthā”ti āha. |
She, saying, "Let my boon be taken," and when he had gone, having given the funerary meal and having bathed, she approached the king, paid homage, and said, "O King, a boon has been given to me by you. I have no need of anything else. Please permit my thirty-two daughters-in-law and myself to go to our family homes." |
rājā sampaṭicchi. |
The king consented. |
sā dvattiṃsa suṇisāyo yathāsakāni kulāni pesesi, sayampi kusinārānagare attano kulagharaṃ agamāsi. |
She sent the thirty-two daughters-in-law to their respective families, and she herself went to her own family home in the city of Kusinārā. |
♦ rājāpi bandhulasenāpatino bhāgineyyassa dīghakārāyanassa nāma senāpatiṭṭhānaṃ adāsi. |
♦ And the king gave the position of commander-in-chief to Bandhula's nephew, named Dīghakārāyana. |
so pana “mātulo me iminā mārito”ti rañño otāraṃ gavesanto vicarati. |
He, however, thinking, "My maternal uncle was killed by this one," went about looking for an opportunity against the king. |
rājāpi niraparādhassa bandhulassa māritakālato paṭṭhāya vippaṭisārī hutvā cittassādaṃ na labhati, rajjasukhaṃ nānubhoti. |
The king also, from the time of killing the innocent Bandhula, being remorseful, did not find peace of mind and did not enjoy the pleasures of kingship. |
tadā satthā sakyānaṃ medāḷupaṃ nāma nigamaṃ upanissāya viharati. |
At that time, the Teacher was living near a town of the Sakyans named Medāḷupa. |
rājā tattha gantvā ārāmato avidūre khandhāvāraṃ nivāsetvā, “mandena parivārena satthāraṃ vandissāmī”ti vihāraṃ gantvā pañcarājākakudhabhaṇḍāni dīghakārāyanassa datvā ekakova gandhakuṭiṃ pāvisi. |
The king went there and, having set up camp not far from the monastery, and thinking, "I will pay homage to the Teacher with a small retinue," he went to the monastery, gave the five royal regalia to Dīghakārāyana, and entered the perfume chamber alone. |
sabbaṃ dhammacetiyasuttaniyāmena dīpetabbaṃ. |
The whole story is to be explained according to the Dhammacetiya Sutta. |
tasmiṃ gandhakuṭiṃ paviṭṭhe dīghakārāyano tāni pañca rājakakudhabhaṇḍāni gahetvā viṭaṭūbhaṃ rājānaṃ katvā rañño ekaṃ assaṃ ekañca upaṭṭhānakārikaṃ mātugāmaṃ ṭhapetvā nivattetvā sāvatthiṃ agamāsi. |
As he entered the perfume chamber, Dīghakārāyana took those five royal regalia, made Viṭaṭūbha the king, and leaving one horse and one female attendant for the king, he turned back and went to Sāvatthī. |
♦ rājā satthārā saddhiṃ piyakathaṃ kathetvā satthāraṃ vanditvā nikkhanto senaṃ adisvā taṃ mātugāmaṃ pucchitvā taṃ pavattiṃ sutvā, “ahaṃ bhāgineyyaṃ ādāya gantvā, viṭaṭūbhaṃ gahessāmī”ti rājagahanagaraṃ gacchanto vikāle dvāresu pidahitesu nagaraṃ patvā ekissā sālāya nipajjitvā vātātapehi kilanto rattibhāge tattheva kālamakāsi. |
♦ The king, having made pleasant conversation with the Teacher, paid homage to the Teacher, and leaving, and not seeing his army, he asked that woman and, hearing that event, thought, "I will take my nephew and go, and will capture Viṭaṭūbha." While going to the city of Rājagaha, the gates being closed at the wrong time, he reached the city, lay down in a certain hall, and weary from the wind and sun, he died there in the middle of the night. |
vibhātāya rattiyā, “deva, kosalanarinda anātho jātosī”ti vippalapantiyā tassā itthiyā saddaṃ sutvā rañño ārocesuṃ. |
At the break of dawn, hearing the sound of that woman wailing, "O King, the king of Kosala has become helpless," they reported to the king. |
so mātulassa mahantena sakkārena sarīrakiccaṃ kāresi. |
He had the rites for his maternal uncle's body performed with great honor. |
♦ viṭaṭūbhopi rajjaṃ labhitvā taṃ veraṃ saritvā “sabbepi sākiye māressāmī”ti mahatiyā senāya nikkhami. |
♦ And Viṭaṭūbha, having obtained the kingdom, and remembering that grudge, set out with a great army, thinking, "I will kill all the Sakyans." |
taṃ divasaṃ satthā paccūsakāle lokaṃ volokento ñātisaṅghassa vināsaṃ disvā, “ñātisaṅgahaṃ kātuṃ vaṭṭatī”ti cintetvā pubbaṇhasamaye piṇḍāya caritvā, piṇḍapātapaṭikkanto gandhakuṭiyaṃ sīhaseyyaṃ kappetvā, sāyanhasamaye ākāsena gantvā, kapilavatthusāmante ekasmiṃ kabaracchāye rukkhamūle nisīdi. |
On that day, the Teacher, in the early morning, surveying the world, saw the destruction of his host of relatives and, thinking, "It is proper to perform the protection of my relatives," in the morning, having gone for alms, and having returned from his alms-round, he prepared the lion's posture in the perfume chamber, and in the evening, having gone through the sky, he sat at the foot of a sparsely-leafed tree near Kapilavatthu. |
tato viṭaṭūbhassa rajjasīmāya mahanto sandacchāyo nigrodho atthi. |
And on the border of Viṭaṭūbha's kingdom, there was a great banyan tree with dense shade. |
viṭaṭūbho satthāraṃ disvā upasaṅkamitvā vanditvā, “bhante, kiṃ kāraṇā evarūpāya uṇhavelāya imasmiṃ kabaracchāye rukkhamūle nisīdatha, etasmiṃ sandacchāye nigrodhamūle nisīdatha, bhante”ti vatvā, “hotu, mahārāja, ñātakānaṃ chāyā nāma sītalā”ti vutte, “ñātakānurakkhanatthāya satthā āgato bhavissatī”ti cintetvā satthāraṃ vanditvā nivattitvā sāvatthiṃyeva paccāgami. |
Viṭaṭūbha saw the Teacher, approached, paid homage, and saying, "Venerable sir, for what reason do you sit at the foot of this sparsely-leafed tree at such a hot time? Please sit at the foot of this banyan tree with dense shade, venerable sir," and when told, "Let it be, Great King. The shade of one's relatives is cool," he thought, "The Teacher must have come for the protection of his relatives," and paying homage to the Teacher, he turned back and returned to Sāvatthī itself. |
satthāpi uppatitvā jetavanameva gato. |
The Teacher also rose up and went to Jetavana itself. |
♦ rājā sākiyānaṃ dosaṃ saritvā dutiyampi nikkhamitvā tatheva satthāraṃ passitvā puna nivatti. |
♦ The king, remembering his grudge against the Sakyans, set out a second time and, seeing the Teacher in the same way, turned back again. |
tatiyavārepi nikkhamitvā tatheva satthāraṃ passitvā puna nivatti. |
On the third time also, he set out and, seeing the Teacher in the same way, turned back again. |
catutthavāre pana tasmiṃ nikkhante satthā sākiyānaṃ pubbakammaṃ oloketvā tesaṃ ekadivasaṃ nadiyaṃ visapakkhipanapāpakammassa appaṭibāhiyabhāvaṃ ñatvā catutthavāre nāgamāsi. |
But on the fourth time, when he set out, the Teacher, having examined the past kamma of the Sakyans, and knowing the unpreventable nature of their evil deed of once putting poison in a river, did not go on the fourth occasion. |
viṭaṭūbho “sākiye ghātessāmī”ti mahantena balakāyena nikkhami. |
Viṭaṭūbha set out with a great army, thinking, "I will slay the Sakyans." |
sammāsambuddhassa pana ñātakā asattaghātakā nāma, attanā marantāpi paresaṃ jīvitaṃ na voropenti. |
But the relatives of a Perfectly Enlightened One do not kill beings. Even while dying themselves, they do not deprive others of life. |
te cintayiṃsu — |
They thought — |
“mayaṃ susikkhitā katahatthā katūpāsanā mahissāsā, na kho pana sakkā amhehi paraṃ jīvitā voropetuṃ, attano kammaṃ dassetvā palāpessāmā”ti te katasannāhā nikkhamitvā yuddhaṃ ārabhiṃsu. |
"We are well-trained, with practiced hands, and great archers. But it is not possible for us to deprive another of life. We will show our skill and make them flee." They went out, having put on their armor, and began the battle. |
tehi khittā sarā viṭaṭūbhassa purisānaṃ antarantarena gacchanti, phalakantarakaṇṇachiddantarādīhi nikkhamanti. |
The arrows shot by them go between the men of Viṭaṭūbha, they come out through the gaps in the shields and the holes in the ear-pieces. |
viṭaṭūbho disvā nanu bhaṇe “sākiyā asattaghātakāmhā”ti vadanti, atha ca pana me purise nāsentīti. |
Viṭaṭūbha saw and said, "But do not the Sakyans say, 'We will not kill beings'? And yet they are destroying my men." |
♦ atha naṃ eko puriso āha — |
♦ Then a certain man said to him — |
“kiṃ sāmi, nivattitvā olokesī”ti? |
Why, master, are you turning back and looking? |
“sākiyā me purise nāsentī”ti. |
The Sakyans are destroying my men. |
“tumhākaṃ koci puriso mato nāma natthi. |
"No man of yours has died. |
iṅgha te gaṇāpethā”ti. |
Look, have them counted." |
gaṇāpento ekassapi khayaṃ na passi. |
Having had them counted, he did not see the loss of a single one. |
so tato nivattitvā “ye ye pana bhaṇe ‘sākiyamhā’ti bhaṇanti, sabbe māretha, mātāmahassa pana mahānāmasakkassa santike ṭhitānaṃ jīvitaṃ dethā”ti āha. |
He turned back from there and said, "But whoever says, 'I am a Sakyan,' kill them all. But give life to those who are in the presence of my maternal grandfather, Mahānāma the Sakyan." |
sākiyā gahetabbagahaṇaṃ apassantā ekacce tiṇaṃ ḍaṃsitvā, ekacce naḷaṃ gahetvā aṭṭhaṃsu. |
The Sakyans, seeing no way of being captured, some bit grass, some took a reed, and stood. |
“tumhe sākiyā, no”ti pucchitā yasmā te marantāpi musāvādaṃ na bhaṇanti, tasmā tiṇaṃ ḍaṃsitvā ṭhitā “no sāko, tiṇan”ti vadanti. |
When asked, "Are you Sakyans, or not?" because even while dying they would not speak a lie, those who stood biting grass said, "Not Sakyan, grass." |
naḷaṃ gahetvā ṭhitā “no sāko, naḷo”ti vadanti. |
Those who stood holding a reed said, "Not Sakyan, reed." |
ye ca mahānāmassa santike ṭhitā, te ca jīvitaṃ labhiṃsu. |
And those who were in the presence of Mahānāma, they received their life. |
tesu tiṇaṃ ḍaṃsitvā ṭhitā tiṇasākiyā nāma, naḷaṃ gahetvā ṭhitā naḷasākiyā nāma jātāti, viṭaṭūbho avasese khīrapakepi dārake avissajjetvā ghātāpento lohitanadiṃ pavattetvā tesaṃ galalohitena phalakaṃ dhovāpesi. |
Of them, those who stood biting grass became known as the Grass-Sakyans; those who stood holding a reed became known as the Reed-Sakyans. Viṭaṭūbha, without sparing even the suckling infants, having had them slain, and having made a river of blood flow, had the plank washed with their throat-blood. |
evaṃ sākiyavaṃso viṭaṭūbhena upacchinno. |
Thus the Sakyan lineage was cut off by Viṭaṭūbha. |
♦ so mahānāmasakkaṃ gāhāpetvā nivatto “pātarāsavelāya pātarāsaṃ karissāmī”ti ekasmiṃ ṭhāne otaritvā bhojane upanīte “ekatova bhuñjissāmā”ti ayyakaṃ pakkosāpesi. |
♦ He, having had Mahānāma the Sakyan seized, turned back. Thinking, "I will have my morning meal at the time for the morning meal," he dismounted at a certain place, and when the food was brought, he had his grandfather called, "We will eat together." |
khattiyā pana jīvitaṃ cajantāpi dāsiputtehi saddhiṃ na bhuñjanti. |
But kshatriyas, though giving up their lives, do not eat with the sons of slave-women. |
tasmā mahānāmo ekaṃ saraṃ oloketvā “kiliṭṭhagattomhi, nhāyissāmi, tātā”ti āha. |
Therefore, Mahānāma, looking at a certain pond, said, "I am soiled. I will bathe, son." |
“sādhu, ayyaka, nhāyathā”ti. |
Excellent, grandfather, please bathe. |
so “ayaṃ maṃ ekato abhuñjantaṃ ghātessati, sayameva me mataṃ seyyo”ti kese muñcitvā agge gaṇṭhiṃ katvā kesesu pādaṅguṭṭhake pavesetvā udake nimujji. |
He, thinking, "This one will kill me if I do not eat with him. It is better for me to die by myself," untied his hair, made a knot at the end, put his big toes in his hair, and submerged in the water. |
tassa guṇatejena nāgabhavanaṃ uṇhākāraṃ dassesi. |
By the power of his virtue, the nāga-palace showed signs of heat. |
nāgarājā “kiṃ nu kho”ti upadhārento taṃ ñatvā tassa santikaṃ āgantvā taṃ attano phaṇe nisīdāpetvā nāgabhavanaṃ pavesesi. |
The nāga-king, investigating, "What now?" and knowing, came to him, had him seated on his own hood, and led him into the nāga-palace. |
so dvādassa vassāni tattheva vasi. |
He lived there for twelve years. |
viṭaṭūbhopi “mayhaṃ ayyako idāni āgamissati, idāni āgamissatī”ti āgamayamānova nisīdi. |
And Viṭaṭūbha sat waiting, "My grandfather will now come, he will now come." |
tasmiṃ aticirāyante saraṃ vicināpetvā dīpālokena purisabbhantarānipi oloketvā adisvā “gato bhavissatī”ti pakkāmi. |
When he was very late, he had the pond searched and, though looking even within the men with the light of lamps, and not seeing him, he thought, "He must be gone," and departed. |
so rattibhāge aciravatiṃ patvā khandhāvāraṃ nivāsesi. |
He, in the middle of the night, reached the Aciravatī and set up camp. |
ekacce antonadiyaṃ vālukāpuline nipajjiṃsu, ekacce bahithale, antonipannesupi pubbe akatapāpakammā atthi, bahinipannesupi pubbe katapāpakammā atthi, tesaṃ nipannaṭṭhānesu kipillikā uṭṭhahiṃsu. |
Some lay down on the sandbank within the river, some on the high ground outside. Among those who lay inside, there were those who had not done an evil deed in the past. Among those who lay outside, there were those who had done an evil deed in the past. In the places where they lay, ants arose. |
te “mayhaṃ nipannaṭṭhāne kipillikā, mayhaṃ nipannaṭṭhāne kipillikā”ti uṭṭhahitvā akatapāpakammā uttaritvā thale nipajjiṃsu, katapāpakammā otaritvā vālukāpuline nipajjiṃsu. |
They, saying, "There are ants in the place where I am lying, there are ants in the place where I am lying," got up. Those who had not done an evil deed went up and lay on the high ground. Those who had done an evil deed went down and lay on the sandbank. |
tasmiṃ khaṇe mahāmegho uṭṭhahitvā ghanavassaṃ vassi. |
At that moment, a great cloud arose and rained a heavy rain. |
nadiyā ogho āgantvā viṭaṭūbhaṃ saddhiṃ parisāya samuddameva pāpesi. |
A flood in the river came and carried Viṭaṭūbha with his retinue right into the great ocean. |
sabbe tattha macchakacchapabhakkhā ahesuṃ. |
All of them became food for the fish and turtles there. |
♦ mahājano kathaṃ samuṭṭhāpesi “sākiyānaṃ maraṇaṃ ayuttaṃ, ‘evaṃ nāma koṭṭetvā koṭṭetvā sākiyā māretabbā’ti ananucchavikametan”ti. |
♦ The great crowd raised a conversation, "The death of the Sakyans was unjust. 'That the Sakyans should be killed, being chopped up thus,' this is unfitting." |
satthā taṃ kathaṃ sutvā, “bhikkhave, imasmiṃ attabhāve kiñcāpi sākiyānaṃ evaṃ maraṇaṃ ayuttaṃ, pubbe katapāpakammavasena pana yuttamevetehi laddhan”ti āha. |
The Teacher, hearing that conversation, said, "Monks, in this present existence, although such a death was unfitting for the Sakyans, in accordance with the evil deed done in the past, what was received by them was fitting." |
“kiṃ pana, bhante, ete pubbe akaṃsū”ti? |
But what, venerable sir, did they do in the past? |
sabbe ekato hutvā nadiyaṃ visaṃ pakkhipiṃsūti. |
All of them together put poison in a river. |
punekadivasaṃ dhammasabhāyaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ — |
On another day, the monks raised a conversation in the Dhamma hall — |
“viṭaṭūbho ettake sākiye māretvā āgacchanto attano manorathe matthakaṃ appatteyeva ettakaṃ janaṃ ādāya mahāsamudde macchakacchapabhakkho jāto”ti . |
Viṭaṭūbha, having killed so many Sakyans and having come back, without his wish having reached its culmination, taking so many people, has become food for the fish and turtles in the great ocean. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “imesaṃ sattānaṃ manorathe matthakaṃ appatteyeva maccurājā suttaṃ gāmaṃ ajjhottharanto mahogho viya jīvitindriyaṃ chinditvā catūsu apāyasamuddesu nimujjāpetī”ti vatvā imaṃ gāthamāha — |
The Teacher came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said, "For these beings, without their wishes having reached their culmination, the king of death, like a great flood overwhelming a sleeping village, cuts off the life-faculty and makes them sink in the oceans of the four woeful states." And he spoke this verse — |
♦ 47. |
♦ 47. |
♦ “pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ. |
♦ "A man who is only gathering flowers, whose mind is distracted, |
♦ suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti. |
♦ death carries him away, as a great flood, a sleeping village." |
♦ tattha byāsattamanasaṃ naranti sampatte vā asampatte vā laggamānasaṃ. |
♦ Therein, 'a man whose mind is distracted' means one whose mind is attached, whether to what has been attained or what has not been attained. |
idaṃ vuttaṃ hoti — yathā mālākāro pupphārāmaṃ pavisitvā “pupphāni pacinissāmī”ti tato pupphāni gahetvā aññamaññaṃ vā gacchaṃ patthento sakale pupphārāme manaṃ peseti, “ito cito ca pupphāni pacinissāmī”ti tato pupphāni aggahetvā aññattha manaṃ pesesi, tameva gacchaṃ pacinanto pamādamāpajjati, evameva ekacco pupphārāmasadisaṃ pañcakāmaguṇamajjhaṃ otaritvā manoramaṃ rūpaṃ labhitvā manoramānaṃ saddagandharasaphoṭṭhabbānaṃ aññataraṃ pattheti. |
This is what is said — just as a garland-maker, having entered a flower garden, and thinking, "I will pick flowers," and having taken flowers from there, and aspiring for another tree, he sends his mind over the entire flower garden. Thinking, "I will pick flowers from here and there," without having taken flowers from there, he sends his mind elsewhere. While picking from that very tree, he falls into heedlessness. In the same way, a certain person, having entered the midst of the five sensual pleasures, which are like a flower garden, and having obtained a pleasing form, he aspires for one of the pleasing sounds, smells, tastes, and touches. |
añño tesu vā aññataraṃ labhitvā aññataraṃ pattheti, rūpameva vā labhitvā aññaṃ apatthento tameva assādeti, saddādīsu vā aññataraṃ. |
Another, having obtained one of those, aspires for another. Or, having obtained a form, and not aspiring for another, he indulges in that very one, or in one of sounds and so on. |
eseva nayo gomahiṃsadāsidāsakhettavatthugāmanigamajanapadādīsu, pabbajitānampi pariveṇavihārapattacīvarādīsūti evaṃ pañcakāmaguṇasaṅkhātāni pupphāni eva pacinantaṃ sampatte vā asampatte vā kāmaguṇe byāsattamanasaṃ naraṃ. |
This is the same method for cattle, buffaloes, male and female slaves, fields, property, villages, towns, and countries. And for the ordained, for monasteries, dwellings, bowls, robes, and so on. Thus, a man who is only gathering the flowers which are the five sensual pleasures, whose mind is distracted by the sensual pleasures that have been attained or not attained. |
suttaṃ gāmanti gāmassa gehabhittiādīnaṃ pana supanavasena supanaṃ nāma natthi, sattānaṃ pana suttapamattataṃ upādāya sutto nāma hoti. |
'A sleeping village' means for a village, there is no sleeping by way of its house-walls and so on. But on account of the sleeping and heedlessness of the beings, it is called 'sleeping'. |
evaṃ suttaṃ gāmaṃ dve tīṇi yojanāni āyatagambhīro mahoghova maccu ādāya gacchati. |
Thus, a great flood, two or three yojanas long and deep, carries away a sleeping village. Just as that great flood, without leaving anything of the men, women, cattle, buffaloes, chickens, and so on, carries that whole village to the ocean and makes it food for the fish and turtles, in the same way, death takes away a man whose mind is distracted, cuts off his life-faculty, and makes him sink in the oceans of the four woeful states. |
yathā so mahogho itthipurisagomahiṃsakukkuṭādīsu kiñci anavasesetvā sabbaṃ taṃ gāmaṃ samuddaṃ pāpetvā macchakacchapabhakkhaṃ karoti, evameva byāsattamanasaṃ naraṃ maccu ādāya jīvitindriyamassa chinditvā catūsu apāyasamuddesu nimujjāpetīti. |
|
♦ desanāvasāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
mahājanassa sātthikā desanā jātāti. |
The teaching was beneficial to the great assembly. |
♦ viṭaṭūbhavatthu tatiyaṃ. |
♦ The Story of Viṭaṭūbha is the third. |
♦ 4. patipūjikakumārivatthu |
♦ 4. The Story of the Girl who Worshipped her Husband |
♦ pupphāni hevāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto patipūjikaṃ nāma kumārikaṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "One who is only gathering flowers..." in reference to the girl named Paṭipūjikā. |
vatthu tāvatiṃsadevaloke samuṭṭhitaṃ. |
The story arose in the Tāvatiṃsa deva world. |
♦ tattha kira mālabhārī nāma devaputto accharāsahassaparivuto uyyānaṃ pāvisi. |
♦ There, it is said, a deva named Mālabhārī, surrounded by a thousand celestial nymphs, entered a park. |
pañcasatā devadhītaro rukkhaṃ āruyha pupphāni pātenti, pañcasatā patitāni pupphāni gahetvā devaputtaṃ alaṅkaronti. |
Five hundred deva-maidens climbed a tree and dropped flowers. Five hundred, taking the fallen flowers, adorned the deva. |
tāsu ekā devadhītā rukkhasākhāyameva cutā, sarīraṃ dīpasikhā viya nibbāyi. |
Of them, one deva-maiden, while still on a branch of the tree, passed away. Her body was extinguished like the flame of a lamp. |
sā sāvatthiyaṃ ekasmiṃ kulagehe paṭisandhiṃ gahetvā jātakāle jātissarā hutvā “mālabhārīdevaputtassa bhariyāmhī”ti anussarantī vuḍḍhimanvāya gandhamālādīhi pūjaṃ katvā sāmikassa santike abhinibbattiṃ patthesi. |
She, having taken conception in a family home in Sāvatthī and being able to remember her past birth at the time of her birth, remembering, "I was the wife of the deva Mālabhārī," and upon growing up, having made offerings with perfumes, garlands, and so on, she aspired for rebirth in the presence of her husband. |
sā soḷasavassakāle parakulaṃ gatāpi salākabhattapakkhikabhattavassāvāsikādīni datvā, “ayaṃ me sāmikassa santike nibbattanatthāya paccayo hotū”ti vadati. |
She, at the age of sixteen, having gone to another's family, and having given ticket-alms, fortnightly alms, rains-retreat alms, and so on, would say, "May this be a condition for my rebirth in the presence of my husband." |
athassā bhikkhū “ayaṃ kumārikā uṭṭhāya samuṭṭhāya patimeva patthetīti patipūjikā”ti nāmaṃ kariṃsu. |
Then the monks, thinking, "This young girl, rising up, always aspires only for her husband," gave her the name Paṭipūjikā (Husband-worshipper). |
sāpi nibaddhaṃ āsanasālaṃ paṭijaggati, pānīyaṃ upaṭṭhapeti, āsanāni paññapeti. |
She also would always repair the assembly hall, provide water, and prepare seats. |
aññepi manussā salākabhattādīni dātukāmā, “amma, imānipi bhikkhusaṅghassa paṭipādeyyāsī”ti vatvā āharitvā denti. |
Other people also, wishing to give ticket-alms and so on, would bring them, saying, "My dear, please distribute these to the community of monks," and give them. |
sāpi etena niyāmena āgacchantī gacchantī ekapadavāre chapaññāsa kusaladhamme paṭilabhati. |
She also, in this way, coming and going, on one foot-path, would obtain the fifty-six wholesome states. |
tassā kucchiyaṃ gabbho patiṭṭhahi. |
A conception was established in her womb. |
sā dasamāsaccayena puttaṃ vijāyi. |
She, after ten months, gave birth to a son. |
tassa padasā gamanakāle aññampi aññampīti cattāro putte paṭilabhi. |
When he was able to walk on foot, she had another, and another, and another, thus she had four sons. |
♦ sā ekadivasaṃ dānaṃ datvā pūjaṃ katvā dhammaṃ sutvā sikkhāpadāni rakkhitvā divasapariyosāne taṃ khaṇaṃ nibbattena kenaci rogena kālaṃ katvā attano sāmikasseva santike nibbatti. |
♦ She one day, having given a gift and made an offering, and having heard the Dhamma and kept the precepts, at the end of the day, having died from a certain disease that had arisen at that moment, was reborn in the presence of her own husband. |
itarāpi ettakaṃ kālaṃ devaputtaṃ alaṅkaronti eva. |
The others, for so long, were still adorning the deva. |
devaputto taṃ disvā “tvaṃ pātova paṭṭhāya na dissasi, kuhiṃ gatāsī”ti āha. |
The deva saw her and said, "From the early morning you have not been seen. Where have you been?" |
“cutāmhi sāmī”ti. |
I passed away, master. |
“kiṃ vadesī”ti? |
What are you saying? |
“evametaṃ, sāmī”ti. |
It is so, master. |
“kuhiṃ nibbattāsī”ti? |
Where were you reborn? |
“sāvatthiyaṃ kulagehe”ti. |
In a family home in Sāvatthī. |
“kittakaṃ kālaṃ tattha ṭhitāsī”ti? |
How long were you there? |
“dasamāsaccayena mātu kucchito nikkhamitvā soḷasavassakāle parakulaṃ gantvā cattāro putte vijāyitvā dānādīni puññāni katvā tumhe patthetvā āgantvā tumhākameva santike nibbattāmhi, sāmī”ti. |
Having come out from my mother's womb after ten months, and having gone to another's family at the age of sixteen, and having given birth to four sons, and having done meritorious deeds like giving alms, and having aspired for you, I have come and have been reborn in your very presence, master. |
“manussānaṃ kittakaṃ āyū”ti? |
What is the lifespan of humans? |
“vassasatamattan”ti. “ettakamevā”ti? |
About a hundred years." "Only that much? |
“āma, sāmī”ti. |
Yes, master. |
“ettakaṃ āyuṃ gahetvā nibbattamanussā kiṃ nu kho suttapamattā kālaṃ atikkāmenti, udāhu dānādīni puññāni karontī”ti. |
Having been born with such a lifespan, do humans pass their time heedless and asleep, or do they do meritorious deeds like giving alms? |
“kiṃ vadetha, sāmi”? |
What are you saying, master? |
“asaṅkhyeyyaṃ āyuṃ gahetvā nibbattā viya ajarāmarā viya ca niccaṃ pamattā, manussā”ti. |
As if having taken an immeasurable lifespan, as if ageless and immortal, humans are always heedless. |
mālabhārīdevaputtassa mahāsaṃvego udapādi “vassasatamattamāyuṃ gahetvā nibbattamanussā kira pamattā nipajjitvā niddāyanti, kadā nu kho dukkhā muccissantī”ti? |
A great sense of urgency arose in the deva Mālabhārī, "Humans, it is said, being born with a lifespan of only a hundred years, lie down and sleep heedlessly. When now will they be freed from suffering?" |
manussānaṃ pana vassasataṃ tāvatiṃsānaṃ devānaṃ eko rattindivo, tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiko saṃvaccharo, tena saṃvaccharena dibbavassasahassaṃ āyuppamāṇaṃ, taṃ manussagaṇanāya tisso vassakoṭiyo, saṭṭhi ca vassasatasahassāni honti. |
For a hundred years of humans is one day and night for the Tāvatiṃsa devas. By that night, thirty nights make a month. By that month, twelve months make a year. By that year, a thousand divine years is their lifespan. That, in human reckoning, is three crores and sixty hundred thousand years. |
tasmā tassa devaputtassa ekadivasopi nātikkanto muhuttasadisova kālo ahosi. |
Therefore, for that deva, not even one day had passed; it was a time like a moment. |
evaṃ appāyukamanussānaṃ pamādo nāma ativiya ayuttoti. |
Thus, for humans of such a short lifespan, heedlessness is extremely improper. |
♦ punadivase bhikkhū gāmaṃ paviṭṭhā āsanasālaṃ apaṭijaggitaṃ, āsanāni apaññattāni, pānīyaṃ anuṭṭhapitaṃ disvā, “kahaṃ patipūjikā”ti āhaṃsu. |
♦ On the next day, the monks, having entered the village and seeing the assembly hall unrepaired, the seats unprepared, and the water not provided, said, "Where is Paṭipūjikā?" |
“bhante, kahaṃ tumhe taṃ dakkhissatha, hiyyo ayyesu bhuñjitvā gatesu sāyanhasamaye matā”ti. |
Venerable sirs, where will you see her? Yesterday, after the noble ones had eaten and left, she died in the evening. |
taṃ sutvā puthujjanā bhikkhū tassā upakāraṃ sarantā assūni sandhāretuṃ nāsakkhiṃsu. |
Hearing that, the common monks, remembering her help, could not hold back their tears. |
khīṇāsavānaṃ dhammasaṃvego udapādi. |
For the Arahants, a sense of religious urgency arose. |
te bhattakiccaṃ katvā vihāraṃ gantvā satthāraṃ vanditvā pucchiṃsu — |
They, having finished their meal, went to the monastery, paid homage to the Teacher, and asked — |
“bhante, patipūjikā nāma upāsikā uṭṭhāya samuṭṭhāya nānappakārāni puññāni katvā sāmikameva patthesi, sā idāni matā, kahaṃ nu kho nibbattā”ti? |
Venerable sir, the laywoman named Paṭipūjikā, having risen up and done various kinds of meritorious deeds, aspired only for her husband. She has now died. Where now has she been reborn? |
“attano sāmikasseva santike, bhikkhave”ti. |
In the presence of her own husband, monks. |
“natthi, bhante, sāmikassa santike”ti. |
She is not in the presence of her husband, venerable sir. |
“na sā, bhikkhave, etaṃ sāmikaṃ pattheti, tāvatiṃsabhavane tassā mālabhārīdevaputto nāma sāmiko, sā tassa pupphapilandhanaṭṭhānato cavitvā puna gantvā tasseva santike nibbattā”ti. |
She was not, monks, aspiring for this husband. In the Tāvatiṃsa heaven, her husband is the deva Mālabhārī. She, having passed away from the place where she was adorning him with flowers, has gone again and has been reborn in his very presence. |
“evaṃ kira, bhante”ti. |
Is it so, venerable sir? |
“āma, bhikkhave”ti. |
It is so, monks. |
“aho parittaṃ, bhante, sattānaṃ jīvitaṃ, pātova amhe parivisitvā sāyaṃ uppannabyādhinā matā”ti. |
Oh, how short, venerable sir, is the life of beings! Having served us in the morning, she died from a disease that arose in the evening. |
satthā “āma, bhikkhave, parittaṃ sattānaṃ jīvitaṃ nāma, teneva ime satte vatthukāmehi ceva kilesakāmehi ca atitte eva antako attano vase vattetvā kandante paridevante gahetvā gacchatī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Yes, monks. Short is the life of beings. For that very reason, the Ender carries away these beings, still unsatisfied with object-pleasures and defilement-pleasures, while they are weeping and lamenting, and brings them under his control." And he spoke this verse — |
♦ 48. |
♦ 48. |
♦ “pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ. |
♦ "A man who is only gathering flowers, whose mind is distracted, |
♦ atittaṃyeva kāmesu, antako kurute vasan”ti. |
♦ while still unsatisfied in sensual pleasures, the Ender brings under his control." |
♦ tattha pupphāni heva pacinantanti pupphārāme mālākāro nānāpupphāni viya attabhāvapaṭibaddhāni ceva upakaraṇapaṭibaddhāni ca kāmaguṇapupphāni ocinantameva . |
♦ Therein, 'one who is only gathering flowers' means one who is just picking the flowers of sensual pleasure, which are connected to one's own body and to one's possessions, like a garland-maker in a flower garden picking various flowers. |
byāsattamanasaṃ naranti asampattesu patthanāvasena, sampattesu gedhavasena vividhenākārena āsattacittaṃ. |
'A man whose mind is distracted' means one whose mind is attached in various ways, by way of aspiration for what has not been attained, and by way of greed for what has been attained. |
atittaṃyeva kāmesūti vatthukāmakilesakāmesu pariyesanenapi paṭilābhenapi paribhogenapi nidhānenapi atittaṃ eva samānaṃ. |
'While still unsatisfied in sensual pleasures' means while being still unsatisfied in object-pleasures and defilement-pleasures, by way of searching, attaining, enjoying, and storing. |
antako kurute vasanti maraṇasaṅkhāto antako kandantaṃ paridevantaṃ gahetvā gacchanto attano vasaṃ pāpetīti attho. |
'The Ender brings under his control' means the Ender, who is death, carries away the weeping and lamenting one and brings him under his control, this is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pattā, desanā mahājanassa sātthikā jātāti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. The teaching was beneficial to the great assembly. |
♦ patipūjikakumārivatthu catutthaṃ. |
♦ The Story of the Girl who Worshipped her Husband is the fourth. |
♦ 5. macchariyakosiyaseṭṭhivatthu |
♦ 5. The Story of the Stingy Merchant Kosiya |
♦ yathāpi bhamaro pupphanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto macchariyakosiyaseṭṭhiṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Just as a bee, a flower..." in reference to the stingy merchant Kosiya. |
tassa vatthu rājagahe samuṭṭhitaṃ. |
The story arose in Rājagaha. |
♦ rājagahanagarassa kira avidūre sakkāraṃ nāma nigamo ahosi. |
♦ It is said that not far from the city of Rājagaha, there was a market-town named Sakkāra. |
tattheko macchariyakosiyo nāma seṭṭhi asītikoṭivibhavo paṭivasati. |
There lived a certain stingy merchant named Kosiya, with a fortune of eighty crores. |
so tiṇaggena telabindumpi paresaṃ na deti, na attanā paribhuñjati. |
He would not give to others even a drop of oil on the tip of a blade of grass, nor would he consume it himself. |
itissa taṃ vibhavajātaṃ neva puttadārādīnaṃ, na samaṇabrāhmaṇānaṃ atthaṃ anubhoti, rakkhasapariggahitā pokkharaṇī viya aparibhogaṃ tiṭṭhati. |
Thus that heap of wealth was of no use to his wife and children and so on, nor to ascetics and brahmins; it stood unused, like a pond possessed by a demon. |
satthā ekadivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya sakalalokadhātuyaṃ bodhaneyyabandhave olokento pañcacattālīsayojanamatthake vasantassa seṭṭhino sapajāpatikassa sotāpattiphalassa upanissayaṃ addasa. |
The Teacher one day, in the early morning, having risen from the attainment of great compassion and surveying the entire world-system for kinsmen who could be awakened, saw the supporting condition for the fruit of stream-entry in the merchant and his wife, who were living forty-five yojanas away. |
tato purimadivase pana so rājānaṃ upaṭṭhātuṃ rājagehaṃ gantvā rājūpaṭṭhānaṃ katvā āgacchanto ekaṃ chātajjhattaṃ janapadamanussaṃ kummāsapūraṃ kapallakapūvaṃ khādantaṃ disvā tattha pipāsaṃ uppādetvā attano gharaṃ gantvā cintesi — |
But on the previous day, he, having gone to the royal house to attend on the king, and having attended on the king, was returning when he saw a certain man from the countryside, overcome by hunger, eating a lump of rice-dough, a pot-sherd cake. He conceived a craving for it and, having gone to his own house, he thought — |
“sacāhaṃ kapallakapūvaṃ khāditukāmomhīti vakkhāmi, bahū manussā mayā saddhiṃ khāditukāmā bhavissanti, evaṃ me bahūni tilataṇḍulasappiphāṇitādīni parikkhayaṃ gamissanti, na kassaci kathessāmī”ti taṇhaṃ adhivāsento carati. |
"If I say, 'I wish to eat a pot-sherd cake,' many people will wish to eat with me. In this way, my many sesame seeds, rice, ghee, molasses, and so on will be exhausted. I will not tell anyone." He went about, suppressing his craving. |
so gacchante gacchante kāle uppaṇḍuppaṇḍukajāto dhamanisanthatagatto jāto. |
As time went on, he became pale and jaundiced, with veins standing out on his body. |
tato taṇhaṃ adhivāsetuṃ asakkonto gabbhaṃ pavisitvā mañcake upagūhitvā nipajji. |
Then, being unable to suppress his craving, he entered his chamber and lay down, wrapped up on his bed. |
evaṃ gatopi dhanahānibhayena na kassaci kiñci kathesi. |
Even so, for fear of losing his wealth, he did not say anything to anyone. |
♦ atha naṃ bhariyā upasaṅkamitvā piṭṭhiṃ parimajjitvā, “kiṃ te, sāmi, aphāsukaṃ jātan”ti pucchi. |
♦ Then his wife approached him and, stroking his back, asked, "What is your ailment, master?" |
“na me kiñci aphāsukaṃ atthī”ti. |
I have no ailment. |
“kiṃ nu kho te rājā kupito”ti? |
Is the king perhaps angry with you? |
“rājāpi me na kuppatī”ti. |
The king is not angry with me either. |
“atha kiṃ te puttadhītāhi vā dāsakammakarādīhi vā kiñci amanāpaṃ kataṃ atthī”ti? |
Then has some displeasure been caused to you by your sons and daughters, or by your slaves and workmen? |
“evarūpampi natthī”ti. |
There is nothing of that sort either. |
“kismiñci pana te taṇhā atthī”ti? |
But do you have a craving for something? |
evaṃ vuttepi dhanahānibhayena kiñci avatvā nissaddova nipajji, atha naṃ bhariyā “kathehi, sāmi kismiñci te taṇhā atthī”ti āha. |
Even when asked this, for fear of losing his wealth, without saying anything, he lay down in silence. Then his wife said, "Tell me, master, do you have a craving for something?" |
so vacanaṃ parigilanto viya “atthi me taṇhā”ti āha. |
He, as if swallowing his words, said, "I have a craving." |
“kiṃ taṇhā, sāmī”ti? |
What craving, master? |
“kapallakapūvaṃ khāditukāmomhī”ti. |
I wish to eat a pot-sherd cake. |
“atha kimatthaṃ me na kathesi, kiṃ tvaṃ daliddosi, idāni sakalanigamavāsīnaṃ pahonake kapallakapūve pacissāmī”ti. |
Then why did you not tell me? Are you poor? I will now bake pot-sherd cakes sufficient for the inhabitants of the entire market-town. |
“kiṃ te etehi, attano kammaṃ katvā khādissantī”ti? |
What have you to do with them? They will do their own work and eat. |
“tena hi ekaracchavāsīnaṃ pahonake pacissāmī”ti. |
Then I will bake them sufficient for the inhabitants of one street. |
“jānāmahaṃ tava mahaddhanabhāvan”ti. |
I know your great wealth. |
“imasmiṃ gehasāmante sabbesaṃ pahonakaṃ katvā pacāmī”ti. |
I will make them sufficient for all in the neighborhood of this house and bake them. |
“jānāmahaṃ tava mahajjhāsayabhāvan”ti. |
I know your great generosity. |
“tena hi te puttadāramattasseva pahonakaṃ katvā pacāmī”ti. |
Then I will make them sufficient for just you and me and bake them. |
“kiṃ te etehī”ti? |
What will you do with them? |
“kiṃ pana tuyhañca mayhañca pahonakaṃ katvā pacāmī”ti? |
Then I will make them sufficient for you alone and bake them. |
“tvaṃ kiṃ karissasī”ti ? |
"If you bake them in this place, many will be expectant. |
“tena hi ekakasseva te pahonakaṃ katvā pacāmī”ti. |
Setting aside the whole rice grains, take the broken rice grains and the potsherds from the stove, and taking a little milk, ghee, honey, and molasses, ascend to the top floor of the seven-storied palace and bake them. There I will sit alone and eat." |
“imasmiṃ ṭhāne pacamāne bahū paccāsīsanti. |
She, saying "Very well," agreed, and having had what was to be taken taken, she ascended the palace, dismissed the slave-women, and had the merchant called. He, from the beginning, closing the doors and putting a bolt on every door, ascended to the seventh floor and, having closed the door there too, he sat down. |
sakalataṇḍule ṭhapetvā bhinnataṇḍule ca uddhanakapallāni ca ādāya thokaṃ khīrasappimadhuphāṇitañca gahetvā sattabhūmikassa pāsādassa uparimatalaṃ āruyha paca, tatthāhaṃ ekakova nisīditvā khādissāmī”ti. |
And his wife, having lit a fire on the stove and placed a pot-sherd on it, began to bake the cakes. |
sā “sādhū”ti paṭissuṇitvā gahetabbaṃ gāhāpetvā pāsādaṃ abhiruyha dāsiyo vissajjetvā seṭṭhiṃ pakkosāpesi, so ādito paṭṭhāya dvārāni pidahanto sabbadvāresu sūcighaṭikaṃ datvā sattamatalaṃ abhiruhitvā tatthapi dvāraṃ pidahitvā nisīdi. |
|
bhariyāpissa uddhane aggiṃ jāletvā kapallaṃ āropetvā pūve pacituṃ ārabhi. |
|
♦ atha satthā pātova mahāmoggallānattheraṃ āmantesi — |
♦ Then the Teacher, in the early morning, addressed the elder Mahāmoggallāna — |
“eso, moggallāna, rājagahassa avidūre sakkāranigame macchariyaseṭṭhi ‘kapallakapūve khādissāmī’ti aññesaṃ dassanabhayena sattabhūmike pāsāde kapallakapūve pacāpeti, tvaṃ tattha gantvā seṭṭhiṃ dametvā nibbisevanaṃ katvā ubhopi jāyampatike pūve ca khīrasappimadhuphāṇitāni ca gāhāpetvā attano balena jetavanaṃ ānehi, ajjāhaṃ pañcahi bhikkhusatehi saddhiṃ vihāre eva nisīdissāmi, pūveheva bhattakiccaṃ karissāmī”ti. |
Moggallāna, that stingy merchant in the market-town of Sakkāra, not far from Rājagaha, thinking, 'I will eat pot-sherd cakes,' for fear of others seeing, is having pot-sherd cakes baked in a seven-storied palace. You go there, tame the merchant, make him free from defilements, and having had him take both the cakes and the milk, ghee, honey, and molasses, bring them to Jetavana by your own power. Today I, with five hundred monks, will sit in the monastery and have our meal with those very cakes. |
♦ thero “sādhu, bhante”ti satthu vacanaṃ sampaṭicchitvā tāvadeva iddhibalena taṃ nigamaṃ gantvā tassa pāsādassa sīhapañjaradvāre sunivattho supāruto ākāse eva maṇirūpakaṃ viya aṭṭhāsi. |
♦ The elder, saying "Very well, venerable sir," and having accepted the Teacher's word, at that very moment, by his psychic power, went to that market-town and, well-robed and well-covered, stood in the air at the lion-window of that palace, like a jewel-figure. |
mahāseṭṭhino theraṃ disvāva hadayamaṃsaṃ kampi. |
As soon as the great merchant saw the elder, the flesh of his heart trembled. |
so ahaṃ evarūpānaṃyeva dassanabhayena imaṃ ṭhānamāgato, ayañca bhikkhu ākāsenāgantvā vātapānadvāre ṭhitoti. |
"It was for fear of seeing such as these that I came to this place, and this monk has come through the air and is standing at the window-door," he thought. |
so gahetabbagahaṇaṃ apassanto aggimhi pakkhittaloṇasakkharā viya dosena taṭataṭāyanto evamāha — |
He, seeing no way to seize him, and crackling with anger like salt-and-pepper thrown on a fire, said this — |
“samaṇa, ākāse ṭhatvāpi kiṃ labhissasi, ākāse apade padaṃ dassetvā caṅkamantopi neva labhissasī”ti. |
Ascetic, even standing in the air, what will you get? Even walking back and forth in the sky on a path where there is no path, you will still get nothing. |
thero tasmiṃ eva ṭhāne aparāparaṃ caṅkami. |
The elder walked back and forth in that very place. |
seṭṭhi “caṅkamanto kiṃ labhissasi, ākāse pallaṅkena nisīdantopi na labhissasiyevā”ti āha. |
The merchant said, "What will you get by walking? Even sitting cross-legged in the air, you will still get nothing." |
thero pallaṅkaṃ ābhujitvā nisīdi. |
The elder sat down, having folded his legs cross-legged. |
atha naṃ “ākāse nisinno kiṃ labhissasi, āgantvā vātapānassa ummāre ṭhitopi na labhissasī”ti āha. |
Then he said to him, "What will you get by sitting in the air? Even coming and standing on the lintel of the window, you will still get nothing." |
thero ummāre ṭhito. |
The elder stood on the lintel. |
“ummāre ṭhitopi kiṃ labhissasi, dhūmāyantopi na labhissasi evā”ti āha. |
Even standing on the lintel, what will you get? Even emitting smoke, you will still get nothing. |
theropi dhūmāyi. |
The elder also emitted smoke. |
sakalapāsādo ekadhūmo ahosi. |
The entire palace became one cloud of smoke. |
seṭṭhino akkhīnaṃ sūciyā vijjhanakālo viya ahosi, gehajjhāyanabhayena pana “tvaṃ pajjalantopi na labhissasī”ti avatvā “ayaṃ samaṇo suṭṭhu laggo, aladdhā na gamissati, ekamassa pūvaṃ dāpessāmī”ti bhariyaṃ āha — |
It was as if the merchant's eyes were being pierced with a needle. But for fear of the house burning, without saying, "Even if you burst into flames, you will not get anything," he thought, "This ascetic is very persistent. He will not go without getting something. I will have one cake given to him." He said to his wife — |
“bhadde ekaṃ khuddakapūvaṃ pacitvā samaṇassa datvā uyyojehi nan”ti. |
Noble lady, bake one small cake and, having given it to the ascetic, send him away. |
sā thokaṃ eva piṭṭhaṃ kapallapātiyaṃ pakkhipi, mahāpūvo hutvā sakalapātiṃ pūretvā uddhumāto hutvā aṭṭhāsi. |
She put only a little flour into the pot-sherd pan. It became a large cake and, swelling up, it filled the entire pan and stood there. |
♦ seṭṭhi taṃ disvā “bahuṃ tayā piṭṭhaṃ gahitaṃ bhavissatī”ti sayameva dabbikaṇṇena thokaṃ piṭṭhaṃ gahetvā pakkhipi, pūvo purimapūvato mahantataro jāto . |
♦ The merchant saw it and, thinking, "You must have taken a lot of flour," he himself took a little flour with the tip of a ladle and put it in. The cake became even larger than the previous cake. |
evaṃ yaṃ yaṃ pacati, so so mahantamahantova hoti. |
Thus, whichever one he bakes, it becomes larger and larger. |
so nibbinno bhariyaṃ āha — |
He, disgusted, said to his wife — |
“bhadde, imassa ekaṃ pūvaṃ dehī”ti. |
Noble lady, give one cake to this one. |
tassā pacchito ekaṃ pūvaṃ gaṇhantiyā sabbe ekābaddhā allīyiṃsu. |
As she was taking one cake from the basket, all of them stuck together as one. |
sā seṭṭhiṃ āha — |
She said to the merchant — |
“sāmi, sabbe pūvā ekato laggā, visuṃ kātuṃ na sakkomī”ti. |
Master, all the cakes are stuck together. I cannot separate them. |
“ahaṃ karissāmī”ti sopi kātuṃ nāsakkhi. |
"I will do it," he too could not do it. |
ubhopi janā koṭiyaṃ gahetvā kaḍḍhantāpi viyojetuṃ nāsakkhiṃsu eva . |
Both of them, taking it by the edge and pulling, could not separate it at all. |
athassa pūvehi saddhiṃ vāyamantasseva sarīrato sedā mucciṃsu, pipāsā upacchijji. |
Then, while he was struggling with the cakes, sweat broke out from his body, and his thirst was cut off. |
tato bhariyaṃ āha — |
Then he said to his wife — |
“bhadde, na me pūvehi attho, pacchiyā saddhiṃyeva imassa dehī”ti. |
Noble lady, I have no need of the cakes. Give them to this one along with the basket. |
sā pacchiṃ ādāya theraṃ upasaṅkamitvā adāsi. |
She took the basket, approached the elder, and gave it. |
thero ubhinnampi dhammaṃ desesi, tiṇṇaṃ ratanānaṃ guṇaṃ kathesi, “atthi dinnaṃ, atthi yiṭṭhan”ti dinnadānādīnaṃ phalaṃ gaganatale puṇṇacandaṃ viya dassesi. |
The elder taught the Dhamma to both of them, spoke of the virtues of the three jewels, and showed the fruit of giving alms and so on, like the full moon in the sky. |
♦ taṃ sutvā pasannacitto hutvā seṭṭhi “bhante, āgantvā imasmiṃ pallaṅke nisīditvā paribhuñjathā”ti āha. |
♦ Hearing that, the merchant, with a pleased mind, said, "Venerable sir, come and sit on this couch and partake." |
thero, “mahāseṭṭhi, sammāsambuddho ‘pūve khādissāmī’ti pañcahi bhikkhusatehi saddhiṃ vihāre nisinno, tumhākaṃ ruciyā sati ahaṃ vo nessāmi, seṭṭhibhariyaṃ pūve ca khīrādīni ca gaṇhāpetha, satthu santikaṃ gamissāmā”ti āha. |
The elder said, "Great merchant, the Perfectly Enlightened One, thinking, 'I will eat cakes,' is sitting in the monastery with five hundred monks. If it is your wish, I will take you. Have the merchant's wife take the cakes and the milk and so on. We will go to the Teacher's presence." |
“kahaṃ pana, bhante, etarahi satthā”ti? |
But where, venerable sir, is the Teacher now? |
“ito pañcacattālīsayojanamatthake jetavanavihāre, mahāseṭṭhī”ti. |
Forty-five yojanas from here, in the Jetavana monastery, great merchant. |
“bhante, kālaṃ anatikkamitvā ettakaṃ addhānaṃ kathaṃ gamissāmā”ti. |
Venerable sir, without passing the time, how shall we go such a distance? |
“mahāseṭṭhi, tumhākaṃ ruciyā sati ahaṃ vo attano iddhibalena nessāmi, tumhākaṃ pāsāde sopānasīsaṃ attano ṭhāne eva bhavissati, sopānapariyosānaṃ pana vo jetavanadvārakoṭṭhake bhavissati, uparipāsādā heṭṭhāpāsādaṃ otaraṇakālamatteneva jetavanaṃ nessāmī”ti. |
Great merchant, if it is your wish, I will take you by my own psychic power. The head of the stairs in your palace will be in its own place, but the foot of your stairs will be at the gatehouse of Jetavana. In the time it takes to descend from the upper palace to the lower palace, I will take you to Jetavana. |
so “sādhu, bhante”ti sampaṭicchi. |
He agreed, "Very well, venerable sir." |
♦ thero sopānasīsaṃ tattheva katvā “sopānapādamūlaṃ jetavanadvārakoṭṭhake hotū”ti adhiṭṭhāsi. |
♦ The elder, having made the head of the stairs be right there, willed, "May the foot of the stairs be at the gatehouse of Jetavana." |
tatheva ahosi. |
It was so. |
iti thero seṭṭhiñca seṭṭhibhariyañca uparipāsādā heṭṭhāpāsādaṃ otaraṇakālato khippataraṃ jetavanaṃ sampāpesi. |
Thus the elder brought the merchant and the merchant's wife to Jetavana faster than the time it takes to descend from an upper palace to a lower palace. |
te ubhopi satthāraṃ upasaṅkamitvā kālaṃ ārocesuṃ. |
Both of them approached the Teacher and announced the time. |
satthā bhattaggaṃ pavisitvā paññattavarabuddhāsane nisīdi saddhiṃ bhikkhusaṅghena. |
The Teacher entered the dining hall and sat on the prepared excellent Buddha-seat with the community of monks. |
mahāseṭṭhi buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ adāsi. |
The great merchant gave the water of dedication to the community of monks headed by the Buddha. |
bhariyāpissa tathāgatassa patte pūvaṃ patiṭṭhāpesi. |
And his wife placed a cake in the Tathāgata's bowl. |
satthā attano yāpanamattaṃ gaṇhi, pañcasatā bhikkhūpi yāpanamattaṃ gaṇhiṃsu. |
The Teacher took a sustaining amount for himself. The five hundred monks also took a sustaining amount. |
seṭṭhi khīrasappimadhusakkharādīni dadamāno na khayaṃ agamāsi. |
The merchant, while giving milk, ghee, honey, and sugar, did not come to the end of it. |
satthā pañcahi bhikkhusatehi saddhiṃ bhattakiccaṃ niṭṭhāpesi. |
The Teacher, with the five hundred monks, finished his meal. |
mahāseṭṭhipi saddhiṃ bhariyāya yāvadatthaṃ khādi. |
The great merchant also, with his wife, ate as much as he wished. |
pūvānaṃ pariyosānameva na paññāyati. |
An end to the cakes was not to be seen. |
sakalavihāre bhikkhūnañca vighāsādānañca dinnesupi pariyanto na paññāyateva. |
Even when given to the monks in the entire monastery and to the leftover-eaters, an end was not to be seen. |
“bhante, pūvā parikkhayaṃ na gacchantī”ti bhagavato ārocesuṃ. |
"Venerable sir, the cakes are not being exhausted," they reported to the Blessed One. |
“tena hi jetavanadvārakoṭṭhake chaḍḍethā”ti. |
Then throw them at the gatehouse of Jetavana. |
atha ne dvārakoṭṭhakassa avidūre pabbhāraṭṭhāne chaḍḍayiṃsu. |
Then they threw them at a slope not far from the gatehouse. |
yāvajjatanāpi taṃ ṭhānaṃ kapallakapūvapabbhāranteva paññāyati. |
To this very day, that place is known as the Pot-sherd-cake-slope. |
mahāseṭṭhi saha bhariyāya bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. |
The great merchant, with his wife, approached the Blessed One, paid homage, and stood to one side. |
bhagavā anumodanamakāsi. |
The Blessed One gave the blessing. |
anumodanāvasāne ubhopi sotāpattiphale patiṭṭhāya satthāraṃ vanditvā dvārakoṭṭhake sopānaṃ āruyha attano pāsādeyeva patiṭṭhahiṃsu. |
At the end of the blessing, both were established in the fruit of stream-entry. They paid homage to the Teacher and, having climbed the stairs at the gatehouse, they were established in their own palace. |
♦ tato paṭṭhāya seṭṭhi asītikoṭidhanaṃ buddhasāsaneyeva vikkiri. |
♦ From then on, the merchant spent his eighty crores of wealth in the Buddha's dispensation. |
punadivase sāyanhasamaye dhammasabhāyaṃ sannisinnā bhikkhū “passathāvuso, mahāmoggallānattherassa ānubhāvaṃ, anupahacca nāma saddhaṃ, anupahacca bhoge macchariyaseṭṭhiṃ muhutteneva dametvā nibbisevanaṃ katvā pūve gāhāpetvā jetavanaṃ ānetvā satthu sammukhaṃ katvā sotāpattiphale patiṭṭhāpesi, aho mahānubhāvo thero”ti therassa guṇaṃ kathentā nisīdiṃsu. |
On the next day, in the evening, the monks, assembled in the Dhamma hall, sat conversing about the elder's virtues, "See, friends, the power of the elder Mahāmoggallāna! Without harming the faith, without harming the wealth, he tamed the stingy merchant in a moment, made him free from defilements, had him take the cakes, brought him to Jetavana, brought him face to face with the Teacher, and established him in the fruit of stream-entry. Oh, of great power is the elder!" |
satthā dibbāya sotadhātuyā kathaṃ sutvā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “bhikkhave, kuladamakena nāma bhikkhunā anupahacca saddhaṃ, anupahacca bhoge, kulaṃ akilametvā aviheṭhetvā pupphato reṇuṃ gaṇhantena bhamarena viya upasaṅkamitvā buddhaguṇaṃ jānāpetabbaṃ, tādiso mama putto moggallāno”ti theraṃ pasaṃsitvā imaṃ gāthamāha — |
The Teacher, hearing their conversation with his divine ear-element, came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said, "Monks, a monk who tames families, without harming the faith, without harming the wealth, without tiring or harassing the family, like a bee taking nectar from a flower, should approach and make known the virtues of the Buddha. Such is my son Moggallāna." Praising the elder, he spoke this verse — |
♦ 49. |
♦ 49. |
♦ “yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ. |
"Just as a bee, a flower, without harming its color or scent, |
♦ paleti rasamādāya, evaṃ gāme munī care”ti. |
flies away, taking the nectar, so should a sage fare in a village." |
♦ tattha bhamaroti yā kāci madhukarajāti. |
♦ Therein, 'a bee' means any kind of honey-making insect. |
pupphanti pupphārāme caranto pupphañca vaṇṇañca gandhañca aheṭhayanto avināsento vicaratīti attho. |
'A flower' means while wandering in a flower garden, without harming or destroying the flower, its color, and its scent, it wanders, this is the meaning. |
paletīti evaṃ caritvā yāvadatthaṃ rasaṃ pivitvā aparampi madhukaraṇatthāya ādāya paleti, so evaṃ vanagahanaṃ ajjhogāhetvā ekasmiṃ rukkhasusire taṃ rajamissakaṃ rasaṃ ṭhapetvā anupubbena madhurarasaṃ madhuṃ karoti, na tassa pupphārāme vicaritapaccayā pupphaṃ vā vaṇṇagandhaṃ vāssa vigacchati, atha kho sabbaṃ pākatikameva hoti. |
'Flies away' means having wandered thus and having drunk as much nectar as it wishes, it takes more for the purpose of making honey and flies away. It, having plunged into the forest thicket and having placed that pollen-mixed nectar in a tree hollow, gradually makes sweet honey. On account of its wandering in the flower garden, neither the flower nor its color or scent is lost, but everything remains in its natural state. |
evaṃ gāme munī careti evaṃ sekhāsekhabhedo anāgāriyamuni kulapaṭipāṭiyā gāme bhikkhaṃ gaṇhanto vicaratīti attho. |
'So should a sage fare in a village' means in this way a sage, whether a learner or one beyond learning, an ordained one, while taking alms in a village in due order, should wander, this is the meaning. |
na hi tassa gāme caraṇapaccayā kulānaṃ saddhāhāni vā bhogahāni vā honti. |
For on account of his wandering in the village, there is no loss of faith or loss of wealth for the families. |
saddhāpi bhogāpi pākatikāva honti. |
Both faith and wealth remain in their natural state. |
evaṃ caritvā ca pana nikkhamitvā sekhamuni tāva bahigāme udakaphāsukaṭṭhāne saṅghāṭiṃ paññāpetvā nisinno akkhabhañjanavaṇapaṭicchādanaputtamaṃsūpamādivasena paccavekkhanto piṇḍapātaṃ paribhuñjitvā tathārūpaṃ vanasaṇḍaṃ anupavisitvā ajjhattikakammaṭṭhānaṃ sammasanto cattāro magge, cattāri ca sāmaññaphalāni hatthagatāneva karoti. |
And having wandered thus and having left, the sage who is a learner, having spread his outer robe in a place with convenient water outside the village, and sitting, and contemplating with the similes of the broken axle, the bandaged wound, and the son's flesh, he consumes his alms-food. Having entered such a forest grove and contemplating the internal meditation subject, he makes the four paths and the four fruits of monkhood his own. |
asekhamuni pana diṭṭhadhammasukhavihāramanuyuñjati . |
And the sage who is beyond learning devotes himself to a happy abiding in this very life. |
ayamassa bhamarena saddhiṃ madhukaraṇasarikkhatā veditabbā. |
This should be understood as its similarity to the bee's making of honey. |
idha pana khīṇāsavova adhippeto. |
Here, however, the Arahant is intended. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ satthā imaṃ dhammadesanaṃ vatvā uttaripi therassa guṇaṃ pakāsetuṃ “na, bhikkhave, idāneva moggallānena macchariyaseṭṭhi damito, pubbepi naṃ dametvā kammaphalasambandhaṃ jānāpesi evā”ti vatvā imamatthaṃ pakāsento atītaṃ āharitvā — |
♦ The Teacher, having spoken this Dhamma teaching, and to further declare the elder's virtue, said, "Not just now, monks, was the stingy merchant tamed by Moggallāna. In the past too, he tamed him and made him know the connection of kamma and its fruit." And to clarify this matter, having brought a story from the past — |
♦ “ubho khañjā ubho kuṇī, ubho visamacakkhukā. |
♦ "Both are lame, both are crippled, both have crooked eyes. |
♦ ubhinnaṃ piḷakā jātā, nāhaṃ passāmi illisan”ti. |
♦ Boils have appeared on both; I do not see Illisa." |
— |
— |
♦ imaṃ illisajātakaṃ kathesīti. |
♦ he related this Illisa-jātaka. |
♦ macchariyakosiyaseṭṭhivatthu pañcamaṃ. |
♦ The story of the stingy merchant Kosiya is the fifth. |
♦ 6. pāveyyakājīvakavatthu |
♦ 6. The Story of the Ajivaka from Pāvā |
♦ na paresaṃ vilomānīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto pāveyyaṃ nāma ājīvakaṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Not the faults of others..." in reference to a certain Ājīvaka from Pāvā. |
♦ sāvatthiyaṃ kirekā gahapatānī puttaṭṭhāne ṭhapetvā pāveyyaṃ nāma ājīvakaṃ paṭijaggi. |
♦ It is said that in Sāvatthī, a certain mistress of a house, having placed a certain Ājīvaka from Pāvā in the position of a son, looked after him. |
tassānantaragharesu manussā satthu dhammadesanaṃ sutvā āgantvā, “aho acchariyā buddhānaṃ dhammadesanā”ti nānappakārehi buddhaguṇe vaṇṇenti. |
The people in the houses next to hers, having heard the Teacher's Dhamma teaching and having come back, would praise the virtues of the Buddha in various ways, "Oh, wonderful is the Dhamma teaching of the Buddhas!" |
sā buddhānaṃ guṇakathaṃ sutvā vihāraṃ gantvā dhammaṃ sotukāmā ājīvakassa etamatthaṃ kathetvā, “gacchissāmi ahaṃ buddhasantikaṃ, ayyā”ti āha. |
She, having heard the praise of the Buddha's virtues, and wishing to go to the monastery and listen to the Dhamma, told this matter to the Ājīvaka and said, "I will go to the Buddha's presence, noble one." |
so “mā gacchāhī”ti nivāretvā taṃ punappunaṃ yācamānampi nivāresi eva. |
He, saying, "Do not go," stopped her, and though she pleaded again and again, he still stopped her. |
sā “ayaṃ mama vihāraṃ gantvā dhammaṃ sotuṃ na deti, satthāraṃ nimantetvā idheva dhammaṃ suṇissāmī”ti sāyanhasamaye puttaṃ pakkositvā, “gaccha, tāta, svātanāya satthāraṃ nimantehī”ti pesesi. |
She thought, "This one does not let me go to the monastery and listen to the Dhamma. I will invite the Teacher and listen to the Dhamma right here." In the evening, she called her son and sent him, "Go, son, invite the Teacher for tomorrow." |
so gacchanto paṭhamataraṃ ājīvakassa vasanaṭṭhānaṃ gantvā taṃ vanditvā nisīdi. |
He, while going, first went to the Ājīvaka's dwelling place, paid homage to him, and sat down. |
atha naṃ so “kahaṃ gacchasī”ti āha. |
Then he said to him, "Where are you going?" |
“mātu vacanena satthāraṃ nimantetuṃ gacchāmī”ti āha. |
He said, "By my mother's word, I am going to invite the Teacher." |
“mā tassa santikaṃ gacchāhī”ti. |
Do not go to him. |
“alaṃ, ayya, mama mātu bhāyāmi, gacchissāmahan”ti. |
Enough, noble one. I am afraid of my mother. I will go. |
“etassa katasakkāraṃ ubhopi khādissāma, mā gacchāhī”ti. |
The offering made for him, we will both eat. Do not go. |
“alaṃ, ayya, mātā me tajjessatī”ti. |
Enough, noble one. My mother will scold me. |
tena hi gaccha, gantvā pana nimantetvā, “amhākaṃ gehaṃ asukaṭṭhāne vā asukavīthiyaṃ vā asukamaggena vā gantabban”ti mā ācikkhi. |
"Then go. But having gone and invited him, do not point out, 'Our house is in such-and-such a place, or on such-and-such a street, or is to be reached by such-and-such a path.' |
“santike ṭhito viya aññena maggena gacchanto viya palāyitvā ehī”ti. |
As if standing nearby, as if going by another path, run away and come back." |
so ājīvakassa vacanaṃ sutvā satthu santikaṃ gantvā nimantetvā ājīvakena vuttaniyāmeneva sabbaṃ katvā tassa santikaṃ gantvā, “kiṃ te katan”ti puṭṭho, “sabbaṃ kataṃ, ayyā”ti āha. |
He, having heard the Ājīvaka's word, went to the Teacher's presence, invited him, and having done everything in the way described by the Ājīvaka, he went to him, and when asked, "What have you done?" he said, "Everything has been done, noble one." |
“bhaddakaṃ te kataṃ, tassa sakkāraṃ ubhopi khādissāmā”ti vatvā punadivase ājīvako pātova taṃ gehaṃ agamāsi. |
"A good thing has been done by you. The offering for him, we will both eat." And on the next day, the Ājīvaka went to that house in the early morning. |
taṃ gahetvā pacchāgabbhe nisīdāpesuṃ. |
They took him and had him sit in the back chamber. |
♦ paṭivissakamanussā taṃ gehaṃ allagomayena upalimpitvā lājapañcamāni pupphāni vikiritvā satthu nisīdanatthāya mahārahaṃ āsanaṃ paññāpesuṃ. |
♦ The neighboring people smeared that house with fresh cow-dung, scattered the five kinds of puffed grain and flowers, and prepared a valuable seat for the Teacher to sit on. |
buddhehi saddhiṃ aparicitamanussā hi āsanapaññattiṃ na jānanti, buddhānañca maggadesakena kiccaṃ nāma natthi, bodhimūle dasasahassisokadhātuṃ kampetvā sambodhiṃ pattadivaseyeva hi nesaṃ “ayaṃ maggo nirayaṃ gacchati, ayaṃ tiracchānayoniṃ, ayaṃ pettivisayaṃ, ayaṃ manussalokaṃ, ayaṃ devalokaṃ, ayaṃ amatamahānibbānan”ti sabbe maggā āvibhūtā. |
For people unacquainted with Buddhas do not know the preparation of seats. And for Buddhas, there is no need for a guide to the path. For on the very day of attaining enlightenment at the foot of the Bodhi tree, having shaken the ten-thousand-world-system, all paths became manifest to them: "This path leads to hell, this to the animal womb, this to the realm of the petas, this to the human world, this to the deva world, this to the deathless, the great Nibbāna." |
gāmanigamādīnaṃ pana magge vattabbameva natthi. |
For the path to villages, towns, and so on, there is nothing to be said. |
tasmā satthā pātova pattacīvaramādāya mahāupāsikāya gehadvāraṃ gato. |
Therefore, the Teacher, in the early morning, taking his bowl and robe, went to the door of the great laywoman's house. |
sā gehā nikkhamitvā satthāraṃ pañcapatiṭṭhitena vanditvā antonivesanaṃ pavesetvā āsane nisīdāpetvā dakkhiṇodakaṃ datvā paṇītena khādanīyena bhojanīyena parivisi. |
She came out of the house, paid homage to the Teacher with the five-point prostration, led him into the residence, had him seated on the seat, gave the water of dedication, and served him with exquisite hard and soft food. |
upāsikā katabhattakiccassa satthuno anumodanaṃ kāretukāmā pattaṃ gaṇhi. |
The laywoman, wishing to have the Teacher give the blessing after the meal was finished, took the bowl. |
satthā madhurassarena anumodanadhammakathaṃ ārabhi. |
The Teacher began the Dhamma talk for the blessing with a sweet voice. |
upāsikā “sādhu, sādhū”ti sādhukāraṃ dadamānā dhammaṃ suṇi. |
The laywoman, giving cries of "Excellent, excellent!", listened to the Dhamma. |
ājīvakopi pacchāgabbhe nisinnova tassā sādhukāraṃ datvā dhammaṃ suṇantiyā saddaṃ sutvā sandhāretuṃ nāsakkhi. |
The Ājīvaka also, sitting in the back chamber, heard the sound of her giving cries of approval and listening to the Dhamma, and could not contain himself. |
“na idānesā mayhan”ti nikkhamitvā “naṭṭhāsi kāḷakaṇṇi, etassa evaṃ sakkāraṃ karotī”ti nānappakārena upāsikañca satthārañca akkosanto palāyi. |
"She is no longer mine," he thought, and coming out, he reviled and abused the laywoman and the Teacher in various ways, "You are ruined, you black-fated one! You make such an offering to this one!" and he fled. |
upāsikā tassa kathāya lajjitā aññathattaṃ gataṃ cittaṃ desanānusārena ñāṇaṃ pesetuṃ nāsakkhi. |
The laywoman, being ashamed by his words, her mind became otherwise and she was not able to direct her knowledge in accordance with the teaching. |
atha naṃ satthā “kiṃ upāsike cittaṃ desanānugataṃ kātuṃ na sakkosī”ti? |
Then the Teacher said to her, "Why, laywoman, are you not able to make your mind follow the teaching?" |
“bhante, etassa me kathāya cittaṃ aññathattaṃ upagatan”ti . |
Venerable sir, my mind has become otherwise on account of his words. |
satthā “evarūpassa visabhāgajanassa kathitaṃ kathaṃ nāma āvajjituṃ na vaṭṭati, evarūpaṃ asamannāharitvā attano katākatameva oloketuṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "It is not proper to pay attention to the words spoken by such a disagreeable person. Without considering such things, it is proper to look only at one's own deeds, done and undone." And he spoke this verse — |
♦ 50. |
♦ 50. |
♦ “na paresaṃ vilomāni, na paresaṃ katākataṃ. |
♦ "Not the faults of others, not what others have done or not done, |
♦ attanova avekkheyya, katāni akatāni cā”ti. |
♦ one should look at one's own deeds, done and undone." |
♦ tattha na paresaṃ vilomānīti paresaṃ vilomāni pharusāni mammacchedakavacanāni na manasikātabbāni. |
♦ Therein, 'not the faults of others' means the contrary, harsh, heart-cutting words of others should not be attended to. |
na paresaṃ katākatanti “asuko upāsako assaddho appasanno, nāpissa gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etassa atthi, tathā asukā upāsikā assaddhā appasannā, nāpissā gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etissā atthi, tathā asuko bhikkhu assaddho appasanno, nāpi upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattaṃ, na gamikavattaṃ, na cetiyaṅgaṇavattaṃ, na uposathāgāravattaṃ, na bhojanasālāvattaṃ, na jantāgharavattādīni, nāpissa kiñci dhutaṅgaṃ atthi, na bhāvanārāmatāya ussāhamattampī”ti evaṃ paresaṃ katākataṃ nāma na oloketabbaṃ. |
'Not what others have done or not done' means "Such-and-such a lay disciple is without faith, without confidence; in his house, not even a spoonful of alms and so on is given, nor ticket-alms and so on, nor is there for him a gift of robes and other requisites. Likewise, such-and-such a laywoman is without faith, without confidence; in her house, not even a spoonful of alms and so on is given, nor ticket-alms and so on, nor is there for her a gift of robes and other requisites. Likewise, such-and-such a monk is without faith, without confidence; he does not perform the duties to his preceptor, nor the duties to his teacher, nor the duties to a visitor, nor the duties to one setting out, nor the duties of the stupa-courtyard, nor the duties of the Uposatha-hall, nor the duties of the dining-hall, nor the duties of the steam-bath-house, and so on. Nor has he any ascetic practice, nor even an effort in delighting in meditation." Thus what has been done or not done by others should not be looked at. |
attanova avekkheyyāti “kathaṃ bhūtassa me rattindivā vītivattantīti pabbajitena abhiṇhaṃ paccavekkhitabban”ti imaṃ ovādaṃ anussaranto saddhāpabbajito kulaputto “kiṃ nu kho ahaṃ ‘aniccaṃ dukkhaṃ anattā’ti tilakkhaṇaṃ āropetvā yoge kammaṃ kātuṃ sakkhiṃ, nāsakkhin”ti evaṃ attano katākatāni olokeyyāti. |
'One should look at one's own' means "How do my days and nights pass?"—recalling this advice, "It should be frequently reflected upon by one who has gone forth," a young man of good family who has gone forth in faith, thinking, "Have I been able, or have I not been able, to work at the practice, having applied the three characteristics of 'impermanent, suffering, non-self'?" thus he should look at his own deeds, done and undone. |
♦ desanāvasāne sā upāsikā sotāpattiphale patiṭṭhitā, desanā mahājanassa sātthikā jātāti. |
♦ At the end of the discourse, that laywoman was established in the fruit of stream-entry. The teaching was beneficial to the great assembly. |
♦ pāveyyakājīvakavatthu chaṭṭhaṃ. |
♦ The story of the Ājīvaka from Pāvā is the sixth. |
♦ 7. chattapāṇiupāsakavatthu |
♦ 7. The Story of the Lay Disciple Chattapāṇi |
♦ yathāpi ruciraṃ pupphanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto chattapāṇiupāsakaṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Just as a lovely flower..." in reference to the lay disciple Chattapāṇi. |
♦ sāvatthiyañhi chattapāṇi nāma upāsako tipiṭakadharo anāgāmī. |
♦ In Sāvatthī, a lay disciple named Chattapāṇi was a bearer of the Tipiṭaka and a non-returner. |
so pātova uposathiko hutvā satthu upaṭṭhānaṃ agamāsi. |
He, in the early morning, having undertaken the Uposatha, went to attend on the Teacher. |
anāgāmiariyasāvakānañhi samādānavasena uposathakammaṃ nāma natthi, maggeneva tesaṃ brahmacariyañca ekabhattikañca āgataṃ. |
For noble disciples who are non-returners, there is no Uposatha observance by way of undertaking it; for them, celibacy and eating one meal a day come with the path itself. |
tenevāha — |
Therefore it is said — |
“ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo”ti . |
Ghaṭikāra the potter, Great King, was one who ate one meal a day, a celibate, virtuous, and of good character. |
evaṃ anāgāmino pakatiyāva ekabhattikā ca brahmacārino ca honti. |
Thus non-returners are naturally ones who eat one meal a day and are celibate. |
sopi tatheva uposathiko hutvā satthāraṃ upasaṅkamitvā vanditvā dhammakathaṃ suṇanto nisīdi. |
He too, in the same way, having undertaken the Uposatha, approached the Teacher, paid homage, and sat listening to the Dhamma talk. |
tasmiṃ samaye rājā pasenadi kosalo satthu upaṭṭhānaṃ agamāsi. |
At that time, king Pasenadi of Kosala came to attend on the Teacher. |
chattapāṇi upāsako taṃ āgacchantaṃ disvā “uṭṭhātabbaṃ nu kho, no”ti cintetvā — |
The lay disciple Chattapāṇi, seeing him coming, thought, "Should I stand up or not?" |
“ahaṃ aggarājassa santike nisinno, tassa me padesarājānaṃ disvā uṭṭhātuṃ na yuttaṃ, rājā kho pana me anuṭṭhahantassa kujjhissati, etasmiṃ kujjhantepi neva uṭṭhahissāmi . |
"I am sitting in the presence of the supreme king. It is not proper for me to stand up on seeing a provincial king. But the king will be angry with me for not standing up. Even if he gets angry, I will not stand up. |
rājānaṃ disvā uṭṭhahantena hi rājā garukato hoti, no satthā, tasmā neva uṭṭhahissāmī”ti na uṭṭhahi. |
For one who stands up on seeing the king, the king is honored, not the Teacher. Therefore I will not stand up." He did not stand up. |
paṇḍitapurisā nāma garutarānaṃ santike nisīditvā anuṭṭhahantaṃ disvā na kujjhanti. |
Wise men, however, do not get angry on seeing one who does not stand up while sitting in the presence of a more venerable person. |
rājā pana taṃ anuṭṭhahantaṃ disvā kupitamānaso satthāraṃ vanditvā ekamantaṃ nisīdi. |
But the king, seeing him not standing up, with an angry mind, paid homage to the Teacher and sat to one side. |
satthā kupitabhāvaṃ ñatvā, “mahārāja, ayaṃ chattapāṇi upāsako paṇḍito diṭṭhadhammo tipiṭakadharo atthānatthakusalo”ti upāsakassa guṇaṃ kathesi. |
The Teacher, knowing that he was angry, spoke of the lay disciple's virtues, "Great King, this lay disciple Chattapāṇi is wise, has seen the Dhamma, is a bearer of the Tipiṭaka, and is skilled in what is beneficial and not beneficial." |
rañño tassa guṇakathaṃ suṇantasseva cittaṃ mudukaṃ jātaṃ. |
For the king, while listening to the praise of his virtues, his mind became soft. |
♦ athekadivasaṃ rājā uparipāsāde ṭhito chattapāṇiṃ upāsakaṃ katabhattakiccaṃ chattamādāya upāhanamāruyha rājaṅgaṇena gacchantaṃ disvā pakkosāpesi. |
♦ Then one day the king, standing on the upper palace, saw the lay disciple Chattapāṇi, who had finished his meal, holding an umbrella and wearing sandals, walking through the royal courtyard, and had him called. |
so chattupāhanaṃ apanetvā rājānamupasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. |
He, removing his umbrella and sandals, approached the king, paid homage, and stood to one side. |
atha naṃ rājā āha — |
Then the king said to him — |
“bho upāsaka, kinte chattupāhanaṃ apanītan”ti. |
Sir lay disciple, why have your umbrella and sandals been removed? |
“‘rājā pakkosatī’ti sutvā apanetvā āgatomhī”ti. |
Hearing, 'The king calls,' I removed them and have come. |
“ajja amhākaṃ rājabhāvo tumhehi ñāto bhavissatī”ti. |
Today our royal status must have been known by you. |
“sadāpi mayaṃ, deva, tumhākaṃ rājabhāvaṃ jānāmā”ti. |
We always know your royal status, O King. |
“yadi evaṃ kasmā purimadivase satthu santike nisinno maṃ disvā na uṭṭhahī”ti? |
If so, why on a previous day, while sitting in the Teacher's presence, did you not stand up on seeing me? |
“mahārāja, ahaṃ aggarājassa santike nisinno, padesarājānaṃ disvā uṭṭhahanto satthari agāravaṃ pavedeyyaṃ, tasmā na uṭṭhahin”ti. |
Great King, I was sitting in the presence of the supreme king. By standing up on seeing a provincial king, I would have shown disrespect to the Teacher. Therefore I did not stand up. |
“hotu, bho, tiṭṭhatetaṃ”. |
Let it be, sir. Let that stand. |
“tumhe kira diṭṭhadhammikasamparāyikānaṃ atthānatthānaṃ kusalā tipiṭakadharā amhākaṃ antepure dhammaṃ vācethā”ti. |
You are reportedly skilled in what is beneficial and not beneficial for this life and the next, and are a bearer of the Tipiṭaka. Please teach the Dhamma in our inner palace. |
“na sakkomi, devā”ti. |
I cannot, O King. |
“kiṃ kāraṇā”ti? |
For what reason? |
“rājagehaṃ nāma mahāsāvajjaṃ, duyuttasuyuttakāni garukānettha, devā”ti. |
A royal house, O King, is very perilous. Matters of proper and improper conduct are serious there, O King. |
“mā evaṃ vadetha, ‘purimadivase maṃ disvā na uṭṭhitomhī’ti mā kukkuccaṃ karothā”ti. |
Do not say so. 'On a previous day I did not stand up on seeing you,' do not feel remorse for this. |
“deva, gihīnaṃ vicaraṇaṭṭhānaṃ nāma mahāsāvajjaṃ, ekaṃ pabbajitaṃ pakkosāpetvā dhammaṃ vācāpethā”ti. |
O King, the place where laymen move about is very perilous. Having a certain ordained person called, have the Dhamma taught. |
rājā “sādhu, bho, gacchatha tumhe”ti taṃ uyyojetvā satthu santikaṃ gantvā satthāraṃ yāci, “bhante, mallikā ca devī vāsabhakhattiyā ca dhammaṃ pariyāpuṇissāmāti vadanti, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ mama gehaṃ gantvā tāsaṃ dhammaṃ uddisathā”ti. |
The king, saying, "Excellent, sir. You may go," sent him away and went to the Teacher's presence. He begged the Teacher, "Venerable sir, Queen Mallikā and Vāsabhakhattiyā say, 'We will learn the Dhamma.' With five hundred monks, please always go to my house and deliver a lesson to them." |
“buddhānaṃ nibaddhaṃ ekaṭṭhānagamanaṃ nāma natthi, mahārājā”ti. |
A regular going to one place is not for Buddhas, Great King. |
“tena hi, bhante, aññaṃ ekaṃ bhikkhuṃ dethā”ti. |
Then, venerable sir, please give me one other monk. |
satthā ānandattherassa bhāramakāsi. |
The Teacher made it the responsibility of the elder Ānanda. |
thero nibaddhaṃ gantvā tāsaṃ uddesaṃ uddisati. |
The elder would go regularly and deliver a lesson to them. |
tāsu mallikā sakkaccaṃ gahetvā sajjhāyitvā uddesaṃ paṭicchāpesi. |
Of them, Mallikā would receive it with respect, recite it, and was able to repeat the lesson. |
vāsabhakhattiyā pana neva sakkaccaṃ gaṇhāti, na sajjhāyati, na uddesaṃ paṭicchāpetuṃ sakkoti. |
But Vāsabhakhattiyā would neither receive it with respect, nor recite it, nor was she able to repeat the lesson. |
♦ athekadivasaṃ satthā theraṃ pucchi — |
♦ Then one day the Teacher asked the elder — |
“kimānanda, upāsikā dhammaṃ pariyāpuṇantī”ti? |
Well, Ānanda, are the laywomen learning the Dhamma? |
“āma, bhante”ti. |
Yes, venerable sir. |
“kā sakkaccaṃ gaṇhātī”ti? |
Who receives it with respect? |
“mallikā, bhante, sakkaccaṃ gaṇhāti, sakkaccaṃ sajjhāyati, sakkaccaṃ uddesaṃ paṭicchāpetuṃ sakkoti. |
"Mallikā, venerable sir, receives it with respect, recites it with respect, and is able to repeat the lesson with respect. |
tumhākaṃ pana ñātidhītā neva sakkaccaṃ gaṇhāti, na sajjhāyati, na uddesaṃ paṭicchāpetuṃ sakkotī”ti. |
But your relative's daughter neither receives it with respect, nor recites it, nor is she able to repeat the lesson." |
satthā therassa vacanaṃ sutvā, “ānanda, mayā kathitadhammo nāma sakkaccamasuṇantassa aggaṇhantassa asajjhāyantassa adesentassa vaṇṇasampannaṃ agandhakapupphaṃ viya aphalo hoti, sakkaccaṃ pana savanādīni karontassa mahapphalo hoti mahānisaṃso”ti vatvā imā dve gāthā abhāsi — |
The Teacher, hearing the elder's words, said, "Ānanda, the Dhamma taught by me, for one who does not listen with respect, who does not receive it, who does not recite it, who does not teach it, is fruitless, like a beautiful flower without scent. But for one who performs the listening and so on with respect, it is of great fruit and great benefit." And he spoke these two verses — |
♦ 51. |
♦ 51. |
♦ “yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ. |
♦ "Just as a lovely flower, colorful but without scent, |
♦ evaṃ subhāsitā vācā, aphalā hoti akubbato. |
♦ so is a well-spoken word fruitless for one who does not act. |
♦ 52. |
♦ 52. |
♦ “yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sagandhakaṃ. |
♦ "Just as a lovely flower, colorful and with scent, |
♦ evaṃ subhāsitā vācā, saphalā hoti kubbato”ti. |
♦ so is a well-spoken word fruitful for one who acts." |
♦ tattha ruciranti sobhanaṃ. |
♦ Therein, 'lovely' means beautiful. |
vaṇṇavantanti vaṇṇasaṇṭhānasampannaṃ, agandhakanti gandhavirahitaṃ pālibhaddakagirikaṇṇikajayasumanādibhedaṃ. |
'Colorful' means endowed with color and form. 'Without scent' means devoid of scent, such as the Pālibhaddaka, Girikaṇṇikā, and Jayasumana flowers. |
evaṃ subhāsitā vācāti subhāsitā vācā nāma tepiṭakaṃ buddhavacanaṃ. |
'So is a well-spoken word' means a well-spoken word is the Tipiṭaka, the word of the Buddha. |
taṃ vaṇṇasaṇṭhānasampannaṃ agandhakapupphasadisaṃ. |
That is like a flower endowed with color and form but without scent. |
yathā pana agandhakapupphaṃ yo naṃ dhāreti, tassa sarīre gandhaṃ na pharati, evaṃ etampi yo naṃ sakkaccaṃ savanādīhi na samācarati, tassa sakkaccaṃ asamācarantassa yaṃ tattha kattabbaṃ, taṃ akubbato sutagandhañca vācāgandhañca paṭipattigandhañca na āvahati aphalā hoti. |
For just as a flower without scent does not pervade the body of one who wears it with scent, in the same way, this too, for one who does not practice it with respect by listening and so on, for one who does not practice it with respect, what should be done there, for one who does not do that, it does not bring the scent of learning, nor the scent of speech, nor the scent of practice; it is fruitless. |
tena vuttaṃ — |
Therefore it is said — |
“evaṃ subhāsitā vācā, aphalā hoti akubbato”ti. |
so is a well-spoken word fruitless for one who does not act. |
sagandhakanti campakanīluppalādibhedaṃ. |
'With scent' means such as the Campaka and Nīluppala flowers. |
evanti yathā taṃ pupphaṃ dhārentassa sarīre gandho pharati, evaṃ tepiṭakabuddhavacanasaṅkhātā subhāsitā vācāpi. |
'So' means just as that flower pervades the body of one who wears it with scent, so too the well-spoken word, which is the Tipiṭaka, the word of the Buddha. |
kubbatoti yo sakkaccaṃ savanādīhi tattha kattabbaṃ karoti, sā assa puggalassa saphalā hoti, sutagandhavācāgandhapaṭipattigandhānaṃ āvahanato mahapphalā hoti, mahānisaṃsāti attho. |
'For one who acts' means for him who does what is to be done there with respect by listening and so on, it is fruitful for that person. Because it brings the scent of learning, the scent of speech, and the scent of practice, it is of great fruit and great benefit, this is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ chattapāṇiupāsakavatthu sattamaṃ. |
♦ The story of the lay disciple Chattapāṇi is the seventh. |
♦ 8. visākhāvatthu |
♦ 8. The Story of Visākhā |
♦ yathāpi puppharāsimhāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ upanissāya pubbārāme viharanto visākhaṃ upāsikaṃ ārabbha kathesi. |
♦ The Teacher, while living near Sāvatthī in the Pubbārāma, spoke this Dhamma teaching "Just as from a heap of flowers..." in reference to the laywoman Visākhā. |
♦ sā kira aṅgaraṭṭhe bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino aggamahesiyā sumanadeviyā kucchismiṃ nibbatti. |
♦ It is said that she was born in the city of Bhaddiya in the country of Aṅga, in the womb of Sumanadevī, the chief consort of the merchant Dhanañcaya, son of the merchant Meṇḍaka. |
tassā sattavassikakāle satthā selabrāhmaṇādīnaṃ bodhaneyyabandhavānaṃ upanissayasampadaṃ disvā mahābhikkhusaṅghaparivāro cārikaṃ caramāno taṃ nagaraṃ pāpuṇi. |
When she was seven years old, the Teacher, seeing the maturity of the supporting conditions of the brahmin Sela and other kinsmen who could be awakened, surrounded by a great company of monks, journeying on tour, reached that city. |
♦ tasmiñca samaye meṇḍako, gahapati, tasmiṃ nagare pañcannaṃ mahāpuññānaṃ jeṭṭhako hutvā seṭṭhiṭṭhānaṃ karoti. |
♦ And at that time, the householder Meṇḍaka was the chief of the five great meritorious ones in that city and held the position of chief merchant. |
pañca mahāpuññā nāma meṇḍako seṭṭhi, candapadumā nāma tasseva jeṭṭhakabhariyā, tasseva jeṭṭhakaputto dhanañcayo nāma, tassa bhariyā sumanadevī nāma, meṇḍakaseṭṭhino dāso puṇṇo nāmāti. |
The five great meritorious ones were the merchant Meṇḍaka, his chief wife named Candapadumā, his eldest son named Dhanañcaya, his wife named Sumanadevī, and the merchant Meṇḍaka's slave named Puṇṇa. |
na kevalañca meṇḍakaseṭṭhiyeva, bimbisārarañño pana vijite pañca amitabhogā nāma ahesuṃ — jotiko, jaṭilo, meṇḍako, puṇṇako, kākavaliyoti. |
And not only the merchant Meṇḍaka, but in the kingdom of king Bimbisāra there were five of immeasurable wealth: Jotika, Jaṭila, Meṇḍaka, Puṇṇaka, and Kākavaliya. |
tesu ayaṃ meṇḍakaseṭṭhi dasabalassa attano nagaraṃ sampattabhāvaṃ ñatvā puttassa dhanañcayaseṭṭhino dhītaraṃ visākhaṃ dārikaṃ pakkosāpetvā āha — |
Of them, this merchant Meṇḍaka, knowing that the Ten-Powered One had arrived in his own city, had the girl Visākhā, the daughter of his son, the merchant Dhanañcaya, called and said — |
“amma, tuyhampi maṅgalaṃ, amhākampi maṅgalaṃ, tava parivārehi pañcahi dārikāsatehi saddhiṃ pañca rathasatāni āruyha pañcahi dāsisatehi parivutā dasabalassa paccuggamanaṃ karohī”ti. |
My dear, it is an auspicious occasion for you, and an auspicious occasion for us. With your retinue of five hundred girls, mounting five hundred chariots, and surrounded by five hundred female slaves, go to meet the Ten-Powered One. |
sā “sādhū”ti paṭissuṇitvā tathā akāsi. |
She, saying "Very well," agreed and did so. |
kāraṇākāraṇesu pana kusalattā yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. |
But being skilled in what is proper and improper, as far as was the ground for a vehicle, she went by vehicle, and having alighted from the vehicle, she approached the Teacher on foot, paid homage, and stood to one side. |
athassā cariyāvasena satthā dhammaṃ desesi. |
Then the Teacher, in accordance with her disposition, taught the Dhamma. |
sā desanāvasāne pañcahi dārikāsatehi saddhiṃ sotāpattiphale patiṭṭhahi. |
She, at the end of the discourse, was established in the fruit of stream-entry with the five hundred girls. |
meṇḍakaseṭṭhipi kho satthāramupasaṅkamitvā dhammakathaṃ sutvā sotāpattiphale patiṭṭhāya svātanāya nimantetvā punadivase attano nivesane paṇītena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā eteneva upāyena aḍḍhamāsaṃ mahādānamadāsi. |
The merchant Meṇḍaka also, having approached the Teacher and heard a Dhamma talk, was established in the fruit of stream-entry. He invited him for the next day, and on the next day, in his own residence, having served the community of monks headed by the Buddha with exquisite hard and soft food, in this way for half a month he gave a great gift. |
satthā bhaddiyanagare yathābhirantaṃ viharitvā pakkāmi. |
The Teacher, having lived in the city of Bhaddiya as long as he pleased, departed. |
♦ tena kho pana samayena bimbisāro ca pasenadi kosalo ca aññamaññaṃ bhaginipatikā honti. |
♦ At that very time, Bimbisāra and Pasenadi of Kosala were brothers-in-law to each other. |
athekadivasaṃ kosalarājā cintesi — |
Then one day the king of Kosala thought — |
“bimbisārassa vijite pañca amitabhogā mahāpuññā vasanti, mayhaṃ vijite ekopi tādiso natthi, yaṃnūnāhaṃ bimbisārassa santikaṃ gantvā ekaṃ mahāpuññaṃ yāceyyan”ti. |
In Bimbisāra's kingdom live five great meritorious ones of immeasurable wealth. In my kingdom, there is not a single such one. What if I were to go to Bimbisāra and beg for one great meritorious one? |
so tattha gantvā raññā katapaṭisanthāro “kiṃ kāraṇā āgatosī”ti puṭṭho “‘tumhākaṃ vijite pañca amitabhogā mahāpuññā vasanti, tato ekaṃ gahetvā gamissāmī’ti āgatomhi, tesu me ekaṃ dethā”ti āha. |
He went there and, having been received with hospitality by the king, and being asked, "For what reason have you come?" said, "'In your kingdom live five great meritorious ones of immeasurable wealth. I will take one and go,' I thought, and have come. Give me one of them." |
“mahākulāni amhehi cāletuṃ na sakkā”ti āha. |
"Great families cannot be moved by us," he said. |
“ahaṃ aladdhā na gamissāmī”ti āha. |
"I will not go without receiving one," he said. |
rājā amaccehi saddhiṃ mantetvā “jotikādīnaṃ mahākulānaṃ cālanaṃ nāma mahāpathaviyā cālanasadisaṃ, meṇḍakamahāseṭṭhissa putto dhanañcayaseṭṭhi nāma atthi, tena saddhiṃ mantetvā paṭivacanaṃ te dassāmī”ti vatvā taṃ pakkosāpetvā, tāta, kosalarājā “‘ekaṃ dhanaseṭṭhiṃ gahetvā gamissāmī’ti vadati, tvaṃ tena saddhiṃ gacchāhī”ti. |
The king, having consulted with his ministers, said, "The moving of the great families of Jotika and others is like the moving of the great earth. There is the merchant Dhanañcaya, son of the great merchant Meṇḍaka. Having consulted with him, I will give you an answer." He had him called and said, "Son, the king of Kosala says, 'I will take one wealthy merchant and go.' You go with him." |
“tumhesu pahiṇantesu gamissāmi, devā”ti. |
If you send me, I will go, O King. |
“tena hi parivacchaṃ katvā gaccha, tātā”ti. |
Then, son, having made your preparations for the journey, go. |
so attano kattabbayuttakamakāsi. |
He did what was to be done by him. |
rājāpissa mahantaṃ sakkāraṃ katvā, “imaṃ ādāya gacchathā”ti pasenadirājānaṃ uyyojesi. |
The king also, having given him great honor, sent him off with king Pasenadi, "Take this one and go." |
so taṃ ādāya sabbattha ekarattivāsena gacchanto ekaṃ phāsukaṭṭhānaṃ patvā nivāsaṃ gaṇhi, atha naṃ dhanañcayaseṭṭhi pucchi — |
He, taking him and going everywhere with a one-night stay, reached a comfortable place and took up residence. Then the merchant Dhanañcaya asked him — |
“idaṃ kassa vijitan”ti? |
Whose territory is this? |
“mayhaṃ, seṭṭhī”ti. |
Mine, merchant. |
“kīva dūro ito sāvatthī”ti ? |
How far is Sāvatthī from here? |
“sattayojanamatthake”ti. “antonagaraṃ sambādhaṃ, amhākaṃ parijano mahanto, sace rocetha, idheva vaseyyāma, devā”ti. |
At a distance of seven yojanas." "The city is crowded. Our retinue is large. If you please, we would live right here, O King. |
rājā “sādhū”ti sampaṭicchitvā tasmiṃ ṭhāne nagaraṃ māpetvā tassa datvā agamāsi. |
The king, saying "Excellent," accepted, and having had a city laid out in that place and having given it to him, he went away. |
tasmiṃ padese sayaṃ vasanaṭṭhānassa gahitattā nagarassa sāketantveva nāmaṃ ahosi. |
Because he had taken a place for his own residence in that region, the city's name became simply Sāketa. |
♦ sāvatthiyampi kho migāraseṭṭhino putto puṇṇavaḍḍhanakumāro nāma vayappatto ahosi. |
♦ And in Sāvatthī, the son of the merchant Migāra, named Puṇṇavaḍḍhana, had reached maturity. |
atha naṃ mātāpitaro vadiṃsu — |
Then his parents said to him — |
“tāta, tava ruccanaṭṭhāne ekaṃ dārikaṃ upadhārehī”ti. |
Son, find a girl in a place of your liking. |
“‘mayhaṃ evarūpāya bhariyāya kiccaṃ natthī’ti, putta, mā evaṃ kari, kulaṃ nāma aputtakaṃ na tiṭṭhatī”ti. |
I have no need of such a wife," he said. "Son, do not do so. A family does not stand without a son. |
so punappunaṃ vuccamāno “tena hi pañcakalyāṇasamannāgataṃ dārikaṃ labhamāno tumhākaṃ vacanaṃ karissāmī”ti āha. |
He, being told so again and again, said, "Then, if I get a girl endowed with the five beauties, I will do your bidding." |
“kāni panetāni pañca kalyāṇāni nāma, tātā”ti. |
But what are these five beauties, son? |
kesakalyāṇaṃ, maṃsakalyāṇaṃ, aṭṭhikalyāṇaṃ, chavikalyāṇaṃ, vayakalyāṇanti. |
The beauty of hair, the beauty of flesh, the beauty of bone, the beauty of skin, and the beauty of youth. |
mahāpuññāya hi itthiyā kesā morakalāpasadisā hutvā muñcitvā vissaṭṭhā nivāsanantaṃ paharitvā nivattitvā uddhaggā tiṭṭhanti, idaṃ kesakalyāṇaṃ nāma, dantāvaraṇaṃ bimbaphalasadisaṃ vaṇṇasampannaṃ samaṃ suphusitaṃ hoti, idaṃ maṃsakalyāṇaṃ nāma, dantā sukkā samā aviraḷā ussāpetvā ṭhapitavajirapanti viya samacchinnasaṅkhapanti viya ca sobhanti, idaṃ aṭṭhikalyāṇaṃ nāma, kāḷiyā cuṇṇakādīhi avilitto eva chavivaṇṇo siniddho nīluppaladāmasadiso hoti, odātāya ca kaṇikārapupphadāmasadiso hoti, idaṃ chavikalyāṇaṃ nāma, dasakkhattuṃ vijātāpi kho pana sakiṃ vijātā viya avigatayobbanāyeva hoti, idaṃ vayakalyāṇaṃ nāma hoti. |
For of a woman of great merit, the hair, being like a peacock's tail, when untied and let loose, strikes the end of her lower garment, turns back, and stands with its tips upwards. This is called the beauty of hair. The covering of the teeth is endowed with a color like the Bimba fruit and is even and well-formed. This is called the beauty of flesh. The teeth are white, even, without gaps, and shine like a row of diamonds set up, or like a row of perfectly cut conch shells. This is called the beauty of bone. Without even being anointed with powders of black color and so on, her skin-color is smooth and like a garland of blue lotuses; and for a fair one, it is like a garland of kaṇikāra flowers. This is called the beauty of skin. And though having given birth ten times, she is like one who has given birth once, with her youth undiminished. This is called the beauty of youth. |
athassa mātāpitaro aṭṭhuttarasatabrāhmaṇe nimantetvā bhojetvā “pañcakalyāṇasamannāgatā itthiyo nāma hontī”ti pucchiṃsu. |
Then his parents invited one hundred and eight brahmins, fed them, and asked, "Are there women endowed with the five beauties?" |
“āma, hontī”ti. |
Yes, there are. |
“tena hi evarūpaṃ dārikaṃ pariyesituṃ aṭṭha janā gacchantū”ti bahuṃ dhanaṃ datvā “āgatakāle vo kattabbaṃ jānissāma, gacchatha, evarūpaṃ dārikaṃ pariyesatha, diṭṭhakāle ca imaṃ pilandhanaṃ dadeyyāthā”ti satasahassagghanikaṃ suvaṇṇamālaṃ datvā uyyojesuṃ. |
"Then let eight men go to search for such a girl." They gave much wealth and said, "When you return, we will know what to do for you. Go, search for such a girl. And when you have seen her, give her this ornament." They gave a golden garland worth a hundred thousand and sent them off. |
♦ te mahantamahantāni nagarāni gantvā pariyesamānā pañcakalyāṇasamannāgataṃ dārikaṃ adisvā nivattitvā āgacchantā vivaṭanakkhattadivase sāketaṃ anuppattā — |
♦ They went to great cities and, searching, and not seeing a girl endowed with the five beauties, they turned back and, coming, reached Sāketa on the day of the Open Festival — |
“ajja amhākaṃ kammaṃ nipphajjissatī”ti cintayiṃsu. |
"Today our work will be accomplished," they thought. |
tasmiṃ pana nagare anusaṃvaccharaṃ vivaṭanakkhattaṃ nāma hoti. |
And in that city, annually, there was a festival called the Open Festival. |
tadā bahi anikkhamanakulānipi parivārena saddhiṃ gehā nikkhamitvā appaṭicchannena sarīrena padasāva nadītīraṃ gacchanti. |
At that time, even families that do not go out, with their retinue, leave their houses and, with their bodies uncovered, go on foot to the riverbank. |
tasmiṃ divase khattiyamahāsālādīnaṃ puttāpi “attano samānajātikaṃ manāpaṃ kuladārikaṃ disvā mālāguḷena parikkhipissāmā”ti taṃ taṃ maggaṃ nissāya tiṭṭhanti. |
On that day, the sons of kshatriya great families and others also, thinking, "Having seen a pleasing young lady of good family of our own station, we will encircle her with a garland," stand by this and that road. |
tepi kho brāhmaṇā nadītīre ekaṃ sālaṃ pavisitvā aṭṭhaṃsu. |
And those brahmins entered a hall on the riverbank and stood. |
“tasmiṃ khaṇe visākhā pannarasasoḷasavassuddesikā hutvā sabbābharaṇapaṭimaṇḍitā pañcahi kumārikāsatehi parivutā nadiṃ gantvā nhāyissāmī”ti taṃ padesaṃ pattā, atha kho megho uṭṭhahitvā pāvassi. |
"At that moment, Visākhā, being about fifteen or sixteen years of age, adorned with all ornaments, surrounded by five hundred young girls, went to the river, thinking, 'I will bathe.' She reached that place, and then a cloud arose and began to rain heavily. |
pañcasatā kumārikāyo vegena gantvā sālaṃ pavisiṃsu. |
The five hundred young girls went quickly and entered the hall. |
brāhmaṇā olokentā tāsu ekampi pañcakalyāṇasamannāgataṃ na passiṃsu. |
The brahmins looked, but among them they did not see a single one endowed with the five beauties. |
atha visākhā pakatigamaneneva sālaṃ pāvisi, vatthābharaṇāni temiṃsu. |
Then Visākhā entered the hall with her natural gait. Her clothes and ornaments were wet. |
brāhmaṇā tassā cattāri kalyāṇāni disvā dante passitukāmā “alasajātikā amhākaṃ dhītā, etissā sāmiko kañjikamattampi na labhissati maññe”ti aññamaññaṃ kathayiṃsu. |
The brahmins saw four of her beauties and, wishing to see her teeth, they talked among themselves, "Our daughter is of a lazy nature. Her husband will probably not get even a measure of gruel." |
atha ne visākhā āha — |
Then Visākhā said to them — |
“kaṃ vadetha tumhe”ti? |
Whom are you speaking of? |
“taṃ kathema, ammā”ti. |
We are speaking of you, my dear. |
madhuro hi tassā saddo kaṃsatāḷasaro viya niccharati. |
Her voice was sweet, and it issued forth like the sound of a bronze cymbal. |
atha ne puna madhurasaddena “kiṃ kāraṇā bhaṇathā”ti pucchi. |
Then she asked them again with a sweet voice, "For what reason do you say so?" |
“tava parivāritthiyo vatthālaṅkāre atemetvā vegena sālaṃ paviṭṭhā, tuyhaṃ ettakaṃ ṭhānaṃ vegena āgamanamattampi natthi, vatthābharaṇāni temetvā āgatāsi. |
"Your attendant women, without getting their clothes and ornaments wet, entered the hall quickly. You did not even have the slightest haste to come such a distance. You have come, having gotten your clothes and ornaments wet. |
tasmā kathema, ammā”ti. |
Therefore we say so, my dear." |
♦ “tātā, evaṃ mā vadetha, ahaṃ etāhi balavatarā, kāraṇaṃ pana sallakkhetvā javena nāgatāmhī”ti. |
♦ "Sirs, do not say so. I am stronger than they are. But having considered a reason, I did not come with haste." |
“kiṃ, ammā”ti? |
What, my dear? |
“tātā, cattāro janā javamānā na sobhanti, aparampi kāraṇaṃ atthī”ti. |
Sirs, four kinds of people do not look good when running. And there is another reason. |
“katame cattāro janā javamānā na sobhanti, ammā”ti? |
What four kinds of people do not look good when running, my dear? |
tātā, abhisittarājā tāva sabbābharaṇapaṭimaṇḍito kacchaṃ bandhitvā rājaṅgaṇe javamāno na sobhati, “kiṃ ayaṃ rājā gahapatiko viya dhāvatī”ti aññadatthu garahaṃ labhati, saṇikaṃ gacchantova sobhati. |
"Sirs, a consecrated king, for one, adorned with all ornaments, tying up his loincloth and running in the royal courtyard, does not look good. 'Why does this king run like a householder?' he gets nothing but censure. He looks good only when walking slowly. |
rañño maṅgalahatthīpi alaṅkato javamāno na sobhati, vāraṇalīḷāya gacchantova sobhati. |
The king's royal elephant also, when adorned, does not look good when running. He looks good only when walking with the grace of an elephant. |
pabbajito javamāno na sobhati, “kiṃ ayaṃ samaṇo gihī viya dhāvatī”ti kevalaṃ garahameva labhati, samitagamanena pana sobhati. |
An ordained person does not look good when running. 'Why does this monk run like a layman?' he gets only censure. But he looks good with a composed gait. |
itthī javamānā na sobhati, “kiṃ esā itthī puriso viya dhāvatī”ti garahitabbāva hoti, “ime cattāro janā javamānā na sobhanti, tātā”ti. |
A woman does not look good when running. 'Why does this woman run like a man?' she is only to be censured. These four kinds of people do not look good when running, sirs." |
“katamaṃ pana aparaṃ kāraṇaṃ, ammā”ti? |
And what is the other reason, my dear? |
“tātā, mātāpitaro nāma dhītaraṃ aṅgapaccaṅgāni saṇṭhāpetvā posenti. |
"Sirs, parents raise a daughter, having arranged her limbs and features. |
mayañhi vikkiṇeyyabhaṇḍaṃ nāma, amhe parakulapesanatthāya posenti. |
For we are merchandise for sale. They raise us for the purpose of sending us to another's family. |
sace javamānānaṃ nivatthadussakaṇṇe vā akkamitvā bhūmiyaṃ vā pakkhalitvā patitakāle hattho vā pādo vā bhijjeyya, kulasseva bhāro bhaveyya, pasādhanabhaṇḍaṃ pana me temetvā sussissati. |
If, while running, we were to trip on the corner of our lower garment or slip on the ground and fall, and our hand or foot were to break, it would be a burden on our family. And my ornaments, though wet, will dry. |
imaṃ kāraṇaṃ sallakkhetvā na dhāvitāmhi, tātā”ti. |
Considering this reason, I did not run, sirs." |
♦ brāhmaṇā tassā kathanakāle dantasampattiṃ disvā “evarūpā no dantasampatti diṭṭhapubbā”ti tassā sādhukāraṃ datvā, “amma, tuyhamevesā anucchavikā”ti vatvā taṃ suvaṇṇamālaṃ pilandhayiṃsu. |
♦ The brahmins, at the time of her speaking, saw the perfection of her teeth and, thinking, "We have never before seen such a perfection of teeth," they gave her their approval and, saying, "My dear, this is suitable only for you," they placed the golden garland on her. |
atha ne pucchi — |
Then she asked them — |
“kataranagarato āgatāttha, tātā”ti? |
From what city have you come, sirs? |
“sāvatthito, ammā”ti. |
From Sāvatthī, my dear. |
“seṭṭhikulaṃ kataraṃ nāmā”ti? |
What is the name of the merchant family? |
“migāraseṭṭhi nāma, ammā”ti. |
The merchant Migāra, my dear. |
“ayyaputto ko nāmā”ti? |
What is the name of the noble son? |
“puṇṇavaḍḍhanakumāro nāma, ammā”ti. |
The prince Puṇṇavaḍḍhana, my dear. |
sā “samānajātikaṃ no kulan”ti adhivāsetvā pitu sāsanaṃ pahiṇi “amhākaṃ rathaṃ pesetū”ti . |
She, thinking, "Our family is of equal birth," consented and sent a message to her father, "Let him send our chariot." |
kiñcāpi hi sā āgamanakāle padasā āgatā, suvaṇṇamālāya pana pilandhanakālato paṭṭhāya tathā gantuṃ na labhati, issaradārikā rathādīhi gacchanti, itarā pakatiyānakaṃ vā abhiruhanti, chattaṃ vā tālapaṇṇaṃ vā upari karonti, tasmimpi asati nivatthasāṭakassa dasantaṃ ukkhipitvā aṃse khipantā gacchanti eva. |
For although she had come on foot at the time of her arrival, from the time of being adorned with the golden garland, she could not go so. The daughters of the wealthy go by chariot and so on. The others either mount a common vehicle, or have an umbrella or a palm leaf held over them. In the absence of that, they take the end of the cloth they are wearing, throw it over their shoulder, and go. |
tassā pana pitā pañca rathasatāni pesesi. |
And her father sent five hundred chariots. |
sā saparivārā rathaṃ āruyha gatā. |
She, with her retinue, mounted a chariot and went. |
brāhmaṇāpi ekatova agamaṃsu. |
The brahmins also went together. |
atha ne seṭṭhi pucchi — |
Then the merchant asked them — |
“kuto āgatātthā”ti? |
Where have you come from? |
“sāvatthito mahāseṭṭhī”ti. |
From Sāvatthī, great merchant. |
“seṭṭhi kataro nāmā”ti? |
What is the name of the merchant? |
“migāraseṭṭhi nāmā”ti. |
The merchant Migāra. |
“putto ko nāmā”ti? |
What is the name of the son? |
“puṇṇavaḍḍhanakumāro nāma mahāseṭṭhī”ti. |
The prince Puṇṇavaḍḍhana, great merchant. |
“dhanaṃ kittakan”ti? |
How much is the wealth? |
“cattālīsakoṭiyo mahāseṭṭhī”ti. |
Forty crores, great merchant. |
“dhanaṃ tāva amhākaṃ dhanaṃ upādāya kākaṇikamattaṃ, dārikāya pana ārakkhamattāya laddhakālato paṭṭhāya kiṃ aññena kāraṇenā”ti adhivāsesi. |
"The wealth is but a pittance compared to our wealth. But from the time a guard has been obtained for our daughter, what need is there for any other reason?" he consented. |
so tesaṃ sakkāraṃ katvā ekāhadvīhaṃ vasāpetvā uyyojesi. |
He gave them honor and, having had them stay for a day or two, he sent them off. |
♦ te sāvatthiṃ gantvā migāraseṭṭhissa “laddhā no dārikā”ti ārocayiṃsu. |
♦ They went to Sāvatthī and reported to the merchant Migāra, "We have found a girl." |
“kassa dhītā”ti? |
Whose daughter? |
“dhanañcayaseṭṭhino”ti. so “mahākulassa me dārikā laddhā, khippameva naṃ ānetuṃ vaṭṭatī”ti tattha gamanatthaṃ rañño ārocesi. |
"Of the merchant Dhanañcaya." He, thinking, "A girl of a great family has been found for me. It is proper to bring her quickly," reported to the king for the purpose of going there. |
rājā “‘mahākulaṃ etaṃ mayā bimbisārassa santikā ānetvā sākete nivesitaṃ, tassa sammānaṃ kātuṃ vaṭṭatī’ti ahampi āgamissāmī”ti āha, so “sādhu, devā”ti vatvā dhanañcayaseṭṭhino sāsanaṃ pesesi — |
The king, thinking, "'This is a great family that was brought by me from Bimbisāra and settled in Sāketa. It is proper to give them honor,' I too will come," he said. He, saying, "Excellent, O King," sent a message to the merchant Dhanañcaya — |
“mayi āgacchante rājāpi āgamissati, mahantaṃ rājabalaṃ ettakassa janassa kattabbayuttakaṃ kātuṃ sakkhissasi, na sakkhissasī”ti? |
When I come, the king will also come. Will you be able to do what is proper for so large a royal force, or not? |
itaropi “sacepi dasa rājāno āgacchanti, āgacchantū”ti paṭisāsanaṃ pesesi. |
The other also sent a reply, "If ten kings come, let them come." |
migāraseṭṭhi tāva mahante nagare gehagopakamattaṃ ṭhapetvā sesajanaṃ ādāya gantvā aḍḍhayojanamatte ṭhāne ṭhatvā “āgatāmhā”ti sāsanaṃ pahiṇi. |
The merchant Migāra, for one, taking the people from the great city except for the house-guards, went and, having stopped at a place two and a half yojanas away, sent a message, "We have come." |
dhanañcayaseṭṭhi bahupaṇṇākāraṃ pesetvā dhītarā saddhiṃ mantesi, “amma, sasuro kira te kosalaraññā saddhiṃ āgato, tassa kataraṃ gehaṃ paṭijaggitabbaṃ, rañño kataraṃ, uparājādīnaṃ katarānī”ti? |
The merchant Dhanañcaya sent much tribute and consulted with his daughter, "My dear, your father-in-law has reportedly come with the king of Kosala. Which house should be prepared for him? Which for the king? Which for the viceroy and others?" |
paṇḍitā seṭṭhidhītā vajiraggatikhiṇañāṇā kappasatasahassaṃ patthitapatthanā abhinīhārasampannā “sasurassa me asukagehaṃ paṭijaggatha, rañño asukagehaṃ, uparājādīnaṃ asukānī”ti saṃvidahitvā dāsakammakare pakkosāpetvā “ettakā rañño kattabbakiccaṃ karotha, ettakā uparājādīnaṃ, hatthiassādayopi tumheyeva paṭijaggatha, assabandhādayopi āgantvā maṅgalachaṇaṃ anubhavissantī”ti saṃvidahi. |
The wise merchant's daughter, with a sharp wisdom like a diamond, who had made her aspiration for a hundred thousand eons and was endowed with her resolve, arranged, "Prepare such-and-such a house for my father-in-law, such-and-such a house for the king, such-and-such ones for the viceroy and others." She had the male and female slaves called and arranged, "Let so many do the duties for the king, so many for the viceroy and others. You yourselves look after the elephants and horses and so on. The horse-keepers and others will also come and enjoy the festival." |
“kiṃ kāraṇā”? |
For what reason? |
“‘mayaṃ visākhāya maṅgalaṭṭhānaṃ gantvā na kiñci labhimha, assarakkhaṇādīni karontā sukhaṃ na vicarimhā’ti keci vattuṃ mā labhiṃsū”ti. |
'We went to Visākhā's wedding place and did not get anything. While looking after the horses and so on, we did not live happily,' let no one be able to say. |
♦ taṃ divasameva visākhāya pitā pañcasate suvaṇṇakāre pakkosāpetvā “dhītu me mahālatāpasādhanaṃ nāma karothā”ti rattasuvaṇṇassa nikkhasahassaṃ, tadanurūpāni ca rajatamaṇimuttāpavāḷavajirādīni dāpesi. |
♦ On that very day, Visākhā's father had five hundred goldsmiths called and said, "Make for my daughter the ornament called Mahālatā." He had a thousand nikkhas of red gold given, and silver, jewels, pearls, coral, diamonds, and so on suitable for it. |
rājā katipāhaṃ vasitvāva dhanañcayaseṭṭhissa sāsanaṃ pahiṇi “na sakkā seṭṭhinā amhākaṃ ciraṃ posanaṃ nāma kātuṃ, dāni dārikāya gamanakālaṃ jānātū”ti. |
The king, having stayed for some days, sent a message to the merchant Dhanañcaya, "It is not possible for the merchant to support us for long. Now let him know the time for the girl's departure." |
sopi rañño sāsanaṃ pesesi — |
He too sent a message to the king — |
“idāni vassakālo āgato, na sakkā catumāsaṃ vicarituṃ, tumhākaṃ balakāyassa yaṃ yaṃ laddhuṃ vaṭṭati, sabbaṃ taṃ mama bhāro, mayā pesitakāle devo gamissatī”ti. |
Now the rainy season has come. It is not possible to travel for four months. Whatever is proper to be received by your army, all that is my responsibility. The king will go when I send for him. |
tato paṭṭhāya sāketanagaraṃ niccanakkhattaṃ viya ahosi. |
From then on, the city of Sāketa was like a constant festival. |
rājānaṃ ādiṃ katvā sabbesaṃ mālāgandhavatthādīni paṭiyattāneva honti. |
For all, from the king downwards, garlands, perfumes, clothes, and so on were always prepared. |
tato te janā cintayiṃsu — |
Then those people thought — |
“seṭṭhi amhākameva sakkāraṃ karotī”ti, evaṃ tayo māsā atikkantā, pasādhanaṃ pana tāva na niṭṭhāti. |
"The merchant is giving honor only to us." Thus three months passed, but the ornament was not yet finished. |
kammantādhiṭṭhāyakā āgantvā seṭṭhino ārocesuṃ — |
The supervisors of the work came and reported to the merchant — |
“aññaṃ asantaṃ nāma natthi, balakāyassa pana bhattapacanadārūni nappahontī”ti. |
There is nothing else that is lacking. But the firewood for cooking the meals for the army is not sufficient. |
“gacchatha, tātā, imasmiṃ nagare parijiṇṇā hatthisālādayo ceva parijiṇṇakāni ca gehāni gahetvā pacathā”ti. |
Go, sirs. In this city, take the old elephant-stables and so on and the old houses and cook. |
evaṃ pacantānampi aḍḍhamāso atikkanto. |
Even while they were cooking thus, half a month passed. |
tato punapi “dārūni natthī”ti ārocayiṃsu . |
Then they reported again, "There is no firewood." |
“imasmiṃ kāle na sakkā dārūni laddhuṃ, dussakoṭṭhāgārāni vivaritvā thūlasāṭakehi vaṭṭiyo katvā telacāṭīsu temetvā bhattaṃ pacathā”ti. |
At this time, it is not possible to get firewood. Having had the cloth-storerooms opened, and having made wicks with thick cloths, and having soaked them in jars of oil, cook the meal. |
te aḍḍhamāsaṃ tathā akaṃsu. |
They did so for half a month. |
evaṃ cattāro māsā atikkantā, pasādhanampi niṭṭhitaṃ. |
Thus four months passed, and the ornament was also finished. |
♦ tasmiṃ pasādhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷassa bāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo. |
♦ In that ornament, four nāḷis of diamonds were used, eleven nāḷis of pearls, twenty-two nāḷis of coral, and thirty-three nāḷis of jewels. |
iti etehi ca aññehi ca ratanehi niṭṭhānaṃ agamāsi. |
Thus it was finished with these and other jewels. |
asuttamayaṃ pasādhanaṃ rajatena suttakiccaṃ kariṃsu. |
The ornament, which was without thread, they did the thread-work with silver. |
taṃ sīse paṭimukkaṃ pādapiṭṭhiṃ gacchati. |
When put on the head, it reached the top of the foot. |
tasmiṃ tasmiṃ ṭhāne muddikā yojetvā katā suvaṇṇamayā gaṇṭhikā honti, rajatamayā pāsakā, matthakamajjhe ekā muddikā, dvīsu kaṇṇapiṭṭhīsu dve, galavāṭake ekā, dvīsu jattūsu dve, dvīsu kapparesu dve, dvīsu kaṭipassesu dveti. |
In this and that place, rings were attached and made into golden bells, and silver tassels. In the middle of the head was one ring, two on the back of the ears, one on the throat-hollow, two on the two collarbones, two on the two elbows, and two on the two hips. |
tasmiṃ kho pana pasādhane ekaṃ moraṃ kariṃsu, tassa dakkhiṇapakkhe rattasuvaṇṇamayāni pañca pattasatāni ahesuṃ, vāmapakkhe pañca pattasatāni, tuṇḍaṃ pavāḷamayaṃ, akkhīni maṇimayāni, tathā gīvā ca piñchāni ca, pattanāḷiyo rajatamayā, tathā jaṅghāyo. |
And in that ornament, they made one peacock. On its right wing there were five hundred feathers of red gold, and on the left wing five hundred feathers. The beak was of coral, the eyes of jewels, likewise the neck and the tail-feathers. The feather-shafts were of silver, likewise the shins. |
so visākhāya matthakamajjhe pabbatakūṭe ṭhatvā naccanamayūro viya khāyati. |
It appeared like a dancing peacock, standing on a mountain peak in the middle of Visākhā's head. |
pattanāḷisahassassa saddo dibbasaṅgītaṃ viya pañcaṅgikatūriyaghoso viya ca pavattati. |
The sound of the thousand feather-shafts issued forth like divine music and like the sound of a five-piece orchestra. |
santikaṃ upagatāyeva tassā amorabhāvaṃ jānanti. |
Only those who came near knew that it was not a peacock. |
pasādhanaṃ navakoṭiagghanakaṃ ahosi, satasahassaṃ hatthakammamūlaṃ dīyittha. |
The ornament was worth nine crores. A hundred thousand was given as the price for the workmanship. |
♦ “kissa pana nissandena tāyetaṃ pasādhanaṃ laddhan”ti? |
♦ "And as a result of what was that ornament obtained by her?" |
sā kira kassapasammāsambuddhakāle vīsatiyā bhikkhusahassānaṃ cīvarasāṭakaṃ datvā suttampi sūciyopi rajanampi attano santakameva adāsi. |
It is said that she, in the time of the Perfectly Enlightened One Kassapa, having given cloth for robes to twenty thousand monks, gave the thread, needles, and dye from her own stock. |
tassa cīvaradānassa nissandena imaṃ mahālatāpasādhanaṃ labhi. |
As a result of that gift of robes, she obtained this Mahālatā ornament. |
itthīnañhi cīvaradānaṃ mahālatāpasādhanabhaṇḍena matthakaṃ pappoti, purisānaṃ iddhimayapattacīvarenāti. |
For women, a gift of robes culminates in the Mahālatā ornament; for men, in a magically created bowl and robes. |
evaṃ mahāseṭṭhi catūhi māsehi dhītu parivacchaṃ katvā tassā deyyadhammaṃ dadamāno kahāpaṇapūrāni pañca sakaṭasatāni adāsi, suvaṇṇabhājanapūrāni pañca, rajatabhājanapūrāni pañca, tambabhājanapūrāni pañca, pattuṇṇavatthakoseyyavatthapūrāni pañca, sappipūrāni pañca, telapūrāni pañca, sālitaṇḍulapūrāni pañca, naṅgalaphālādiupakaraṇapūrāni pañcasakaṭasatāni adāsi. |
Thus the great merchant, having made the wedding preparations for his daughter for four months, and while giving her dowry, gave five hundred carts full of kahāpaṇas, five hundred full of golden vessels, five hundred full of silver vessels, five hundred full of copper vessels, five hundred full of woolen and silk cloths, five hundred full of ghee, five hundred full of oil, five hundred full of Sāli rice, and five hundred cartloads full of implements such as plows and plowshares. |
evaṃ kirassa ahosi — |
For it was thus for him — |
“mama dhītu gataṭṭhāne ‘asukena nāma me attho’ti mā parassa gehadvāraṃ pahiṇī”ti. |
In the place where my daughter has gone, let her not send to another's house-door, saying, 'I have need of such-and-such a thing.' |
tasmā sabbūpakaraṇāni dāpesi. |
Therefore he had all the implements given. |
ekekasmiṃ rathe sabbālaṅkārapaṭimaṇḍitā tisso tisso vaṇṇadāsiyo ṭhapetvā pañca rathasatāni adāsi. |
In each chariot, having placed three female attendants adorned with all ornaments, he gave five hundred chariots. |
“etaṃ nhāpentiyo bhojentiyo alaṅkarontiyo vicarathā”ti diyaḍḍhasahassaparicārikāyo adāsi. |
"Let them go about bathing, feeding, and adorning her," he said, and gave one and a half thousand female attendants. |
athassa etadahosi — |
Then this occurred to him — |
“mama dhītu gāvo dassāmī”ti. |
I will give my daughter cows. |
so purise āṇāpesi — |
He commanded his men — |
“gacchatha bhaṇe cūḷavajassa dvāraṃ vivaritvā tīsu gāvutesu tisso bheriyo gahetvā tiṭṭhatha, puthulato usabhamatte ṭhāne ubhosu passesu tiṭṭhatha. |
"Go, sirs. Having opened the gate of the small pen, stand for three gāvutas with three drums, and stand on both sides in a space the width of a bull. |
gāvīnaṃ tato paraṃ gantuṃ mā adattha. |
Do not let the cows go beyond that. |
evaṃ ṭhitakāle bherisaññaṃ kareyyāthā”ti. |
When they are standing thus, make a drum-signal." |
te tathā akaṃsu. |
They did so. |
te gāvīnaṃ vajato nikkhamitvā gāvutaṃ gatakāle bherisaññaṃ akaṃsu, puna aḍḍhayojanaṃ gatakāle akaṃsu. |
When the cows, having left the pen, had gone a gāvuta, they made a drum-signal. Again, when they had gone half a yojana, they did so. |
punapi tigāvutaṃ gatakāle bherisaññaṃ akaṃsu, puthulato gamanañca nivāresuṃ. |
Again, when they had gone three gāvutas, they made a drum-signal, and they also prevented them from going sideways. |
evaṃ dīghato tigāvute, puthulato usabhamatte ṭhāne gāviyo aññamaññaṃ nighaṃsantiyo aṭṭhaṃsu. |
Thus, in a space three gāvutas long and a bull's width wide, the cows stood, pressing against one another. |
♦ mahāseṭṭhi “mama dhītu ettakā gāvo alaṃ, dvāraṃ pidahathā”ti vajadvāraṃ pidahāpesi. |
♦ The great merchant, saying, "So many cows are enough for my daughter. Close the gate," had the pen-gate closed. |
dvārasmiṃ pidahite visākhāya puññabalena balavagāvo ca dhenuyo ca uppatitvā uppatitvā nikkhamiṃsu. |
When the gate was closed, by the power of Visākhā's merit, bull-cows and milk-cows leaped up and went out. |
manussānaṃ vārentānaṃ vārentānameva saṭṭhisahassā balavagāvo ca saṭṭhisahassā dhenuyo ca nikkhantā, tattakā balavavacchā tāsaṃ dhenūnaṃ usabhā uppatitvā anubandhā ahesuṃ. |
Even as the men were stopping them, sixty thousand bull-cows and sixty thousand milk-cows went out. And that many bull-calves of those milk-cows leaped up and followed them. |
“kissa pana nissandena evaṃ gāvo gatā”ti? |
And as a result of what did the cows go so? |
nivārentānaṃ nivārentānaṃ dinnadānassa. |
Of the gift given even as they were being prevented. |
sā kira kassapasammāsambuddhakāle kikissa rañño sattannaṃ dhītānaṃ kaniṭṭhā saṅghadāsī nāma hutvā vīsatiyā bhikkhusahassānaṃ pañcagorasadānaṃ dadamānā therānañca daharānañca sāmaṇerānañca pattaṃ pidahitvā, “alaṃ, alan”ti nivārentānampi “idaṃ madhuraṃ, idaṃ manāpan”ti adāsi. |
It is said that she, in the time of the Perfectly Enlightened One Kassapa, being the youngest of the seven daughters of king Kiki, named Saṅghadāsī, and having gone to another's family, with her elder sisters for a long time did meritorious deeds like giving alms. And while giving the five products of the cow to twenty thousand monks, she would cover the bowls of the elders, the young monks, and the novices, and even when they were preventing her, saying, "Enough, enough," she would give, saying, "This is sweet, this is delicious." |
evaṃ tassa nissandena vāriyamānāpi gāvo nikkhamiṃsu. |
Thus, as a result of that, though being stopped, the cows went out. |
seṭṭhinā ettakassa dhanassa dinnakāle seṭṭhibhariyā āha — |
When the merchant had given so much wealth, the merchant's wife said — |
“tumhehi mayhaṃ dhītu sabbaṃ saṃvidahitaṃ, veyyāvaccakarā pana dāsadāsiyo na saṃvidahitā, kiṃ kāraṇā”ti? |
You have provided everything for my daughter. But the male and female slaves who will do her service have not been provided. For what reason? |
“mama dhītari sasinehanissinehānaṃ jānanatthaṃ. |
"For the purpose of knowing who is affectionate and who is not towards my daughter. |
ahañhi tāya saddhiṃ āgacchamānake gīvāya gahetvā na pahiṇāmi, yānaṃ āruyha gamanakāleyeva etāya saddhiṃ gantukāmā gacchantu, mā agantukāmāti vakkhāmī”ti āha. |
For I do not send those who are coming with her by seizing them by the neck. At the very time of mounting the vehicle to go, let those who wish to go with her, go. Let those who do not wish to, not go,' I will say." |
♦ atha “sve mama dhītā gamissatī”ti gabbhe nisinno dhītaraṃ samīpe nisīdāpetvā, “amma, patikule vasantiyā nāma imañca imañca ācāraṃ rakkhituṃ vaṭṭatī”ti ovādamadāsi. |
♦ Then, saying, "Tomorrow my daughter will go," sitting in the chamber, he had his daughter sit nearby and gave her advice, "My dear, for one living in her husband's family, it is proper to guard this and that conduct." |
ayampi migāraseṭṭhi anantaragabbhe nisinno dhanañcayaseṭṭhino ovādaṃ assosi. |
And Migāra the merchant, sitting in the next chamber, heard the advice of Dhanañcaya the merchant. |
sopi seṭṭhi dhītaraṃ evaṃ ovadi — |
And that merchant advised his daughter thus — |
♦ “amma, sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo, bahiaggi anto na pavesetabbo, dadantasseva dātabbaṃ, adadantassa na dātabbaṃ, dadantassāpi adadantassāpi dātabbaṃ, sukhaṃ nisīditabbaṃ, sukhaṃ bhuñjitabbaṃ, sukhaṃ nipajjitabbaṃ, aggi paricaritabbo, antodevatā namassitabbā”ti. |
♦ "My dear, for one living in her father-in-law's family, the internal fire is not to be taken out, the external fire is not to be brought in, one should give only to one who gives, one should not give to one who does not give, one should give to one who gives and to one who does not give, one should sit happily, one should eat happily, one should lie down happily, one should attend to the fire, one should revere the household deities." |
♦ imaṃ dasavidhaṃ ovādaṃ datvā punadivase sabbā seniyo sannipātetvā rājasenāya majjhe aṭṭha kuṭumbike pāṭibhoge gahetvā, “sace me gataṭṭhāne dhītu doso uppajjati, tumhehi sodhetabbo”ti vatvā navakoṭiagghanakena mahālatāpasādhanena dhītaraṃ pasādhetvā nhānacuṇṇamūlakaṃ catupaṇṇāsakoṭidhanaṃ datvā yānaṃ āropetvā sāketassa sāmantā attano santakesu anurādhapuramattesu cuddasasu bhattagāmesu bheriṃ carāpesi — |
♦ Having given this ten-fold advice, on the next day he assembled all the guilds and, in the midst of the royal army, taking eight householders as guarantors, and saying, "If a fault arises in my daughter in the place she has gone to, it should be investigated by you," and having adorned his daughter with the Mahālatā ornament worth nine crores, and having given forty-five crores of wealth as her dowry, he placed her on a vehicle. And in the fourteen food-villages around Sāketa which belonged to him, of the size of Anurādhapura, he had a drum beaten — |
“mama dhītarā saddhiṃ gantukāmā gacchantū”ti. |
Let those who wish to go with my daughter, go. |
te saddaṃ sutvāva — |
They, as soon as they heard the sound — |
“amhākaṃ ayyāya gamanakāle kiṃ amhākaṃ idhā”ti cuddasa gāmakā kiñci asesetvā nikkhamiṃsu? |
"When our lady is going, what is there for us here?" The inhabitants of the fourteen villages left without leaving anything behind. |
dhanañcayaseṭṭhipi rañño ca migāraseṭṭhino ca sakkāraṃ katvā thokaṃ anugantvā tehi saddhiṃ dhītaraṃ uyyojesi. |
The merchant Dhanañcaya also, having given honor to the king and to the merchant Migāra, followed them for a little way and sent his daughter off with them. |
♦ migāraseṭṭhipi sabbapacchato yānake nisīditvā gacchanto balakāyaṃ disvā, “ke nāmete”ti pucchi. |
♦ The merchant Migāra also, sitting in a vehicle last of all, saw the army and asked, "Who are these?" |
“suṇisāya vo veyyāvaccakarā dāsidāsā”ti. |
They are the male and female slaves who will do service for your daughter-in-law. |
“ettake ko posessa”ti? |
Who will support so many? |
“pothetvā te palāpetha, apalāyante ito daṇḍaṃ karothā”ti. |
Beat them and make them flee. If they do not flee, punish them from here. |
visākhā pana “apetha, mā vāretha, balameva balassa bhattaṃ dassatī”ti āha. |
But Visākhā said, "Step aside, do not stop them. The army itself will provide food for the army." |
seṭṭhi evaṃ vuttepi, “amma, natthi amhākaṃ etehi attho, ko ete posessatī”ti leḍḍudaṇḍādīhi pothetvā palāpetvā sesake “alaṃ amhākaṃ ettakehī”ti gahetvā pāyāsi. |
The merchant, though being told this, said, "My dear, we have no need of them. Who will support them?" He had them beaten with clods and sticks and made them flee. And taking the rest, "So many are enough for us," he set out. |
atha visākhā sāvatthinagaradvāraṃ sampattakāle cintesi — |
Then Visākhā, upon reaching the city gate of Sāvatthī, thought — |
“paṭicchannayānasmiṃ nu kho nisīditvā pavisissāmi, udāhu rathe ṭhatvā”ti. |
Shall I enter sitting in a covered vehicle, or standing on the chariot? |
athassā etadahosi — |
Then this occurred to her — |
“paṭicchannayānena me pavisantiyā mahālatāpasādhanassa viseso na paññāyissatī”ti. |
If I enter with a covered vehicle, the splendor of the Mahālatā ornament will not be seen. |
sā sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pāvisi. |
She, showing herself to the entire city, entered the city standing on the chariot. |
sāvatthivāsino visākhāya sampattiṃ disvā, “esā kira visākhā nāma, evarūpā ayaṃ sampatti etissāva anucchavikā”ti āhaṃsu. |
The inhabitants of Sāvatthī, seeing Visākhā's fortune, said, "This is reportedly Visākhā. Such a fortune is suitable only for her." |
iti sā mahāsampattiyā seṭṭhino gehaṃ pāvisi. |
Thus she, with great fortune, entered the merchant's house. |
gatadivase cassā sakalanagaravāsino “amhākaṃ dhanañcayaseṭṭhi attano nagaraṃ sampattānaṃ mahāsakkāraṃ akāsī”ti yathāsatti yathābalaṃ paṇṇākāraṃ pahiṇiṃsu. |
On the day of her arrival, all the inhabitants of the city, thinking, "The merchant Dhanañcaya gave us great honor when we arrived in his city," sent tribute according to their ability and strength. |
visākhā pahitapahitaṃ paṇṇākāraṃ tasmiṃyeva nagare aññamaññesu kulesu sabbatthakameva dāpesi. |
Visākhā had the tribute that was sent distributed for the benefit of all the families in that very city. |
iti sā “idaṃ mayhaṃ mātu detha, idaṃ mayhaṃ pitu detha, idaṃ mayhaṃ bhātu detha, idaṃ mayhaṃ bhaginiyā dethā”ti tesaṃ tesaṃ vayānurūpaṃ piyavacanaṃ vatvā paṇṇākāraṃ pesentī sakalanagaravāsino ñātake viya akāsi. |
Thus she, saying, "Give this to my mother, give this to my father, give this to my brother, give this to my sister," and speaking pleasant words according to their respective ages, and sending the tribute, she made all the inhabitants of the city as if they were her relatives. |
athassā rattibhāgasamanantare ājaññavaḷavāya gabbhavuṭṭhānaṃ ahosi. |
Then, just after the middle of the night, the labor of the thoroughbred mare began. |
sā dāsīhi daṇḍadīpikā gāhāpetvā tattha gantvā vaḷavaṃ uṇhodakena nhāpetvā telena makkhāpetvā attano vasanaṭṭhānameva agamāsi. |
She, having had torches taken by the slave-women, went there, had the mare bathed with hot water, had it anointed with oil, and went to her own dwelling place. |
♦ migāraseṭṭhipi puttassa āvāhamaṅgalaṃ karonto dhuravihāre vasantampi tathāgataṃ amanasikaritvā dīgharattaṃ naggasamaṇakesu patiṭṭhitena pemena codiyamāno “mayhaṃ ayyānampi sakkāraṃ karissāmī”ti ekadivasaṃ anekasatesu navabhājanesu nirudakapāyāsaṃ pacāpetvā pañcasate acelake nimantāpetvā antogehaṃ pavesetvā, “āgacchatu me suṇisā, arahante vandatū”ti visākhāya sāsanaṃ pahiṇi. |
♦ And the merchant Migāra, while performing the marriage ceremony for his son, though the Tathāgata was living in a nearby monastery, did not think of him, but being prompted by the affection he had long established for the naked ascetics, and thinking, "I will also give an offering to my noble ones," one day he had milk-rice cooked without water in several hundred new bowls and, having had five hundred naked ascetics invited and led into the house, he sent a message to Visākhā, "Let my daughter-in-law come and pay homage to the Arahants." |
sā “arahanto”ti vacanaṃ sutvā sotāpannā ariyasāvikā haṭṭhatuṭṭhā hutvā tesaṃ bhojanaṭṭhānaṃ āgantvā te oloketvā, “evarūpā hirottappavirahitā arahantā nāma na honti, kasmā maṃ sasuro pakkosāpesī”ti, “dhī, dhī”ti seṭṭhiṃ garahitvā attano vasanaṭṭhānameva gatā. |
She, hearing the word "Arahants," being a noble disciple who was a stream-enterer, happy and delighted, came to their dining place and, looking at them, thought, "Such ones, devoid of modesty and fear of wrongdoing, are not Arahants. Why did my father-in-law have me called?" and saying, "Fie, fie!" and censuring the merchant, she went back to her own dwelling place. |
acelakā taṃ disvā sabbe ekappahāreneva seṭṭhiṃ garahiṃsu — |
The naked ascetics, seeing her, all at once censured the merchant — |
“kiṃ tvaṃ, gahapati, aññaṃ nālattha, samaṇassa gotamassa sāvikaṃ mahākāḷakaṇṇiṃ idha pavesesi, vegena naṃ imasmā gehā nikkaḍḍhāpehī”ti. |
Why, householder, could you not get another? You have let this great black-fated one, a disciple of the ascetic Gotama, enter here. Quickly have her expelled from this house. |
so “na sakkā mayā imesaṃ vacanamatteneva nikkaḍḍhāpetuṃ, mahākulassa sā dhītā”ti cintetvā, “ayyā, daharā nāma jānitvā vā ajānitvā vā kareyyuṃ, tumhe tuṇhī hothā”ti te uyyojetvā sayaṃ mahārahe āsane nisīditvā suvaṇṇapātiyaṃ nirudakaṃ madhupāyāsaṃ paribhuñji. |
He, thinking, "It is not possible for me to have her expelled on the mere word of these. She is the daughter of a great family," said, "Noble sirs, the young may act, whether knowing or not knowing. Please be quiet." He sent them away and, sitting himself on a valuable seat, he consumed the milk-rice without water from a golden bowl. |
♦ tasmiṃ samaye eko piṇḍapātikatthero piṇḍāya caranto taṃ nivesanaṃ pāvisi. |
♦ At that time, a certain alms-faring elder, while going for alms, came to that residence. |
visākhā sasuraṃ bījayamānā ṭhitā taṃ disvā “sasurassa ācikkhituṃ ayuttan”ti yathā so theraṃ passati, evaṃ apagantvā aṭṭhāsi. |
Visākhā, while standing and fanning her father-in-law, saw him and, thinking, "It is not proper to tell my father-in-law," she stepped aside so that he could see the elder. |
so pana bālo theraṃ disvāpi apassanto viya hutvā adhomukho bhuñjateva. |
But that fool, though seeing the elder, as if not seeing, with his head down, just eats. |
visākhā “theraṃ disvāpi me sasuro saññaṃ na karotī”ti ñatvā, “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti āha. |
Visākhā, knowing, "Though seeing the elder, my father-in-law does not make a sign," said, "Pass on, venerable sir. My father-in-law is eating what is stale." |
so nigaṇṭhehi kathitakāle adhivāsetvāpi “purāṇaṃ khādatī”ti vuttakkhaṇeyeva hatthaṃ apanetvā, “imaṃ pāyāsaṃ ito nīharatha, etaṃ imasmā gehā nikkaḍḍhatha, ayaṃ maṃ evarūpe maṅgalakāle asucikhādakaṃ nāma karotī”ti āha. |
He, though having endured when spoken to by the Nigaṇṭhas, at the very moment she said, "He is eating what is stale," he removed his hand and said, "Take this rice-gruel away from here. Expel this one from this house. She makes me out to be an eater of filth at such a festive occasion." |
tasmiṃ kho pana nivesane sabbepi dāsakammakarā visākhāya santakāva, ko naṃ hatthe vā pāde vā gaṇhissati, mukhena kathetuṃ samatthopi natthi. |
But in that residence, all the male and female slaves and workmen belonged to Visākhā. Who would seize her by the hands or feet? There was no one even capable of speaking to her with his mouth. |
visākhā sasurassa kathaṃ sutvā āha — |
Visākhā, hearing her father-in-law's words, said — |
“tāta, na ettakeneva mayaṃ nikkhamāma, nāhaṃ tumhehi udakatitthato kumbhadāsī viya ānītā, dharamānakamātāpitūnaṃ dhītaro nāma na ettakeneva nikkhamanti, eteneva me kāraṇena pitā idhāgamanakāle aṭṭha kuṭumbike pakkosāpetvā ‘sace me dhītu doso uppajjati, sodheyyāthā’ti vatvā maṃ tesaṃ hatthe ṭhapesi, te pakkosāpetvā mayhaṃ dosādosaṃ sodhāpethā”ti. |
Father, we do not leave for so little. I was not brought by you like a water-pot-slave from the river bank. The daughters of living parents do not leave for so little. For this very reason, my father, at the time of my coming here, had eight householders called and, saying, 'If a fault arises in my daughter, you should investigate it,' he placed me in your hands. Have them called and have my fault or non-fault investigated. |
♦ seṭṭhi “kalyāṇaṃ esā kathetī”ti aṭṭha kuṭumbike pakkosāpetvā, “ayaṃ dārikā maṅgalakāle nisīditvā suvaṇṇapātiyaṃ nirudakapāyāsaṃ paribhuñjantaṃ maṃ ‘asucikhādako’ti vadatī”ti āha, “imissā dosaṃ āropetvā imaṃ gehato nikkaḍḍhathā”ti. |
♦ The merchant, thinking, "She speaks what is right," had the eight householders called and said, "This girl, while I was sitting at a festive occasion and consuming milk-rice without water from a golden bowl, says I am an 'eater of filth'," and "Having placed the blame on her, expel this one from the house." |
“evaṃ kira, ammā”ti. |
Is it so, my dear? |
nāhaṃ evaṃ vadāmi, ekasmiṃ pana piṇḍapātikatthere gharadvāre ṭhite sasuro me appodakaṃ madhupāyāsaṃ paribhuñjanto taṃ na manasikaroti, ahaṃ “mayhaṃ sasuro imasmiṃ attabhāve puññaṃ na karoti, purāṇapuññameva khādatī”ti cintetvā, “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti avacaṃ, “ettha me ko doso”ti? |
I do not speak so, sirs. But when a certain alms-faring elder was standing at the house-door, my father-in-law was consuming milk-rice with honey and without water and did not pay attention to him. I, thinking, 'My father-in-law is not making merit in this existence, he is only eating old merit,' said, 'Pass on, venerable sir. My father-in-law is eating what is stale.' 'What fault of mine is there in this?' |
“ayya, idha doso natthi, amhākaṃ dhītā yuttaṃ katheti, tvaṃ kasmā kujjhasī”ti? |
Sir, there is no fault here. Our daughter speaks what is right. Why are you angry? |
“ayyā, esa tāva doso mā hotu, ayaṃ pana ekadivasaṃ majjhimayāme dāsīparivutā pacchāgehaṃ agamāsī”ti. |
Sirs, let that not be a fault. But this one, one day, in the middle of the day, surrounded by female slaves, went to the back of the house. |
“evaṃ kira, ammā”ti. |
Is it so, my dear? |
“tātā, nāhaṃ aññena kāraṇena gatā, imasmiṃ pana gehe ājāneyyavaḷavāya vijātāya saññampi akatvā nisīdituṃ nāma ayuttan”ti daṇḍadīpikā gāhāpetvā uṇhodakādīnipi gāhāpetvā dāsīhi saddhiṃ gantvā vaḷavāya vijātaparihāraṃ kārāpesiṃ, “ettha me ko doso”ti? |
Sirs, I did not go for any other reason. But in this house, when the thoroughbred mare was giving birth, it was not proper for me to sit without even making a sign. Having had torches taken, and having had hot water and so on taken, I went with the female slaves and had the birthing care performed for the mare. 'What fault of mine is there in this?' |
“ayya, idha doso natthi, amhākaṃ dhītā tava gehe dāsīhipi akattabbayuttakaṃ kammaṃ karoti, tvaṃ kiṃ ettha dosaṃ passasī”ti? |
Sir, there is no fault here. Our daughter is doing work in your house that is not even proper for female slaves. What fault do you see in this? |
♦ ayyā, idhāpi tāva doso mā hotu, imissā pana pitā idhāgamanakāle imaṃ ovadanto guyhe paṭicchanne dasa ovāde adāsi, tesaṃ atthaṃ na jānāmi, tesaṃ me atthaṃ kathetu. |
♦ "Sirs, let there be no fault here either. But her father, at the time of her coming here, while advising her, gave her ten pieces of advice in secret, in private. I do not know their meaning. Let her tell me their meaning. |
imissā pana pitā “antoaggi bahi na nīharitabbo”ti āha, “sakkā nu kho amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitun”ti? |
For her father said, 'The internal fire is not to be taken out.' 'Is it possible for us to live without giving fire to the neighboring houses on either side?'" |
“evaṃ kira, ammā”ti. |
Is it so, my dear? |
“tātā, mayhaṃ pitā na etaṃ sandhāya kathesi. |
"Sirs, my father did not speak in reference to that. |
idaṃ pana sandhāya kathesi — ‘amma, tava sassusasurasāmikānaṃ aguṇaṃ disvā bahi tasmiṃ tasmiṃ gehe ṭhatvā mā kathesi. |
But he spoke in reference to this — 'My dear, having seen a fault in your father-in-law, mother-in-law, or husband, do not speak of it outside in this and that house. |
evarūpo hi aggisadiso aggi nāma natthī’”ti. |
For there is no fire like such a fire.'" |
♦ ayyā, etaṃ tāva evaṃ hotu, imissā pana pitā “bāhirato aggi na anto pavesetabbo”ti āha, “kiṃ sakkā amhehi anto aggimhi nibbute bāhirato aggiṃ anāharitun”ti? |
♦ "Sirs, let that be so. But her father said, 'The fire from outside is not to be brought inside.' 'Is it possible for us, when the fire inside has gone out, not to bring fire from outside?'" |
“evaṃ kira, ammā”ti. |
Is it so, my dear? |
tātā, mayhaṃ pitā na etaṃ sandhāya kathesi, idaṃ pana sandhāya kathesi — sace paṭivissakagehesu itthiyo vā purisā vā sassusasurasāmikānaṃ aguṇaṃ kathenti, tehi kathitaṃ āharitvā “asuko nāma tumhākaṃ evañca evañca aguṇaṃ kathetī”ti puna mā katheyyāsi. |
"Sirs, my father did not speak in reference to that. But he spoke in reference to this — if in the neighboring houses women or men speak of a fault in your father-in-law, mother-in-law, or husband, do not bring what has been said by them and say, 'So-and-so speaks such-and-such a fault of you.' |
“etena hi agginā sadiso aggi nāma natthī”ti. |
'For there is no fire like that fire.'" |
evaṃ imasmimpi kāraṇe sā niddosāva ahosi. |
Thus, in this matter too, she was blameless. |
yathā ca ettha, evaṃ sesesupi. |
And as here, so in the rest as well. |
♦ tesu pana ayamadhippāyo — yampi hi tassā pitarā “ye dadanti, tesaṃyeva dātabba”nti vuttaṃ. |
♦ But this is the meaning of them — For what was said by her father, "One should give only to those who give," |
taṃ “yācitakaṃ upakaraṇaṃ gahetvā ye paṭidenti, tesaññeva dātabban”ti sandhāya vuttaṃ. |
that was said in reference to this: "One should give only to those who, having taken a borrowed utensil, return it." |
♦ “ye na denti, tesaṃ na dātabba”nti idampi ye yācitakaṃ gahetvā na paṭidenti, tesaṃ na dātabbanti sandhāya vuttaṃ. |
♦ "One should not give to those who do not give," this too was said in reference to this: "One should not give to those who, having taken a borrowed item, do not return it." |
♦ “dadantassāpi adadantassāpi dātabba”nti idaṃ pana daliddesu ñātimittesu sampattesu te paṭidātuṃ sakkontu vā mā vā, tesaṃ dātumeva vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should give to one who gives and to one who does not give," this, however, was said in reference to this: "When poor relatives and friends have come, whether they are able to give back or not, it is proper to give to them." |
♦ “sukhaṃ nisīditabba”nti idampi sassusasurasāmike disvā vuṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should sit happily," this too was said in reference to this: "On seeing one's father-in-law, mother-in-law, or husband, it is not proper to sit in a place where one should stand up." |
♦ “sukhaṃ bhuñjitabba”nti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should eat happily," this, however, was said in reference to this: "Without eating before one's father-in-law, mother-in-law, or husband, and having served them, and having known what all have received or not received, it is proper to eat oneself afterwards." |
♦ “sukhaṃ nipajjitabba”nti idampi sassusasurasāmikehi puretaraṃ sayanaṃ āruyha na nipajjitabbaṃ, tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti sandhāya vuttaṃ. |
♦ "One should lie down happily," this too was said in reference to this: "It is not proper to go up to bed and lie down before one's father-in-law, mother-in-law, or husband. Having done the duties and services that are to be done for them, it is proper to lie down oneself afterwards." |
♦ “aggi paricaritabbo”ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should attend to the fire," this, however, was said in reference to this: "It is proper to see one's mother-in-law, father-in-law, and husband as a mass of fire and as kings of serpents." |
♦ “antodevatā namassitabbā”ti idampi sassuñca sasurañca sāmikañca devatā viya katvā daṭṭhuṃ vaṭṭatīti sandhāya vuttaṃ. |
♦ "One should revere the household deities," this too was said in reference to this: "It is proper to see one's mother-in-law, father-in-law, and husband as deities." |
evaṃ seṭṭhi imesaṃ dasaovādānaṃ atthaṃ sutvā paṭivacanaṃ apassanto adhomukho nisīdi. |
Thus, the merchant, having heard the meaning of these ten pieces of advice, and seeing no reply, sat with his head down. |
♦ atha naṃ kuṭumbikā “kiṃ seṭṭhi aññopi amhākaṃ dhītu doso atthī”ti pucchiṃsu. |
♦ Then the householders asked him, "Merchant, is there any other fault of our daughter?" |
“natthi, ayyā”ti. |
There is not, sirs. |
“atha kasmā naṃ niddosaṃ akāraṇena gehā nikkaḍḍhāpesī”ti evaṃ vutte visākhā āha — |
"Then why, without reason, did you have the blameless one expelled from the house?" When this was said, Visākhā said — |
“tātā, kiñcāpi mayhaṃ sasurassa vacanena paṭhamameva gamanaṃ na yuttaṃ, pitā pana me āgamanakāle mama dosasodhanatthāya maṃ tumhākaṃ hatthe ṭhapesi, tumhehi ca me niddosabhāvo ñāto, idāni ca mayhaṃ gantuṃ yuttan”ti dāsidāse “yānādīhi sajjāpethā”ti āṇāpesi. |
Sirs, although it was not proper for me to leave at the mere word of my father-in-law, my father, at the time of my coming here, placed me in your hands for the investigation of my faults. And my blamelessness has been known by you. And now it is proper for me to go." She commanded her male and female slaves, "Prepare the vehicles and so on. |
atha naṃ seṭṭhi kuṭumbike gahetvā “amma, mayā ajānitvāva kathitaṃ, khamāhi me”ti āha. |
Then the merchant, taking the householders, said, "My dear, it was spoken by me without knowing. Forgive me." |
“tāta, tumhākaṃ khamitabbaṃ tāva khamāmi, ahaṃ pana buddhasāsane aveccappasannassa kulassa dhītā, na mayaṃ vinā bhikkhusaṅghena vattāma, sace mama ruciyā bhikkhusaṅghaṃ paṭijaggituṃ labhāmi, vasissāmī”ti. |
Father, what is to be forgiven by you is forgiven. But I am the daughter of a family with unwavering confidence in the Buddha's dispensation. We do not act without the community of monks. If I am able to look after the community of monks according to my pleasure, I will stay. |
“amma, tvaṃ yathāruciyā tava samaṇe paṭijaggā”ti āha. |
My dear, you look after your ascetics according to your pleasure. |
♦ visākhā dasabalaṃ nimantāpetvā punadivase nivesanaṃ pavesesi. |
♦ Visākhā had the Ten-Powered One invited and on the next day led him into the residence. |
naggasamaṇāpi satthu migāraseṭṭhino gehaṃ gamanabhāvaṃ sutvā gantvā gehaṃ parivāretvā nisīdiṃsu. |
The naked ascetics also, hearing that the Teacher was going to the house of the merchant Migāra, went and sat surrounding the house. |
visākhā dakkhiṇodakaṃ datvā “sabbo sakkāro paṭiyādito, sasuro me āgantvā dasabalaṃ parivisatū”ti sāsanaṃ pesesi. |
Visākhā gave the water of dedication and sent a message, "All the offerings have been prepared. Let my father-in-law come and serve the Ten-Powered One." |
atha naṃ gantukāmaṃ ājīvakā “mā kho tvaṃ, gahapati, samaṇassa gotamassa santikaṃ gacchā”ti nivāresuṃ. |
Then, as he was about to go, the Ājīvakas stopped him, "Do not, householder, go to the ascetic Gotama." |
so “suṇhā me sayameva parivisatū”ti sāsanaṃ pahiṇi. |
He sent a message, "Let my daughter-in-law serve herself." |
sā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā niṭṭhite bhattakicce puna sāsanaṃ pesesi — |
She served the community of monks headed by the Buddha, and when the meal was finished, she sent a message again — |
“sasuro me āgantvā dhammakathaṃ suṇātū”ti. |
Let my father-in-law come and listen to the Dhamma talk. |
atha naṃ “idāni agamanaṃ nāma ativiya ayuttan”ti dhammaṃ sotukāmatāya gacchantaṃ puna te āhaṃsu — |
Then, thinking, "Now not to go is extremely improper," as he was going with a desire to hear the Dhamma, they said to him again — |
“tena hi samaṇassa gotamassa dhammaṃ suṇanto bahisāṇiyā nisīditvā suṇāhī”ti. |
Then, while listening to the Dhamma of the ascetic Gotama, sit behind a curtain and listen. |
puretaramevassa gantvā sāṇiṃ parikkhipiṃsu. |
They went ahead of him and put up a curtain. |
so gantvā bahisāṇiyaṃ nisīdi. |
He went and sat behind the curtain. |
satthā “tvaṃ bahisāṇiyaṃ vā nisīda, parakuṭṭe vā parasele vā paracakkavāḷe vā pana nisīda, ahaṃ buddho nāma sakkomi taṃ mama saddaṃ sāvetun”ti mahājambuṃ khandhe gahetvā cālento viya amatavassaṃ vassento viya ca dhammaṃ desetuṃ anupubbiṃ kathaṃ ārabhi. |
The Teacher, thinking, "Whether you sit behind a curtain, or on another hill, or on another mountain, or in another universe, I, being a Buddha, am able to make you hear my voice," like one taking a great Jambu tree by the trunk and shaking it, and as if raining down a rain of nectar, he began a graduated discourse to teach the Dhamma. |
♦ sammāsambuddhe ca pana dhammaṃ desente purato ṭhitāpi pacchato ṭhitāpi cakkavāḷasataṃ cakkavāḷasahassaṃ atikkamitvā ṭhitāpi akaniṭṭhabhavane ṭhitāpi “satthā mamaññeva oloketi, mayhameva dhammaṃ desetī”ti vadanti. |
♦ And when a Perfectly Enlightened One is teaching the Dhamma, those standing in front, those standing behind, those standing a hundred or a thousand universes away, and those standing in the Akaniṭṭha heaven, say, "The Teacher is looking only at me, he is teaching the Dhamma only to me." |
satthā hi taṃ taṃ olokento viya tena tena saddhiṃ sallapanto viya ca ahosi. |
For the Teacher was as if looking at each one, as if conversing with each one. |
candasamā kira buddhā. |
Buddhas are like the moon. |
yathā cando gaganamajjhe ṭhito “mayhaṃ upari cando, mayhaṃ upari cando”ti sabbasattānaṃ khāyati, evameva yattha katthaci ṭhitānaṃ abhimukhe ṭhitā viya khāyanti. |
Just as the moon, standing in the middle of the sky, appears to all beings, "The moon is above me, the moon is above me," in the same way, wherever they may be standing, they appear as if standing in front of them. |
idaṃ kira tesaṃ alaṅkatasīsaṃ chinditvā añjitākkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā parassa dāsatthāya jālisadise putte kaṇhājināsadisā dhītaro maddisadisā pajāpatiyo pariccajitvā dinnadānassa phalaṃ. |
This, it is said, is the fruit of having given the gift, having cut off one's adorned head, having plucked out one's anointed eyes, having torn out one's heart-flesh, and having given for the sake of slavery to another one's sons like Jāli, one's daughters like Kaṇhājinā, and one's wives like Maddī. |
migāraseṭṭhipi kho tathāgate dhammadesanaṃ vinivattente bahisāṇiyaṃ nisinnova sahassa nayapaṭimaṇḍite sotāpattiphale patiṭṭhāya acalāya saddhāya samannāgato tīsu ratanesu nikkaṅkho hutvā sāṇikaṇṇaṃ ukkhipitvā āgantvā suṇhāya thanaṃ mukhena gahetvā, “tvaṃ me ajjato paṭṭhāya mātā”ti taṃ mātuṭṭhāne ṭhapesi. |
And the merchant Migāra, while the Tathāgata was concluding the Dhamma discourse, while still sitting behind the curtain, was established in the fruit of stream-entry, adorned with a thousand reasonings. Endowed with unwavering faith, and being without doubt in the three jewels, he lifted the corner of the curtain, came, and taking his daughter-in-law's breast in his mouth, said, "From today onwards, you are my mother." He placed her in the position of his mother. |
tato paṭṭhāya migāramātā nāma jātā. |
From then on, she became known as Migāramātā (Migāra's Mother). |
pacchābhāge puttaṃ labhitvāpi migārotissa nāmamakāsi. |
Later, having a son, she also gave him the name Migāra. |
♦ mahāseṭṭhi suṇhāya thanaṃ vissajjetvā gantvā bhagavato dvīsu pādesu sirasā nipatitvā pāde pāṇīhi ca parisambāhanto mukhena ca paricumbanto “migāro ahaṃ, bhante, migāro ahaṃ, bhante”ti tikkhattuṃ nāmaṃ sāvetvā, “ahaṃ, bhante, ettakaṃ kālaṃ yattha nāma dvinnaṃ mahapphalanti na jānāmi, idāni ca me suṇisaṃ nissāya ñātaṃ, sabbā apāyadukkhā muttomhi, suṇisā me imaṃ gehaṃ āgacchantī mama atthāya hitāya sukhāya āgatā”ti vatvā imaṃ gāthamāha — |
♦ The great merchant, having released his daughter-in-law's breast, went and fell with his head at the Blessed One's two feet. While massaging his feet with his hands and kissing them with his mouth, he announced his name three times, "I am Migāra, venerable sir, I am Migāra, venerable sir." and said, "I, venerable sir, for so long did not know where what is given has great fruit. And now, on account of my daughter-in-law, it is known. I am freed from all the suffering of the woeful states. My daughter-in-law, in coming to this house, has come for my welfare, benefit, and happiness." And he spoke this verse — |
♦ “sohaṃ ajja pajānāmi, yattha dinnaṃ mahapphalaṃ. |
♦ "I today have come to know where what is given has great fruit. |
♦ atthāya vata me bhaddā, suṇisā gharamāgatā”ti. |
♦ Indeed, for my benefit has the good one, my daughter-in-law, come to my house." |
♦ visākhā punadivasatthāyapi satthāraṃ nimantesi. |
♦ Visākhā invited the Teacher for the next day as well. |
athassā punadivasepi sassu sotāpattiphalaṃ pattā. |
Then, on the next day, her mother-in-law also attained the fruit of stream-entry. |
tato paṭṭhāya taṃ gehaṃ sāsanassa vivaṭadvāraṃ ahosi. |
From then on, that house became one with its door open to the dispensation. |
tato seṭṭhi cintesi — |
Then the merchant thought — |
“bahūpakārā me suṇisā pasannākāramassā karissāmi, etissā bhāriyaṃ pasādhanaṃ niccakālaṃ pasādhetuṃ na sakkā, sallahukamassā divā ca ratto ca sabbairiyāpathesu pasādhanayoggaṃ pasādhanaṃ kāressāmī”ti satasahassagghanakaṃ ghanamaṭṭhakaṃ nāma pasādhanaṃ kāretvā tasmiṃ niṭṭhite buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sakkaccaṃ bhojetvā visākhaṃ soḷasahi gandhodakaghaṭehi nhāpetvā satthu sammukhe ṭhapetvā pasādhetvā satthāraṃ vandāpesi. |
"My daughter-in-law has been a great benefactor. I will make a token of my pleasure for her. This heavy ornament of hers cannot be adorned at all times. I will have a light ornament made for her, suitable for adorning at all times of the day and night, in all postures." He had an ornament called Ghanamaṭṭhaka, worth a hundred thousand, made. When it was finished, he invited the community of monks headed by the Buddha and, having respectfully fed them, and having had Visākhā bathed with sixteen pots of scented water, and having placed her in front of the Teacher, he adorned her and had her pay homage to the Teacher. |
satthā anumodanaṃ katvā vihārameva gato. |
The Teacher, having given the blessing, went to the monastery itself. |
visākhāpi tato paṭṭhāya dānādīni puññāni karontī satthu santikā aṭṭha vare labhitvā gaganatale candalekhā viya paññāyamānā puttadhītāhi vuḍḍhiṃ pāpuṇi. |
And Visākhā, from then on, doing meritorious deeds like giving alms, and having received eight boons from the Teacher, appearing like the crescent moon in the sky, grew with her sons and daughters. |
tassā kira dasa puttā dasa dhītaro ca ahesuṃ. |
It is said that she had ten sons and ten daughters. |
tesu ekekassa dasa dasa puttā dasa dasa dhītaro ahesuṃ. |
Of them, each one had ten sons and ten daughters. |
tesu tesupi ekekassa dasa dasa puttā dasa dasa dhītaro cāti evamassā puttanattapanattasantānavasena pavattāni vīsādhikāni cattāri satāni aṭṭha ca pāṇasahassāni ahesuṃ. |
And of them too, each one had ten sons and ten daughters. Thus, in the line of her sons, grandsons, and great-grandsons, there were four hundred and twenty, and eight thousand beings. |
tenāhu porāṇā — |
Therefore the ancients have said — |
♦ “visākhā vīsati puttā, nattā ca caturo satā. |
♦ "Visākhā has twenty children, and four hundred grandchildren, |
♦ panattā aṭṭhasahassā, jambudīpe supākaṭā”ti. |
♦ and eight thousand great-grandchildren, well-known in Jambudīpa." |
♦ āyu vīsavassasataṃ ahosi, sīse ekampi palitaṃ nāma nāhosi, niccaṃ soḷasavassuddesikā viya ahosi. |
♦ Her lifespan was one hundred and twenty years. On her head there was not a single grey hair. She was always like a girl of sixteen. |
taṃ puttanattapanattaparivāraṃ vihāraṃ gacchantiṃ disvā, “katamā ettha visākhā”ti paripucchitāro honti? |
Seeing her going to the monastery surrounded by her children, grandchildren, and great-grandchildren, people would ask, "Which one here is Visākhā?" |
ye naṃ gacchantiṃ passanti, “idāni thokaṃ gacchatu, gacchamānāva no, ayyā sobhatī”ti, cintenti. |
Those who see her going think, "Let her now walk a little. Our lady looks beautiful just as she is walking." |
ye naṃ ṭhitaṃ nisinnaṃ nipannaṃ passanti, “idāni thokaṃ nipajjatu, nipannāva no, ayyā, sobhatī”ti cintenti. |
Those who see her standing, sitting, or lying down, think, "Let her now lie down a little. Our lady looks beautiful just as she is lying down." |
iti sā “catūsu iriyāpathesu asukairiyāpathena nāma na sobhatī”ti vattabbā na hoti. |
Thus she was not one of whom it could be said, "She does not look beautiful in such-and-such a posture," among the four postures. |
pañcannaṃ kho pana hatthīnaṃ balaṃ dhāreti. |
And she possessed the strength of five elephants. |
rājā “visākhā kira pañcannaṃ hatthīnaṃ balaṃ dhāretī”ti sutvā tassā vihāraṃ gantvā dhammaṃ sutvā āgamanavelāya thāmaṃ vīmaṃsitukāmo hatthiṃ vissajjāpesi, so soṇḍaṃ ukkhipitvā visākhābhimukho agamāsi. |
The king, hearing, "Visākhā reportedly possesses the strength of five elephants," to test her strength, at the time of her going to the monastery and returning after listening to the Dhamma, had an elephant released. It, raising its trunk, went towards Visākhā. |
tassā parivāritthiyo pañcasatā ekaccā palāyiṃsu, ekaccā na parissajjitvā “kiṃ idan”ti vutte — |
Of her five hundred attendant women, some fled. Some, embracing her, said, "What is this?" and when they were told, |
“rājā kira te, ayye, balaṃ vīmaṃsitukāmo hatthiṃ vissajjāpesī”ti vadiṃsu. |
"The king, it is said, wishing to test your strength, lady, has had an elephant released," they spoke. |
visākhā imaṃ disvā, “kiṃ palāyitena, kathaṃ nu kho taṃ gaṇhissāmī”ti cintetvā, “sace taṃ daḷhaṃ gaṇhissāmi, vinasseyyā”ti dvīhi aṅgulīhi soṇḍāya gahetvā paṭipaṇāmesi. |
Visākhā saw it and, thinking, "What is the use of fleeing? How now shall I seize it?" and thinking, "If I seize it firmly, it will perish," she took it by the trunk with two fingers and pushed it back. |
hatthī attānaṃ sandhāretvā ṭhātuṃ nāsakkhi, rājaṅgaṇe ukkuṭiko hutvā patito. |
The elephant, being unable to support itself and stand, fell on its haunches in the royal courtyard. |
mahājano sādhukāraṃ adāsi. |
The great crowd gave a cry of approval. |
sāpi saparivārā sotthinā gehaṃ agamāsi. |
She also, with her retinue, went home in safety. |
♦ tena kho pana samayena sāvatthiyaṃ visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā, tāvatakesu puttanattesu ekopi antarā maraṇaṃ patto nāma nāhosi. |
♦ At that very time, in Sāvatthī, Visākhā, Migāra's mother, was one of many children, many grandchildren, of healthy children, of healthy grandchildren, and was considered auspicious. Among so many children and grandchildren, not a single one had met with an untimely death. |
sāvatthivāsino maṅgalesu chaṇesu visākhaṃ paṭhamaṃ nimantetvā bhojenti. |
The inhabitants of Sāvatthī, on festivals and celebrations, would invite Visākhā first and feed her. |
athekasmiṃ ussavadivase mahājane maṇḍitapasādhite dhammassavanāya vihāraṃ gacchante visākhāpi nimantitaṭṭhāne bhuñjitvā mahālatāpasādhanaṃ pasādhetvā mahājanena saddhiṃ vihāraṃ gantvā ābharaṇāni omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi. |
Then, on a certain festival day, when the great multitude, adorned and decorated, was going to the monastery to listen to the Dhamma, Visākhā also, having eaten at a place of invitation, and having put on the Mahālatā ornament, went to the monastery with the great multitude. She took off her ornaments, tied them in a bundle with her upper garment, and gave it to her slave-woman. |
yaṃ sandhāya vuttaṃ — |
In reference to which it is said — |
♦ “tena kho pana samayena sāvatthiyaṃ ussavo hoti, manussā alaṅkatapaṭiyattā ārāmaṃ gacchanti, visākhāpi migāramātā alaṅkatapaṭiyattā vihāraṃ gacchati. |
♦ At that very time, there was a festival in Sāvatthī. The people, adorned and decorated, were going to the park. Visākhā, Migāra's mother, also, adorned and decorated, was going to the monastery. |
atha kho visākhā migāramātā ābharaṇāni omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi ‘handa je imaṃ bhaṇḍikaṃ gaṇhāhī’”ti . |
Then Visākhā, Migāra's mother, took off her ornaments, tied them in a bundle with her upper garment, and gave it to her slave-woman, saying, 'Here, wench, take this bundle.' |
♦ sā kira vihāraṃ gacchantī cintesi — |
♦ It is said that while going to the monastery, she thought — |
“evarūpaṃ mahagghaṃ pasādhanaṃ sīse paṭimukkaṃ yāva pādapiṭṭhiṃ alaṅkāraṃ alaṅkaritvā vihāraṃ pavisituṃ ayuttan”ti naṃ omuñcitvā bhaṇḍikaṃ katvā attano puññeneva nibbattāya pañcahatthithāmadharāya dāsiyā hatthe adāsi. |
"It is not proper to enter the monastery wearing such a valuable ornament, an adornment from head to foot." She took it off, made a bundle, and gave it into the hand of her female slave who, by her own merit, was born with the strength of five elephants. |
sā eva kira taṃ gaṇhituṃ sakkoti. |
For she alone was able to carry it. |
tena naṃ āha — |
Therefore she said to her — |
“amma, imaṃ pasādhanaṃ gaṇha, satthusantikā nivattanakāle pasādhessāmi nan”ti. |
My dear, take this ornament. At the time of returning from the Teacher's presence, I will adorn myself with it. |
taṃ pana datvā ghanamaṭṭhakaṃ pasādhanaṃ pasādhetvā satthāraṃ upasaṅkamitvā dhammaṃ assosi, dhammassavanāvasāne bhagavantaṃ vanditvā uṭṭhāya pakkāmi. |
Having given it, she put on the Ghanamaṭṭhaka ornament, approached the Teacher, and listened to the Dhamma. At the end of the Dhamma talk, she paid homage to the Blessed One, got up, and departed. |
sāpissā dāsī taṃ pasādhanaṃ pamuṭṭhā. |
And that slave-woman of hers forgot the ornament. |
dhammaṃ sutvā pana pakkantāya parisāya sace kiñci pamuṭṭhaṃ hoti, taṃ ānandatthero paṭisāmeti. |
And when the assembly, having listened to the Dhamma, has departed, if anything is forgotten, the elder Ānanda puts it away. |
iti so taṃ divasaṃ mahālatāpasādhanaṃ disvā satthu ārocesi — |
Thus he, on that day, seeing the Mahālatā ornament, reported to the Teacher — |
“bhante, visākhā pasādhanaṃ pamussitvā gatā”ti. |
Venerable sir, Visākhā has forgotten her ornament and gone. |
“ekamantaṃ ṭhapehi, ānandā”ti. |
Place it to one side, Ānanda. |
thero taṃ ukkhipitvā sopānapasse laggetvā ṭhapesi. |
The elder lifted it, hung it by the side of the stairs, and placed it. |
♦ visākhāpi suppiyāya saddhiṃ “āgantukagamikagilānādīnaṃ kattabbayuttakaṃ jānissāmī”ti antovihāre vicari. |
♦ And Visākhā, with Suppiyā, "I will find out what is to be done for visitors, those setting out, the sick, and so on," was wandering inside the monastery. |
tā pana upāsikāyo antovihāre disvā sappimadhutelādīhi atthikā pakatiyāva daharā ca sāmaṇerā ca thālakādīni gahetvā upasaṅkamanti. |
And seeing those laywomen inside the monastery, the young monks and novices, who were in need of ghee, honey, oil, and so on, as a rule would approach them, taking bowls and so on. |
tasmimpi divase tatheva kariṃsu. |
On that day too, they did the same. |
athekaṃ gilānaṃ bhikkhuṃ disvā suppiyā “kenattho ayyassā”ti pucchitvā “paṭicchādanīyenā”ti vutte hotu, ayya, pesessāmīti dutiyadivase kappiyamaṃsaṃ alabhantī attano ūrumaṃsena kattabbakiccaṃ katvā puna satthari pasādena pākatikasarīrāva ahosi. |
Then, seeing a certain sick monk, Suppiyā asked, "What does the noble one need?" and when he said, "Something to cover with," she said, "Let it be, noble one. I will send it." On the second day, not finding any allowable meat, she did what was to be done with her own thigh-flesh, and by her confidence in the Teacher, she became of a normal body again. |
visākhāpi gilāne ca dahare ca sāmaṇere ca oloketvā aññena dvārena nikkhamitvā vihārūpacāre ṭhitā, “amma, pasādhanaṃ āhara pasādhessāmī”ti āha. |
And Visākhā, having looked after the sick, the young monks, and the novices, and having left by another door, stood in the monastery grounds and said, "My dear, bring the ornament, I will adorn myself." |
tasmiṃ khaṇe sā dāsī pamussitvā nikkhantabhāvaṃ ñatvā, “ayye, pamuṭṭhāmhī”ti āha. |
At that moment, that slave-woman, realizing that she had forgotten and left it, said, "Lady, I have forgotten it." |
“tena hi gantvā gaṇhitvā ehi, sace pana mayhaṃ ayyena ānandattherena ukkhipitvā aññasmiṃ ṭhāne ṭhapitaṃ hoti, mā āhareyyāsi, ayyasseva taṃ mayā pariccattan”ti. |
Then go and get it. But if it has been lifted by my noble one, the elder Ānanda, and placed in another place, do not bring it. It has been given up by me for the noble one. |
jānāti kira sā “kulamanussānaṃ pamuṭṭhabhaṇḍakaṃ thero paṭisāmetī”ti; |
She knew, it seems, "The elder puts away the forgotten property of people of good family." |
tasmā evamāha. |
Therefore she said so. |
theropi taṃ dāsiṃ disvāva “kimatthaṃ āgatāsī”ti pucchitvā, “ayyāya me pasādhanaṃ pamussitvā āgatāmhī”ti vutte, “etasmiṃ me sopānapasse ṭhapitaṃ, gaccha naṃ gaṇhāhī”ti āha. |
And the elder, as soon as he saw that slave-woman, asked, "For what reason have you come?" and when she said, "I have come, having forgotten my lady's ornament," he said, "It has been placed by me at the side of these stairs. Go and get it." |
sā, “ayya, tumhākaṃ hatthena āmaṭṭhabhaṇḍakaṃ mayhaṃ ayyāya anāhāriyaṃ katan”ti vatvā tucchahatthāva gantvā, “kiṃ, ammā”ti visākhāya puṭṭhā tamatthaṃ ārocesi. |
She, saying, "Noble one, a possession that has been touched by your hand has been made un-bringable for my lady," went empty-handed and, when asked by Visākhā, "What, my dear?" she related the matter. |
“amma, nāhaṃ mama ayyena āmaṭṭhabhaṇḍaṃ pilandhissāmi, pariccattaṃ mayā. |
"My dear, I will not wear a possession that has been touched by my noble one. It has been given up by me. |
ayyānaṃ pana paṭijaggituṃ dukkhaṃ, taṃ vissajjetvā kappiyabhaṇḍaṃ upanessāmi, gaccha, taṃ āharāhī”ti. |
But it is difficult for the noble ones to look after it. I will sell it and bring allowable goods. Go, bring it." |
sā gantvā āhari. |
She went and brought it. |
visākhā taṃ apilandhitvāva kammāre pakkosāpetvā agghāpesi. |
Visākhā, without wearing it, had the artisans called and had it valued. |
tehi “nava koṭiyo agghati, hatthakārāpaṇiyaṃ panassa satasahassan”ti vutte pasādhanaṃ yāne ṭhapāpetvā “tena hi taṃ vikkiṇathā”ti āha. |
When they said, "It is worth nine crores, and the workmanship is a hundred thousand," she had the ornament placed on a cart and said, "Then sell it." |
bhattakaṃ dhanaṃ datvā gaṇhiṃtu na koci sakkhissati. |
There was no one who could give the required wealth and take it. |
tañhi pasādhanaṃ pasādhetuṃ anucchavikā itthiyo nāma dullabhā. |
For there were few women fit to wear that ornament. |
pathavimaṇḍalasmiñhi tissova itthiyo mahālatāpasādhanaṃ labhiṃsu visākhā mahāupāsikā, bandhulamallasenāpatissa bhariyā, mallikā, bārāṇasīseṭṭhino dhītāti. |
On the face of the earth, only three women obtained the Mahālatā ornament: Visākhā the great laywoman, the wife of Bandhula the Malla commander-in-chief, Mallikā, and the daughter of the merchant of Benares. |
♦ tasmā visākhā sayameva tassa mūlaṃ datvā satasahassādhikā nava koṭiyo sakaṭe āropetvā vihāraṃ netvā satthāraṃ vanditvā, “bhante, mayhaṃ ayyena ānandattherena mama pasādhanaṃ hatthena āmaṭṭhaṃ, tena āmaṭṭhakālato paṭṭhāya na sakkā taṃ mayā pilandhituṃ. |
♦ Therefore, Visākhā herself gave the price for it and, having placed the nine crores and a hundred thousand on carts, took it to the monastery, paid homage to the Teacher, and said, "Venerable sir, my noble one, the elder Ānanda, has touched my ornament with his hand. From the time it was touched, it is not possible for me to wear it. |
taṃ pana vissajjetvā kappiyaṃ upanessāmīti vikkiṇāpentī aññaṃ taṃ gaṇhituṃ samatthaṃ adisvā ahameva tassa mūlaṃ gāhāpetvā āgatā, catūsu paccayesu katarapaccayena upanessāmi, bhante”ti. |
But thinking, 'I will sell it and bring allowable goods,' and not seeing another capable of taking it, I myself have had its price taken and have come. Of the four requisites, with which requisite shall I provide, venerable sir?" |
pācīnadvāre saṅghassa vasanaṭṭhānaṃ kātuṃ te yuttaṃ visākheti “yuttaṃ, bhante”ti visākhā tuṭṭhamānasā navakoṭīhi bhūmimeva gaṇhi. |
"It is proper for you, Visākhā, to have a dwelling place for the Sangha built at the eastern gate." "It is proper, venerable sir," Visākhā said, and with a joyful mind, she took the nine crores for the land. |
aparāhi navakoṭīhi vihāraṃ kātuṃ ārabhi. |
With another nine crores, she began to have a monastery built. |
♦ athekadivasaṃ satthā paccūsasamaye lokaṃ volokento devalokā cavitvā bhaddiyanagare seṭṭhikule nibbattassa bhaddiyassa nāma seṭṭhiputtassa upanissayasampattiṃ disvā anāthapiṇḍikassa gehe bhattakiccaṃ katvā uttaradvārābhimukho ahosi. |
♦ Then one day the Teacher, in the early morning, surveying the world, saw the maturity of the supporting conditions of the merchant's son named Bhaddiya, who had been born into a merchant family in the city of Bhaddiya, after having passed away from the deva world. He had his meal at Anāthapiṇḍika's house and was facing the northern gate. |
pakatiyā hi satthā visākhāya gehe bhikkhaṃ gaṇhitvā dakkhiṇadvārena nikkhamitvā jetavane vasati. |
For usually, the Teacher, having taken alms at Visākhā's house, would leave by the southern gate and live at Jetavana. |
anāthapiṇḍikassa gehe bhikkhaṃ gahetvā pācīnadvārena nikkhamitvā pubbārāme vasati. |
Having taken alms at Anāthapiṇḍika's house, he would leave by the eastern gate and live at the Pubbārāma. |
uttaradvāraṃ sandhāya gacchantaṃyeva bhagavantaṃ disvā, “cārikaṃ pakkamissatī”ti jānanti. |
Seeing the Blessed One going towards the northern gate, they know, "He will set out on a tour." |
visākhāpi taṃ divasaṃ “satthā uttaradvārābhimukho gato”ti sutvā vegena gantvā vanditvā āha — |
Visākhā also, on that day, hearing, "The Teacher has gone towards the northern gate," went quickly, paid homage, and said — |
“cārikaṃ gantukāmattha, bhante”ti? |
Are you intending to go on a tour, venerable sir? |
“āma, visākhe”ti. |
Yes, Visākhā. |
“bhante, ettakaṃ dhanaṃ pariccajitvā tumhākaṃ vihāraṃ kāremi, nivattatha, bhante”ti. |
Venerable sir, having spent so much wealth, I am having a monastery built for you. Please turn back, venerable sir. |
“anivattagamanaṃ idaṃ visākhe”ti. |
This is a journey from which there is no turning back, Visākhā. |
sā “addhā hetusampannaṃ kañci passissati bhagavā”ti cintetvā, “tena hi, bhante, mayhaṃ katākatavijānanakaṃ ekaṃ bhikkhuṃ nivattetvā gacchathā”ti āha. |
She, thinking, "Surely the Blessed One must see someone endowed with a cause," said, "Then, venerable sir, having one monk who knows what has been done and not done by me turn back, please go." |
“yaṃ ruccasi, tassa pattaṃ gaṇha visākhe”ti āha. |
"Whomever you like, take his bowl, Visākhā," he said. |
sā kiñcāpi ānandattheraṃ piyāyati, “mahāmoggallānatthero iddhimā, etaṃ me nissāya kammaṃ lahuṃ nipphajjissatī”ti pana cintetvā therassa pattaṃ gaṇhi. |
She, although she was fond of the elder Ānanda, thought, "The elder Mahāmoggallāna is of great psychic power. On account of him, my work will be accomplished quickly," and she took the elder's bowl. |
thero satthāraṃ olokesi. |
The elder looked at the Teacher. |
satthā “tava parivāre pañcasate bhikkhū gahetvā nivatta moggallānā”ti āha. |
The Teacher said, "Take five hundred monks from your retinue and turn back, Moggallāna." |
so tathā akāsi. |
He did so. |
tassānubhāvena paññāsasaṭṭhiyojanānipi rukkhatthāya ca pāsāṇatthāya ca gatā manussā mahante mahante rukkhe ca pāsāṇe ca gahetvā taṃ divasameva āgacchanti, neva sakaṭe rukkhapāsāṇe āropentā kilamanti, na akkho bhijjati. |
By his power, men who had gone fifty and sixty yojanas for wood and for stone would come back on that very day, taking great trees and stones. They were not weary from loading the trees and stones on the carts, nor did the axle break. |
na cirasseva dvebhūmikaṃ pāsādaṃ kariṃsu. |
Not long after, they built a two-storied palace. |
heṭṭhābhūmiyaṃ pañca gabbhasatāni, uparibhūmiyaṃ pañca gabbhasatānīti gabbhasahassapaṭimaṇḍito pāsādo ahosi. |
On the lower floor there were five hundred chambers, and on the upper floor five hundred chambers. Thus it was a palace adorned with a thousand chambers. |
aṭṭhakarīse parisuddhe bhūmibhāge pāsādaṃ kārāpesi, “suddhapāsādo pana na sobhatī”ti taṃ parivāretvā pañca padhānavettagehasatāni, pañca cūḷapāsādasatāni, pañca dīghamāḷakasatāni kārāpesi. |
She had the palace built on a purified plot of land of eight karīsas. Thinking, "But a plain palace is not beautiful," she had five hundred meditation huts, five hundred small palaces, and five hundred long halls built surrounding it. |
♦ atha satthā navahi māsehi cārikaṃ caritvā puna sāvatthiṃ agamāsi. |
♦ Then the Teacher, having gone on tour for nine months, came again to Sāvatthī. |
visākhāyapi pāsāde kammaṃ navahi māsehi niṭṭhitaṃ. |
And for Visākhā, the work on the palace was finished in nine months. |
pāsādakūṭaṃ ghanakoṭṭitarattasuvaṇṇeneva saṭṭhiudakaghaṭagaṇhanakaṃ kārāpesi. |
She had the pinnacle of the palace made of solid beaten red gold, capable of holding sixty pots of water. |
“satthā jetavanavihāraṃ gacchatī”ti ca sutvā paccuggamanaṃ katvā satthāraṃ attano vihāraṃ netvā paṭiññaṃ gaṇhi, “bhante, imaṃ catumāsaṃ bhikkhusaṅghaṃ gahetvā idheva vasatha, pāsādamahaṃ karissāmī”ti. |
And hearing, "The Teacher is going to the Jetavana monastery," she went to meet him, led the Teacher to her own monastery, and took a promise, "Venerable sir, taking the community of monks, live right here for these four months. I will perform the palace-offering." |
satthā adhivāsesi. |
The Teacher consented. |
sā tato paṭṭhāya buddhappamukhassa bhikkhusaṅghassa vihāre eva dānaṃ deti. |
She, from then on, gave alms to the community of monks headed by the Buddha right in the monastery. |
athassā ekā sahāyikā satasahassagghanakaṃ ekaṃ vatthaṃ ādāya āgantvā, “sahāyike ahaṃ imaṃ vatthaṃ tava pāsāde bhūmattharaṇasaṅkhepena attharitukāmā, attharaṇaṭṭhānaṃ me ācikkhathā”ti āha. |
Then a certain friend of hers, taking a cloth worth a hundred thousand, came and said, "Friend, I wish to spread this cloth as a ground-covering in your palace. Please point out a place for me to spread it." |
“sādhu sahāyike, sace tyāhaṃ ‘okāso natthī’ti vakkhāmi, tvaṃ ‘me okāsaṃ adātukāmā’ti maññissasi, sayameva pāsādassa dve bhūmiyo gabbhasahassañca oloketvā attharaṇaṭṭhānaṃ jānāhī”ti āha. |
Excellent, friend. If I say to you, 'There is no space,' you will think, 'She does not wish to give me a space.' You yourself, having looked at the two floors of the palace and the thousand chambers, find a place for spreading it. |
sā satasahassagghanakaṃ vatthaṃ gahetvā tattha tattha vicarantī tato appataramūlaṃ vatthaṃ adisvā “nāhaṃ imasmiṃ pāsāde puññabhāgaṃ labhāmī”ti domanassappattā ekasmiṃ ṭhāne rodantī aṭṭhāsi. |
She, taking the cloth worth a hundred thousand, and wandering here and there, and not seeing a cloth of a lesser value, thinking, "I will not get a share of merit in this palace," afflicted with grief, stood weeping in a certain place. |
atha naṃ ānandatthero disvā, “kasmā rodasī”ti pucchi. |
Then the elder Ānanda saw her and asked, "Why do you weep?" |
sā tamatthaṃ ārocesi. |
She related the matter. |
thero “mā cintayi, ahaṃ te attharaṇaṭṭhānaṃ ācikkhissāmī”ti vatvā, “sopānapādamūle pādadhovanaṭṭhāne imaṃ pādapuñchanakaṃ katvā attharāhi, bhikkhū pāde dhovitvā paṭhamaṃ ettha pādaṃ puñchitvā anto pavisissanti, evaṃ te mahapphalaṃ bhavissatī”ti āha. |
The elder, saying, "Do not worry, I will point out a place for spreading it for you," said, "At the foot of the stairs, in the place for washing the feet, make this into a foot-wiper and spread it. The monks, having washed their feet, will first wipe their feet on this and then enter. In this way, it will be of great fruit for you." |
visākhāya kiretaṃ asallakkhitaṭṭhānaṃ. |
This, it seems, was a place that had not been considered by Visākhā. |
♦ visākhā cattāro māse antovihāre buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi, avasānadivase bhikkhusaṅghassa cīvarasāṭake adāsi. |
♦ Visākhā for four months gave alms to the community of monks headed by the Buddha inside the monastery. On the last day, she gave cloths for robes to the community of monks. |
saṅghanavakena laddhacīvarasāṭakā sahassagghanakā honti. |
The robe-cloths received by the junior-most of the Sangha were worth a thousand. |
sabbesaṃ pattāni pūretvā bhesajjaṃ adāsi. |
Having filled the bowls of all, she gave medicine. |
dānapariccāge nava koṭiyo agamaṃsu. |
In the giving of gifts, nine crores were spent. |
iti vihārassa bhūmiggahaṇe nava koṭiyo, vihārassa kārāpane nava, vihāramahe navāti sabbāpi sattavīsati koṭiyo sā buddhasāsane pariccaji. |
Thus, in the taking of the land for the monastery, nine crores; in the building of the monastery, nine; and in the monastery-offering, nine. Thus, all twenty-seven crores she gave up in the Buddha's dispensation. |
itthibhāve ṭhatvā micchādiṭṭhikassa gehe vasamānāya evarūpo mahāpariccāgo nāma aññissā natthi. |
For a woman, living in the house of one of wrong view, such a great giving is not for another. |
sā vihāramahassa niṭṭhitadivase vaḍḍhamānakacchāyāya puttanattapanattaparivutā “yaṃ yaṃ mayā pubbe patthitaṃ, sabbameva matthakaṃ pattan”ti pāsādaṃ anupariyāyantī pañcahi gāthāhi madhurasaddena imaṃ udānaṃ udānesi — |
She, on the day the monastery-offering was finished, in the spreading afternoon shadow, surrounded by her children, grandchildren, and great-grandchildren, thinking, "Whatever was aspired for by me in the past, all of it has reached its culmination," she went around the palace and, with a sweet voice, uttered this inspired utterance with five verses — |
♦ “kadāhaṃ pāsādaṃ rammaṃ, sudhāmattikalepanaṃ. |
♦ "When shall I give a lovely palace, plastered with lime and clay, |
♦ vihāradānaṃ dassāmi, saṅkappo mayha pūrito. |
♦ a gift of a monastery? My resolve is fulfilled. |
♦ “kadāhaṃ mañcapīṭhañca, bhisibimbohanāni ca. |
♦ "When shall I give beds and chairs, and mattresses and pillows, |
♦ senāsanabhaṇḍaṃ dassāmi, saṅkappo mayha pūrito. |
♦ the furnishings for a lodging? My resolve is fulfilled. |
♦ “kadāhaṃ salākabhattaṃ, suciṃ maṃsūpasecanaṃ. |
♦ "When shall I give ticket-alms, with pure meat-sauce, |
♦ bhojanadānaṃ dassāmi, saṅkappo mayha pūrito. |
♦ a gift of food? My resolve is fulfilled. |
♦ “kadāhaṃ kāsikaṃ vatthaṃ, khomakappāsikāni ca. |
♦ "When shall I give cloths of Kāsi, and of linen and cotton, |
♦ cīvaradānaṃ dassāmi, saṅkappo mayha pūrito. |
♦ a gift of robes? My resolve is fulfilled. |
♦ “kadāhaṃ sappinavanītaṃ, madhutelañca phāṇitaṃ. |
♦ "When shall I give ghee and butter, honey, oil, and molasses, |
♦ bhesajjadānaṃ dassāmi, saṅkappo mayha pūrito”ti. |
♦ a gift of medicine? My resolve is fulfilled." |
♦ bhikkhū tassā saddaṃ sutvā satthu ārocayiṃsu — |
♦ The monks, hearing her voice, reported to the Teacher — |
“bhante, amhehi ettake addhāne visākhāya gāyanaṃ nāma na diṭṭhapubbaṃ, sā ajja puttanattapanattaparivutā gāyamānā pāsādaṃ anupariyāyati, kiṃ nu khvassā pittaṃ vā kupitaṃ, udāhu ummattikā jātā”ti? |
Venerable sir, in all this time, we have never before seen Visākhā singing. Today, surrounded by her children, grandchildren, and great-grandchildren, she is going around the palace, singing. Has her bile perhaps been agitated, or has she become mad? |
satthā “na, bhikkhave, mayhaṃ dhītā gāyati, attano panassā ajjhāsayo paripuṇṇo, sā ‘patthitapatthanā me matthakaṃ pattā’ti tuṭṭhamānasā udānaṃ udānentī vicaratī”ti vatvā “kadā pana, bhante, tāya patthanā patthitā”ti? |
The Teacher said, "No, monks, my daughter is not singing. But her own aspiration has been fulfilled. She, with a joyful mind, thinking, 'My cherished aspiration has reached its culmination,' is going about uttering an inspired utterance." When they asked, "But when, venerable sir, was that aspiration aspired for by her?" |
“suṇissatha, bhikkhave”ti. |
Will you listen, monks? |
“suṇissāma, bhante”ti vutte atītaṃ āhari — |
When they said, "We will listen, venerable sir," he related a story from the past — |
♦ “atīte, bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke nibbatti. |
♦ "In the past, monks, a hundred thousand eons from now, a Buddha named Padumuttara arose in the world. |
tassa vassasatasahassaṃ āyu ahosi, khīṇāsavānaṃ satasahassaparivāro, nagaraṃ haṃsavatī nāma, pitā sunando nāma rājā, mātā sujātā nāma devī, tassa aggaupaṭṭhāyikā ekā upāsikā aṭṭha vare yācitvā mātuṭṭhāne ṭhatvā satthāraṃ catūhi paccayehi paṭijaggantī sāyaṃpātaṃ upaṭṭhānaṃ gacchati. |
His lifespan was a hundred thousand years. He had a retinue of a hundred thousand Arahants. The city was named Haṃsavatī. His father was a king named Sunanda, his mother the queen Sujātā. His chief female attendant, a laywoman, having begged for eight boons, and standing in the place of his mother, looked after the Teacher with the four requisites and went to attend on him in the evening and morning. |
tassā ekā sahāyikā tāya saddhiṃ vihāraṃ nibaddhaṃ gacchati. |
A certain friend of hers would always go with her to the monastery. |
sā tassā satthārā saddhiṃ vissāsena kathanañca vallabhabhāvañca disvā, ‘kiṃ nu kho katvā evaṃ buddhānaṃ vallatā hotī’ti cintetvā satthāraṃ pucchi — ‘bhante, esā itthī tumhākaṃ kiṃ hotī’”ti? |
She, seeing her conversing with the Teacher with confidence and her state of being beloved, thought, 'Having done what, now, does one become so beloved of Buddhas?' and asked the Teacher, 'Venerable sir, what is this woman to you?'" |
“upaṭṭhāyikānaṃ aggā”ti. |
She is the chief of the female attendants. |
“bhante, kiṃ katvā upaṭṭhāyikānaṃ aggā hotī”ti? |
Venerable sir, having done what does one become the chief of the female attendants? |
“kappasatasahassaṃ patthanaṃ patthetvā”ti. |
Having aspired the aspiration for a hundred thousand eons. |
“idāni patthetvā laddhuṃ sakkā, bhante”ti. |
Is it possible, having aspired now, to obtain it, venerable sir? |
“āma, sakkā”ti. |
Yes, it is possible. |
“tena hi, bhante, bhikkhusatasahassena saddhiṃ sattāhaṃ mayhaṃ bhikkhaṃ gaṇhathā”ti āha. |
"Then, venerable sir, with a hundred thousand monks, for seven days accept my alms," she said. |
satthā adhivāsesi. |
The Teacher consented. |
sā sattāhaṃ dānaṃ datvā osānadivase cīvarasāṭake datvā satthāraṃ vanditvā pādamūle nipajjitvā, “bhante, nāhaṃ imassa dānassa phalena devissariyādīnaṃ aññataraṃ patthemi, tumhādisassa panekassa buddhassa santike aṭṭha vare labhitvā mātuṭṭhāne ṭhatvā catūhi paccayehi paṭijaggituṃ samatthānaṃ aggā bhaveyyan”ti patthanaṃ paṭṭhapesi. |
She gave a gift for seven days and, on the last day, having given cloths for robes, she paid homage to the Teacher and, falling at his feet, made the aspiration, "Venerable sir, by the fruit of this gift of mine, I do not aspire for any of the splendors of the devas and so on. But in the presence of a Buddha like you, having received eight boons and standing in the place of a mother, may I be the chief of those who are able to look after him with the four requisites." |
satthā “samijjhissati nu kho imissā patthanā”ti anāgataṃ āvajjento kappasatasahassaṃ oloketvā “kappasatasahassapariyosāne gotamo nāma buddho uppajjissati, tadā tvaṃ visākhā nāma upāsikā hutvā tassa santike aṭṭha vare labhitvā mātuṭṭhāne ṭhatvā catūhi paccayehi paṭijaggantīnaṃ upaṭṭhāyikānaṃ aggā bhavissasī”ti āha. |
The Teacher, investigating the future, "Will this one's aspiration succeed or not?" looked a hundred thousand eons ahead and, having seen that at the end of a hundred thousand eons a Buddha named Gotama will arise, said, "At that time, you, having become a laywoman named Visākhā, and having received eight boons in his presence, and standing in the place of a mother, will be the chief of the female attendants who look after him with the four requisites." |
tassā sā sampatti sveva laddhabbā viya ahosi. |
To her, that attainment was as if it would be received that very day. |
♦ sā yāvatāyukaṃ puññaṃ katvā tato cutā devaloke nibbattitvā devamanussesu saṃsarantī kassapasammāsambuddhakāle kikissa kāsirañño sattannaṃ dhītānaṃ kaniṭṭhā saṅghadāsī nāma hutvā parakulaṃ agantvā tāhi jeṭṭhabhaginīhi saddhiṃ dīgharattaṃ dānādīni puññāni katvā kassapasammāsambuddhassa pādamūlepi “anāgate tumhādisassa buddhassa mātuṭṭhāne ṭhatvā catupaccayadāyikānaṃ aggā bhaveyyan”ti patthanaṃ akāsi. |
♦ She, having done merit for as long as she lived, and having passed away from there, was reborn in the deva world. Wandering among devas and humans, in the time of the Perfectly Enlightened One Kassapa, she was the youngest of the seven daughters of king Kiki of Kāsi, named Saṅghadāsī. Having gone to another's family, with her elder sisters she did meritorious deeds like giving alms for a long time. At the feet of the Perfectly Enlightened One Kassapa too, she made the aspiration, "In the future, in the presence of a Buddha like you, standing in the place of a mother, may I be the chief of those who give the four requisites." |
sā tato paṭṭhāya pana devamanussesu saṃsarantī imasmiṃ attabhāve meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino dhītā hutvā nibbattā. |
She, however, from then on, wandering among devas and humans, in this present existence was born as the daughter of the merchant Dhanañcaya, son of the merchant Meṇḍaka. |
mayhaṃ sāsane bahūni puññāni akāsi. |
In my dispensation, she has done many meritorious deeds. |
iti kho, bhikkhave, “na mayhaṃ dhītā gāyati, patthitapatthanāya pana nipphattiṃ disvā udānaṃ udānetī”ti vatvā satthā dhammaṃ desento, “bhikkhave, yathā nāma cheko mālākāro nānāpupphānaṃ mahantaṃ rāsiṃ katvā nānappakāre mālāguṇe karoti, evameva visākhāya nānappakārāni puññāni kātuṃ cittaṃ namatī”ti vatvā imaṃ gāthamāha — |
Thus, monks, "my daughter is not singing, but seeing the fulfillment of her cherished aspiration, she is uttering an inspired utterance." And the Teacher, teaching the Dhamma, said, "Monks, just as a skilled garland-maker, having made a great heap of various flowers, makes various kinds of garlands, in the same way, the mind of Visākhā inclines to do various kinds of meritorious deeds." And he spoke this verse — |
♦ 53. |
♦ 53. |
♦ “yathāpi puppharāsimhā, kayirā mālāguṇe bahū. |
♦ "Just as from a heap of flowers, one could make many garlands, |
♦ evaṃ jātena maccena, kattabbaṃ kusalaṃ bahun”ti. |
♦ so by a mortal who is born, much good should be done." |
♦ tattha puppharāsimhāti nānappakārānaṃ pupphānaṃ rāsimhā. |
♦ Therein, 'from a heap of flowers' means from a heap of various kinds of flowers. |
kayirāti kareyya. |
'One could make' means one would make. |
mālāguṇe bahūti ekato vaṇṭikamālādibhedā nānappakārā mālāvikatiyo. |
'Many garlands' means various kinds of flower arrangements, such as garlands with stalks, etc., bound together. |
maccenāti maritabbasabhāvatāya “macco”ti laddhanāmena sattena cīvaradānādibhedaṃ bahuṃ kusalaṃ kattabbaṃ. |
'By a mortal' means by a being who has received the name "mortal" due to his nature of being subject to death, much good, such as the giving of robes and so on, should be done. |
tattha puppharāsiggahaṇaṃ bahupupphadassanatthaṃ. |
Therein, the mention of a heap of flowers is for the purpose of showing many flowers. |
sace hi appāni pupphāni honti, mālākāro ca cheko neva bahū mālāguṇe kātuṃ sakkoti, acheko pana appesu bahūsupi pupphesu na sakkotiyeva. |
For if there are few flowers, a garland-maker, even if he is skilled, cannot make many garlands. And one who is unskilled cannot do so even with few or many flowers. |
bahūsu pana pupphesu sati cheko mālākāro dakkho kusalo bahū mālāguṇe karoti, evameva sace ekaccassa saddhā mandā hoti, bhogā ca bahū saṃvijjanti, neva sakkoti bahūni kusalāni kātuṃ, mandāya ca pana saddhāya mandesu ca pana bhogesu na sakkoti. |
But when there are many flowers, a skilled, dexterous, and expert garland-maker makes many garlands. In the same way, if for a certain person faith is weak, and though possessions are many, he cannot do many good deeds. And with weak faith and few possessions, he cannot. |
uḷārāya ca pana saddhāya mandesu ca bhogesu na sakkotiyeva. |
And with sublime faith and few possessions, he still cannot. |
uḷārāya ca pana saddhāya uḷāresu ca bhogesu sati sakkoti. |
But with sublime faith and sublime possessions, he can. |
tathārūpā ca visākhā upāsikā. |
And such was the laywoman Visākhā. |
taṃ sandhāyetaṃ vuttaṃ — |
In reference to her it was said — |
“yathāpi ... pe ... kattabbaṃ kusalaṃ bahun”ti. |
Just as... much good should be done. |
♦ desanāvasāne bahū sotāpannādayo ahesuṃ. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
mahājanassa sātthikā dhammadesanā jātāti. |
The teaching was beneficial to the great assembly. |
♦ visākhāvatthu aṭṭhamaṃ |
♦ The story of Visākhā is the eighth. |
♦ 9. ānandattherapañhāvatthu |
♦ 9. The Story of the Elder Ānanda's Question |
♦ na pupphagandho paṭivātametīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto ānandattherassa pañhaṃ vissajjento kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "Not the scent of flowers..." in reference to a question from the elder Ānanda. |
♦ thero kira sāyanhasamaye paṭisallīno cintesi — |
♦ It is said that the elder, in the evening, in seclusion, thought — |
“bhagavatā mūlagandho, sāragandho, pupphagandhoti tayo uttamagandhā vuttā, tesaṃ anuvātameva gandho gacchati, no paṭivātaṃ. |
"The Blessed One has spoken of three supreme scents: the scent of roots, the scent of heartwood, and the scent of flowers. Their scent goes only with the wind, not against the wind. |
atthi nu kho taṃ gandhajātaṃ, yassa paṭivātampi gandho gacchatī”ti. |
Is there now any kind of scent whose scent goes even against the wind?" |
athassa etadahosi — |
Then this occurred to him — |
“kiṃ mayhaṃ attanā vinicchitena, satthāraṃyeva pucchissāmī”ti. |
What is the use of my deciding on my own? I will ask the Teacher himself. |
so satthāraṃ upasaṅkamitvā pucchi. |
He approached the Teacher and asked. |
tena vuttaṃ — |
Thus it is said — |
♦ “atha kho āyasmā ānando sāyanhasamaye paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca — |
♦ Then the venerable Ānanda, having risen from seclusion in the evening, went to where the Blessed One was. Having approached and paid homage to the Blessed One, he sat to one side. Sitting to one side, the venerable Ānanda said this to the Blessed One — |
♦ “tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātameva gandho gacchati, no paṭivātaṃ. |
♦ "There are, venerable sir, these three kinds of scent whose scent goes only with the wind, not against the wind. |
katamāni tīṇi? |
What three? |
mūlagandho, sāragandho, pupphagandho, imāni kho, bhante, tīṇi gandhajātāni. |
The scent of roots, the scent of heartwood, and the scent of flowers. These, venerable sir, are the three kinds of scent |
yesaṃ anuvātameva gandho gacchati, no paṭivātaṃ. |
whose scent goes only with the wind, not against the wind. |
atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti? |
Is there now, venerable sir, any kind of scent whose scent goes both with the wind and against the wind, and both with and against the wind?" |
♦ athassa bhagavā pañhaṃ vissajjento — |
♦ Then the Blessed One, answering his question — |
♦ “atthānanda, kiñci gandhajātaṃ, yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti. |
♦ "There is, Ānanda, a certain kind of scent whose scent goes both with the wind and against the wind, and both with and against the wind." |
“katamaṃ pana taṃ, bhante, gandhajātaṃ”? |
But what is that, venerable sir, kind of scent? |
“yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti? |
Whose scent goes both with the wind and against the wind, and both with and against the wind? |
♦ “idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. |
♦ "Here, Ānanda, in whatever village or town a woman or a man has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Sangha; has abstained from taking life, has abstained from taking what is not given, has abstained from sexual misconduct, has abstained from false speech, has abstained from intoxicants which cause heedlessness; is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, with generosity freed, with hands ready to give, delighting in relinquishing, responsive to begging, delighting in giving and sharing. |
♦ “tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti, ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti ... pe ... dānasaṃvibhāgarato’”ti. |
♦ "Of him, in all directions, ascetics and brahmins speak his praise, 'In such-and-such a village or town, a certain woman or man has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Sangha... delighting in giving and sharing.'" |
♦ “devatāpissa vaṇṇaṃ bhāsanti, ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti ... pe ... dānasaṃvibhāgarato’”ti. |
♦ "The devas also speak his praise, 'In such-and-such a village or town, a certain woman or man has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Sangha... delighting in giving and sharing.'" |
“idaṃ kho taṃ, ānanda, gandhajātaṃ, yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti vatvā imā gāthā abhāsi — |
"This, Ānanda, is that kind of scent whose scent goes both with the wind and against the wind, and both with and against the wind." Having said this, he spoke these verses — |
♦ 54. |
♦ 54. |
♦ “na pupphagandho paṭivātameti, |
♦ "Not the scent of flowers goes against the wind, |
♦ na candanaṃ tagaramallikā vā. |
♦ nor that of sandalwood, tagara, or jasmine. |
♦ satañca gandho paṭivātameti, |
♦ But the scent of the virtuous goes against the wind; |
♦ sabbā disā sappuriso pavāyati. |
♦ a good person pervades all directions. |
. |
. |
♦ 55. |
♦ 55. |
♦ “candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī. |
♦ "Sandalwood, tagara, or even a lotus, or a jasmine, |
♦ etesaṃ gandhajātānaṃ, sīlagandho anuttaro”ti. |
♦ among these kinds of scents, the scent of virtue is supreme." |
♦ tattha na pupphagandhoti tāvatiṃsabhavane paricchattakarukkho āyāmato ca vitthārato ca yojanasatiko, tassa pupphānaṃ ābhā paññāsa yojanāni gacchati, gandho yojanasataṃ, sopi anuvātameva gacchati, paṭivātaṃ pana aṭṭhaṅgulamattampi gantuṃ na sakkoti, evarūpopi na pupphagandho paṭivātameti. |
♦ Therein, 'not the scent of flowers' means in the Tāvatiṃsa heaven, the Pāricchattaka tree is a hundred yojanas in length and breadth. The radiance of its flowers goes for fifty yojanas, the scent for a hundred yojanas. That too goes only with the wind. But against the wind, it cannot go even the space of eight fingers. Even such a scent of flowers does not go against the wind. |
candananti candanagandho. |
'Sandalwood' means the scent of sandalwood. |
tagaramallikā vāti imesampi gandho eva adhippeto. |
'Tagara or jasmine' means the scent of these is also intended. |
sāragandhānaṃ aggassa hi lohitacandanassāpi tagarassapi mallikāyapi anuvātameva vāyati, no paṭivātaṃ. |
For of the best of heartwood scents, even that of red sandalwood and of tagara and of jasmine wafts only with the wind, not against it. |
satañca gandhoti sappurisānaṃ pana buddhapaccekabuddhasāvakānaṃ sīlagandho paṭivātameti. |
'But the scent of the virtuous' means the scent of the virtue of good people, however, of Buddhas, Paccekabuddhas, and disciples of the Buddha, goes against the wind. |
kiṃ kāraṇā? |
For what reason? |
sabbā disā sappuriso pavāyati yasmā pana sappuriso sīlagandhena sabbāpi disā ajjhottharitvāva gacchati, tasmā “tassa gandho na paṭivātametī”ti na vattabbo . |
'A good person pervades all directions' because a good person goes, having pervaded all directions with the scent of his virtue. Therefore, it should not be said, "His scent does not go against the wind." |
tena vuttaṃ “paṭivātametī”ti. |
Therefore it is said, "it goes against the wind." |
vassikīti jātisumanā. |
'Vassikī' means the Spanish jasmine. |
etesanti imesaṃ candanādīnaṃ gandhajātānaṃ gandhato sīlavantānaṃ sappurisānaṃ sīlagandhova anuttaro asadiso apaṭibhāgoti. |
'Of these' means of the scents of these kinds of scents, such as sandalwood, the scent of virtue of the virtuous, good people is supreme, unequalled, and incomparable. |
♦ desanāvasāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ ānandattherapañhāvatthu navamaṃ. |
♦ The story of the Elder Ānanda's Question is the ninth. |
♦ 10. mahākassapattherapiṇḍapātadinnavatthu |
♦ 10. The Story of the Alms-giving to the Elder Mahākassapa |
♦ appamatto ayaṃ gandhoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattherassa piṇḍapātadānaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Veḷuvana, spoke this Dhamma teaching "This scent is but a trifle..." in reference to the giving of alms to the elder Mahākassapa. |
♦ ekasmiñhi divase thero sattāhaccayena nirodhā vuṭṭhāya “rājagahe sapadānaṃ piṇḍāya carissāmī”ti nikkhami. |
♦ On one day, the elder, having risen from a seven-day cessation, set out, thinking, "I will go for alms in Rājagaha, from door to door." |
tasmiṃ pana samaye sakkassa devarañño paricārikā kakuṭapādiniyo pañcasatā accharāyo “therassa piṇḍapātaṃ dassāmā”ti ussāhajātā pañca piṇḍapātasatāni sajjetvā ādāya antarāmagge ṭhatvā, “bhante, imaṃ piṇḍapātaṃ gaṇhatha, saṅgahaṃ no karothā”ti vadiṃsu. |
But at that time, five hundred celestial nymphs with pigeon-feet, attendants of Sakka, king of the devas, filled with enthusiasm, "We will give alms to the elder," prepared and took five hundred alms-bowls and stood on the way, and said, "Venerable sir, accept this alms-food. Do us a favor." |
“gacchatha tumhe, ahaṃ duggatānaṃ saṅgahaṃ karissāmī”ti. |
Go away. I will do a favor for the poor. |
“bhante, mā no nāsetha, saṅgahaṃ no karothā”ti. |
Venerable sir, do not destroy us. Do us a favor. |
thero ñatvā puna paṭikkhipitvā punapi apagantuṃ anicchamānā yācantiyo “attano pamāṇaṃ na jānātha, apagacchathā”ti accharaṃ pahari. |
The elder, knowing, again refused them. But when they, unwilling to go away, were still begging, he snapped his fingers, "You do not know your own measure. Go away." |
tā therassa accharasaddaṃ sutvā santhambhitvā sammukhā ṭhātuṃ asakkontiyo palāyitvā devalokameva gantvā, sakkena “kahaṃ gatātthā”ti puṭṭhā, “‘samāpattito vuṭṭhitassa therassa piṇḍapātaṃ dassāmā’ti gatāmhā, devā”ti. |
They, hearing the sound of the elder's finger-snap, were petrified and, being unable to stand before him, they fled and went to the deva world. When asked by Sakka, "Where have you been?" they said, "We went, thinking, 'We will give alms to the elder who has risen from his attainment,' O King." |
“dinno pana vā”ti? |
But was it given? |
“gaṇhituṃ na icchatī”ti. |
He does not wish to accept it. |
“kiṃ kathesī”ti? |
What did he say? |
“‘duggatānaṃ saṅgahaṃ karissāmī’ti āha, devā”ti. |
'I will do a favor for the poor,' he said, O King. |
“tumhe kenākārena gatā”ti. |
In what form did you go? |
“imināva, devā”ti. |
In this very form, O King. |
sakko “tumhādisiyo therassa piṇḍapātaṃ kiṃ dassantī”ti sayaṃ dātukāmo hutvā, jarājiṇṇo mahallako khaṇḍadanto palitakeso otaggasarīro mahallakatanta vāyo hutvā sujampi devadhītaraṃ tathārūpameva mahallikaṃ katvā ekaṃ pesakāravīthiṃ māpetvā tantaṃ pasārento acchi. |
Sakka, thinking, "What would such as you give as alms to the elder?" and wishing to give himself, he created the form of an old, decrepit, elderly man, with broken teeth, grey hair, a stooped body, an old weaver. And he made Sujā, the daughter of an asura, into a similarly old woman, and creating a weaver's lane, he sat, stretching the warp. |
♦ theropi “duggatānaṃ saṅgahaṃ karissāmī”ti nagarābhimukho gacchanto bahinagare eva taṃ vīthiṃ disvā olokento dve jane addasa. |
♦ And the elder, thinking, "I will do a favor for the poor," while going towards the city, saw that lane right outside the city and looked. He saw two people. |
tasmiṃ khaṇe sakko tantaṃ pasāreti, sujā tasaraṃ vaṭṭeti. |
At that moment, Sakka was stretching the warp, and Sujā was winding the shuttle. |
thero cintesi — |
The elder thought — |
“ime mahallakakālepi kammaṃ karontiyeva imasmiṃ nagare imehi duggatatarā natthi maññe, imehi dinnaṃ uḷuṅkamattampi sākamattampi gahetvā imesaṃ saṅgahaṃ karissāmī”ti. |
These, even in their old age, are still working. In this city, there are probably none poorer than these. I will take even a spoonful of greens given by them and do them a favor. |
so tesaṃ gehābhimukho ahosi. |
He went towards their house. |
sakko taṃ āgacchantaṃ disvā sujaṃ āha — |
Sakka, seeing him coming, said to Sujā — |
“bhadde, mayhaṃ ayyo ito āgacchati, tvaṃ apassantī viya tuṇhī hutvā nisīda, khaṇena theraṃ vañcetvā piṇḍapātaṃ dassāmā”ti. |
Noble lady, my noble one is coming from here. You sit in silence, as if not seeing. In a moment, having tricked the elder, we will give him alms. |
thero āgantvā gehadvāre aṭṭhāsi. |
The elder came and stood at the house-door. |
tepi apassantā viya attano kammameva karontā thokaṃ āgamiṃsu. |
They too, as if not seeing, doing their own work, came a little way. |
♦ atha sakko “gehadvāre eko thero viya ṭhito, upadhārehi tāvā”ti āha. |
♦ Then Sakka said, "There is an elder standing at the house-door, it seems. Please investigate." |
“gantvā upadhāretha, sāmī”ti. |
You go and investigate, master. |
so gehā nikkhamitvā theraṃ pañcapatiṭṭhitena vanditvā ubhohi hatthehi jaṇṇukāni olambitvā nitthunanto uṭṭhāya “kataro thero nu kho ayyo”ti thokaṃ osakkitvā “akkhīni me dhūmāyantī”ti vatvā nalāṭe hatthaṃ ṭhapetvā uddhaṃ oloketvā “aho dukkhaṃ, ayyo no mahākassapatthero cirassaṃ me kuṭidvāraṃ āgato, atthi nu kho kiñci gehe”ti āha. |
He came out of the house, paid homage to the elder with the five-point prostration, and rising, holding his knees with both hands and groaning, he stepped back a little and, saying, "My eyes are smoky," he placed his hand on his forehead, looked up, and said, "Oh, what a pity! Our noble elder Mahākassapa has come to my hut-door after a long time. Is there anything in the house?" |
sujā thokaṃ ākulaṃ viya hutvā “atthi, sāmī”ti paṭivacanaṃ adāsi. |
Sujā, as if in a slight flurry, replied, "There is, master." |
sakko, “bhante, lūkhaṃ vā paṇītaṃ vāti acintetvā saṅgahaṃ no karothā”ti pattaṃ gaṇhi. |
Sakka said, "Venerable sir, without thinking whether it is coarse or fine, please do us a favor," and took the bowl. |
thero “etehi dinnaṃ sākaṃ vā hotu kuṇḍakamuṭṭhi vā, saṅgahaṃ nesaṃ karissāmī”ti pattaṃ adāsi. |
The elder, thinking, "Let it be greens or a handful of bran given by them. I will do them a favor," gave the bowl. |
so antogharaṃ pavisitvā ghaṭiodanaṃ nāma ghaṭiyā uddharitvā pattaṃ pūretvā therassa hatthe ṭhapesi. |
He entered the house, and taking what is called pot-rice from a pot, he filled the bowl and placed it in the elder's hand. |
so ahosi piṇḍapāto anekasūpabyañjano, sakalaṃ rājagahanagaraṃ gandhena ajjhotthari. |
That alms-food was with many soups and curries, and its fragrance filled the entire city of Rājagaha. |
♦ tadā thero cintesi — |
♦ Then the elder thought — |
“ayaṃ puriso appesakkho, piṇḍapāto mahesakkho, sakkassa bhojanasadiso, ko nu kho eso”ti. |
This man is of little power, but the alms-food is of great power, like the food of Sakka. Who now is this? |
atha naṃ “sakko”ti ñatvā āha — |
Then, knowing him to be "Sakka," he said — |
“bhāriyaṃ te kammaṃ kataṃ duggatānaṃ sampattiṃ vilumpantena, ajja mayhaṃ dānaṃ datvā kocideva duggato senāpatiṭṭhānaṃ vā seṭṭhiṭṭhānaṃ vā labheyyā”ti. |
A grievous deed has been done by you, who have plundered the fortune of the poor. Today, having given alms to me, some poor person could have obtained the position of commander-in-chief or chief merchant. |
“mayā duggatataro natthi, bhante”ti. |
There is no one poorer than I, venerable sir. |
“kiṃ kāraṇā tvaṃ duggato devaloke rajjasiriṃ anubhavanto”ti? |
For what reason are you poor, you who enjoy royal splendor in the deva world? |
“bhante, evaṃ nāmetaṃ, mayā pana anuppanne buddhe kalyāṇakammaṃ kataṃ, buddhuppāde vattamāne kalyāṇakammaṃ katvā cūḷarathadevaputto mahārathadevaputto anekavaṇṇadevaputtoti ime tayo samānadevaputtā mama āsannaṭṭhāne nibbattā, mayā tejavantatarā. |
"Venerable sir, it is so. But I did a good deed when no Buddha had arisen. But in the present time of a Buddha's arising, those who have done a good deed, three devas of equal rank, Cūḷaratha, Mahāratha, and Anekavaṇṇa, have been reborn in my vicinity, and they are more brilliant than I. |
ahañhi tesu devaputtesu ‘nakkhattaṃ kīḷissāmā’ti paricārikāyo gahetvā antaravīthiṃ otiṇṇesu palāyitvā gehaṃ pavisāmi. |
For when I, thinking, 'We will play a festival,' take my attendants and go down into the street, I flee and enter my house when those devas are there. |
tesañhi sarīrato tejo mama sarīraṃ ottharati, mama sarīrato tejo tesaṃ sarīraṃ na ottharati, ‘ko mayā duggatataro, bhante’ti. |
For the radiance from their bodies overwhelms my body, but the radiance from my body does not overwhelm their bodies. 'Who is poorer than I, venerable sir?' |
‘evaṃ santepi ito paṭṭhāya mayhaṃ mā evaṃ vañcetvā dānamadāsī’”ti. |
'Even so, from now on, do not give me alms by deceiving me in this way.'" |
“vañcetvā tumhākaṃ dāne dinne mayhaṃ kusalaṃ atthi, na atthī”ti? |
In giving you alms by deception, is there merit for me, or not? |
“atthāvuso”ti. “evaṃ sante kusalakammakaraṇaṃ nāma mayhaṃ bhāro, bhante”ti. |
There is, friend." "In that case, the doing of a meritorious deed is my responsibility, venerable sir. |
so evaṃ vatvā theraṃ vanditvā sujaṃ gahetvā theraṃ padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti udānaṃ udānesi. |
He, having said this, paid homage to the elder, and taking Sujā, having circumambulated the elder, he rose into the air and uttered an inspired utterance, "Oh, the gift, the supreme gift, is well-established in Kassapa!" |
tena vuttaṃ — |
Therefore it is said — |
♦ “ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
♦ On one occasion, the Blessed One was living in Rājagaha, in the Veḷuvana, at the Kalandakanivāpa. |
tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ samādhiṃ samāpajjitvā. |
At that very time, the venerable Mahākassapa was living in the Pipphali cave. He had been sitting for seven days in one cross-legged posture, having entered a certain attainment. |
atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. |
Then the venerable Mahākassapa, at the end of that seven-day period, emerged from that attainment. |
atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi — |
Then this occurred to the venerable Mahākassapa, who had emerged from that attainment — |
“yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyyan”ti. |
What if I were to enter Rājagaha for alms? |
♦ “tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. |
♦ At that very time, five hundred devas were eager for the venerable Mahākassapa to receive alms. |
atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. |
Then the venerable Mahākassapa, having refused those five hundred devas, in the morning, having dressed and taken his bowl and robe, entered Rājagaha for alms. |
♦ “tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hoti. |
♦ At that very time, Sakka, the king of the devas, wished to give alms to the venerable Mahākassapa. |
pesakāravaṇṇaṃ abhinimminitvā tantaṃ vināti, sujā asurakaññā tasaraṃ pūreti. |
Having created the form of a weaver, he was weaving a warp. Sujā, the daughter of an asura, was filling a shuttle. |
atha kho āyasmā mahākassapo rājagahe sapadānaṃ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṃ tenupasaṅkami, addasā kho sakko devānamindo āyasmantaṃ mahākassapaṃ dūratova āgacchantaṃ, disvā gharā nikkhamitvā paccuggantvā hatthato pattaṃ gahetvā gharaṃ pavisitvā ghaṭiyā odanaṃ uddharitvā pattaṃ pūretvā āyasmato mahākassapassa adāsi. |
Then the venerable Mahākassapa, while going for alms from door to door in Rājagaha, approached the residence of Sakka, the king of the devas. Sakka, the king of the devas, saw the venerable Mahākassapa coming from afar. Having seen him, he came out of the house, went to meet him, took the bowl from his hand, entered the house, took rice from a pot, filled the bowl, and gave it to the venerable Mahākassapa. |
so ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano. |
That alms-food was with many soups, many curries, and curries of many flavors. |
atha kho āyasmato mahākassapassa etadahosi — ‘ko nu kho ayaṃ satto, yassāyaṃ evarūpo iddhānubhāvo’ti. |
Then this occurred to the venerable Mahākassapa — 'Who now is this being, whose psychic power is such?' |
atha kho āyasmato mahākassapassa etadahosi — ‘sakko kho ayaṃ devānamindo’ti viditvā sakkaṃ devānamindaṃ etadavoca — ‘kataṃ kho te idaṃ, kosiya, mā punapi evarūpamakāsī’”ti. |
Then this occurred to the venerable Mahākassapa — 'This is Sakka, the king of the devas.' Knowing this, he said this to Sakka, the king of the devas — 'This has been done by you, Kosiya. Do not do such a thing again.' |
“amhākampi, bhante kassapa, puññena attho, amhākampi puññena karaṇīyan”ti. |
We too, venerable Kassapa, have need of merit. We too have a need to do merit. |
♦ “atha kho sakko devānamindo āyasmantaṃ mahākassapaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānesi — ‘aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan’”ti . |
♦ Then Sakka, the king of the devas, having paid homage to the venerable Mahākassapa and having circumambulated him, rose into the air and, in the sky, in the atmosphere, three times uttered an inspired utterance — 'Oh, the gift, the supreme gift, is well-established in Kassapa! Oh, the gift, the supreme gift, is well-established in Kassapa! Oh, the gift, the supreme gift, is well-established in Kassapa!' |
♦ atha kho bhagavā vihāre ṭhito eva tassa taṃ saddaṃ sutvā bhikkhū āmantetvā — |
♦ Then the Blessed One, while still in the monastery, heard that sound with his divine ear-element, which is purified and surpasses that of humans, of Sakka, the king of the devas, who had risen into the air and was uttering an inspired utterance three times in the sky, in the atmosphere, "Oh, the gift, the supreme gift, is well-established in Kassapa! Oh, the gift, the supreme gift, is well-established in Kassapa! Oh, the gift, the supreme gift, is well-established in Kassapa!" |
“passatha, bhikkhave, sakkaṃ devānamindaṃ udānaṃ udānetvā ākāsena gacchantan”ti āha. |
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“kiṃ pana tena kataṃ, bhante”ti? |
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“vañcetvā tena mayhaṃ puttassa kassapassa piṇḍapāto dinno, taṃ datvā tuṭṭhamānaso udānaṃ udānento gacchatī”ti. |
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“therassa piṇḍapātaṃ dātuṃ vaṭṭatī”ti kathaṃ, bhante, tena ñātanti. |
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“bhikkhave, mama puttena sadisaṃ nāma piṇḍapātikaṃ devāpi manussāpi pihayantīti vatvā sayampi udānaṃ udāne”si. |
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sutte pana etthakameva āgataṃ — |
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♦ “assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānentassa “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti . |
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♦ atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
♦ Then the Blessed One, knowing this matter, at that time uttered this inspired utterance — |
♦ “piṇḍapātikassa bhikkhuno, |
♦ "Of the monk who lives on alms, who supports himself and not another, |
♦ attabharassa anaññaposino. |
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♦ devā pihayanti tādino, |
♦ the devas are fond of such a one, who is peaceful, ever mindful." |
♦ upasantassa sadā satīmato”ti. |
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♦ imañca pana udānaṃ udānetvā, “bhikkhave, sakko devānamindo mama puttassa sīlagandhena āgantvā piṇḍapātaṃ adāsī”ti vatvā imaṃ gāthamāha — |
♦ And having uttered this inspired utterance, he said, "Monks, Sakka, the king of the devas, having come by the scent of my son's virtue, gave alms," and he spoke this verse — |
♦ 56. |
♦ 56. |
♦ “appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ. |
♦ "This scent is but a trifle, that of tagara and sandalwood. |
♦ yo ca sīlavataṃ gandho, vāti devesu uttamo”ti. |
♦ But the scent of the virtuous wafts, supreme, among the devas." |
♦ tattha appamattoti parittappamāṇo. |
♦ Therein, 'this scent is but a trifle' means it is of a small measure. |
yo ca sīlavatanti yo pana sīlavantānaṃ sīlagandho, so tagaraṃ viya lohitacandanaṃ viya ca parittako na hoti, ativiya uḷāro vipphārito. |
'But the scent of the virtuous' means the scent of the virtue of the virtuous is not a small thing, like tagara or red sandalwood, but is extremely sublime and widespread. |
teneva kāraṇena vāti devesu uttamoti pavaro seṭṭho hutvā devesu ca manussesu ca sabbatthameva vāyati, ottharanto gacchatīti. |
For that very reason, 'wafts, supreme, among the devas' means it wafts, being pre-eminent and chief, among both devas and humans, everywhere, pervading, this is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ mahākassapattherapiṇḍapātadinnavatthu dasamaṃ. |
♦ The story of the alms-giving to the Elder Mahākassapa is the tenth. |
♦ 11. godhikattheraparinibbānavatthu |
♦ 11. The Story of the Parinibbāna of the Elder Godhika |
♦ tesaṃ sampannasīlānanti imaṃ dhammadesanaṃ satthā rājagahaṃ upanissāya veḷuvane viharanto godhikattherassa parinibbānaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Veḷuvana near Rājagaha, spoke this Dhamma teaching "Of them, who are perfect in virtue..." in reference to the final Nibbāna of the elder Godhika. |
♦ so hi āyasmā isigilipasse kāḷasilāyaṃ viharanto appamatto ātāpī pahitatto sāmāyikaṃ cetovimuttiṃ phusitvā ekassa anussāyikassa rogassa vasena tato parihāyi. |
♦ For that venerable one, while living on the Black Rock on the Isigili slope, being heedful, ardent, and resolute, touched the temporary liberation of mind and then fell away from it on account of a certain recurring illness. |
so dutiyampi tatiyampi chakkhattuṃ jhānaṃ nibbattetvā parihīno, sattame vāre uppādetvā cintesi — |
He, having developed the jhāna a second and a third time, up to the sixth time, and having fallen away, on the seventh occasion, having developed it, he thought — |
“ahaṃ chakkhattuṃ jhānā parihīno, parihīnajjhānassa kho pana aniyatā gati, idāneva satthaṃ āharissāmī”ti kesoropanasatthakaṃ gahetvā galanāḷiṃ chindituṃ pañcake nipajji. |
"I have fallen away from jhāna six times. And for one who has fallen away from jhāna, the destination is uncertain. I will now take a knife." He took a razor for shaving his hair and lay down on the fifth bed to cut his throat. |
māro tassa cittaṃ ñatvā “ayaṃ bhikkhu satthaṃ āharitukāmo, satthaṃ āharantā kho pana jīvite nirapekkhā honti, te vipassanaṃ paṭṭhapetvā arahattampi pāpuṇanti, sacāhaṃ etaṃ vāressāmi, na me vacanaṃ karissati, satthāraṃ vārāpessāmī”ti aññātakavesena satthāraṃ upasaṅkamitvā evamāha — |
Māra, knowing his thought, thought, "This monk wishes to take a knife. And those who take a knife are without regard for life. They, having established insight, may even attain Arahantship. If I stop this one, he will not do my bidding. I will have the Teacher stop him." In the guise of a stranger, he approached the Teacher and said this — |
♦ “mahāvīra mahāpañña, iddhiyā yasasā jalaṃ. |
♦ "O great hero, of great wisdom, blazing with power and fame, |
♦ sabbaverabhayātīta, pāde vandāmi cakkhuma. |
♦ beyond all enmity and fear, I pay homage to your feet, O one with eyes. |
♦ “sāvako te mahāvīra, maraṇaṃ maraṇābhibhū. |
♦ "Your disciple, O great hero, has overcome death by death, |
♦ ākaṅkhati cetayati, taṃ nisedha jutindhara. |
♦ he desires and intends it; prevent him, O bearer of splendor. |
♦ “kathañhi bhagavā tuyhaṃ, sāvako sāsane rato. |
♦ "How, O Blessed One, can a disciple of yours, delighting in the dispensation, |
♦ appattamānaso sekkho, kālaṃ kayirā jane sutā”ti. |
♦ a learner whose mind is unattained, die, O renowned among men?" |
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♦ tasmiṃ khaṇe therena satthaṃ āharitaṃ hoti. |
♦ At that moment, the elder had taken the knife. |
satthā “māro ayan”ti viditvā imaṃ gāthamāha — |
The Teacher, knowing, "This is Māra," spoke this verse — |
♦ “evañhi dhīrā kubbanti, nāvakaṅkhanti jīvitaṃ. |
♦ "Thus indeed do the wise act; they do not long for life. |
♦ samūlaṃ taṇhamabbuyha, godhiko parinibbuto”ti. |
♦ Having pulled out craving by the root, Godhika has attained final Nibbāna." |
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♦ atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ therassa satthaṃ āharitvā nipannaṭṭhānaṃ agamāsi. |
♦ Then the Blessed One, with many monks, went to the place where the elder had taken the knife and was lying. |
tasmiṃ khaṇe māro pāpimā “kattha nu kho imassa paṭisandhiviññāṇaṃ patiṭṭhitan”ti dhūmarāsi viya timirapuñjo viya ca hutvā sabbadisāsu therassa viññāṇaṃ samanvesati. |
At that moment, Māra the evil one, thinking, "Where now has his rebirth-consciousness been established?" like a cloud of smoke, like a mass of darkness, searched for the elder's consciousness in all directions. |
bhagavā taṃ dhūmatimirabhāvaṃ bhikkhūnaṃ dassetvā “eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesati ‘kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan’ti. |
The Blessed One, having shown that state of smoke and darkness to the monks, said, "This, monks, is Māra the evil one, searching for the consciousness of the young man Godhika, 'Where has the consciousness of the young man Godhika been established?' |
apatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti āha. |
And with his consciousness unestablished, monks, the young man Godhika has attained final Nibbāna." |
māropi tassa viññāṇaṭṭhānaṃ daṭṭhuṃ asakkonto kumārakavaṇṇo hutvā beluvapaṇḍuvīṇaṃ ādāya satthāraṃ upasaṅkamitvā pucchi — |
And Māra, being unable to see the place of his consciousness, taking the form of a young boy and taking a beluva-wood lute, approached the Teacher and asked — |
♦ “uddhaṃ adho ca tiriyaṃ, disā anudisā svahaṃ. |
♦ "Upwards, downwards, and across, in all directions and intermediate directions I have |
♦ anvesaṃ nādhigacchāmi, godhiko so kuhiṃ gato”ti. |
♦ searched, but I cannot find him. Where has that Godhika gone?" |
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♦ atha naṃ satthā āha — |
♦ Then the Teacher said to him — |
♦ “yo dhīro dhitisampanno, jhāyī jhānarato sadā. |
♦ "He who was wise, endowed with fortitude, a meditator, ever delighting in jhāna, |
♦ ahorattaṃ anuyuñjaṃ, jīvitaṃ anikāmayaṃ. |
♦ striving day and night, not desiring life, |
♦ “jetvāna maccuno senaṃ, anāgantvā punabbhavaṃ. |
♦ "having conquered the army of death, not coming to renewed existence, |
♦ samūlaṃ taṇhamabbuyha, godhiko parinibbuto”ti. |
♦ having pulled out craving by the root, Godhika has attained final Nibbāna." |
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♦ evaṃ vutte māro pāpimā bhagavantaṃ gāthāya ajjhabhāsi — |
♦ When this was said, Māra the evil one addressed the Blessed One with a verse — |
♦ “tassa sokaparetassa, vīṇā kacchā abhassatha. |
♦ "For him, overcome with sorrow, the lute fell from his armpit. |
♦ tato so dummano yakkho, tatthevantaradhāyathā”ti. |
♦ Then that dejected yakkha vanished right there." |
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♦ satthāpi “kiṃ te, pāpima, godhikassa kulaputtassa nibbattaṭṭhānena? |
♦ And the Teacher said, "What have you to do, evil one, with the place of rebirth of the young man Godhika? |
tassa hi nibbattaṭṭhānaṃ tumhādisānaṃ satampi sahassampi daṭṭhuṃ na sakkotī”ti vatvā imaṃ gāthamāha — |
For his place of rebirth cannot be seen even by a hundred or a thousand like you." And he spoke this verse — |
♦ 57. |
♦ 57. |
♦ “tesaṃ sampannasīlānaṃ, appamādavihārinaṃ. |
♦ "Of them, who are perfect in virtue, who live with heedfulness, |
♦ sammadaññā vimuttānaṃ, māro maggaṃ na vindatī”ti. |
♦ who are liberated by right knowledge, Māra does not find the path." |
♦ tattha tesanti yathā appatiṭṭhitena viññāṇena godhiko kulaputto parinibbuto, ye ca evaṃ parinibbāyanti, tesaṃ sampannasīlānanti paripuṇṇasīlānaṃ. |
♦ Therein, 'of them' means just as the young man Godhika has attained final Nibbāna with unestablished consciousness, and of those who attain final Nibbāna thus, 'who are perfect in virtue' means of those with perfected virtue. |
appamādavihārinanti satiavippavāsasaṅkhātena appamādena viharantānaṃ. |
'Who live with heedfulness' means of those who live with heedfulness, which is the non-lapse of mindfulness. |
sammadaññā vimuttānanti hetunā ñāyena kāraṇena jānitvā “tadaṅgavimuttiyā, vikkhambhanavimuttiyā, samucchedavimuttiyā, paṭippassaddhivimuttiyā, nissaraṇavimuttiyā”ti imāhi pañcahi vimuttīhi vimuttānaṃ. |
'Who are liberated by right knowledge' means having known with reason, with principle, with cause, and being liberated by these five liberations: the liberation of relinquishment, the liberation of suppression, the liberation of eradication, the liberation of tranquillization, and the liberation of escape. |
māro maggaṃ na vindatīti evarūpānaṃ mahākhīṇāsavānaṃ sabbathāmena maggantopi māro gatamaggaṃ na vindati na labhati na passatīti. |
'Māra does not find the path' means even if Māra searches with all his might, he does not find, does not obtain, does not see the path taken by such great Arahants. |
♦ desanāvasāne bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
desanā mahājanassa sātthikā jātāti. |
The teaching was beneficial to the great assembly. |
♦ godhikattheraparinibbānavatthu ekādasamaṃ. |
♦ The story of the Parinibbāna of the Elder Godhika is the eleventh. |
♦ 12. garahadinnavatthu |
♦ 12. The Story of the Gift to Garahadinna |
♦ yathā saṅkāraṭṭhānasminti imaṃ dhammadesanaṃ satthā jetavane viharanto garahadinnaṃ nāma nigaṇṭhasāvakaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Just as in a rubbish-heap..." in reference to Garahadinna, a follower of the Nigaṇṭhas. |
♦ sāvatthiyañhi sirigutto ca garahadinno cāti dve sahāyakā ahesuṃ. |
♦ In Sāvatthī, it is said, there were two friends, Sirigutta and Garahadinna. |
tesu sirigutto upāsako buddhasāvako, garahadinno nigaṇṭhasāvako . |
Of them, Sirigutta was a lay disciple, a follower of the Buddha. Garahadinna was a follower of the Nigaṇṭhas. |
taṃ nigaṇṭhā abhikkhaṇaṃ evaṃ vadanti — |
The Nigaṇṭhas would frequently say this to him — |
“tava sahāyakaṃ siriguttaṃ ‘kiṃ tvaṃ samaṇaṃ gotamaṃ upasaṅkamasi, tassa santike kiṃ labhissasī’ti vatvā yathā amhe upasaṅkamitvā amhākañca deyyadhammaṃ dassati, kiṃ evaṃ ovadituṃ na vaṭṭatī”ti. |
Your friend Sirigutta, why do you not advise him thus, 'Why do you approach the ascetic Gotama? What will you get from him?' so that he will approach us and give an offering to us? |
garahadinno tesaṃ vacanaṃ sutvā abhikkhaṇaṃ gantvā ṭhitanisinnaṭṭhānādīsu siriguttaṃ evaṃ ovadati — |
Garahadinna, having heard their words, would frequently go and advise Sirigutta thus, in places where he was standing or sitting — |
“samma, kiṃ te samaṇena gotamena, taṃ upasaṅkamitvā kiṃ labhissasi, kiṃ te mama, ayye, upasaṅkamitvā tesaṃ dānaṃ dātuṃ na vaṭṭatī”ti? |
Friend, what have you to do with the ascetic Gotama? What will you get by approaching him? Why is it not proper for you to approach my noble ones and give them a gift? |
sirigutto tassa kathaṃ sutvāpi bahū divase tuṇhī hutvā nibbijjitvā ekadivasaṃ, “samma, tvaṃ abhikkhaṇaṃ āgantvā maṃ ṭhitaṭṭhānādīsu evaṃ vadesi, ‘samaṇaṃ gotamaṃ upasaṅkamitvā kiṃ labhissasi, mama, ayye, upasaṅkamitvā tesaṃ dānaṃ dehī’ti, kathehi tāva me, tava, ayyā, kiṃ jānantī”ti? |
Sirigutta, though hearing his words, was silent for many days. Becoming annoyed, one day he said, "Friend, you frequently come and say this to me in places where I am standing and so on, 'What will you get by approaching the ascetic Gotama? Approach my noble ones and give them a gift.' Tell me, what do your noble ones know?" |
“‘aho, sāmi, mā evaṃ vada, mama ayyānaṃ aññātaṃ nāma natthi, sabbaṃ atītānāgatapaccuppannaṃ sabbaṃ kāyavacīmanokammaṃ idaṃ bhavissati, idaṃ na bhavissatī’ti sabbaṃ bhabbābhabbaṃ jānantī”ti? |
'Oh, master, do not say so! There is nothing unknown to my noble ones. They know everything, past, future, and present, every act of body, speech, and mind, what will be, what will not be,' they know everything, what is possible and what is not. |
“evaṃ vadesī”ti. |
Do you say so? |
“āma, vademī”ti. |
Yes, I say so. |
“yadi evaṃ, atibhāriyaṃ te kataṃ, ettakaṃ kālaṃ mayhaṃ etamatthaṃ anācikkhantena, ajja mayā ayyānaṃ ñāṇānubhāvo ñāto, gaccha, samma, ayye, mama vacanena nimantehī”ti. |
If so, a grievous thing has been done by you, in not telling me this for so long. Today I have known the power of the knowledge of the noble ones. Go, friend, invite the noble ones in my name. |
so nigaṇṭhānaṃ santikaṃ gantvā te vanditvā “mayhaṃ sahāyako sirigutto svātanāya tumhe nimantetī”ti āha. |
He went to the Nigaṇṭhas, paid homage to them, and said, "My friend Sirigutta invites you for tomorrow." |
“siriguttena sāmaṃ tvaṃ vutto”ti? |
Were you told this by Sirigutta himself? |
“āma, ayyā”ti. |
Yes, noble sirs. |
te haṭṭhatuṭṭhā hutvā “nipphannaṃ no kiccaṃ, siriguttassa amhesu pasannakālato paṭṭhāya kā nāma sampatti amhākaṃ na bhavissatī”ti vadiṃsu. |
They, being happy and delighted, said, "Our task is accomplished. From the time Sirigutta is pleased with us, what fortune will not be ours?" |
♦ siriguttassāpi mahantaṃ nivesanaṃ. |
♦ And Sirigutta had a large residence. |
so tasmiṃ dvinnaṃ gehānaṃ antare ubhato dīghaṃ āvāṭaṃ khaṇāpetvā gūthakalalassa pūrāpesi. |
He, in it, between two houses, had a long ditch dug on both sides and had it filled with dung and mud. |
bahiāvāṭe dvīsu pariyantesu khāṇuke koṭṭāpetvā tesu rajjuyo bandhāpetvā āsanānaṃ purimapāde āvāṭassa purimapasse ṭhapāpetvā pacchimapāde rajjukesu ṭhapāpesi. |
Outside the ditch, at the two ends, he had stakes driven in and had ropes tied to them. He had the front legs of the seats placed on the near side of the ditch and the back legs placed on the ropes. |
“evaṃ nisinnakāle evaṃ avaṃsirā patissantī”ti maññamāno yathā āvāṭo na paññāyati, evaṃ āsanānaṃ upari paccattharaṇāni dāpesi. |
Thinking, "When they sit thus, they will fall headlong thus," so that the ditch would not be seen, he had coverings spread over the seats. |
mahantā mahantā cāṭiyo ṭhapāpetvā kadalipaṇṇehi ca setapilotikāhi ca mukhāni bandhāpetvā tā tucchā eva gehassa pacchimabhāge bahi yāgubhattasitthasappitelamadhuphāṇitapūvacuṇṇamakkhitā katvā ṭhapāpesi. |
He had great big jars placed and, having had their mouths tied with banana leaves and white cloths, he placed them, empty, in the back part of the house, having smeared them on the outside with gruel, rice, meal, ghee, oil, honey, molasses, and cake-powder. |
garahadinno pātova tassa gharaṃ vegena gantvā, “ayyānaṃ sakkāro sajjito”ti pucchi. |
Garahadinna, in the early morning, went quickly to his house and asked, "Is the offering for the noble ones ready?" |
“āma, samma, sajjito”ti. |
Yes, friend, it is ready. |
“kahaṃ pana eso”ti. |
But where is it? |
“etāsu ettikāsu cāṭīsu yāgu, ettikāsu bhattaṃ, ettikāsu sappiphāṇitapūvādīni pūritāni, āsanāni paññattānī”ti. |
In these jars, so many are full of gruel, so many of rice, and in so many, ghee, molasses, cakes, and so on are filled. The seats are prepared. |
so “sādhū”ti vatvā gato tassa gatakāle pañcasatā nigaṇṭhā āgamiṃsu. |
He, saying "Excellent," went. After he had gone, the five hundred Nigaṇṭhas came. |
sirigutto gehā nikkhamitvā pañcapatiṭṭhitena nigaṇṭhe vanditvā tesaṃ purato añjaliṃ paggayha ṭhito evaṃ cintesi — |
Sirigutta came out of the house, paid homage to the Nigaṇṭhas with the five-point prostration, and standing before them with his hands clasped in reverence, he thought thus — |
“tumhe kira atītādibhedaṃ sabbaṃ jānātha, evaṃ tumhākaṃ upaṭṭhākena mayhaṃ kathitaṃ. |
"You, it is said, know everything, past and so on. Thus it was told to me by your supporter. |
sace sabbaṃ tumhe jānātha, mayhaṃ gehaṃ mā pavisittha. |
If you know everything, do not enter my house. |
mama gehaṃ paviṭṭhānañhi vo neva yāgu atthi, na bhattādīni. |
For in my house, for those who have entered, there is neither gruel nor rice and so on. |
sace ajānitvā pavisissatha, gūthāavāṭe vo pātetvā pothessāmī”ti evaṃ cintetvā purisānaṃ saññaṃ adāsi. |
If you enter without knowing, I will have you thrown into a dung-ditch and will have you beaten." Thus having thought, he gave a signal to his men. |
evaṃ tesaṃ nisīdanabhāvaṃ ñatvā pacchimapasse ṭhatvā āsanānaṃ upari paccattharaṇāni apaneyyātha, mā tāni asucinā makkhayiṃsūti. |
Knowing that they would sit thus, "Stand at the back side and, when they have sat down, remove the coverings from the seats, so that they are not smeared with filth." |
♦ atha nigaṇṭhe “ito etha, bhante”ti āha. |
♦ Then he said to the Nigaṇṭhas, "Come this way, venerable sirs." |
nigaṇṭhā pavisitvā paññattāsanesu nisīdituṃ ārabhiṃsu. |
The Nigaṇṭhas entered and began to sit on the prepared seats. |
atha ne manussā vadiṃsu — |
Then the men said to them — |
“āgametha, bhante, mā tāva nisīdathā”ti. |
Wait, venerable sirs, do not sit yet. |
“kiṃ kāraṇā”ti? |
For what reason? |
“amhākaṃ gehaṃ paviṭṭhānaṃ ayyānaṃ vattaṃ ñatvā nisīdituṃ vaṭṭatī”ti. |
For those who have entered our house, it is proper to sit down, knowing the custom for the noble ones. |
“kiṃ kātuṃ vaṭṭati, āvuso”ti? |
What is proper to do, friends? |
“attano attano pattāsanamūlesu ṭhatvā sabbepi ekappahāreneva nisīdituṃ vaṭṭatī”ti. |
Standing at the foot of one's own respective seat, it is proper for all to sit down with a single stroke. |
idaṃ kirassa adhippāyo — |
This, it seems, was his intention — |
“ekasmiṃ āvāṭe patite ‘mā, āvuso, avasesā āsane nisīdantū’ti vattuṃ mā labhatū”ti. |
So that when one has fallen into the ditch, he may not be able to say, 'Friends, let the rest not sit on their seats.' |
te “sādhū”ti vatvā “imehi kathitakathaṃ amhehi kātuṃ vaṭṭatī”ti cintayiṃsu. |
They, saying "Excellent," thought, "What has been said by these should be done by us." |
atha sabbe attano attano pattāsanamūle paṭipāṭiyā aṭṭhaṃsu. |
Then all of them stood in a line at the foot of their own respective seats. |
atha ne, “bhante, khippaṃ ekappahāreneva nisīdathā”ti vatvā tesaṃ nisinnabhāvaṃ ñatvā āsanānaṃ upari paccattharaṇāni nīhariṃsu. |
Then he, having said, "Venerable sirs, quickly sit down with a single stroke," and knowing that they had sat down, they removed the coverings from the seats. |
nigaṇṭhā ekappahāreneva nisinnā, rajjūnaṃ upari ṭhapitā āsanapādā bhaṭṭhā, nigaṇṭhā avaṃsirā āvāṭe patiṃsu. |
The Nigaṇṭhas sat down with a single stroke, the legs of the seats placed on the ropes slipped, and the Nigaṇṭhas fell headlong into the ditch. |
sirigutto tesu patitesu dvāraṃ pidahitvā te uttiṇṇuttiṇṇe “atītānāgatapaccuppannaṃ kasmā na jānāthā”ti daṇḍehi pāthetvā “ettakaṃ etesaṃ vaṭṭissatī”ti dvāraṃ vivarāpesi. |
Sirigutta, when they had fallen, closed the door and, as they came out, he had them beaten with sticks, saying, "Why do you not know the past, future, and present?" and thinking, "This will be enough for them," he had the door opened. |
te nikkhamitvā palāyituṃ ārabhiṃsu. |
They came out and began to flee. |
gamanamagge pana tesaṃ sudhāparikammakataṃ bhūmiṃ picchilaṃ kārāpesi. |
But on their path of escape, he had the ground, which was finished with lime-plaster, made slippery. |
te tattha asaṇṭhahitvā patite patite puna pothāpetvā “alaṃ ettakaṃ tumhākan”ti uyyojesi. |
As they fell there, unable to stand, he had them beaten again and dismissed them, "This is enough for you." |
te “nāsitamhā tayā, nāsitamhā tayā”ti kandantā upaṭṭhākassa gehadvāraṃ agamaṃsu. |
They, weeping, "We have been ruined by you, we have been ruined by you," went to the door of their supporter's house. |
♦ garahadinno taṃ vippakāraṃ disvā kuddho “nāsitamhi siriguttena, hatthaṃ pasāretvā vandantānaṃ sadevake loke yathāruciyā dātuṃ samatthe nāma puññakkhettabhūte mama, ayye, pothāpetvā byasanaṃ pāpesī”ti rājakulaṃ gantvā tassa kahāpaṇasahassaṃ daṇḍaṃ kāresi. |
♦ Garahadinna, seeing that disgrace, angry, thought, "I have been ruined by Sirigutta! My noble ones, who are a field of merit capable of giving as they wish to the world with its devas for those who pay homage with outstretched hands, he has had beaten and brought to disaster." He went to the royal court and had a fine of a thousand kahāpaṇas imposed on him. |
athassa rājā sāsanaṃ pesesi. |
Then the king sent a message to him. |
so gantvā rājānaṃ vanditvā, “deva, upaparikkhitvā daṇḍaṃ gaṇhatha, mā anupaparikkhitvā”ti āha. |
He went, paid homage to the king, and said, "O King, having investigated, take the fine. Do not take it without investigating." |
“upaparikkhitvā gaṇhissāmī”ti. |
I will take it, having investigated. |
“sādhu, devā”ti. |
Excellent, O King. |
“tena hi gaṇhāhī”ti. |
Then take it. |
deva, mayhaṃ sahāyako nigaṇṭhasāvako maṃ upasaṅkamitvā ṭhitanisinnaṭṭhānādīsu abhiṇhaṃ evaṃ vadesi — |
"O King, my friend, a follower of the Nigaṇṭhas, approached me and frequently, in places where I was standing or sitting, said this — |
“samma, kiṃ te samaṇena gotamena, taṃ upasaṅkamitvā kiṃ labhissasī”ti idaṃ ādiṃ katvā sirigutto sabbaṃ taṃ pavattiṃ ārocetvā “deva, sace imasmiṃ kāraṇe daṇḍaṃ gahetuṃ yuttaṃ, gaṇhathā”ti. |
'Friend, what have you to do with the ascetic Gotama? What will you get by approaching him?'" Beginning with this, Sirigutta related that whole event and said, "O King, if in this matter it is proper to take a fine, then take it." |
rājā garahadinnaṃ oloketvā “saccaṃ kira te evaṃ vuttan”ti āha. |
The king, looking at Garahadinna, said, "Is it true that you said so?" |
“saccaṃ, devā”ti. |
It is true, O King. |
tvaṃ ettakampi ajānante satthāroti gahetvā vicaranto “sabbaṃ jānantī”ti kiṃ kāraṇā tathāgatasāvakassa kathesi. |
You, who wander about taking those who know not even that much as your teachers, for what reason did you say to a disciple of the Tathāgata, 'They know everything'? |
“tayā āropitadaṇḍo tuyhameva hotū”ti evaṃ sveva daṇḍaṃ pāpito, tasseva kulūpakā pothetvā nīhaṭā. |
"The fine imposed by you shall be for you alone." Thus he himself was made to pay the fine, and his own supporters were beaten and brought out. |
♦ so taṃ kujjhitvā tato paṭṭhāya aḍḍhamāsamattampi siriguttena saddhiṃ akathetvā cintesi — |
♦ He, angry with him, from then on, for about half a month, did not speak with Sirigutta, and thought — |
“evaṃ vicarituṃ mayhaṃ ayuttaṃ, etassa kulūpakānampi mayā byasanaṃ kātuṃ vaṭṭatī”ti siriguttaṃ upasaṅkamitvā āha — |
"It is not proper for me to go on like this. It is proper for me to bring disaster even upon his supporters." He approached Sirigutta and said — |
“sahāya siriguttā”ti. |
Friend Sirigutta. |
“kiṃ, sammā”ti? |
What, friend? |
“ñātisuhajjānaṃ nāma kalahopi hoti vivādopi, kiṃ tvaṃ kiñci na kathesi, kasmā evaṃ karosī”ti? |
For kinsmen and friends, there are quarrels and disputes. Why do you not say anything? Why do you act so? |
“samma, tava mayā saddhiṃ akathanato na kathemī”ti. |
Friend, because you do not speak with me, I do not speak. |
“yaṃ, samma, kataṃ, katameva taṃ na mayaṃ mettiṃ bhindissāmā”ti. |
What has been done, friend, that has been done. We will not break our friendship. |
tato paṭṭhāya ubhopi ekaṭṭhāne tiṭṭhanti nisīdanti . |
From then on, both of them would stand and sit in one place. |
athekadivasaṃ sirigutto garahadinnaṃ āha — |
Then one day, Sirigutta said to Garahadinna — |
“kiṃ te nigaṇṭhehi, te upasaṅkamitvā kiṃ labhissasi, mama satthāraṃ upasaṅkamituṃ vā ayyānaṃ dānaṃ dātuṃ vā kiṃ te na vaṭṭatī”ti? |
What have you to do with the Nigaṇṭhas? What will you get by approaching them? Why is it not proper for you to approach my Teacher or to give a gift to the noble ones? |
sopi etameva paccāsīsati, tenassa kaṇḍuvanaṭṭhāne nakhena vilekhitaṃ viya ahosi. |
He too was expecting just this, so for him it was like scratching an itchy spot with a fingernail. |
so, “sirigutta, tava satthā kiṃ jānātī”ti pucchi. |
He asked, "Sirigutta, what does your Teacher know?" |
“ambho, mā evaṃ vada, satthu me ajānitabbaṃ nāma natthi, atītādibhedaṃ sabbaṃ jānāti, soḷasahākārehi sattānaṃ cittaṃ paricchindatī”ti. |
Sir, do not say so. There is nothing that is not to be known by my Teacher. He knows everything, past and so on. He distinguishes the minds of beings in sixteen ways. |
“ahaṃ evaṃ na jānāmi, kasmā mayhaṃ ettakaṃ kālaṃ na kathesi, tena hi tvaṃ gaccha, tava satthāraṃ svātanāya nimantehi, bhojessāmi, pañcahi bhikkhusatehi saddhiṃ mama bhikkhaṃ gaṇhituṃ vadehī”ti. |
I do not know so. Why did you not tell me for so long? Then you go, invite your Teacher for tomorrow. I will feed him. Tell him to accept my alms with five hundred monks. |
♦ sirigutto satthāraṃ upasaṅkamitvā vanditvā evamāha — |
♦ Sirigutta approached the Teacher, paid homage, and said this — |
“bhante, mama sahāyako garahadinno tumhe nimantāpeti, pañcahi kira bhikkhusatehi saddhiṃ sve tassa bhikkhaṃ gaṇhatha, purimadivase kho pana tassa kulūpakānaṃ mayā idaṃ nāma kataṃ, mayā katassa paṭikaraṇampi na jānāmi, tumhākaṃ suddhacittena bhikkhaṃ dātukāmatampi na jānāmi, āvajjetvā yuttaṃ ce, adhivāsetha. |
"Venerable sir, my friend Garahadinna has had you invited. Let them accept his alms tomorrow with five hundred monks. But on a previous day, this was done by me to his supporters. I do not know if he is retaliating for what was done by me. I do not know if he wishes to give alms with a pure heart. Having investigated, if it is proper, please consent. |
no ce, mā adhivāsayitthā”ti. |
If not, do not consent." |
satthā “kiṃ nu kho so amhākaṃ kātu kāmo”ti āvajjetvā addasa “dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ khaṇāpetvā asītisakaṭamattāni khadiradārūni āharāpetvā pūrāpetvā aggiṃ datvā amhe aṅgārāavāṭe pātetvā niggaṇhitukāmo”ti. |
The Teacher, investigating, "What now does he wish to do to us?" saw, "Having had a great ditch dug between two houses, and having had eighty cartloads of khadira-wood brought and filled it, and having set fire to it, he wishes to throw us into a ditch of charcoal and disgrace us." |
puna āvajjesi — |
He investigated again — |
“kiṃ nu kho tattha gatapaccayā attho atthi, natthī”ti. |
But is there any benefit on account of going there, or not? |
tato idaṃ addasa — |
Then he saw this — |
“ahaṃ aṅgārāavāṭe pādaṃ pasāressāmi, taṃ paṭicchādetvā ṭhapitakilañjaṃ antaradhāyissati, aṅgārakāsuṃ bhinditvā cakkamattaṃ mahāpadumaṃ uṭṭhahissati, athāhaṃ padumakaṇṇikā akkamanto āsane nisīdissāmi, pañcasatā bhikkhūpi tatheva gantvā nisīdissanti, mahājano sannipatissati, ahaṃ tasmiṃ samāgame dvīhi gāthāhi anumodanaṃ karissāmi, anumodanapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, sirigutto ca garahadinno ca sotāpannā bhavissanti, attano ca dhanarāsiṃ sāsane vikirissanti, imaṃ kulaputtaṃ nissāya mayā gantuṃ vaṭṭatī”ti bhikkhaṃ adhivāsesi. |
"I will stretch out my foot over the ditch of charcoal. The matting placed to cover it will vanish. Having broken through the charcoal embers, a lotus the size of a wheel will arise. Then I, stepping on the pericarp of the lotus, will sit on the seat. The five hundred monks will also go and sit in the same way. A great crowd will assemble. I, in that assembly, will give a blessing with two verses. At the end of the blessing, eighty-four thousand beings will have a comprehension of the Dhamma. Sirigutta and Garahadinna will become stream-enterers. And they will scatter their heap of wealth in the dispensation. On account of this young man, it is proper for me to go." He consented to the alms. |
♦ sirigutto gantvā satthu adhivāsanaṃ garahadinnassa ārocetvā “lokajeṭṭhassa sakkāraṃ karohī”ti āha. |
♦ Sirigutta went and, having informed Garahadinna of the Teacher's consent, said, "Make an offering for the chief of the world." |
garahadinno “idānissa kattabbayuttakaṃ jānissāmī”ti dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ khaṇāpetvā asītisakaṭamattāni khadiradārūni āharāpetvā pūrāpetvā aggiṃ datvā khadiraṅgārarāsīnaṃ yojāpetvā sabbarattiṃ dhamāpetvā khadiraṅgārarāsiṃ kārāpetvā āvāṭamatthake rukkhapadarāni ṭhapāpetvā kilañjena paṭicchādetvā gomayena limpāpetvā ekena passena dubbaladaṇḍake attharitvā gamanamaggaṃ kāresi, “evaṃ akkantākkantakāle daṇḍakesu bhaggesu parivaṭṭetvā aṅgārakāsuyaṃ patissantī”ti maññamāno gehapacchābhāge siriguttena ṭhapitaniyāmeneva cāṭiyo ṭhapāpesi, āsanānipi tatheva paññāpesi. |
Garahadinna, thinking, "Now I will know what is proper to be done to him," had a great ditch dug between two houses, and having had eighty cartloads of khadira-wood brought and filled it, and having set fire to it, and having had it yoked to heaps of khadira-charcoal, and having had it fanned all night, and having had a heap of khadira-charcoal made, and having had wooden planks placed on top of the ditch, and having covered it with matting, and having had it smeared with cow-dung, and having made a path for walking by spreading weak sticks on one side, thinking, "As they step on them, the sticks will break and they will turn over and fall into the charcoal embers," he had jars placed in the back part of the house in the same way that Sirigutta had placed them, and the seats also he had prepared in the same way. |
sirigutto pātova tassa gehaṃ gantvā “kato te, samma, sakkāro”ti āha. |
Sirigutta, in the early morning, went to his house and said, "Is your offering ready, friend?" |
“āma, sammā”ti. |
Yes, friend. |
“kahaṃ pana so”ti? |
But where is it? |
“ehi, passāmā”ti sabbaṃ siriguttena dassitanayeneva dassesi. |
"Come, let us see." He showed everything in the way shown by Sirigutta. |
sirigutto “sādhu, sammā”ti āha. |
Sirigutta said, "Excellent, friend." |
mahājano sannipati. |
A great crowd assembled. |
micchādiṭṭhikena hi nimantite mahanto sannipāto ahosi. |
For when an invitation is made by one of wrong view, there was a great assembly. |
micchādiṭṭhikāpi “samaṇassa gotamassa vippakāraṃ passissāmā”ti sannipatanti, sammādiṭṭhikāpi “ajja satthā mahādhammadesanaṃ desessati, buddhavisayaṃ buddhalīlaṃ upadhāressāmā”ti sannipatanti. |
The holders of wrong views also assemble, thinking, "We will see the disgrace of the ascetic Gotama." The holders of right views also assemble, thinking, "Today the Teacher will teach a great Dhamma discourse. We will investigate the domain of a Buddha, the grace of a Buddha." |
♦ punadivase satthā pañcahi bhikkhusatehi saddhiṃ garahadinnassa gehadvāraṃ agamāsi. |
♦ On the next day, the Teacher, with five hundred monks, went to the door of Garahadinna's house. |
so gehā nikkhamitvā pañcapatiṭṭhitena vanditvā purato añjaliṃ paggayha ṭhito cintesi — |
He came out of the house, paid homage with the five-point prostration, and standing before him with his hands clasped in reverence, he thought — |
“bhante, ‘tumhe kira atītādibhedaṃ sabbaṃ jānātha, sattānaṃ soḷasahākārehi cittaṃ paricchindathā’ti evaṃ tumhākaṃ upaṭṭhākena mayhaṃ kathitaṃ. |
"Venerable sir, 'You, it is said, know everything, past and so on. You distinguish the minds of beings in sixteen ways.' Thus it was told to me by your supporter. |
sace jānātha, mayhaṃ gehaṃ mā pavisittha. |
If you know, do not enter my house. |
paviṭṭhānañhi vo neva yāgu atthi, na bhattādīni, sabbe kho pana tumhe aṅgārakāsuyaṃ pātetvā niggaṇhissāmī”ti. |
For in my house, for those who have entered, there is neither gruel nor rice and so on. But I will throw all of you into a charcoal embers and disgrace you." |
evaṃ cintetvā satthu pattaṃ gahetvā “ito etha bhagavā”ti vatvā, “bhante, amhākaṃ gehaṃ āgatānaṃ vattaṃ ñatvā āgantuṃ vaṭṭatī”ti āha. |
Thus having thought, he took the Teacher's bowl and said, "Come this way, Blessed One," and said, "Venerable sir, for those who have come to our house, it is proper to come, knowing the custom." |
“kiṃ kātuṃ vaṭṭati, āvuso”ti? |
What is proper to do, friend? |
“ekekassa pavisitvā purato gantvā nisinnakāle pacchā aññena āgantuṃ vaṭṭatī”ti. |
It is proper for one to enter and, when he has gone ahead and sat down, for another to come afterwards. |
evaṃ kirassa ahosi — |
Thus it was for him — |
“purato gacchantaṃ aṅgārakāsuyaṃ patitaṃ disvā avasesā na āgacchissanti, ekekameva pātetvā niggaṇhissāmī”ti. |
Having seen the one going ahead fall into the charcoal embers, the rest will not come. I will throw them in one by one and disgrace them. |
satthā “sādhū”ti vatvā ekakova pāyāsi. |
The Teacher, saying "Excellent," went alone. |
garahadinno aṅgārakāsuṃ patvā apasakkitvā ṭhito “purato yātha, bhante”ti āha. |
Garahadinna, having reached the charcoal embers, stepped aside and stood, "Go ahead, venerable sir." |
atha satthā aṅgārakāsumatthake pādaṃ pasāresi, kilañjaṃ antaradhāyi, aṅgārakāsuṃ bhinditvā cakkamattāni padumāni uṭṭhahiṃsu . |
Then the Teacher stretched out his foot over the charcoal embers. The matting vanished. Having broken through the charcoal embers, lotuses the size of wheels arose. |
satthā padumakaṇṇikā akkamanto gantvā paññatte buddhāsane nisīdi, bhikkhūpi tatheva gantvā nisīdiṃsu. |
The Teacher, stepping on the pericarp of the lotuses, went and sat on the prepared Buddha-seat. The monks also went and sat in the same way. |
garahadinnassa kāyato ḍāho uṭṭhahi. |
A burning arose from Garahadinna's body. |
♦ so vegena gantvā siriguttaṃ upasaṅkamitvā, “sāmi, me tāṇaṃ hohī”ti āha. |
♦ He went quickly and, approaching Sirigutta, said, "Be my refuge, master." |
“kiṃ etan”ti? |
What is it? |
“pañcannaṃ bhikkhusatānaṃ gehe yāgu vā bhattādīni vā natthi, kiṃ nu kho karomī”ti? |
In my house, there is neither gruel nor rice and so on for the five hundred monks. What now shall I do? |
“kiṃ pana tayā katan”ti āha. |
"But what have you done?" he asked. |
ahaṃ dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ aṅgārassa pūraṃ kāresiṃ — |
"I had a great ditch filled with charcoal between the two houses — |
“tattha pātetvā niggaṇhissāmī”ti. |
'I will throw them in there and disgrace them.'" |
“atha naṃ bhinditvā mahāpadumāni uṭṭhahiṃsu. |
"Then having broken through it, great lotuses arose. |
sabbe padumakaṇṇikā akkamitvā gantvā paññattāsanesu nisinnā, idāni kiṃ karomi, sāmī”ti? |
All of them, stepping on the pericarp of the lotuses, went and sat on the prepared seats. What do I do now, master?" |
nanu tvaṃ idāneva mayhaṃ “‘ettikā cāṭiyo, ettikā yāgu, ettakāni sattādīnī’ti dassesī”ti. |
But did you not just now show me, 'So many jars, so much gruel, so much seasoning, and so on'? |
“musā taṃ, sāmi, tucchāva cāṭiyo”ti. |
That was a lie, master. The jars were empty. |
hotu, “gaccha, tāsu cāṭīsu yāguādīni olokehī”ti. |
Let it be. Go and look in those jars for gruel and so on. |
taṃ khaṇaññeva tena yāsu cāṭīsu “yāgū”ti vuttaṃ, tā yāguyā pūrayiṃsu, yāsu “bhattādīnī”ti vuttaṃ, tā bhattādīnaṃ paripuṇṇāva ahesuṃ. |
At that very moment, those jars which he had said contained "gruel" were filled with gruel, and those which he had said contained "rice and so on" were full of rice and so on. |
taṃ sampattiṃ disvāva garahadinnassa sarīraṃ pītipāmojjena paripūritaṃ, cittaṃ pasannaṃ. |
As soon as he saw that fortune, Garahadinna's body was filled with joy and delight, and his mind was pleased. |
so sakkaccaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā katabhattakiccassa satthuno anumodanaṃ kāretukāmo pattaṃ gaṇhi. |
He respectfully served the community of monks headed by the Buddha, and wishing to have the Teacher give the blessing after the meal was finished, he took the bowl. |
satthā anumodanaṃ karonto “ime sattā paññācakkhuno abhāveneva mama sāvakānaṃ buddhasāsanassa guṇaṃ na jānanti. |
The Teacher, while giving the blessing, said, "These beings, only because of the absence of the eye of wisdom, do not know the virtue of my disciples and the Buddha's dispensation. |
paññācakkhuvirahitā hi andhā nāma, paññavanto sacakkhukā nāmā”ti vatvā imā gāthā abhāsi — |
For those who are without the eye of wisdom are called blind. Those with wisdom are called those with eyes." And he spoke these verses — |
♦ 58. |
♦ 58. |
♦ “yathā saṅkāradhānasmiṃ, ujjhitasmiṃ mahāpathe. |
♦ "Just as in a rubbish-heap, cast upon the highway, |
♦ padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ. |
♦ a lotus might there grow, fragrant and delightful, |
♦ 59. |
♦ 59. |
♦ “evaṃ saṅkārabhūtesu, andhabhūte puthujjane. |
♦ "so among the rubbish-like, blind, common folk, |
♦ atirocati paññāya, sammāsambuddhasāvako”ti. |
♦ the disciple of the Perfectly Enlightened One outshines with wisdom." |
♦ tattha saṅkāradhānasminti saṅkāraṭhānasmiṃ, kacavararāsimhīti attho. |
♦ Therein, 'in a rubbish-heap' means in a place of rubbish, in a heap of refuse, this is the meaning. |
ujjhitasmiṃ mahāpatheti mahāmagge chaḍḍitasmiṃ. |
'Cast upon the highway' means thrown on the main road. |
sucigandhanti surabhigandhaṃ. |
'Fragrant' means of a sweet scent. |
mano ettha ramatīti manoramaṃ. |
'Delightful' means the mind delights in it. |
saṅkārabhūtesūti saṅkāramiva bhūtesu. |
'Among the rubbish-like' means among those who are like rubbish. |
puthujjaneti puthūnaṃ kilesānaṃ jananato evaṃladdhanāme lokiyamahājane. |
'Common folk' means among the great multitude of the world who have received this name because they generate many defilements. |
idaṃ vuttaṃ hoti — yathā nāma mahāpathe chaḍḍite saṅkārarāsimhi asucijegucchiyapaṭikūlepi sucigandhaṃ padumaṃ jāyetha, taṃ rājarājamahāmattādīnaṃ manoramaṃ piyaṃ manāpaṃ uparimatthake patiṭṭhānārahameva bhaveyya, evameva saṅkārabhūtesupi puthujjanesu jāto nippaññassa mahājanassa acakkhukassa antare nibbattopi attano paññābalena kāmesu ādīnavaṃ, nekkhamme ca ānisaṃsaṃ disvā nikkhamitvā pabbajito pabbajjāmattenapi, kato uttariṃ sīlasamādhipaññāvimuttivimuttiñāṇadassanāni ārādhetvāpi atirocati. |
This is what is said — just as in a rubbish-heap thrown on the highway, though it is filthy, disgusting, and repulsive, a fragrant lotus might grow, and that would be delightful, dear, and pleasing to kings and their great ministers, and fit to be placed on their heads, in the same way, even though born among the rubbish-like common folk, among the great multitude of the witless who are without eyes, one who has gone forth, having seen with the power of his own wisdom the danger in sensual pleasures and the benefit in renunciation, even by his ordination, and having further cultivated virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, he outshines. |
sammāsambuddhasāvako hi khīṇāsavo bhikkhu andhabhūte puthujjane atikkamitvā rocati virocati sobhatīti. |
For a disciple of the Perfectly Enlightened One, an Arahant monk, having surpassed the blind common folk, shines, radiates, and is resplendent. |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, eighty-four thousand beings had a comprehension of the Dhamma. |
garahadinno ca sirigutto ca sotāpattiphalaṃ pāpuṇiṃsu. |
Garahadinna and Sirigutta attained the fruit of stream-entry. |
te sabbaṃ attano dhanaṃ buddhasāsane vippakiriṃsu. |
They scattered all their own wealth in the Buddha's dispensation. |
satthā uṭṭhāyāsanā vihāramagamāsi. |
The Teacher rose from his seat and went to the monastery. |
bhikkhū sāyanhasamaye dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
The monks, in the evening, raised a conversation in the Dhamma hall — |
“aho acchariyā buddhaguṇā nāma, tathārūpaṃ nāma khadiraṅgārarāsiṃ bhinditvā padumāni uṭṭhahiṃsū”ti. |
Oh, wonderful are the virtues of a Buddha! From such a heap of khadira-charcoal, lotuses arose. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte — |
The Teacher came and, having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said — |
“anacchariyaṃ, bhikkhave, yaṃ mama etarahi buddhabhūtassa aṅgārarāsimhā padumāni uṭṭhitāni, aparipakke ñāṇe vattamānassa bodhisattabhūtassapi me uṭṭhahiṃsū”ti vatvā, “kadā, bhante, ācikkhatha no”ti yācito atītaṃ āharitvā — |
"It is not surprising, monks, that for me, who am now a Buddha, lotuses have arisen from a heap of charcoal. Even when my knowledge was immature and I was a Bodhisatta, they arose." When requested, "When, venerable sir? Tell us," he brought a story from the past and — |
♦ “kāmaṃ patāmi nirayaṃ, uddhaṃpādo avaṃsiro. |
♦ "Willingly I fall into hell, head up, feet down. |
♦ nānariyaṃ karissāmi, handa piṇḍaṃ paṭiggahā”ti. |
♦ I will not do an un-Aryan deed. Here, accept this alms-food." |
— |
— |
♦ idaṃ khadiraṅgārajātakaṃ vitthāretvā kathesīti. |
♦ he related this Khadiraṅgāra-jātaka in detail. |
♦ garahadinnavatthu dvādasamaṃ. |
♦ The story of Garahadinna is the twelfth. |
♦ pupphavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter on Flowers is finished. |
♦ catuttho vaggo. |
♦ The fourth chapter. |
♦ 5. bālavaggo |
♦ 5. The Chapter on the Fool |
♦ 1. aññatarapurisavatthu |
♦ 1. The Story of a Certain Man |
♦ dīghā jāgarato rattīti imaṃ dhammadesanaṃ satthā jetavane viharanto pasenadikosalañceva aññatarañca purisaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Long is the night for one who is awake..." in reference to king Pasenadi of Kosala and a certain man. |
♦ rājā kira pasenadi kosalo ekasmiṃ chaṇadivase alaṅkatapaṭiyattaṃ sabbasetaṃ ekaṃ puṇḍarīkaṃ nāma hatthiṃ abhiruyha mahantena rājānubhāvena nagaraṃ padakkhiṇaṃ karoti. |
♦ It is said that king Pasenadi of Kosala, on a certain festival day, mounting an all-white elephant named Puṇḍarīka, adorned and decorated, made a procession around the city with great royal majesty. |
ussāraṇāya vattamānāya leḍḍudaṇḍādīhi pothiyamāno mahājano palāyanto gīvaṃ parivaṭṭetvāpi oloketiyeva. |
While the clearing of the way was in progress, the great crowd, being beaten with clods and sticks, while fleeing, would turn their necks and look. |
rājūnaṃ kira sudinnadānassetaṃ phalaṃ. |
This, it is said, is the fruit of a well-given gift for kings. |
aññatarassāpi duggatapurisassa bhariyā sattabhūmikassa pāsādassa uparitale ṭhitā ekaṃ vātapānakavāṭaṃ vivaritvā rājānaṃ oloketvāva apagacchi. |
And the wife of a certain poor man, standing on the top floor of a seven-storied palace, having opened a window-shutter and having just looked at the king, went away. |
rañño puṇṇacando valāhakantaraṃ paviṭṭho viya upaṭṭhāsi. |
To the king, it appeared as if the full moon had entered a gap in the clouds. |
so tassā paṭibaddhacitto hatthikkhandhato patanākārappatto viya hutvā khippaṃ nagaraṃ padakkhiṇaṃ katvā antepuraṃ pavisitvā ekaṃ vissāsakaṃ amaccaṃ āha — |
He, his heart bound to her, as if on the verge of falling from the elephant's back, quickly made the procession around the city, entered the inner palace, and said to a certain trusted minister — |
“asukaṭṭhāne te mayā olokitapāsādo diṭṭho”ti? |
Was the palace I looked at in such-and-such a place seen by you? |
“āma, devā”ti. |
Yes, O King. |
“tatthekaṃ itthiṃ addasā”ti? |
Did you see a certain woman there? |
“addasaṃ, devā”ti. |
I saw her, O King. |
“gaccha, tassā sasāmikāsāmikabhāvaṃ jānāhī”ti. |
Go, find out whether she has a husband or not. |
so gantvā tassā sasāmikabhāvaṃ ñatvā āgantvā rañño “sasāmikā”ti ārocesi. |
He went and, having known that she had a husband, came and reported to the king, "She has a husband." |
atha raññā “tena hi tassā sāmikaṃ pakkosāhī”ti vutte so gantvā, “ehi, bho, rājā taṃ pakkosatī”ti āha. |
Then, when the king said, "Then call her husband," he went and said, "Come, sir, the king calls you." |
so “bhariyaṃ me nissāya bhayena uppannena bhavitabban”ti cintetvā rañño āṇaṃ paṭibāhituṃ asakkonto gantvā rājānaṃ vanditvā aṭṭhāsi. |
He, thinking, "Fear must have arisen on account of my wife," and being unable to refuse the king's command, went, paid homage to the king, and stood. |
atha naṃ rājā “maṃ ito paṭṭhāya upaṭṭhāhī”ti āha. |
Then the king said to him, "From now on, attend on me." |
“alaṃ, deva, ahaṃ attano kammaṃ katvā tumhākaṃ suṅkaṃ dadāmi, ghareyeva me jīvikā hotū”ti. |
Enough, O King. I do my own work and give you the tax. Let my livelihood be at home. |
“tava suṅkena mayhaṃ attho natthi, ajjato paṭṭhāya maṃ upaṭṭhāhī”ti tassa phalakañca āvudhañca dāpesi. |
"I have no need of your tax. From today onwards, attend on me." He had a shield and a weapon given to him. |
evaṃ kirassa ahosi — |
Thus it was for him — |
“kañcidevassa dosaṃ āropetvā ghātetvā bhariyaṃ gaṇhissāmī”ti. |
Having placed some blame on him, I will have him killed and will take his wife. |
atha naṃ so maraṇabhayabhīto appamatto hutvā upaṭṭhāsi. |
Then he, frightened by the fear of death, attended on him with diligence. |
♦ rājā tassa dosaṃ apassanto kāmapariḷāhe vaḍḍhante “ekamassa dosaṃ āropetvā rājāṇaṃ karissāmī”ti pakkosāpetvā evamāha — |
♦ The king, not seeing any fault in him, and with the torment of passion increasing, thought, "Having placed some blame on him, I will execute the royal command." He had him called and said this — |
“ambho ito yojanamatthake nadiyā asukaṭṭhānaṃ nāma gantvā sāyaṃ mama nhānavelāya kumuduppalāni ceva aruṇavatīmattikañca āhara. |
"Sir, go to a certain place in the river, a yojana from here, and in the evening, at the time of my bath, bring me blue and white water lilies and red clay. |
sace tasmiṃ khaṇe nāgacchasi, āṇaṃ te karissāmī”ti. |
If you do not come at that time, I will execute my command on you." |
sevako kira catūhipi dāsehi patikiṭṭhataro. |
A servant is indeed more despised than the four kinds of slaves. |
dhanakkītādayo hi dāsā “sīsaṃ me rujjati, piṭṭhi me rujjatī”ti vatvā acchituṃ labhantiyeva. |
For slaves who are bought for money and so on, saying, "My head aches, my back aches," are able to stay. |
sevakassetaṃ natthi, āṇattakammaṃ kātumeva vaṭṭati. |
This is not for a servant. The commanded work must be done. |
tasmā so “avassaṃ mayā gantabbaṃ, kumuduppalehi saddhiṃ aruṇavatīmattikā nāma nāgabhavane uppajjati, ahaṃ kuhiṃ labhissāmī”ti cintento maraṇabhayabhīto vegena gehaṃ gantvā, “bhadde, niṭṭhitaṃ me bhattan”ti āha. |
Therefore he, thinking, "I must certainly go. But blue and white water lilies and red clay are produced in the nāga-world. Where shall I get them?" and frightened by the fear of death, went quickly home and said, "Noble lady, is my meal ready?" |
“uddhanamatthake, sāmī”ti. |
It is on the stove, master. |
so yāva bhattaṃ otarati, tāva sandhāretuṃ asakkonto uḷuṅkena kañjikaṃ harāpetvā yathāladdhena byañjanena saddhiṃ allameva bhattaṃ pacchiyaṃ opīḷetvā ādāya yojanikaṃ maggaṃ pakkhando, tassa gacchantasseva bhattaṃ pakkaṃ ahosi. |
He, being unable to wait until the rice came off the stove, had gruel brought in a scoop and, with whatever curry was available, he piled the wet rice into a basket, took it, and set out on the one-yojana road. As he was going, the rice was cooked. |
so anucchiṭṭhaṃ katvāva thokaṃ bhattaṃ apanetvā bhuñjanto ekaṃ addhikaṃ disvā mayā apanetvā ṭhapitaṃ thokaṃ anucchiṭṭhaṃ bhattameva atthi gahetvā bhuñja sāmīti. |
He, without making it leftover, set aside a little rice and, while eating, saw a certain traveler and said, "There is a little rice not leftover that has been set aside by me. Take it and eat, master." |
so gaṇhitvā bhuñji. |
He took it and ate. |
itaropi bhuñjitvā ekaṃ bhattamuṭṭhiṃ udake khipitvā mukhaṃ vikkhāletvā mahantena saddena “imasmiṃ nadīpadese adhivatthā nāgā supaṇṇā devatā ca vacanaṃ me suṇantu, rājā mayhaṃ āṇaṃ kātukāmo ‘kumuduppalehi saddhiṃ aruṇavatīmattikaṃ āharā’ti maṃ āṇāpesi, addhikamanussassa ca me bhattaṃ dinnaṃ, taṃ sahassānisaṃsaṃ, udake macchānaṃ dinnaṃ, taṃ satānisaṃsaṃ. |
The other also, having eaten and having thrown a handful of rice into the water and having washed his mouth, with a loud voice, said, "May the nāgas, supaṇṇas, and devas inhabiting this river region hear my word. The king, wishing to execute his command on me, has ordered me, 'Bring blue and white water lilies and red clay.' And a meal has been given by me to a traveler. That has a thousand-fold benefit. And it has been given to the fish in the water. That has a hundred-fold benefit. |
ettakaṃ puññaphalaṃ tumhākaṃ pattiṃ katvā dammi, mayhaṃ kumuduppalehi saddhiṃ aruṇavatīmattikaṃ āharathā”ti tikkhattuṃ anussāvesi. |
Having made this much merit a share for you, I give it. Bring me blue and white water lilies and red clay." He announced it three times. |
tattha adhivattho nāgarājā taṃ saddaṃ sutvā mahallakavesena tassa santikaṃ gantvā “kiṃ vadesī”ti āha. |
The nāga-king inhabiting there heard that sound, and taking the form of an old man, went to him and said, "What are you saying?" |
so punapi tatheva vatvā “mayhaṃ taṃ pattiṃ dehī”ti vutte, “demī”ti āha. |
He again spoke thus and, when asked, "Give me that share," he said, "I give." |
punapi “dehī”ti vutte, “demi, sāmī”ti āha. |
Again, when asked, "Give," he said, "I give, master." |
evaṃ so dve tayo vāre pattiṃ āharāpetvā kumuduppalehi saddhiṃ aruṇavatīmattikaṃ adāsi. |
Thus he, having had the share brought two or three times, gave him blue and white water lilies and red clay. |
♦ rājā pana cintesi — |
♦ The king, however, thought — |
“manussā nāma bahumāyā, sace so kenaci upāyena labheyya, kiccaṃ me na nipphajjeyyā”ti. |
Men are very cunning. If he should get it by some means, my task would not be accomplished. |
so kālasseva dvāraṃ pidahāpetvā muddikaṃ attano santikaṃ āharāpesi. |
He had the gate closed early and had the signet ring brought to his own presence. |
itaropi puriso rañño nhānavelāyamevāgantvā dvāraṃ alabhanto dvārapālaṃ pakkosetvā “dvāraṃ vivarā”ti āha. |
And the other man, having come at the very time of the king's bath, and not finding the gate, called the gatekeeper and said, "Open the gate." |
“na sakkā vivarituṃ, rājā kālasseva muddikaṃ datvā rājagehaṃ āharāpesī”ti. |
It cannot be opened. The king has given the signet ring early and has had it brought to the royal house. |
so “rājadūto ahaṃ, dvāraṃ vivarā”ti vatvāpi “dvāraṃ alabhanto natthi me idāni jīvitaṃ. |
He, though saying, "I am a royal messenger. Open the gate," and not getting the gate, thought, "Now there is no life for me. |
kiṃ nu kho karissāmī”ti cintetvā dvārassa upariummāre mattikāpiṇḍaṃ khipitvā tassūpari pupphāni laggetvā mahāsaddaṃ karonto, “ambho, nagaravāsino rañño mayā āṇattiyā gatabhāvaṃ jānātha, rājā maṃ akāraṇena vināsetukāmo”ti tikkhattuṃ viravitvā “kattha nu kho gacchissāmī”ti cintetvā “bhikkhū nāma muduhadayā, vihāraṃ gantvā nipajjissāmī”ti sanniṭṭhānamakāsi. |
What now shall I do?" And having thrown a lump of clay over the top of the gate, and having attached the flowers on top of it, and making a loud noise, he cried out three times, "O citizens! Know that I have gone on the king's command. The king wishes to destroy me without cause." And thinking, "Where now shall I go?" he made the decision, "Monks are of a tender heart. I will go to the monastery and lie down." |
ime hi nāma sattā sukhitakāle bhikkhūnaṃ atthibhāvampi ajānitvā dukkhābhibhūtakāle vihāraṃ gantukāmā honti, tasmā sopi “me aññaṃ tāṇaṃ natthī”ti vihāraṃ gantvā ekasmiṃ phāsukaṭṭhāne nipajji. |
For these beings, in times of happiness, not knowing the existence of monks, when overcome by suffering, wish to go to the monastery. Therefore he too, thinking, "I have no other refuge," went to the monastery and lay down in a certain comfortable place. |
atha raññopi taṃ rattiṃ niddaṃ alabhantassa taṃ itthiṃ anussarantassa kāmapariḷāho uppajji. |
And for the king, not getting sleep that night, and remembering that woman, the torment of passion arose. |
so cintesi — |
He thought — |
“vibhātakkhaṇeyeva taṃ purisaṃ ghātāpetvā taṃ itthiṃ ānessāmī”ti. |
At the very moment of dawn, I will have that man killed and will bring that woman. |
♦ tasmiṃ khaṇeyeva saṭṭhiyojanikāya lohakumbhiyā nibbattā cattāro purisā pakkuthitāya ukkhaliyā taṇḍulā viya samparivattakaṃ paccamānā tiṃsāya vassasahassehi heṭṭhimatalaṃ patvā aparehi tiṃsāya vassasahassehi puna mukhavaṭṭiyaṃ pāpuṇiṃsu. |
♦ At that very moment, four men, born in a sixty-yojana-wide iron cauldron, being cooked, turning over and over like rice in a boiling pot, and after thirty thousand years reaching the bottom level, and after another thirty thousand years reaching the rim, |
te sīsaṃ ukkhipitvā aññamaññaṃ oloketvā ekekaṃ gāthaṃ vattukāmā vattuṃ asakkontā ekekaṃ akkharaṃ vatvā parivattitvā lohakumbhimeva paviṭṭhā. |
they raised their heads, looked at one another, and wishing to speak one verse each, but being unable to speak, they spoke one letter each, turned over, and entered the iron cauldron again. |
rājā niddaṃ alabhanto majjhimayāmasamanantare taṃ saddaṃ sutvā bhīto utrastamānaso “kiṃ nu kho mayhaṃ jīvitantarāyo bhavissati, udāhu me aggamahesiyā, udāhu me rajjaṃ vinassissatī”ti cintento sakalarattiṃ akkhīni nimīletuṃ nāsakkhi. |
The king, not getting sleep, just after the middle watch, heard that sound and, frightened and terrified, thought, "Will a danger to my life occur, or to my chief queen, or will my kingdom be destroyed?" and for the whole night he was not able to close his eyes. |
so aruṇuggamanavelāya eva purohitaṃ pakkosāpetvā, “ācariya, mayā majjhimayāmasamanantare mahantā bheravasaddā sutā, ‘rajjassa vā aggamahesiyā vā mayhaṃ vā kassa antarāyo bhavissatī’ti na jānāmi, tena me tvaṃ pakkosāpito”ti āha. |
At the very time of dawn, he had the chaplain called and said, "Teacher, just after the middle watch, I heard great, fearsome sounds. 'Will a danger occur to the kingdom, or to the chief queen, or to me?' I do not know. For that I have had you called." |
mahārāja, kiṃ te saddā sutāti? |
Great King, what sounds did you hear? |
“ācariya, du-iti sa-iti na-iti so-itīti ime sadde assosiṃ, imesaṃ nipphattiṃ upadhārehī”ti. |
Teacher, I heard these sounds: 'du,' 'sa,' 'na,' 'so.' Investigate their meaning. |
brāhmaṇassa mahāandhakāraṃ paviṭṭhassa viya na kiñci paññāyati, “na jānāmī”ti vutte “pana lābhasakkāro me parihāyissatī”ti bhāyitvā “bhāriyaṃ, mahārājā”ti āha. |
For the brahmin, as if having entered great darkness, nothing was clear. Thinking, "If I say, 'I do not know,' my gain and honor will decline," he feared and said, "It is serious, Great King." |
“kiṃ, ācariyā”ti? |
What, teacher? |
“jīvitantarāyo te paññāyatī”ti. |
A danger to your life is seen. |
so dviguṇaṃ bhīto, “ācariya, atthi kiñci pana paṭighātakāraṇan”ti āha. |
He, doubly frightened, said, "Teacher, is there any means of counteracting it?" |
“atthi, mahārāja, mā bhāyi, ahaṃ tayo vede jānāmī”ti. |
There is, Great King. Do not be afraid. I know the three Vedas. |
“kiṃ pana laddhuṃ vaṭṭatī”ti? |
But what is to be obtained? |
“sabbasatayaññaṃ yajitvā jīvitaṃ labhissasi, devā”ti. |
Having performed the all-hundred-sacrifice, you will obtain life, O King. |
“kiṃ laddhuṃ vaṭṭatī”ti? |
What is to be obtained? |
hatthisataṃ assasataṃ usabhasataṃ dhenusataṃ ajasataṃ urabbhasataṃ kukkuṭasataṃ sūkarasataṃ dārakasataṃ dārikāsatanti evaṃ ekekaṃ pāṇajātiṃ sataṃ sataṃ katvā gaṇhāpento “sace migajātimeva gaṇhāpessāmi, ‘attano khādanīyameva gaṇhāpetī’ti vakkhantī”ti hatthiassamanussepi gaṇhāpeti. |
"A hundred elephants, a hundred horses, a hundred bulls, a hundred milk-cows, a hundred goats, a hundred rams, a hundred chickens, a hundred pigs, a hundred boys, a hundred girls." Thus having had a hundred of each kind of living being taken, thinking, "If I have only the species of game taken, they will say, 'He is having only his own food taken,'" he had even elephants, horses, and humans taken. |
rājā “mama jīvitameva mayhaṃ lābho”ti cintetvā “sabbapāṇe sīghaṃ gaṇhathā”ti āha. |
The king, thinking, "My life alone is my gain," said, "Take all the beings quickly." |
āṇattamanussā adhikataraṃ gaṇhiṃsu. |
The commanded men took even more. |
vuttampi cetaṃ kosalasaṃyutte — |
And this is said in the Kosala Saṃyutta — |
♦ “tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. |
♦ At that very time, a great sacrifice had been prepared for king Pasenadi of Kosala. And five hundred bulls, five hundred bull-calves, five hundred heifer-calves, five hundred goats, and five hundred rams had been brought to the sacrificial post for the purpose of the sacrifice. |
yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti . |
And those who were his slaves, or messengers, or workmen, they too, threatened by the rod, threatened by fear, with tearful faces, weeping, were performing their tasks. |
♦ mahājano attano attano puttadhītuñātīnaṃ atthāya paridevamāno mahāsaddamakāsi, mahāpathavīundriyanasaddo viya ahosi. |
♦ The great crowd, lamenting for the sake of their own sons, daughters, and relatives, made a great noise. It was like the sound of the great earth groaning. |
atha mallikā devī taṃ saddaṃ sutvā rañño santikaṃ gantvā “kiṃ nu kho te, mahārāja, indriyāni apākatikāni, kilantarūpāni viya paññāyantī”ti pucchi. |
Then Queen Mallikā, hearing that sound, went to the king's presence and asked, "Why now, Great King, are your faculties not normal? They appear as if weary." |
“kiṃ tuyhaṃ, mallike, tvaṃ mama kaṇṇamūlena āsivisampi gacchantaṃ na jānāsī”ti? |
What have you to do with it, Mallikā? You do not know even if a poisonous snake is passing by my ear. |
“kiṃ panetaṃ, devā”ti? |
But what is this, O King? |
“rattibhāge me evarūpo nāma saddo suto, svāhaṃ purohitaṃ pucchitvā jīvitantarāyo te paññāyati, sabbasatayaññaṃ yajitvā jīvitaṃ labhissasī”ti sutvā “mama jīvitameva mayhaṃ lābho”ti ime pāṇe gaṇhāpesinti. |
In the middle of the night, such and such a sound was heard by me. I then asked the chaplain and, having heard, 'A danger to your life is seen. Having performed the all-hundred-sacrifice, you will obtain life,' and thinking, 'My life alone is my gain,' I have had these beings taken. |
mallikā devī, “andhabālosi, mahārāja, kiñcāpi mahābhakkhosi, anekasūpabyañjanavikatikaṃ doṇapākaṃ bhojanaṃ bhuñjasi, dvīsu raṭṭhesu rajjaṃ kāresi, paññā pana te mandā”ti āha. |
Queen Mallikā said, "You are a blind fool, Great King! Although you are a great eater, and eat a meal cooked in a doṇa-measure with various soups and curries, and you rule over two kingdoms, your wisdom is dull." |
“kasmā evaṃ vadesi, devī”ti? |
Why do you say so, Queen? |
“kahaṃ tayā aññassa maraṇena aññassa jīvitalābho diṭṭhapubbo, andhabālassa brāhmaṇassa kathaṃ gahetvā kasmā mahājanassa upari dukkhaṃ khipasi, dhuravihāre sadevakassa lokassa aggapuggalo atītādīsu appaṭihatañāṇo satthā vasati, taṃ pucchitvā tassovādaṃ karohī”ti vutte rājā sallahukehi yānehi mallikāya saddhiṃ vihāraṃ gantvā maraṇabhayatajjito kiñci vattuṃ asakkonto satthāraṃ vanditvā ekamantaṃ nisīdi. |
"Where have you ever seen the obtaining of one's life by the death of another? Having taken the word of a blind and foolish brahmin, why do you cast suffering upon the great multitude? In the nearby monastery lives the Teacher, the chief person in the world with its devas, whose knowledge is unimpeded in the past and so on. Having asked him, do his bidding." When this was said, the king, with Mallikā, went to the monastery in a light vehicle. Frightened by the fear of death, and being unable to say anything, he paid homage to the Teacher and sat to one side. |
♦ atha naṃ satthā “handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti paṭhamataraṃ ālapi. |
♦ Then the Teacher spoke first to him, "Well, from where, Great King, have you come in the middle of the day?" |
so tuṇhīyeva nisīdi. |
He sat in silence. |
tato mallikā bhagavato ārocesi — |
Then Mallikā reported to the Blessed One — |
“bhante, raññā kira majjhimayāmasamanantare saddo suto. |
"Venerable sir, a sound was reportedly heard by the king just after the middle watch. |
atha naṃ purohitassa ārocesi. |
Then he reported it to the chaplain. |
purohito ‘jīvitantarāyo te bhavissati, tassa paṭighātatthāya sabbasate pāṇe gahetvā tesaṃ galalohitena yaññe yajite jīvitaṃ labhissasī’ti āha. |
The chaplain said, 'A danger to your life will occur. To counteract it, take a hundred of every being and, having performed a sacrifice with their throat-blood, you will obtain life.' |
rājā pāṇe gaṇhāpesi, tenāyaṃ mayā idhānīto”ti. |
The king had the beings taken. For that I have brought him here." |
“evaṃ kira, mahārājā”ti? |
Is it so, Great King? |
“evaṃ, bhante”ti. |
It is so, venerable sir. |
“kinti te saddo suto”ti? |
But what sound was heard by you? |
so attanā sutaniyāmeneva ācikkhi. |
He explained it in the way he had heard it. |
tathāgatassa taṃ sutvāva ekobhāso ahosi. |
As soon as the Tathāgata heard it, there was a flash of light. |
atha naṃ sattā āha — |
Then he said to the beings — |
“mā bhāyi, mahārāja, tava antarāyo natthi, pāpakammino satthā attano dukkhaṃ āvīkarontā evamāhaṃsū”ti. |
Do not be afraid, Great King. There is no danger to you. The doers of evil deeds, making their own suffering manifest, said so. |
“kiṃ pana, bhante, tehi katan”ti? |
But what, venerable sir, did they do? |
atha kho bhagavā tesaṃ kammaṃ ācikkhituṃ “tena hi, mahārāja, suṇāhī”ti vatvā atītaṃ āhari -- |
Then the Blessed One, to explain their deed, said, "Then, Great King, listen," and related a story from the past -- |
♦ atīte vīsativassasahassāyukesu manussesu kassapo bhagavā loke uppajjitvā vīsatiyā khīṇāsavasahassehi saddhiṃ cārikaṃ caramāno bārāṇasimagamāsi. |
♦ In the past, when humans had a lifespan of twenty thousand years, the Blessed One Kassapa arose in the world and, journeying on tour with twenty thousand Arahants, went to Benares. |
bārāṇasivāsino dvepi tayopi bahutarāpi ekato hutvā āgantukadānaṃ pavattayiṃsu. |
The inhabitants of Benares, two, three, or many more together, held a gift for the visitors. |
tadā bārāṇasiyaṃ cattālīsakoṭivibhavā cattāro seṭṭhiputtā sahāyakā ahesuṃ. |
At that time in Benares, there were four merchant's sons, friends, with a fortune of forty crores. |
te mantayiṃsu — |
They discussed — |
“amhākaṃ gehe bahudhanaṃ, tena kiṃ karomā”ti? |
There is much wealth in our houses. What shall we do with it? |
“evarūpe buddhe cārikaṃ caramāne dānaṃ dassāma, sīlaṃ rakkhissāma, pūjaṃ karissāmā”ti ekopi avatvā tesu eko tāva evamāha — |
"In the time when such a Buddha is on tour, we will give alms, we will keep the precepts, we will make offerings," not a single one said. Of them, one said this — |
“tikhiṇasuraṃ pivantā madhuramaṃsaṃ khādantā vicarissāma, idaṃ amhākaṃ jīvitaphalan”ti. |
Drinking strong liquor and eating sweet meat, we will live. This is the fruit of our life. |
aparopi evamāha — |
Another also said this — |
“devasikaṃ tivassikagandhasālibhattaṃ nānaggarasehi bhuñjantā vicarissāmā”ti. |
Eating daily a meal of three-year-old scented Sāli rice with various excellent flavors, we will live. |
aparopi evamāha — |
Another also said this — |
“nānappakāraṃ pūvakhajjakavikatiṃ pacāpetvā khādantā vicarissāmā”ti. |
Having had various kinds of cakes and snacks baked, eating, we will live. |
aparopi evamāha — |
Another also said this — |
“sammā mayaṃ aññaṃ kiñci na karissāma, ‘dhanaṃ dassāmā’ti vutte anicchamānā itthī nāma natthi, tasmā dhanena palobhetvā pāradārikakammaṃ karissāmā”ti. |
Friends, we will not do anything else. When wealth is offered, there is no woman who does not desire it. Therefore, having enticed them with wealth, we will commit adultery. |
“sādhu, sādhū”ti sabbeva tassa kathāya aṭṭhaṃsu. |
"Excellent, excellent!" All of them stood by his word. |
♦ te tato paṭṭhāya abhirūpānaṃ itthīnaṃ dhanaṃ pesetvā vīsativassasahassāni pāradārikakammaṃ katvā kālaṃ katvā avīciniraye nibbattā. |
♦ They, from then on, having sent wealth to beautiful women, and having committed adultery for twenty thousand years, died and were reborn in the Avīci hell. |
te ekaṃ buddhantaraṃ niraye paccitvā tattha kālaṃ katvā pakkāvasesena saṭṭhiyojanikāya lohakumbhiyā nibbattitvā tiṃsāya vassasahassehi heṭṭhimatalaṃ patvā punapi tiṃsāya vassasahassehi lohakumbhimukhaṃ patvā ekekaṃ gāthaṃ vattukāmā hutvā vattuṃ asakkontā ekekaṃ akkharaṃ vatvā puna parivattitvā, lohakumbhimeva paviṭṭhā. |
They, having been cooked in hell for one Buddha-interval, and having died there, with the remaining result of that, were reborn in a sixty-yojana-wide iron cauldron. Having reached the bottom level in thirty thousand years, and again having reached the rim of the iron cauldron in thirty thousand years, and wishing to speak one verse each, but being unable to speak, they spoke one letter each, turned over, and entered the iron cauldron again. |
“vadehi, mahārāja, paṭhamaṃ te kiṃ saddo nāma suto”ti? |
Tell me, Great King, what sound was first heard by you? |
“du-iti, bhante”ti. |
'Du,' venerable sir. |
satthā tena aparipuṇṇaṃ katvā vuttaṃ gāthaṃ paripuṇṇaṃ katvā dassento evamāha — |
The Teacher, completing the verse spoken incompletely by him, showed it thus — |
♦ “dujjīvitamajīvimha, ye sante na dadamhase. |
♦ "A bad life we lived, who, having possessions, did not give. |
♦ vijjamānesu bhogesu, dīpaṃ nākamha attano”ti. |
♦ Though wealth was present, we made no island for ourselves." |
. |
. |
♦ atha rañño imissā gāthāya atthaṃ pakāsetvā, “kiṃ te, mahārāja, dutiyasaddo tatiyasaddo catutthasaddo suto”ti pucchitvā “evaṃ nāmā”ti vutte avasesaṃ paripūrento — |
♦ Then, having explained the meaning of this verse to the king, and having asked, "What second sound, third sound, fourth sound was heard by you, Great King?" and being told, "Such-and-such," while completing the rest — |
♦ “saṭṭhivassasahassāni, paripuṇṇāni sabbaso. |
♦ "Sixty thousand years, full, in all, |
♦ niraye paccamānānaṃ, kadā anto bhavissati. |
♦ for us who are being cooked in hell, when will there be an end? |
♦ “natthi anto kuto anto, na anto paṭidissati. |
♦ "There is no end, from where an end? No end is seen. |
♦ tadā hi pakataṃ pāpaṃ, mama tuyhañca mārisā. |
♦ For then an evil deed was done, by me and by you, my friends. |
♦ “sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ. |
♦ "I, surely, having gone from here, and having obtained a human womb, |
♦ vadaññū sīlasampanno, kāhāmi kusalaṃ bahun”ti. |
♦ being generous and virtuous, will do much good." |
— |
— |
♦ paṭipāṭiyā imā gāthā vatvā tāsaṃ atthaṃ pakāsetvā “iti kho, mahārāja, te cattāro janā ekekaṃ gāthaṃ vattukāmāpi vattuṃ asakkontā ekakameva akkharaṃ vatvā puna lohakumbhimeva paviṭṭhā”ti āha. |
♦ having spoken these verses in succession and having explained their meaning, he said, "Thus, Great King, those four men, though wishing to speak one verse each, being unable to speak, spoke only one letter each and entered the iron cauldron again." |
♦ raññā kira pasenadikosalena tassa saddassa sutakālato paṭṭhāya te heṭṭhā bhassanti eva, ajjāpi ekaṃ vassasahassaṃ nātikkamanti. |
♦ For king Pasenadi of Kosala, from the time that sound was heard, they were just sinking down. Even today, a thousand years have not passed. |
rañño taṃ desanaṃ sutvā mahāsaṃvego uppajji. |
The king, having heard that teaching, a great sense of urgency arose in him. |
so “bhāriyaṃ vatidaṃ pāradārikakammaṃ nāma, ekaṃ kira buddhantaraṃ niraye paccitvā tato cutā saṭṭhiyojanikāya lohakumbhiyā nibbattitvā tattha saṭṭhivassasahassāni paccitvā evampi nesaṃ dukkhā muccanakālo na paññāyati, ahampi paradāre sinehaṃ katvā sabbarattiṃ niddaṃ na labhiṃ, idāni ito paṭṭhāya paradāre mānasaṃ na bandhissāmī”ti cintetvā tathāgataṃ āha — |
He thought, "A grievous deed is this, called adultery. Having been cooked in hell for one Buddha-interval, and having departed from there and been reborn in a sixty-yojana-wide iron cauldron, and having been cooked there for sixty thousand years, even so, a time of their release from suffering is not seen. I too, having conceived affection for another's wife, did not get sleep all night. Now from this time on, I will not bind my mind to another's wife." And he said to the Tathāgata — |
“bhante, ajja me rattiyā dīghabhāvo ñāto”ti. |
Venerable sir, today the length of the night has been known by me. |
sopi puriso tattheva nisinno taṃ kathaṃ sutvā “laddho me balavappaccayo”ti satthāraṃ āha — |
And that man, sitting right there, heard that conversation and thought, "A strong reason has been obtained by me." He said to the Teacher — |
“bhante, raññā tāva ajja rattiyā dīghabhāvo ñāto, ahaṃ pana hiyyo sayameva yojanassa dīghabhāvaṃ aññāsin”ti. |
Venerable sir, by the king the length of the night has been known today. But I, since yesterday, have known the length of a yojana. |
satthā dvinnampi kathaṃ saṃsanditvā “ekaccassa ratti dīghā hoti, ekaccassa yojanaṃ dīghaṃ hoti, bālassa pana saṃsāro dīgho hotī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, connecting the words of both, said, "For one, the night is long. For another, a yojana is long. But for the fool, saṃsāra is long." And teaching the Dhamma, he spoke this verse — |
♦ 60. |
♦ 60. |
♦ “dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ. |
♦ "Long is the night for one who is awake; long is a yojana for one who is weary. |
♦ dīgho bālāna saṃsāro, saddhammaṃ avijānatan”ti. |
♦ Long is saṃsāra for the fools who do not know the true Dhamma." |
♦ tattha dīghāti ratti nāmesā tiyāmamattāva, jāgarantassa pana dīghā hoti, dviguṇatiguṇā viya hutvā khāyati. |
♦ Therein, 'long' means the night is only of three watches. But for one who is awake, it is long; it appears as if it were double or triple. |
tassā dīghabhāvaṃ attānaṃ maṅkuṇasaṅghassa bhattaṃ katvā yāva sūriyuggamanā samparivattakaṃ semāno mahākusītopi, subhojanaṃ bhuñjitvā sirisayane sayamāno kāmabhogīpi na jānāti, sabbarattiṃ pana padhānaṃ padahanto yogāvacaro ca, dhammakathaṃ kathento dhammakathiko ca, āsanasamīpe ṭhatvā dhammaṃ suṇanto ca, sīsarogādiphuṭṭho vā hatthapādacchedanādiṃ patto vā vedanābhibhūto ca, rattiṃ maggapaṭipanno addhiko ca jānāti. |
The length of it is not known by the very lazy one who, having made himself a meal for a host of bedbugs, lies turning over and over until sunrise, nor by the sensualist who, having eaten a fine meal, lies on a royal couch. But it is known by the yogi who strives in meditation all night, by the Dhamma-teacher who speaks the Dhamma-talk, by one who stands near a seat and listens to the Dhamma, by one who is afflicted with a headache and so on or has suffered the cutting off of a hand or foot and is overcome by pain, and by the traveler who is on the road at night. |
yojananti yojanampi catugāvutamattameva, santassa pana kilantassa dīghaṃ hoti, dviguṇatiguṇaṃ viya khāyati. |
'A yojana' means a yojana is only four gāvutas. But for one who is weary, it is long; it appears as if it were double or triple. |
sakaladivasañhi maggaṃ gantvā kilanto paṭipathaṃ āgacchantaṃ disvā “purato gāmo kīvadūro”ti pucchitvā “yojanan”ti vutte thokaṃ gantvā aparampi pucchitvā tenāpi “yojanan”ti vutte puna thokaṃ gantvā aparampi pucchati. |
Having walked the road the whole day and being weary, and seeing one coming on the opposite path, and having asked, "How far is the village ahead?" and being told, "A yojana," and having gone a little way and having asked another, and being told by him also, "A yojana," he again goes a little way and asks another. |
sopi “yojanan”ti vadati. |
He also says, "A yojana." |
so pucchitapucchitā yojananteva vadanti, dīghaṃ vatidaṃ yojanaṃ, ekayojanaṃ dve tīṇi yojanāni viya maññeti. |
Those who are asked all say, "A yojana." "This yojana is long indeed! One yojana seems like two or three," he thinks. |
bālānanti idhalokaparalokatthaṃ pana ajānantānaṃ bālānaṃ saṃsāravaṭṭassa pariyantaṃ kātuṃ asakkontānaṃ yaṃ sattatiṃsabodhipakkhiyabhedaṃ saddhammaṃ ñatvā saṃsārassa antaṃ karonti, taṃ saddhammaṃ avijānataṃ saṃsāro dīgho nāma hoti. |
'Of the fools' means for the fools who do not know what is for their welfare in this world and the next, and who are not able to make an end of the round of saṃsāra, and who do not know that true Dhamma by knowing which they would make an end of saṃsāra, for them saṃsāra is called long. |
so hi attano dhammatāya eva dīgho nāma. |
For it, by its very nature, is indeed long. |
vuttampi cetaṃ — |
And this is said — |
“anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyatī”ti . |
Beginningless, monks, is this saṃsāra. A first point is not discerned. |
bālānaṃ pana pariyantaṃ kātuṃ asakkontānaṃ atidīghoyevāti. |
But for the fools who are not able to make an end, it is very long indeed. |
♦ desanāvasāne so puriso sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pattā. |
♦ At the end of the discourse, that man attained the fruit of stream-entry. Many others also attained the fruits of stream-entry and so on. |
mahājanassa sātthikā dhammadesanā jātāti. |
The teaching was beneficial to the great assembly. |
♦ rājā satthāraṃ vanditvā gacchantoyeva te satte bandhanā mocesi. |
♦ The king, having paid homage to the Teacher and as he was leaving, released those beings from their bonds. |
tattha itthipurisā bandhanā muttā sīsaṃ nhatvā sakāni gehāni gacchantā “ciraṃ jīvatu no, ayyā, mallikā devī, taṃ nissāya jīvitaṃ labhimhā”ti mallikāya guṇakathaṃ kathayiṃsu. |
The men and women there, freed from their bonds, having bathed their heads, while going to their own homes, praised the virtues of Mallikā, "Long live our lady, Queen Mallikā! On account of her we have received our lives." |
sāyanhasamaye bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
In the evening, the monks raised a conversation in the Dhamma hall — |
“aho paṇḍitā vatāyaṃ, mallikā, attano paññaṃ nissāya ettakassa janassa jīvitadānaṃ adāsī”ti. |
Oh, how wise is Mallikā! On account of her own wisdom, she has given the gift of life to so many people. |
satthā gandhakuṭiyaṃ nisinnova tesaṃ bhikkhūnaṃ kathaṃ sutvā gandhakuṭito nikkhamitvā dhammasabhaṃ pavisitvā paññatte āsane nisīditvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “na, bhikkhave, mallikā, idāneva attano paññaṃ nissāya mahājanassa jīvitadānaṃ deti, pubbepi adāsiyevā”ti vatvā tamatthaṃ pakāsanto atītaṃ āhari -- |
The Teacher, while sitting in the perfume chamber, heard their conversation and, leaving the perfume chamber, entered the Dhamma hall, sat on the prepared seat, and having asked, "For what topic of conversation, monks, are you now assembled?" and being told, "For this," said, "Not just now, monks, does Mallikā, on account of her own wisdom, give the gift of life to a great multitude. In the past too, she has given it." And to clarify that matter, he related a story from the past -- |
♦ atīte bārāṇasiyaṃ rañño putto ekaṃ nigrodharukkhaṃ upasaṅkamitvā tattha nibbattāya devatāya āyāci — |
♦ In the past, the son of the king of Benares approached a certain banyan tree and begged the deity dwelling there — |
“sāmi devarāja, imasmiṃ jambudīpe ekasatarājāno ekasatāggamahesiyo, sacāhaṃ pitu accayena rajjaṃ labhissāmī, etesaṃ galalohitena baliṃ karissāmī”ti. |
Master deva-king, in this Jambudīpa there are one hundred and one kings and one hundred and one chief queens. If I, after my father's death, obtain the kingdom, I will make an offering to you with their throat-blood. |
so pitari kālakate rajjaṃ patvā “devatāya me ānubhāvena rajjaṃ pattaṃ, balimassā karissāmī”ti mahatiyā senāya nikkhamitvā ekaṃ rājānaṃ attano vase vattetvā tena saddhiṃ aparampi aparampīti sabbe rājāno attano vase katvā saddhiṃ aggamahesīhi ādāya gacchanto uggasenassa nāma sabbakaniṭṭhassa rañño dhammadinnā nāma aggamahesī garugabbhā, taṃ ohāya āgantvā “ettakajanaṃ visapānakaṃ pāyetvā māressāmī”ti rukkhamūlaṃ sodhāpesi. |
He, when his father died, obtained the kingdom and, thinking, "The kingdom has been obtained by the power of my deity. I will make an offering to him," he set out with a great army, brought one king under his control, and with him, another and another, and having brought all the kings under his control, while going, taking them with their chief queens, he left behind the chief queen of the youngest king, named Uggasena, who was with child, and came. Thinking, "I will have so many people drink a poison-drink and will kill them," he had the foot of the tree cleared. |
devatā cintesi — |
The deity thought — |
“ayaṃ rājā ettake rājāno gaṇhanto ‘maṃ nissāya gahitā ime’ti cintetvā tesaṃ galalohitena mayhaṃ baliṃ kātukāmo, sace panāyaṃ ete ghātessati, jambudīpe rājavaṃso upacchijjissati, rukkhamūlepi, me asuci bhavissati, sakkhissāmi nu kho etaṃ nivāretun”ti. |
This king, in capturing so many kings, thinks, 'These have been captured on account of me,' and wishes to make an offering to me with their throat-blood. But if he slays these, the royal lineage in Jambudīpa will be cut off, and my tree-foot will also become filthy. Will I be able to prevent this? |
sā upadhārentī “nāhaṃ sakkhissāmī”ti ñatvā aññampi devataṃ upasaṅkamitvā etamatthaṃ ārocetvā “tvaṃ sakkhissasī”ti āha. |
She, investigating, knew, "I will not be able to," and having approached another deity and reported this matter, said, "Will you be able to?" |
tāyapi paṭikkhittā aññampi aññampīti evaṃ sakalacakkavāḷadevatāyo upasaṅkamitvā tāhipi paṭikkhittā catunnaṃ mahārājūnaṃ santikaṃ gantvā “mayaṃ na sakkoma, amhākaṃ pana rājā amhehi puññena ca paññāya ca visiṭṭho, taṃ pucchā”ti tehipi paṭikkhittakāle sakkaṃ upasaṅkamitvā tamatthaṃ ārocetvā, “deva, tumhesu appossukkataṃ āpannesu khattiyavaṃso upacchijjissati, tassa paṭisaraṇaṃ hothā”ti āha. |
Being refused by her also, and having approached another and another, and thus having approached all the deities of the universe, and being refused by them also, she went to the four great kings and, when refused by them also, "We cannot, but our king is superior to us in merit and wisdom. Ask him," she approached Sakka, reported the matter, and said, "O King, while you are being heedless, the kshatriya lineage will be cut off. Be their refuge." |
sakko “ahampi naṃ paṭibāhituṃ na sakkhissāmi, upāyaṃ pana te vakkhāmī”ti vatvā upāyaṃ ācikkhi — |
Sakka said, "I too will not be able to prevent him. But I will tell you a plan." And he explained the plan — |
“gaccha, tvaṃ rañño passantasseva rattavatthaṃ nivāsetvā attano rukkhato nikkhamitvā gamanākāraṃ dassehi. |
"Go, you, in the sight of the king, having put on a red cloth and having come out of your own tree, show the form of going away. |
atha taṃ rājā ‘devatā gacchati, nivattāpessāmi nan’ti nānappakārena yācissati. |
Then the king will plead with you in various ways, 'The deity is going. I will make her turn back.' |
atha naṃ vadeyyāsi ‘tvaṃ ekasatarājāno saddhiṃ aggamahesīhi ānetvā tesaṃ galalohitena baliṃ karissāmī’ti mayhaṃ āyācitvā uggasenassa rañño deviṃ ohāya āgato, nāhaṃ tādisassa musāvādassa baliṃ sampaṭicchāmī”ti, “evaṃ kira vutte rājā taṃ āṇāpessati, sā rañño dhammaṃ desetvā ettakassa janassa jīvitadānaṃ dassatī”ti. |
Then you should say to him, 'You, having brought one hundred and one kings with their chief queens, and having begged me, 'I will make an offering with their throat-blood,' have come, leaving behind the queen of king Uggasena. I do not accept the offering of such a liar.'" "When this is said, the king will send for her. She will teach the Dhamma to the king and will give the gift of life to so many people." |
iminā kāraṇena sakko devatāya imaṃ upāyaṃ ācikkhi. |
For this reason, Sakka explained this plan to the deity. |
devatā tathā akāsi. |
The deity did so. |
♦ rājāpi taṃ āṇāpesi. |
♦ The king also sent for her. |
sā āgantvā tesaṃ rājūnaṃ pariyante nisinnampi attano rājānameva vandi. |
She came and, though all those kings were sitting at the end, she paid homage only to her own king. |
rājā “mayi sabbarājajeṭṭhake ṭhite sabbakaniṭṭhaṃ attano sāmikaṃ vandatī”ti tassā kujjhi. |
The king, thinking, "While I am the eldest of all the kings, she pays homage to her own husband, the youngest of all," became angry with her. |
atha naṃ sā āha — |
Then she said to him — |
“kiṃ mayhaṃ tayi paṭibaddhaṃ, ayaṃ pana me sāmiko issariyassa dāyako, imaṃ avanditvā kasmā taṃ vandissāmī”ti? |
What have I to do with you? But this one is my husband, the giver of my sovereignty. Without paying homage to him, why should I pay homage to you? |
rukkhadevatā passantasseva mahājanassa “evaṃ, bhadde, evaṃ, bhadde”ti vatvā taṃ pupphamuṭṭhinā pūjesi . |
The tree-deity, in the sight of the great multitude, said, "So it is, noble lady, so it is, noble lady," and worshipped her with a handful of flowers. |
puna rājā āha — |
Again the king said — |
“sace maṃ na vandasi, mayhaṃ rajjasiridāyikaṃ evaṃ mahānubhāvaṃ devataṃ kasmā na vandasī”ti? |
If you do not pay homage to me, why do you not pay homage to this deity of such great power, who has given me the royal splendor? |
“mahārāja, tayā attano puññe ṭhatvā rājāno gahitā, na devatāya gahetvā dinnā”ti. |
Great King, you have captured the kings, standing on your own merit, not that they have been captured and given by the deity. |
punapi taṃ devatā “evaṃ, bhadde, evaṃ, bhadde”ti vatvā tatheva pūjesi. |
Again the deity, saying, "So it is, noble lady, so it is, noble lady," worshipped her in the same way. |
puna sā rājānaṃ āha — |
Again she said to the king — |
“tvaṃ ‘devatāya me ettakā rājāno gahetvā dinnā’ti vadesi, idāni te devatāya upari vāmapasse rukkho agginā daḍḍho, sā taṃ aggiṃ nibbāpetuṃ kasmā nāsakkhi, yadi evaṃ mahānubhāvā”ti. |
You say, 'So many kings have been captured and given to me by the deity.' Now the tree on the upper left side of your deity has been burned by fire. Why was she not able to extinguish that fire, if she is of such great power? |
punapi taṃ devatā “evaṃ, bhadde, evaṃ, bhadde”ti vatvā tatheva pūjesi. |
Again the deity, saying, "So it is, noble lady, so it is, noble lady," worshipped her in the same way. |
♦ sā kathayamānā ṭhitā rodi ceva hasi ca. |
♦ She, while still speaking, both wept and laughed. |
atha naṃ rājā “kiṃ ummattikāsī”ti āha. |
Then the king said, "Are you mad?" |
“kasmā deva evaṃ vadesi”? |
Why do you say so, O King? |
“na mādisiyo ummattikā hontī”ti. |
Such as I are not mad. |
atha “naṃ kiṃ kāraṇā rodasi ceva hasasi cā”ti? |
Then, "For what reason do you both weep and laugh?" |
“suṇāhi, mahārāja, ahañhi atīte kuladhītā hutvā patikule vasantī sāmikassa sahāyakaṃ pāhunakaṃ āgataṃ disvā tassa bhattaṃ pacitukāmā ‘maṃsaṃ āharā’ti dāsiyā kahāpaṇaṃ datvā tāya maṃsaṃ alabhitvā āgatāya ‘natthi maṃsan’ti vutte gehassa pacchimabhāge sayitāya eḷikāya sīsaṃ chinditvā bhattaṃ sampādesiṃ. |
"Listen, Great King. I, in a past life, having been a young lady of good family and living in my husband's family, and seeing a guest, a friend of my husband, who had come, and wishing to cook a meal for him, gave a kahāpaṇa to a slave-woman, saying, 'Bring meat.' When she, not getting meat, came back and said, 'There is no meat,' I cut off the head of a she-goat that was lying in the back part of the house and prepared the meal. |
sāhaṃ ekissāya eḷikāya sīsaṃ chinditvā niraye paccitvā pakkāvasesena tassā lomagaṇanāya sīsacchedaṃ pāpuṇiṃ, ‘tvaṃ ettakaṃ janaṃ vadhitvā kadā dukkhā muccissasī’ti evamahaṃ tava dukkhaṃ anussarantī rodin”ti vatvā imaṃ gāthamāha — |
I, having cut off the head of one she-goat, was cooked in hell, and with the remaining result of that, I have suffered the cutting off of my head according to the number of its hairs. 'You, having killed so many people, when will you be freed from suffering?' Thus, remembering your suffering, I wept." Saying this, she spoke this verse — |
♦ “ekissā kaṇṭhaṃ chetvāna, lomagaṇanāya paccisaṃ. |
♦ "Having cut the neck of one, I was cooked according to the number of its hairs. |
♦ bahūnaṃ kaṇṭhe chetvāna, kathaṃ kāhasi khattiyā”ti. |
♦ Having cut the necks of many, what will you do, O kshatriya?" |
♦ atha “kasmā tvaṃ hasasī”ti? |
♦ Then, "Why do you laugh?" |
“‘etasmā dukkhā muttāmhī’ti tussitvā, mahārājā”ti . |
'I am freed from that suffering,' thus I rejoiced, Great King. |
punapi taṃ devatā “evaṃ, bhadde, evaṃ, bhadde”ti vatvā pupphamuṭṭhinā pūjesi. |
Again the deity, saying, "So it is, noble lady, so it is, noble lady," worshipped her with a handful of flowers. |
rājā “aho me bhāriyaṃ kataṃ kammaṃ, ayaṃ kira ekaṃ eḷikaṃ vadhitvā niraye pakkāvasesena tassā lomagaṇanāya sīsacchedaṃ pāpuṇi, ahaṃ ettakaṃ janaṃ vadhitvā kadā sotthiṃ pāpuṇissāmī”ti sabbe rājāno mocetvā attano mahallakatare vanditvā daharadaharānaṃ añjaliṃ paggayha sabbe khamāpetvā sakasakaṭṭhānameva pahiṇi. |
The king, thinking, "Oh, a grievous deed has been done by me! This one, having killed one she-goat, with the remaining result of being cooked in hell, has suffered the cutting off of her head according to the number of its hairs. I, having killed so many people, when will I attain well-being?" he released all the kings. He paid homage to the older ones among them, and raising his hands in reverence to the younger ones, and having asked forgiveness from all, he sent them to their own respective places. |
♦ satthā imaṃ dhammadesanaṃ āharitvā “evaṃ, bhikkhave, na idāneva, mallikā devī, attano paññaṃ nissāya mahājanassa jīvitadānaṃ deti, pubbepi adāsiyevā”ti vatvā atītaṃ samodhānesi — |
♦ The Teacher, having brought this Dhamma teaching, said, "Thus, monks, not just now does Queen Mallikā, on account of her own wisdom, give the gift of life to a great multitude. In the past too, she has given it." And he identified the past story — |
“tadā bārāṇasirājā pasenadi kosalo ahosi, dhammadinnā, devī mallikā, rukkhadevatā ahamevā”ti. |
At that time, the king of Benares was Pasenadi of Kosala, Queen Dhammadinnā was Mallikā, and the tree-deity was myself. |
evaṃ atītaṃ samodhānetvā puna dhammaṃ desento, “bhikkhave, pāṇātipāto nāma na kattabbayuttako. |
Thus having identified the past story, he again taught the Dhamma, "Monks, the taking of life is not proper to be done. |
pāṇātipātino hi dīgharattaṃ socantī”ti vatvā imā gāthā āha — |
For those who take life grieve for a long time." And he spoke these verses — |
♦ “idha socati pecca socati, |
♦ "Here he grieves, hereafter he grieves; |
♦ pāpakārī ubhayattha socati. |
♦ the evil-doer grieves in both places. |
♦ so socati so vihaññati, |
♦ He grieves, he is afflicted, |
♦ disvā kammakiliṭṭhamattano”ti. |
♦ seeing the impurity of his own deeds." |
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. |
♦ “evaṃ ce sattā jāneyyuṃ, dukkhāyaṃ jātisambhavo. |
♦ "If beings knew that this arising of birth is suffering, |
♦ na pāṇo pāṇinaṃ haññe, pāṇaghātī hi socatī”ti. |
♦ one living being would not slay another; for the slayer of life grieves." |
. |
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♦ aññatarapurisavatthu paṭhamaṃ. |
♦ The story of a certain man is the first. |
♦ 2. mahākassapattherasaddhivihārikavatthu |
♦ 2. The Story of the Co-resident of the Elder Mahākassapa |
♦ carañce nādhigaccheyyāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ jetavane viharanto mahākassapattherassa saddhivihārikaṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana in Sāvatthī, spoke this Dhamma teaching "If, while wandering, one cannot find..." in reference to a co-resident of the elder Mahākassapa. |
desanā rājagahe samuṭṭhitā. |
The story arose in Rājagaha. |
♦ theraṃ kira rājagahaṃ nissāya pippaliguhāyaṃ vasantaṃ dve saddhivihārikā upaṭṭhahiṃsu. |
♦ It is said that while the elder was living in the Pipphali cave near Rājagaha, two co-residents attended on him. |
tesu eko sakkaccaṃ vattaṃ karoti, eko tena kataṃ kataṃ attanā kataṃ viya dassento mukhodakadantakaṭṭhānaṃ paṭiyāditabhāvaṃ ñatvā, “bhante, mukhodakadantakaṭṭhāni me paṭiyāditāni, mukhaṃ dhovathā”ti vadati, pādadhovananhānādikālepi evameva vadati. |
Of them, one performed his duties with respect. The other would show what had been done by him as if it had been done by himself. Knowing that water for the face and a tooth-stick had been prepared, he would say, "Venerable sir, water for the face and a tooth-stick have been prepared by me. Please wash your face." At the time of washing the feet, bathing, and so on, he would speak in the same way. |
itaro cintesi — |
The other thought — |
“ayaṃ niccakālaṃ mayā kataṃ kataṃ attanā kataṃ viya katvā dasseti, hotu, kattabbayuttakamassa karissāmī”ti. |
This one always presents what has been done by me as if it were done by himself. So be it. I will do what is proper for him. |
tassa bhuñjitvā supantasseva nhānodakaṃ tāpetvā ekasmiṃ ghaṭe katvā piṭṭhikoṭṭhake ṭhapesi, udakatāpanabhājane pana nāḷimattaṃ udakaṃ sesetvā usumaṃ muñcantaṃ ṭhapesi. |
While he was sleeping after his meal, he heated bathing water, put it in one pot, and placed it in the back room. But in the water-heating vessel, he left a measure of water, letting it steam, and placed it. |
taṃ itaro sāyanhasamaye pabujjhitvā usumaṃ nikkhantaṃ disvā “udakaṃ tāpetvā koṭṭhake ṭhapitaṃ bhavissatī”ti vegena gantvā theraṃ vanditvā, “bhante, koṭṭhake udakaṃ ṭhapitaṃ, nhāyathā”ti vatvā therena saddhiṃyeva koṭṭhakaṃ pāvisi. |
The other, having awoken in the evening and seeing the steam rising, thinking, "Water must have been heated and placed in the room," went quickly, paid homage to the elder, and saying, "Venerable sir, water has been placed in the room. Please bathe," he entered the room with the elder. |
thero udakaṃ apassanto “kahaṃ udakaṃ, āvuso”ti āha. |
The elder, not seeing the water, said, "Where is the water, friend?" |
daharo aggisālaṃ gantvā bhājane uḷuṅkaṃ otāretvā tucchabhāvaṃ ñatvā “passatha duṭṭhassa kammaṃ tucchabhājanaṃ uddhane āropetvā kuhiṃ gato, ahaṃ ‘koṭṭhake udakan’ti saññāya ārocesin”ti ujjhāyanto ghaṭaṃ ādāya titthaṃ agamāsi. |
The young one went to the fire-hall, dipped a scoop into the vessel, and knowing that it was empty, he grumbled, "See the work of this wicked one! Having placed an empty vessel on the stove, where has he gone? I, with the perception 'there is water in the room,' reported it." He took a pot and went to the river-bank. |
itaropi piṭṭhikoṭṭhakato udakaṃ āharitvā koṭṭhake ṭhapesi. |
The other also brought water from the back room and placed it in the room. |
♦ thero cintesi — |
♦ The elder thought — |
“ayaṃ daharo ‘udakaṃ me tāpetvā koṭṭhake ṭhapitaṃ, etha, bhante, nhāyathā’ti vatvā idāni ujjhāyanto ghaṭaṃ ādāya titthaṃ gacchati, kiṃ nu kho etan”ti upadhārento “ettakaṃ kālaṃ esa daharo iminā kataṃ vattaṃ attanāva kataṃ viya pakāsetī”ti ñatvā sāyaṃ āgantvā nisinnassa ovādamadāsi, “āvuso, bhikkhunā nāma ‘attanā katameva katan’ti vattuṃ vaṭṭati, no akataṃ, tvaṃ idāneva ‘koṭṭhake udakaṃ ṭhapitaṃ, nhāyatha, bhante’ti vatvā mayi pavisitvā ṭhite ghaṭaṃ ādāya ujjhāyanto gacchasi, pabbajitassa nāma evaṃ kātuṃ na vaṭṭatī”ti. |
This young one, having said, 'Water has been heated by me and placed in the room. Come, venerable sir, and bathe,' and now, when I have entered and am standing, he takes a pot and goes, grumbling. What now is this?" Investigating, he knew, "For so long this young one has been presenting the duties done by this one as if they were done by himself." In the evening, when he came and was sitting, he gave him advice, "Friend, it is proper for a monk to say, 'What has been done by me has been done,' not what has not been done. You just now, having said, 'Water has been placed in the room. Bathe, venerable sir,' and when I had entered and was standing, you took a pot and went, grumbling. It is not proper for one who has gone forth to act so. |
so “passatha therassa kammaṃ, udakamattakaṃ nāma nissāya maṃ evaṃ vadesī”ti kujjhitvā punadivase therena saddhiṃ piṇḍāya na pāvisi. |
He, thinking, "See the elder's work! On account of a mere matter of water he calls me a liar," became angry, and on the next day he did not enter the village for alms with the elder. |
thero itarena saddhiṃ ekaṃ padesaṃ agamāsi. |
The elder went to a certain place with the other. |
so tasmiṃ gate therassa upaṭṭhākakulaṃ gantvā “thero kahaṃ, bhante”ti puṭṭho “therassa aphāsukaṃ jātaṃ, vihāreyeva nisinno”ti āha. |
He, when he had gone, went to the elder's supporter-family and, when asked, "Where is the elder, venerable sir?" said, "The elder has fallen ill. He is sitting in the monastery." |
“kiṃ pana, bhante, laddhuṃ vaṭṭatī”ti? |
But what, venerable sir, should be obtained? |
“evarūpaṃ kira nāma āhāraṃ dethā”ti vutte tena vuttaniyāmeneva sampādetvā adaṃsu. |
"Give such-and-such a food," he said. They prepared it in the way he described and gave it. |
so antarāmaggeva taṃ bhattaṃ bhuñjitvā vihāraṃ gato. |
He ate that meal on the way and went to the monastery. |
theropi gataṭṭhāne mahantaṃ sukhumavatthaṃ labhitvā attanā saddhiṃ gatadaharassa adāsi. |
The elder also, in the place where he had gone, received a valuable fine cloth and gave it to the young one who had gone with him. |
so taṃ rajitvā attano nivāsanapārupanaṃ akāsi. |
He, having dyed it, made it his lower and upper garments. |
♦ thero punadivase taṃ upaṭṭhākakulaṃ gantvā, “bhante, ‘tumhākaṃ kira aphāsukaṃ jātan’ti amhehi daharena vuttaniyāmeneva paṭiyādetvā āhāro pesito, paribhuñjitvā vo phāsukaṃ jātan”ti vutte tuṇhī ahosi. |
♦ The elder, on the next day, went to that supporter-family and was told, "Venerable sir, 'Your reverence has reportedly fallen ill,' we thought, and in the way described by the young one, we prepared and sent food. Having eaten it, are you well?" He was silent. |
vihāraṃ pana gantvā taṃ daharaṃ vanditvā nisinnaṃ evamāha — |
But having gone to the monastery, he said this to that young one, who had paid homage and was sitting — |
“āvuso, tayā kira hiyyo, idaṃ nāma kataṃ, idaṃ pabbajitānaṃ na anucchavikaṃ, viññattiṃ katvā bhuñjituṃ na vaṭṭatī”ti. |
Friend, yesterday, it is said, this was done by you. This is not suitable for the ordained. It is not proper to eat, having made a request. |
so kujjhitvā there āghātaṃ bandhitvā “purimadivase udakamattaṃ nissāya maṃ musāvādiṃ katvā ajja attano upaṭṭhākakule bhattamuṭṭhiyā bhuttakāraṇā maṃ ‘viññattiṃ katvā bhuñjituṃ na vaṭṭatī’ti vadati, vatthampi tena attano upaṭṭhākasseva dinnaṃ, aho therassa bhāriyaṃ kammaṃ, jānissāmissa kattabbayuttakan”ti punadivase there gāmaṃ pavisante sayaṃ vihāre ohīyitvā daṇḍaṃ gahetvā paribhogabhājanāni bhinditvā therassa paṇṇasālāya aggiṃ datvā yaṃ na jhāyati, taṃ muggarena paharanto bhinditvā nikkhamitvā palāto. |
He, becoming angry, conceived a grudge against the elder and thought, "On a previous day, on account of a mere matter of water, he made me a liar. Today, on account of a morsel of rice eaten at his own supporter's house, he says to me, 'It is not proper to eat, having made a request.' The cloth also he gave to his own attendant. Oh, what a grievous deed of the elder! I will know what is proper to be done to him." On the next day, when the elder entered the village, he himself stayed behind in the monastery, took a stick, broke the utensils for use, and setting fire to the elder's leaf-hut, and what did not burn, he broke, striking it with a club, and leaving, he fled. |
so kālaṃ katvā avīcimahāniraye nibbatti. |
He, having died, was reborn in the great Avīci hell. |
♦ mahājano kathaṃ samuṭṭhāpesi — |
♦ The great crowd raised a conversation — |
“therassa kira saddhivihāriko ovādamattaṃ asahanto kujjhitvā paṇṇasālaṃ jhāpetvā palāto”ti. |
It is said that the elder's co-resident, being unable to bear a mere piece of advice, became angry, burned down the leaf-hut, and fled. |
atheko bhikkhu aparabhāge rājagahā nikkhamitvā satthāraṃ daṭṭhukāmo jetavanaṃ gantvā satthāraṃ vanditvā satthārā paṭisanthāraṃ katvā “kuto āgatosī”ti puṭṭho “rājagahato, bhante”ti āha. |
Then a certain monk, later, leaving Rājagaha and wishing to see the Teacher, went to Jetavana, paid homage to the Teacher, and when greeted with pleasantries by the Teacher and asked, "Where have you come from?" said, "From Rājagaha, venerable sir." |
“mama puttassa mahākassapassa khamanīyan”ti? |
Is my son Mahākassapa well? |
“khamanīyaṃ, bhante, eko pana saddhivihāriko ovādamattena kujjhitvā paṇṇasālaṃ jhāpetvā palāto”ti. |
He is well, venerable sir. But a certain co-resident, having become angry with a mere piece of advice, burned down his leaf-hut and fled. |
satthā “na so idāneva ovādaṃ sutvā kujjhati, pubbepi kujjhiyeva. |
The Teacher said, "Not just now does he get angry when given advice; in the past too, he got angry. |
na idāneva kuṭiṃ dūseti, pubbepi dūsesiyevā”ti vatvā atītaṃ āhari -- |
Not just now does he defile a hut; in the past too, he defiled one." And he related a story from the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente himavantapadese eko siṅgilasakuṇo kulāvakaṃ katvā vasi. |
♦ In the past, in the Himalayan region, a woodpecker built a nest and lived there. |
athekadivasaṃ deve vassante eko makkaṭo sītena kampamāno taṃ padesaṃ agamāsi. |
Then one day, while it was raining, a monkey, shivering with cold, came to that place. |
siṅgilo taṃ disvā gāthamāha — |
The woodpecker saw it and spoke a verse — |
♦ “manussasseva te sīsaṃ, hatthapādā ca vānara. |
♦ "Your head is like a man's, your hands and feet too, O monkey. |
♦ atha kena nu vaṇṇena, agāraṃ te na vijjatī”ti. |
♦ Then for what reason is there no house for you?" |
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♦ makkaṭo “kiñcāpi me hatthapādā atthi, yāya pana paññāya vicāretvā agāraṃ kareyyaṃ, sā me paññā natthī”ti cintetvā tamatthaṃ viññāpetukāmo imaṃ gāthamāha — |
♦ The monkey, thinking, "Although I have hands and feet, that wisdom with which I could investigate and build a house, that wisdom I do not have," and wishing to make that matter known, spoke this verse — |
♦ “manussasseva me sīsaṃ, hatthapādā ca siṅgila. |
♦ "My head is like a man's, my hands and feet too, O woodpecker. |
♦ yāhu seṭṭhā manussesu, sā me paññā na vijjatī”ti. |
♦ That which is the best among men, that wisdom I do not have." |
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♦ atha naṃ “evarūpassa tava kathaṃ gharāvāso ijjhissatī”ti garahanto siṅgilo imaṃ gāthādvayamāha — |
♦ Then the woodpecker, censuring him, "How will a household life succeed for such as you?" spoke these two verses — |
♦ “anavaṭṭhitacittassa, lahucittassa dubbhino. |
♦ "For one of unsteady mind, of a fickle mind, who betrays friends, |
♦ niccaṃ addhuvasīlassa, sukhabhāvo na vijjati. |
♦ who is ever of inconstant virtue, there is no state of happiness. |
♦ “so karassu ānubhāvaṃ, vītivattassu sīliyaṃ. |
♦ "So make an effort, overcome your weakness, |
♦ sītavātaparittāṇaṃ, karassu kuṭavaṃ kapī”ti. |
♦ make a shelter from the cold and wind, make a hut, O ape." |
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♦ makkaṭo “ayaṃ maṃ anavaṭṭhitacittaṃ lahucittaṃ mittadubbhiṃ addhuvasīlaṃ karoti, idānissa mittadubbhibhāvaṃ dassessāmī”ti kulāvakaṃ viddhaṃsetvā vippakiri. |
♦ The monkey, thinking, "This one makes me out to be of unsteady mind, of fickle mind, a betrayer of friends, of inconstant virtue. Now I will show him what it means to betray a friend," destroyed the nest and scattered it. |
sakuṇo tasmiṃ kulāvakaṃ gaṇhante eva ekena passena nikkhamitvā palāyi. |
The woodpecker, as he was taking the nest, came out from one side and fled. |
♦ satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi — |
♦ The Teacher, having brought this Dhamma teaching, identified the Jātaka — |
“tadā makkaṭo kuṭidūsakabhikkhu ahosi, siṅgilasakuṇo kassapo ahosī”ti . |
At that time, the monkey was the hut-defiling monk, and the woodpecker was Kassapa. |
jātakaṃ samodhānetvā “evaṃ, bhikkhave, na idāneva, pubbepi so ovādakkhaṇe kujjhitvā kuṭiṃ dūsesi, mama puttassa kassapassa evarūpena bālena saddhiṃ vasanato ekakasseva nivāso seyyo”ti vatvā imaṃ gāthamāha — |
Having identified the Jātaka, he said, "Thus, monks, not just now, but in the past too, he got angry at the time of advice and defiled a hut. For my son Kassapa, rather than living with such a fool, living alone is better." And he spoke this verse — |
♦ 61. |
♦ 61. |
♦ “carañce nādhigaccheyya, seyyaṃ sadisamattano. |
♦ "If, while wandering, one cannot find a companion better or equal to oneself, |
♦ ekacariyaṃ daḷhaṃ kayirā, natthi bāle sahāyatā”ti. |
♦ one should firmly resolve on a solitary course; there is no companionship with a fool." |
♦ tattha caranti iriyāpathacāraṃ aggahetvā manasācāro veditabbo, kalyāṇamittaṃ pariyesantoti attho. |
♦ Therein, 'wandering' is not to be taken as wandering in the postures, but as mental wandering should be understood; seeking a good friend, this is the meaning. |
seyyaṃ sadisamattanoti attano sīlasamādhipaññāguṇehi adhikataraṃ vā sadisaṃ vā na labheyya ce. |
'Better or equal to oneself' means if one does not find one who is superior or equal to oneself in the qualities of virtue, concentration, and wisdom. |
ekacariyanti etesu hi seyyaṃ labhamāno sīlādīhi vaḍḍhati, sadisaṃ labhamāno na parihāyati, hīnena pana saddhiṃ ekato vasanto ekato saṃbhogaparibhogaṃ karonto sīlādīhi parihāyati. |
'A solitary course' means, for in finding a superior one, one grows in virtue and so on; in finding an equal one, one does not decline. But in living together with an inferior one, and having common enjoyment of requisites, one declines in virtue and so on. |
tena vuttaṃ — |
Therefore it is said — |
“evarūpo puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā”ti . |
Such a person is not to be served, not to be associated with, not to be attended upon, except out of pity, except out of compassion. |
tasmā sace kāruññaṃ paṭicca “ayaṃ maṃ nissāya sīlādīhi vaḍḍhissatī”ti tamhā puggalā kiñci apaccāsīsanto taṃ saṅgaṇhituṃ sakkoti, iccetaṃ kusalaṃ . |
Therefore, if out of compassion, thinking, "This one, on account of me, will grow in virtue and so on," and without expecting anything from that person, one is able to support him, this is excellent. |
no ce sakkoti, ekacariyaṃ daḷhaṃ kayirā ekībhāvameva thiraṃ katvā sabbairiyāpathesu ekakova vihareyya. |
If one is not able, 'one should firmly resolve on a solitary course' means having made solitude firm, one should live alone in all postures. |
kiṃ kāraṇā? |
For what reason? |
natthi bāle sahāyatāti sahāyatā nāma cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ dasa kathāvatthūni terasa dhutaṅgaguṇā vipassanāguṇā cattāro maggā cattāri phalāni tisso vijjā cha abhiññā. |
'There is no companionship with a fool' means companionship which is minor virtue, middle virtue, and great virtue, the ten topics of conversation, the thirteen ascetic qualities, the qualities of insight, the four paths, the four fruits, the three knowledges, the six supernormal powers. |
ayaṃ sahāyatāguṇo bālaṃ nissāya natthīti. |
This quality of companionship does not exist on account of a fool. |
♦ desanāvasāne āgantuko bhikkhu sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pāpuṇiṃsu, desanā mahājanassa sātthikā ahosīti. |
♦ At the end of the discourse, the visiting monk attained the fruit of stream-entry. Many others also attained the fruits of stream-entry and so on. The teaching was beneficial to the great assembly. |
♦ mahākassapattherasaddhivihārikavatthu dutiyaṃ. |
♦ The story of the co-resident of the Elder Mahākassapa is the second. |
♦ 3. ānandaseṭṭhivatthu |
♦ 3. The Story of the Merchant Ānanda |
♦ puttā matthīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto ānandaseṭṭhiṃ ārabbha kathesi. |
♦ The Teacher, while living in Sāvatthī, spoke this Dhamma teaching "'Sons are mine...'" in reference to the merchant Ānanda. |
♦ sāvatthiyaṃ kira ānandaseṭṭhi nāma cattālīsakoṭivibhavo mahāmaccharī ahosi. |
♦ It is said that in Sāvatthī, a merchant named Ānanda, with a fortune of forty crores, was a great miser. |
so anvaḍḍhamāsaṃ ñātake sannipātetvā puttaṃ mūlasiriṃ nāma tīsu velāsu evaṃ ovadati — |
He, every half-month, would assemble his relatives and would advise his son, named Mūlasiri, at three times thus — |
“idaṃ cattālīsakoṭidhanaṃ ‘bahū’”ti mā saññaṃ kari, vijjamānaṃ dhanaṃ na dātabbaṃ, navaṃ dhanaṃ uppādetabbaṃ. |
"This fortune of forty crores, do not think it is 'much.' The existing wealth is not to be given away; new wealth is to be produced. |
ekekampi hi kahāpaṇaṃ vayaṃ karontassa pana khīyateva. |
For in spending even one kahāpaṇa at a time, it is exhausted. |
tasmā — |
Therefore — |
♦ “añjanānaṃ khayaṃ disvā, upacikānañca ācayaṃ. |
♦ "Seeing the decrease of collyrium, and the increase of anthills, |
♦ madhūnañca samāhāraṃ, paṇḍito gharamāvase”ti. |
♦ and the gathering of honey, a wise man should live at home." |
♦ so aparena samayena attano pañca mahānidhiyo puttassa anācikkhitvā dhananissito maccheramalamalino kālaṃ katvā tasseva nagarassa ekasmiṃ dvāragāmake caṇḍālānaṃ kulasahassaṃ paṭivasati. |
♦ He, at a later time, without telling his son of his five great treasures, attached to his wealth and sullied with the stain of stinginess, died and took conception in the womb of a certain caṇḍāla woman in a village of a thousand caṇḍāla families at one of the gates of that same city. |
tatthekissā caṇḍāliyā kucchismiṃ paṭisandhiṃ gaṇhi. |
The king, hearing of his death, had his son Mūlasiri called and placed him in the position of chief merchant. |
rājā tassa kālakiriyaṃ sutvā puttamassa mūlasiriṃ pakkosāpetvā seṭṭhiṭṭhāne ṭhapesi. |
And that thousand caṇḍāla families, who lived by doing wage-work together, from the time of his conception, neither received wages nor even a morsel of rice beyond what was needed for sustenance. |
tampi caṇḍālakulasahassaṃ ekatova bhatiyā kammaṃ katvā jīvamānaṃ tassa paṭisandhiggahaṇato paṭṭhāya neva bhatiṃ labhati, na yāpanamattato paraṃ bhattapiṇḍampi. |
They, thinking, "We now, though doing work, do not even get a morsel of rice. There must be an unlucky one among us," having divided into two factions, and having divided until his parents were separate, said, "In this family an unlucky one has arisen," and they drove out his mother. |
te “mayaṃ etarahi kammaṃ karontāpi piṇḍabhattampi na labhāma, amhākaṃ antare kāḷakaṇṇiyā bhavitabban”ti dve koṭṭhāsā hutvā yāva tassa mātāpitaro visuṃ honti, tāva vibhajitvā “imasmiṃ kule kāḷakaṇṇī uppannā”ti tassa mātaraṃ nīhariṃsu. |
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♦ sāpi yāvassā so kucchigato, tāva yāpanamattampi kicchena labhitvā puttaṃ vijāyi. |
♦ She too, as long as he was in her womb, obtained even a sustaining amount with difficulty, and then gave birth to a son. |
tassa hatthā ca pādā ca akkhīni ca kaṇṇā ca nāsā ca mukhañca yathāṭhāne na ahesuṃ. |
His hands and feet, eyes and ears, nose and mouth were not in their proper places. |
so evarūpena aṅgavekallena samannāgato paṃsupisācako viya ativirūpo ahosi. |
He, endowed with such a deformity of limbs, was extremely ugly, like a dust-demon. |
evaṃ santepi taṃ mātā na pariccaji. |
Even so, his mother did not abandon him. |
kucchiyaṃ vasitaputtasmiñhi sineho balavā hoti. |
For the affection for a son who has dwelt in the womb is strong. |
sā taṃ kicchena posayamānā taṃ ādāya gatadivase kiñci alabhitvā gehe katvā sayameva gatadivase bhatiṃ labhati. |
She, raising him with difficulty, on the days she took him, got nothing, and on the days she went, having made a house by herself, she got wages. |
atha naṃ piṇḍāya caritvā jīvituṃ samatthakāle sā kapālakaṃ hatthe ṭhapetvā, “tāta, mayaṃ taṃ nissāya mahādukkhaṃ pattā, idāni na sakkomi taṃ posetuṃ, imasmiṃ nagare kapaṇaddhikādīnaṃ paṭiyattabhattāni atthi, tattha bhikkhāya caritvā jīvāhī”ti taṃ vissajjesi. |
Then, when he was able to live by begging for alms, she placed a begging bowl in his hand and said, "Son, on account of you we have come to great suffering. Now I am not able to support you. In this city there are prepared meals for the poor and needy. Go there and live by begging for alms," and she sent him away. |
so gharapaṭipāṭiyā caranto ānandaseṭṭhikāle nivuttaṭṭhānaṃ gantvā jātissaro hutvā attano gehaṃ pāvisi. |
He, going from door to door, and going to the place where he had dwelt in the time of the merchant Ānanda, being able to remember his past birth, he entered his own house. |
tīsu pana dvārakoṭṭhakesu na koci sallakkhesi. |
But at the first three gatehouses, no one took notice. |
catutthe dvārakoṭṭhake mūlasiriseṭṭhino puttakā disvā ubbiggahadayā parodiṃsu. |
At the fourth gatehouse, the sons of the merchant Mūlasiri saw him and, with terrified hearts, they wept. |
atha naṃ seṭṭhipurisā “nikkhama kāḷakaṇṇī”ti pothetvā nīharitvā saṅkāraṭṭhāne khipiṃsu. |
Then the merchant's men, saying, "Get out, you unlucky one!", beat him, drove him out, and threw him on a rubbish heap. |
satthā ānandattherena pacchāsamaṇena piṇḍāya caranto taṃ ṭhānaṃ patto theraṃ oloketvā tena puṭṭho taṃ pavattiṃ ācikkhi. |
The Teacher, while going for alms with the elder Ānanda as his attendant monk, reached that place, looked at the elder, and being asked by him, he explained that event. |
thero mūlasiriṃ pakkosāpesi. |
The elder had Mūlasiri called. |
atha mahājanakāyo sannipati. |
Then a great crowd of people assembled. |
satthā mūlasiriṃ āmantetvā “jānāsi etan”ti pucchitvā “na jānāmī”ti vutte, “pitā te ānandaseṭṭhī”ti vatvā asaddahantaṃ “ānandaseṭṭhi puttassa te pañca mahānidhiyo ācikkhāhī”ti ācikkhāpetvā saddahāpesi. |
The Teacher addressed Mūlasiri and, having asked, "Do you know this one?" and being told, "I do not know," he said, "He is your father, the merchant Ānanda." When he did not believe, he had the merchant Ānanda tell his son of the five great treasures, and made him believe. |
so satthāraṃ saraṇaṃ agamāsi. |
He went for refuge to the Teacher. |
tassa dhammaṃ desento imaṃ gāthamāha — |
While teaching him the Dhamma, he spoke this verse — |
♦ 62. |
♦ 62. |
♦ “puttā matthi dhanammatthi, iti bālo vihaññati. |
♦ "'Sons are mine, wealth is mine,' thus the fool is afflicted. |
♦ attā hi attano natthi, kuto puttā kuto dhanan”ti. |
♦ Oneself is not even one's own; from where sons? From where wealth?" |
♦ tassattho — puttā me atthi, dhanaṃ me atthi, iti bālo puttataṇhāya ceva dhanataṇhāya ca haññati vihaññati dukkhayati, “puttā me nassiṃsū”ti vihaññati, “nassantī”ti vihaññati, “nassissantī”ti vihaññati. |
♦ The meaning of it is — "My sons exist, my wealth exists," thus the fool is struck, afflicted, and pained by the craving for sons and the craving for wealth. "My sons have been destroyed," he is afflicted. "They are being destroyed," he is afflicted. "They will be destroyed," he is afflicted. |
dhanepi eseva nayo. |
In wealth, the method is the same. |
iti chahākārehi vihaññati. |
Thus he is afflicted in six ways. |
“putte posessāmī”ti rattiñca divā ca thalajalapathādīsu nānappakārato vāyamantopi vihaññati, “dhanaṃ uppādessāmī”ti kasivāṇijjādīni karontopi vihaññateva. |
"I will support my sons," thus striving day and night in various ways on land, water, and so on, he is also afflicted. "I will produce wealth," thus doing farming, trade, and so on, he is also afflicted. |
evaṃ vihaññassa ca attā hi attano natthi tena vighātena dukkhitaṃ attānaṃ sukhitaṃ kātuṃ asakkontassa pavattiyampissa attā hi attano natthi, maraṇamañce nipannassa māraṇantikāhi vedanāhi aggijālāhi viya pariḍayhamānassa chijjamānesu sandhibandhanesu, bhijjamānesu aṭṭhisaṅghāṭesu nimīletvā paralokaṃ ummīletvā idhalokaṃ passantassāpi divase divase dvikkhattuṃ nhāpetvā tikkhattuṃ bhojetvā gandhamālādīhi alaṅkaritvā yāvajīvaṃ positopi sahāyabhāvena dukkhaparittāṇaṃ kātuṃ asamatthatāya attā hi attano natthi. |
And for one who is thus afflicted, oneself is not even one's own. For one who is pained by that affliction and is unable to make himself happy, even in his life, oneself is not one's own. And when he is lying on his deathbed, being burned by the death-pangs as if by flames of fire, with his joints being cut, his bone-structures being broken, and closing his eyes to this world and opening them to the next, though he has been supported for his whole life, having been bathed twice a day, fed three times, and adorned with perfumes, garlands, and so on, by being unable to provide protection from suffering in the way of a companion, oneself is not even one's own. |
kuto puttā kuto dhanaṃ puttā vā dhanaṃ vā tasmiṃ samaye kimeva karissanti, ānandaseṭṭhinopi kassaci kiñci adatvā puttassatthāya dhanaṃ saṇṭhapetvā pubbe vā maraṇamañce nipannassa, idāni vā imaṃ dukkhaṃ pattassa kuto puttā kuto dhanaṃ. |
From where sons? From where wealth? What will sons or wealth do at that time? For the merchant Ānanda, who did not give anything to anyone, but accumulated wealth for the sake of his son, either before, when he was lying on his deathbed, or now, when he has come to this suffering, from where sons? From where wealth? |
puttā vā dhanaṃ vā tasmiṃ samaye kiṃ dukkhaṃ hariṃsu, kiṃ vā sukhaṃ uppādayiṃsūti. |
What suffering did his sons or wealth remove at that time, or what happiness did they produce? |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, eighty-four thousand beings had a comprehension of the Dhamma. |
desanā mahājanassa sātthikā ahosīti. |
The teaching was beneficial to the great assembly. |
♦ ānandaseṭṭhivatthu tatiyaṃ. |
♦ The story of the Merchant Ānanda is the third. |
♦ 4. gaṇṭhibhedakacoravatthu |
♦ 4. The Story of the Purse-cutter Thief |
♦ yo bāloti imaṃ dhammadesanaṃ satthā jetavane viharanto gaṇṭhibhedakacore ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "He who is a fool..." in reference to purse-cutter thieves. |
♦ te kira dve sahāyakā dhammassavanatthāya gacchantena mahājanena saddhiṃ jetavanaṃ gantvā eko dhammakathaṃ assosi, eko attano gayhūpagaṃ olokesi. |
♦ It is said that two friends, having gone to Jetavana with a great multitude who were going to listen to the Dhamma, one listened to the Dhamma talk, one looked for what he could get. |
tesu eko dhammaṃ suṇamāno sotāpattiphalaṃ pāpuṇi, itaro ekassa dussante baddhaṃ pañcamāsakamattaṃ labhi. |
Of them, one, while listening to the Dhamma, attained the fruit of stream-entry. The other got about five māsakas that were tied in the garment of a certain person. |
tassa taṃ gehe pākabhattaṃ jātaṃ, itarassa gehe na paccati. |
For him, a meal was cooked at home. For the other, it was not cooked at home. |
atha naṃ sahāyakacoro attano bhariyāya saddhiṃ uppaṇḍayamāno “tvaṃ atipaṇḍitatāya attano gehe pākabhattamūlampi na nipphādesī”ti āha. |
Then the companion thief, making fun of him with his wife, said, "You, by your great wisdom, have not produced even the basis for a cooked meal in your own house." |
itaro pana “bālabhāveneva vatāyaṃ attano paṇḍitabhāvaṃ maññatī”ti taṃ pavattiṃ satthu ārocetuṃ ñātīhi saddhiṃ jetavanaṃ gantvā ārocesi. |
The other, however, thinking, "By his very foolishness, this one thinks himself wise," to report that event to the Teacher, went to Jetavana with his relatives and reported it. |
satthā tassa dhammaṃ desento imaṃ gāthamāha — |
The Teacher, teaching him the Dhamma, spoke this verse — |
♦ 63. |
♦ 63. |
♦ “yo bālo maññati bālyaṃ, paṇḍito vāpi tena so. |
♦ "The fool who thinks his folly, is wise at least to that extent. |
♦ bālo ca paṇḍitamānī, sa ve ‘bālo’ti vuccatī”ti. |
♦ But a fool who thinks himself wise, he is truly called a 'fool'." |
♦ tattha yo bāloti yo andhabālo apaṇḍito samāno “bālo ahan”ti attano bālyaṃ bālabhāvaṃ maññati jānāti. |
♦ Therein, 'he who is a fool' means he who, being a blind fool and unwise, thinks, 'I am a fool,' and knows his own folly, his state of being a fool. |
tena soti tena kāraṇena so puggalo paṇḍito vāpi hoti paṇḍitasadiso vā. |
'By that' means for that reason that person is also wise or like a wise person. |
so hi “bālo ahan”ti jānamāno aññaṃ paṇḍitaṃ upasaṅkamanto payirupāsanto tena paṇḍitabhāvatthāya ovadiyamāno anusāsiyamāno taṃ ovādaṃ gaṇhitvā paṇḍito vā hoti paṇḍitataro vā. |
For he, knowing, 'I am a fool,' and approaching and attending upon another wise person, and being advised and instructed by him for the sake of wisdom, he takes that advice and becomes wise or wiser. |
sa ve bāloti yo ca bālo samāno “ko añño mayā sadiso bahussuto vā dhammakathiko vā vinayadharo vā dhutaṅgadharo vā atthī”ti evaṃ paṇḍitamānī hoti. |
'He is truly a fool' means he who, being a fool, thinks, 'Who else is like me, learned, or a Dhamma-teacher, or a Vinaya-master, or a bearer of the ascetic practices?' |
so aññaṃ paṇḍitaṃ anupasaṅkamanto apayirupāsanto neva pariyattiṃ uggaṇhāti, na paṭipattiṃ pūreti, ekantabālabhāvameva pāpuṇāti. |
He, not approaching another wise person, not attending upon him, neither learns the scriptures nor fulfills the practice, but attains a state of complete foolishness. |
so gaṇṭhibhedakacoro viya. |
Like the purse-cutter thief. |
tena vuttaṃ “sa ve ‘bālo’ti vuccatī”ti. |
Therefore it is said, "he is truly called a 'fool'." |
♦ desanāpariyosāne itarassa ñātakehi saddhiṃ mahājano sotāpattiphalādīni pāpuṇīti. |
♦ At the end of the discourse, the great multitude, with the relatives of the other, attained the fruits of stream-entry and so on. |
♦ gaṇṭhibhedakacoravatthu catutthaṃ. |
♦ The story of the purse-cutter thief is the fourth. |
♦ 5. udāyittheravatthu |
♦ 5. The Story of the Elder Udāyi |
♦ yāvajīvampi ce bāloti imaṃ dhammadesanaṃ satthā jetavane viharanto udāyittheraṃ ārabbha kathesi. |
♦ The Teacher, while living at Jetavana, spoke this Dhamma teaching "Even if a fool, for his whole life..." in reference to the elder Udāyi. |
♦ so kira mahātheresu paṭikkantesu dhammasabhaṃ gantvā dhammāsane nisīdi. |
♦ It is said that he, when the great elders had left, would go to the Dhamma hall and sit on the Dhamma-seat. |
atha naṃ ekadivasaṃ āgantukā bhikkhū disvā “ayaṃ bahussuto mahāthero bhavissatī”ti maññamānā khandhādipaṭisaṃyuttaṃ pañhaṃ pucchitvā kiñci ajānamānaṃ “ko eso, buddhehi saddhiṃ ekavihāre vasamāno khandhadhātuāyatanamattampi na jānātī”ti garahitvā taṃ pavattiṃ tathāgatassa ārocesuṃ. |
Then one day, visiting monks saw him and, thinking, "This must be a learned great elder," they asked him a question connected with the aggregates and so on, and when he knew nothing, they censured him, "Who is this one? Living in the same monastery with the Buddhas, he does not even know about the aggregates, elements, and sense-bases." They reported that event to the Tathāgata. |
satthā tesaṃ dhammaṃ desento imaṃ gāthamāha — |
The Teacher, teaching them the Dhamma, spoke this verse — |
♦ 64. |
♦ 64. |
♦ “yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati. |
♦ “Though a fool associates with a wise man all his life, |
♦ na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā”ti. |
♦ he no more understands the Dhamma than a spoon the flavor of soup.” |
♦ tassattho — bālo nāmesa yāvajīvampi paṇḍitaṃ upasaṅkamanto payirupāsanto “idaṃ buddhavacanaṃ, ettakaṃ buddhavacanan”ti evaṃ pariyattidhammaṃ vā “ayaṃ cāro, ayaṃ vihāro, ayaṃ ācāro, ayaṃ gocaro, idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, idaṃ paṭivijjhitabbaṃ, idaṃ sacchikātabban”ti evaṃ paṭipattipaṭivedhadhammaṃ vā na jānāti. |
♦ The meaning is this: A fool, though for a lifetime he may attend and associate with a wise man, does not know either the Dhamma of the scriptures, such as ‘this is the word of the Buddha, this much is the word of the Buddha,’ or the Dhamma of practice and penetration, such as ‘this is proper conduct, this is proper living, this is right behavior, this is the right resort; this is blameable, this is blameless; this should be followed, this should not be followed; this should be penetrated, this should be realized.’ |
yathā kiṃ? |
Like what? |
dabbī sūparasaṃ yathāti. |
Just as a spoon does not know the flavor of soup. |
yathā hi dabbī yāva parikkhayā nānappakārāya sūpavikatiyā samparivattamānāpi “idaṃ loṇikaṃ, idaṃ aloṇikaṃ, idaṃ tittakaṃ, idaṃ khārikaṃ, idaṃ kaṭukaṃ, idaṃ ambilaṃ, idaṃ anambilaṃ, idaṃ kasāvan”ti sūparasaṃ na jānāti, evameva bālo yāvajīvampi paṇḍitaṃ payirupāsamāno vuttappakāraṃ dhammaṃ na jānātīti. |
For just as a spoon, until it is worn out, though it turns about in various kinds of prepared soups, does not know the taste of the soup, such as ‘this is salty, this is not salty, this is bitter, this is alkaline, this is pungent, this is sour, this is not sour, this is astringent,’ even so a fool, though he associates with a wise man for a lifetime, does not know the aforesaid Dhamma. |
♦ desanāvasāne āgantukā bhikkhū āsavehi cittāni vimucciṃsūti. |
♦ At the end of the discourse, the minds of the visiting monks were freed from the cankers. |
♦ udāyittheravatthu pañcamaṃ. |
♦ The Story of the Elder Udāyi, the fifth. |
♦ 6. tiṃsamattapāveyyakabhikkhuvatthu |
♦ 6. The Story of the Thirty Monks from Pāveyyaka |
♦ muhuttamapi ce viññūti imaṃ dhammadesanaṃ satthā jetavane viharanto tiṃsamatte pāveyyake bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, uttered the verse beginning "If an intelligent person for but a moment," concerning about thirty monks from Pāveyyaka. |
♦ tesañhi bhagavā itthiṃ pariyesantānaṃ kappāsikavanasaṇḍe paṭhamaṃ dhammaṃ desesi. |
♦ For to them, when they were searching for a woman, the Blessed One first preached the Dhamma in a cotton-tree grove. |
tadā te sabbeva ehibhikkhubhāvaṃ patvā iddhimayapattacīvaradharā hutvā terasa dhutaṅgāni samādāya vattamānā punapi dīghassa addhuno accayena satthāraṃ upasaṅkamitvā anamataggadhammadesanaṃ sutvā tasmiṃyeva āsane arahattaṃ pāpuṇiṃsu. |
Then, all of them having attained the state of 'Come, monk,' and having become bearers of magically created bowls and robes, undertaking the thirteen ascetic practices, after a long time had passed, they again approached the Teacher, and having heard the sermon on the endless round of existence, they attained Arahantship on that very seat. |
bhikkhū “aho vatimehi bhikkhūhi khippameva dhammo viññāto”ti dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. |
The monks raised a discussion in the Hall of Truth, saying, “Oh, how quickly the Dhamma was understood by these monks!” |
satthā taṃ sutvā “na, bhikkhave, idāneva, pubbepi ime tiṃsamattā sahāyakā dhuttā hutvā tuṇḍilajātake mahātuṇḍilassa dhammadesanaṃ sutvāpi khippameva dhammaṃ viññāya pañca sīlāni samādiyiṃsu, te teneva upanissayena etarahi nisinnāsaneyeva arahattaṃ pattā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, hearing this, said, “Not just now, monks; in a previous existence also, these thirty companions, having been rogues, after hearing the Dhamma discourse of Mahātuṇḍila in the Tuṇḍila Jātaka, quickly understood the Dhamma and undertook the five precepts. Because of that very supporting condition, they have now attained Arahantship while seated on this very seat,” and preaching the Dhamma, he spoke this verse: |
♦ 65. |
♦ 65. |
♦ “muhuttamapi ce viññū, paṇḍitaṃ payirupāsati. |
♦ “If an intelligent person for but a moment associates with a wise man, |
♦ khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā”ti. |
♦ he quickly understands the Dhamma, as the tongue the flavor of soup.” |
♦ tassattho — viññū paṇḍitapuriso muhuttamapi ce aññaṃ paṇḍitaṃ payirupāsati, so tassa santike uggaṇhanto paripucchanto khippameva pariyattidhammaṃ vijānāti. |
♦ The meaning is this: If an intelligent, wise person associates with another wise person even for a moment, he, by learning and questioning in his presence, quickly understands the Dhamma of the scriptures. |
tato kammaṭṭhānaṃ kathāpetvā paṭipattiyaṃ ghaṭento vāyamanto yathā nāma anupahatajivhāpasādo puriso rasavijānanatthaṃ jivhagge ṭhapetvā eva loṇikādibhedaṃ rasaṃ vijānāti, evaṃ paṇḍito khippameva lokuttaradhammampi vijānātīti. |
Then, having had the subject of meditation explained, while striving and making an effort in the practice, just as a person whose faculty of taste is unimpaired knows the different tastes such as salty, etc., by placing it on the tip of the tongue for the purpose of knowing the flavor, in the same way, a wise person quickly understands even the supramundane Dhamma. |
♦ desanāvasāne bahū bhikkhū arahattaṃ pāpuṇiṃsūti. |
♦ At the end of the discourse, many monks attained Arahantship. |
♦ tiṃsamattapāveyyakabhikkhuvatthu chaṭṭhaṃ. |
♦ The Story of the Thirty Monks from Pāveyyaka, the sixth. |
♦ 7. suppabuddhakuṭṭhivatthu |
♦ 7. The Story of Suppabuddha the Leper |
♦ caranti bālā dummedhāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto suppabuddhakuṭṭhiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, uttered the verse beginning "Fools of little wit go about," concerning Suppabuddha the leper. |
suppabuddhakuṭṭhivatthu udāne āgatameva. |
The story of Suppabuddha the leper has already been told in the Udāna. |
♦ tadā hi suppabuddhakuṭṭhi parisapariyante nisinno bhagavato dhammadesanaṃ sutvā sotāpattiphalaṃ patvā attanā paṭiladdhaguṇaṃ satthu ārocetukāmo parisamajjhe ogāhituṃ avisahanto mahājanassa satthāraṃ vanditvā anugantvā nivattanakāle vihāraṃ agamāsi. |
♦ For at that time, Suppabuddha the leper, sitting at the edge of the assembly, having heard the Blessed One's Dhamma discourse, attained the fruit of stream-entry, and wishing to announce to the Teacher the quality he had attained, being unable to enter the midst of the assembly, went to the monastery when the great crowd, after paying homage to the Teacher, was following him and then returning. |
tasmiṃ khaṇe sakko devarājā “ayaṃ suppabuddhakuṭṭhi attano satthu sāsane paṭiladdhaguṇaṃ pākaṭaṃ kātukāmo”ti ñatvā “vīmaṃsissāmi nan”ti gantvā ākāse ṭhitova etadavoca — |
At that moment, Sakka, king of the gods, knowing “This Suppabuddha the leper wishes to make known the quality he has attained in his Teacher's Dispensation,” and thinking “I will test him,” went and, standing in the sky, said this: |
“suppabuddha, tvaṃ manussadaliddo manussavarāko, ahaṃ te apariyantaṃ dhanaṃ dassāmi, ‘buddho na buddho, dhammo na dhammo, saṅgho na saṅgho, alaṃ me buddhena, alaṃ me dhammena, alaṃ me saṅghenā’ti vadehī”ti. |
“Suppabuddha, you are a poor and wretched man. I will give you limitless wealth; just say, 'The Buddha is not the Buddha, the Dhamma is not the Dhamma, the Sangha is not the Sangha; enough with the Buddha for me, enough with the Dhamma for me, enough with the Sangha for me.'” |
atha naṃ so āha — |
Then he said to him: |
“kosi tvan”ti? |
“Who are you?” |
“ahaṃ sakko”ti. |
“I am Sakka.” |
andhabāla, ahirika tvaṃ mayā saddhiṃ kathetuṃ na yuttarūpo, tvaṃ maṃ “duggato daliddo kapaṇo”ti vadesi, nevāhaṃ duggato, na daliddo, sukhappatto ahamasmi mahaddhano — |
You blind fool, you shameless one, it is not proper for you to speak with me. You call me 'poor, destitute, and wretched,' but I am not poor, not destitute; I have attained happiness, I am very wealthy— |
♦ “saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ. |
♦ “Faith is wealth, virtue is wealth, shame and fear of wrongdoing are wealth. |
♦ sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ. |
♦ Learning is wealth, and generosity, and indeed, wisdom is the seventh wealth. |
♦ “yassa ete dhanā atthi, itthiyā purisassa vā. |
♦ “He who possesses these treasures, be it a woman or a man, |
♦ ‘adaliddo’ti taṃ āhu, amoghaṃ tassa jīvitan”ti. |
♦ is called ‘not poor’; his life is not in vain.” |
— |
— |
♦ imāni me sattavidhāriyadhanāni santi, yesañhi imāni satta dhanāni santi, na te buddhehi vā paccekabuddhehi vā “daliddā”ti vuccantīti. |
♦ I possess these seven kinds of noble wealth. Those who have these seven treasures are not called ‘poor’ by the Buddhas or the Private Buddhas. |
sakko tassa kathaṃ sutvā taṃ antarāmagge ohāya satthu santikaṃ gantvā sabbaṃ taṃ vacanapaṭivacanaṃ ārocesi. |
Sakka, having heard his words, left him on the way and went to the Teacher and reported that entire conversation. |
atha naṃ bhagavā āha — |
Then the Blessed One said to him: |
“na kho, sakka, sakkā tādisānaṃ satenapi sahassenapi suppabuddhakuṭṭhiṃ ‘buddho na buddho’ti vā, ‘dhammo na dhammo’ti vā, ‘saṅgho na saṅgho’ti vā kathāpetun”ti. |
“Indeed, Sakka, it is not possible, not even with a hundred or a thousand, to make a person like Suppabuddha the leper say 'The Buddha is not the Buddha,' or 'The Dhamma is not the Dhamma,' or 'The Sangha is not the Sangha.'” |
suppabuddhopi kho kuṭṭhi satthu santikaṃ gantvā satthārā katapaṭisanthāro sammodamāno attanā paṭiladdhaguṇaṃ ārocetvā vuṭṭhāyāsanā pakkāmi. |
And Suppabuddha the leper, having gone to the Teacher, having been greeted kindly by the Teacher and rejoicing, announced the quality he had attained, and rising from his seat, he departed. |
atha naṃ acirapakkantaṃ gāvī taruṇavacchā jīvitā voropesi. |
Then, not long after he had departed, a cow with a young calf deprived him of life. |
♦ sā kira ekā yakkhinī pukkusātikulaputtaṃ, bāhiyaṃ dārucīriyaṃ, tambadāṭhikacoraghātakaṃ, suppabuddhakuṭṭhinti imesaṃ catunnaṃ janānaṃ anekasate attabhāve gāvī hutvā jīvitā voropesi. |
♦ It seems that a certain yakkhiṇī, having become a cow in many hundreds of existences, deprived these four people of life: Pukkusāti the nobleman, Bāhiya Dārucīriya, Tambadāṭhika the robber-executioner, and Suppabuddha the leper. |
te kira atīte cattāro seṭṭhiputtā hutvā ekaṃ nagarasobhiniṃ gaṇikaṃ uyyānaṃ netvā divasaṃ sampattiṃ anubhavitvā sāyanhasamaye evaṃ sammantayiṃsu — |
It is said that in the past, these four, having been the sons of merchants, took a city-beautifying courtesan to a park, enjoyed pleasure for a day, and in the evening consulted thus: |
“imasmiṃ ṭhāne añño natthi, imissā amhehi dinnaṃ kahāpaṇasahassañca sabbañca pasādhanabhaṇḍaṃ gahetvā imaṃ māretvā gacchāmā”ti. |
“There is no one else in this place. Let's take back the thousand coins we gave her and all the ornaments, kill her, and go.” |
sā tesaṃ kathaṃ sutvā “ime nillajjā, mayā saddhiṃ abhiramitvā idāni maṃ māretukāmā, jānissāmi nesaṃ kattabbayuttakan”ti tehi māriyamānā “ahaṃ yakkhinī hutvā yathā maṃ ete mārenti, evameva te māretuṃ samatthā bhaveyyan”ti patthanaṃ akāsi. |
She, hearing their words, while being killed by them, thought, “These shameless ones, having taken pleasure with me, now want to kill me. I will know what should be done to them,” and made an aspiration: “Having become a yakkhiṇī, may I be able to kill them in the very same way they are killing me.” |
tassa nissandena ime māresi. |
As a result of that, she killed them. |
sambahulā bhikkhū tassa kālakiriyaṃ bhagavato ārocetvā “tassa kā gati, kena ca kāraṇena kuṭṭhibhāvaṃ patto”ti pucchiṃsu. |
Many monks, reporting his death to the Blessed One, asked, “What is his destination, and for what reason did he attain the state of a leper?” |
satthā sotāpattiphalaṃ patvā tassa tāvatiṃsabhavane uppannabhāvañca tagarasikhipaccekabuddhaṃ disvā niṭṭhubhitvā apasabyaṃ katvā dīgharattaṃ niraye paccitvā vipākāvasesena idāni kuṭṭhibhāvappattiñca byākaritvā, “bhikkhave, ime sattā attanāva attano kaṭukavipākakammaṃ karontā vicarantī”ti vatvā anusandhiṃ ghaṭetvā uttari dhammaṃ desento imaṃ gāthamāha — |
The Teacher explained his rebirth in the Tāvatiṃsa heaven after attaining the fruit of stream-entry, and also that having seen the Private Buddha Tagarasikhi, he had spat and turned his left side towards him, and after being tormented in hell for a long time, as a remaining result of that kamma he had now attained the state of a leper. Then, saying, “Monks, these beings go about doing deeds with bitter results for themselves,” he connected the story and, preaching the Dhamma further, spoke this verse: |
♦ 66. |
♦ 66. |
♦ “caranti bālā dummedhā, amitteneva attanā. |
♦ “Fools of little wit go about, with themselves as their own enemy, |
♦ karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalan”ti. |
♦ doing evil deeds, which have a bitter fruit.” |
♦ tattha carantīti catūhi iriyāpathehi akusalameva karontā vicaranti. |
♦ Therein, ‘go about’ means they wander about, doing only what is unwholesome in the four postures. |
bālāti idhalokatthañca paralokatthañca ajānantā idha bālā nāma. |
‘Fools’ are those so-called here who do not know what is for their welfare in this world and the next. |
dummedhāti duppaññā. |
‘Of little wit’ means of little wisdom. |
amitteneva attanāti attanā amittabhūtena viya verinā hutvā. |
‘With themselves as their own enemy’ means having become like an enemy to themselves. |
kaṭukapphalanti tikhiṇaphalaṃ dukkhaphalanti. |
‘Bitter fruit’ means a sharp fruit, a painful fruit. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ suppabuddhakuṭṭhivatthu sattamaṃ. |
♦ The Story of Suppabuddha the Leper, the seventh. |
♦ 8. kassakavatthu |
♦ 8. The Story of the Farmer |
♦ na taṃ kammaṃ kataṃ sādhūti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ kassakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, uttered the verse beginning "That deed is not well done" concerning a certain farmer. |
♦ so kira sāvatthito avidūre ekaṃ khettaṃ kasati. |
♦ It seems he was plowing a field not far from Sāvatthī. |
corā udakaniddhamanena nagaraṃ pavisitvā ekasmiṃ aḍḍhakule umaṅgaṃ bhinditvā bahuṃ hiraññasuvaṇṇaṃ gahetvā udakaniddhamaneneva nikkhamiṃsu. |
Thieves entered the city through a water drain and, having broken into the house of a wealthy family, took much gold and silver and left by the same water drain. |
eko coro te vañcetvā ekaṃ sahassatthavikaṃ ovaṭṭikāya katvā taṃ khettaṃ gantvā tehi saddhiṃ bhaṇḍaṃ bhājetvā ādāya gacchanto ovaṭṭikato patamānaṃ sahassatthavikaṃ na sallakkhesi. |
One thief, deceiving the others, made a bag of a thousand pieces, and went to that field, and after dividing the goods with them and taking his share, he did not notice the bag of a thousand pieces falling from his waist-cloth. |
taṃ divasaṃ satthā paccūsasamaye lokaṃ volokento taṃ kassakaṃ attano ñāṇajālassa antopaviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti upadhārayamāno idaṃ addasa — |
That day, the Teacher, at dawn, surveying the world, saw that farmer caught in the net of his knowledge and, reflecting, "What will happen?" saw this: |
“ayaṃ kassako pātova kasituṃ gamissati, bhaṇḍasāmikā corānaṃ anupadaṃ gantvā ovaṭṭikato patamānaṃ sahassatthavikaṃ disvā etaṃ gaṇhissanti, maṃ ṭhapetvā tassa añño sakkhī nāma na bhavissati, sotāpattimaggassa upanissayopissa atthi, tattha mayā gantuṃ vaṭṭatī”ti. |
“This farmer will go to plow in the morning. The owners of the goods, following the thieves, will see the bag of a thousand pieces that fell from the waist-cloth and will take it. There will be no witness for him other than me. He also has the supporting condition for the path of stream-entry. It is fitting for me to go there.” |
sopi kassako pātova kasituṃ gato. |
And so the farmer went to plow in the morning. |
satthā ānandattherena pacchāsamaṇena tattha agamāsi. |
The Teacher, with the Elder Ānanda as his attendant monk, went there. |
kassako satthāraṃ disvā gantvā bhagavantaṃ vanditvā puna kasituṃ ārabhi. |
The farmer, seeing the Teacher, went and paid homage to the Blessed One and then began to plow again. |
satthā tena saddhiṃ kiñci avatvāva sahassatthavikāya patitaṭṭhānaṃ gantvā taṃ disvā ānandattheraṃ āha — |
The Teacher, without saying anything to him, went to the place where the bag of a thousand pieces had fallen, saw it, and said to the Elder Ānanda: |
“passa, ānanda, āsīviso”ti. |
“Look, Ānanda, a venomous snake.” |
“passāmi, bhante, ghoraviso”ti. |
“I see, venerable sir, a dreadful venomous snake.” |
♦ kassako taṃ kathaṃ sutvā “mama velāya vā avelāya vā vicaraṇaṭṭhānametaṃ, āsīviso kirettha atthī”ti cintetvā satthari ettakaṃ vatvā pakkante “māressāmi nan”ti patodalaṭṭhiṃ ādāya gato sahassabhaṇḍikaṃ disvā “imaṃ sandhāya satthārā kathitaṃ bhavissatī”ti taṃ ādāya nivatto, abyattatāya ekamante ṭhapetvā paṃsunā paṭicchādetvā puna kasituṃ ārabhi. |
♦ The farmer, hearing that conversation, thought, "This is a place where I wander about at any time, day or night. It seems there is a venomous snake here," and when the Teacher, having said that much, had departed, he went with a goad-stick, thinking, "I will kill it." Seeing the bag of a thousand pieces, he thought, "It must have been in reference to this that the Teacher spoke," and taking it, he returned, and due to his foolishness, he placed it in a corner and covered it with dust and began to plow again. |
manussā ca vibhātāya rattiyā gehe corehi katakammaṃ disvā padānupadaṃ gacchantā taṃ khettaṃ gantvā tattha corehi bhaṇḍassa bhājitaṭṭhānaṃ disvā kassakassa padavalañjaṃ addasaṃsu. |
And the people, when the night had ended, saw the deed done by the thieves in the house, and following their tracks, they went to that field and saw the place where the goods had been divided by the thieves, and they saw the farmer's footprints. |
te tassa padānusārena gantvā thavikāya ṭhapitaṭṭhānaṃ disvā paṃsuṃ viyūhitvā thavikaṃ ādāya “tvaṃ gehaṃ vilumpitvā khettaṃ kasamāno viya vicarasī”ti tajjetvā pothetvā netvā rañño dassayiṃsu. |
Following his footprints, they went and saw the place where the bag was kept, and brushing away the dust, they took the bag and, threatening him, "You plunder a house and wander about as if you are plowing a field," they beat him and took him and showed him to the king. |
rājā taṃ pavattiṃ sutvā tassa vadhaṃ āṇāpesi. |
The king, hearing the matter, ordered his execution. |
rājapurisā taṃ pacchābāhaṃ bandhitvā kasāhi tāḷentā āghātanaṃ nayiṃsu. |
The king's men, tying his hands behind his back and striking him with whips, led him to the place of execution. |
so kasāhi tāḷiyamāno aññaṃ kiñci avatvā “passānanda, āsīvisoti, passāmi bhagavā ghoraviso”ti vadanto gacchati. |
As he was being struck with whips, he said nothing else but, "Look, Ānanda, a venomous snake; I see, Blessed One, a dreadful venomous snake," as he went. |
atha naṃ rājapurisā “tvaṃ satthu ceva ānandattherassa ca kathaṃ kathesi, kiṃ nāmetan”ti pucchitvā — |
Then the king's men asked him, "You are speaking the words of the Teacher and the Elder Ānanda, what is this?" |
“rājānaṃ daṭṭhuṃ labhamāno kathessāmī”ti vutte rañño santikaṃ netvā rañño taṃ pavattiṃ kathayiṃsu. |
When he said, “If I can see the king, I will explain,” they took him to the king and told the king that matter. |
atha naṃ rājā “kasmā evaṃ kathesī”ti pucchi. |
Then the king asked him, "Why do you say this?" |
so “nāhaṃ, deva, coro”ti vatvā kasanatthāya nikkhantakālato paṭṭhāya sabbaṃ taṃ pavattiṃ rañño ācikkhi. |
He said, "I am not a thief, Your Majesty," and explained the whole matter to the king from the time he went out to plow. |
rājā tassa kathaṃ sutvā “ayaṃ bhaṇe loke aggapuggalaṃ satthāraṃ sakkhiṃ apadisati, na yuttaṃ etassa dosaṃ āropetuṃ, ahamettha kattabbaṃ jānissāmī”ti taṃ ādāya sāyanhasamaye satthu santikaṃ gantvā satthāraṃ pucchi — |
The king, hearing his story, thought, "This man, sir, is citing the Teacher, the foremost person in the world, as a witness. It is not right to accuse him. I will know what should be done here," and taking him, he went to the Teacher in the evening and asked the Teacher: |
“bhagavā kacci tumhe ānandattherena saddhiṃ etassa kassakassa kasanaṭṭhānaṃ gatā”ti? |
“Blessed One, did you, together with the Elder Ānanda, go to this farmer's plowing place?” |
“āma, mahārājā”ti. |
“Yes, great king.” |
“kiṃ vo tattha diṭṭhan”ti? |
“What did you see there?” |
“sahassatthavikā, mahārājā”ti. |
“A bag of a thousand pieces, great king.” |
“disvā kiṃ avocutthā”ti? |
“Seeing it, what did you say?” |
“idaṃ nāma, mahārājā”ti. |
“This, great king.” |
“bhante, sacāyaṃ puriso tumhādisaṃ apadisaṃ nākarissa, na jīvitaṃ alabhissa, tumhehi pana kathitakathaṃ kathetvā tena jīvitaṃ laddhan”ti. |
“Venerable sir, if this man had not made a reference to one such as you, he would not have obtained his life. But by speaking the words you spoke, he has obtained his life.” |
taṃ sutvā satthā “āma, mahārāja, ahampi ettakameva vatvā gato, paṇḍitena nāma yaṃ kammaṃ katvā pacchānutappaṃ hoti, taṃ na kattabban”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Hearing that, the Teacher said, "Yes, great king, I too, having said only that much, departed. A wise person should not do that deed for which he later repents," and connecting the story, he preached the Dhamma, saying this verse: |
♦ 67. |
♦ 67. |
♦ “na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati. |
♦ “That deed is not well done, which, having been done, one regrets, |
♦ yassa assumukho rodaṃ, vipākaṃ paṭisevatī”ti. |
♦ whose result one receives with a tearful face, weeping.” |
♦ tattha na taṃ kammanti yaṃ nirayādīsu nibbattanasamatthaṃ dukkhudrayaṃ kammaṃ katvā anussaranto anussaritānussaritakkhaṇe anutappati anusocati, taṃ kataṃ na sādhu na sundaraṃ niratthakaṃ. |
♦ Therein, ‘that deed is not’ means that deed which is capable of causing rebirth in hell, etc., which has a painful result, having done which, remembering it, at the very moment of remembering, one repents, one sorrows; that deed is not well done, not beautiful, useless. |
yassa assumukhoti yassa assūhi tintamukho rodanto vipākaṃ anubhotīti. |
‘Whose tearful face’ means whose face is wet with tears, weeping, one experiences the result. |
♦ desanāvasāne kassako upāsako sotāpattiphalaṃ patto, sampattabhikkhūpi sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, the farmer, a lay-follower, attained the fruit of stream-entry, and the monks who had assembled also attained the fruits of stream-entry and so on. |
♦ kassakavatthu aṭṭhamaṃ. |
♦ The Story of the Farmer, the eighth. |
♦ 9. sumanamālākāravatthu |
♦ 9. The Story of Sumana the Garland-Maker |
♦ tañca kammaṃ kataṃ sādhūti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sumanaṃ nāma mālākāraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, uttered the verse beginning "And that deed is well done" concerning a garland-maker named Sumana. |
♦ so kira devasikaṃ bimbisārarājānaṃ pātova aṭṭhahi sumanapupphanāḷīhi upaṭṭhahanto aṭṭha kahāpaṇe labhati. |
♦ It is said that he, every morning, attended on King Bimbisāra with eight measures of jasmine flowers and received eight kahāpaṇas. |
athekadivasaṃ tasmiṃ pupphāni gahetvā nagaraṃ paviṭṭhamatte bhagavā mahābhikkhusaṅghaparivuto chabbaṇṇaraṃsiyo vissajjetvā mahatā buddhānubhāvena mahatiyā buddhalīḷāya nagaraṃ piṇḍāya pāvisi. |
Then one day, as he entered the city carrying the flowers, the Blessed One, surrounded by a great company of monks, emitting six-colored rays, with great Buddha-power and great Buddha-grace, entered the city for alms. |
bhagavā hi ekadā chabbaṇṇaraṃsiyo cīvarena paṭicchādetvā aññataro piṇḍapātiko viya carati tiṃsayojanamaggaṃ aṅgulimālassa paccuggamanaṃ gacchanto viya, ekadā chabbaṇṇaraṃsiyo vissajjetvā kapilavatthuppavesanādīsu viya. |
For the Blessed One sometimes conceals the six-colored rays with his robe and walks like an ordinary almsman, as when he walked a thirty-yojana path to meet Aṅgulimāla; sometimes he emits the six-colored rays, as at the entrance to Kapilavatthu and other times. |
tasmimpi divase sarīrato chabbaṇṇaraṃsiyo vissajjento mahantena buddhānubhāvena mahatiyā buddhalīḷāya rājagahaṃ pāvisi. |
On that day too, emitting the six-colored rays from his body, with great Buddha-power and great Buddha-grace, he entered Rājagaha. |
mālākāro bhagavato ratanagghiyasadisaṃ attabhāvaṃ disvā dvattiṃsamahāpurisalakkhaṇāsītānubyañjanasarīrasobhaggaṃ oloketvā pasannacitto “kiṃ nu kho satthu adhikāraṃ karomī”ti cintetvā aññaṃ apassanto “imehi pupphehi bhagavantaṃ pūjessāmī”ti cintetvā puna cintesi — |
The garland-maker, seeing the Blessed One's person, which was like a heap of jewels, and observing the beauty of his body with its thirty-two marks of a great man and eighty minor characteristics, with a mind full of faith, thought, "What service can I do for the Teacher?" and seeing nothing else, he thought, "I will worship the Blessed One with these flowers," and then thought again: |
“imāni rañño nibaddhaṃ upaṭṭhānapupphāni, rājā imāni alabhanto maṃ bandhāpeyya vā ghātāpeyya vā raṭṭhato vā pabbājeyya, kiṃ nu kho karomī”ti? |
“These are the flowers for the king's regular attendance. The king, not receiving them, might have me bound or killed or banished from the country. What should I do?” |
athassa etadahosi “rājā maṃ ghātetu vā bandhāpetu vā raṭṭhato pabbājetu vā, so hi mayhaṃ dadamānopi imasmiṃ attabhāve jīvitamattaṃ dhanaṃ dadeyya, satthupūjā pana me anekāsu kappakoṭīsu alaṃ hitāya ceva sukhāya cā”ti attano jīvitaṃ tathāgatassa pariccaji. |
Then it occurred to him, “Let the king kill me or have me bound or banish me from the country. For even if he were to give to me, he would give me only a living and wealth in this existence. But worship of the Teacher will be for my welfare and happiness for countless aeons.” So he gave up his life for the Tathāgata. |
♦ so “yāva me pasannaṃ cittaṃ na patikuṭati, taṃ tāvadeva pūjaṃ karissāmī”ti haṭṭhatuṭṭho udaggudaggo satthāraṃ pūjesi. |
♦ He, thinking, “I will make my offering while my mind is still full of faith and has not turned back,” joyous, elated, and exultant, worshipped the Teacher. |
kathaṃ? paṭhamaṃ tāva dveva pupphamuṭṭhiyo tathāgatassa upari khipi, tā uparimatthake vitānaṃ hutvā aṭṭhaṃsu. |
How? First, he threw two handfuls of flowers above the Tathāgata; they formed a canopy above his head and remained there. |
aparā dve muṭṭhiyo khipi, tā dakkhiṇahatthapassena mālāpaṭacchannena otaritvā aṭṭhaṃsu. |
He threw another two handfuls; they descended on his right side like a curtain of garlands and remained there. |
aparā dve muṭṭhiyo khipi, tā piṭṭhipassena otaritvā tatheva aṭṭhaṃsu. |
He threw another two handfuls; they descended on his back and remained there in the same way. |
aparā dve muṭṭhiyo khipi, tā vāmahatthapassena otaritvā tatheva aṭṭhaṃsu. |
He threw another two handfuls; they descended on his left side and remained there in the same way. |
evaṃ aṭṭha nāḷiyo aṭṭha muṭṭhiyo hutvā catūsu ṭhānesu tathāgataṃ parikkhipiṃsu. |
Thus the eight measures, having become eight handfuls, surrounded the Tathāgata in four places. |
purato gamanadvāramattameva ahosi. |
There was only an opening in front for him to walk. |
pupphānaṃ vaṇṭāni anto ahesuṃ, pattāni bahimukhāni. |
The stalks of the flowers were inside, the petals facing outwards. |
bhagavā rajatapattaparikkhitto viya hutvā pāyāsi. |
The Blessed One, as if enclosed in a silver casket, walked on. |
pupphāni acittakānipi sacittakaṃ nissāya sacittakāni viya abhijjitvā apatitvā satthārā saddhiṃyeva gacchanti, ṭhitaṭhitaṭṭhāne tiṭṭhanti. |
The flowers, though inanimate, by depending on an animate being, became as if animate, and without falling, they went along with the Teacher; they stood still where he stood. |
satthu sarīrato satasahassavijjulatā viya raṃsiyo nikkhamiṃsu. |
From the Teacher's body, rays emanated like a hundred thousand streaks of lightning. |
purato ca pacchato ca dakkhiṇato ca vāmato ca sīsamatthakato ca nirantaraṃ nikkhantaraṃsīsu ekāpi sammukhasammukhaṭṭhāneneva apalāyitvā sabbāpi satthāraṃ tikkhattuṃ padakkhiṇaṃ katvā taruṇatālakkhandhappamāṇā hutvā purato eva dhāvanti. |
From the front and back, from the right and left, and from the top of his head, rays emanated continuously and without interruption; not a single one escaped directly in front, but all, after circumambulating the Teacher three times, became the size of a young palm trunk and rushed forward. |
sakalanagaraṃ saṅkhubhi. |
The whole city was in an uproar. |
antonagare nava koṭiyo, bahinagare nava koṭiyoti aṭṭhārasasu koṭīsu ekopi puriso vā itthī vā bhikkhaṃ gahetvā anikkhanto nāma natthi. |
Nine crores in the inner city, and nine crores in the outer city; among the eighteen crores, there was not a single man or woman who did not come out with alms. |
mahājano sīhanādaṃ nadanto celukkhepasahassāni karonto satthu puratova gacchati. |
The great crowd, roaring lion-roars and making thousands of cloth-wavings, walked before the Teacher. |
satthāpi mālākārassa guṇaṃ pākaṭaṃ kātuṃ tigāvutappamāṇe nagare bhericaraṇamaggeneva acari. |
The Teacher too, to make the garland-maker's virtue known, walked through the city, which was about three gāvutas in size, along the main thoroughfare. |
mālākārassa sakalasarīraṃ pañcavaṇṇāya pītiyā paripūri. |
The garland-maker's entire body was filled with five-colored joy. |
♦ so thokaññeva tathāgatena saddhiṃ caritvā manosilārase nimuggo viya buddharasmīnaṃ anto paviṭṭho satthāraṃ thometvā vanditvā tucchapacchimeva gahetvā gehaṃ agamāsi. |
♦ He, having walked a short distance with the Tathāgata, as if submerged in a solution of red arsenic, entered into the Buddha's rays, and having praised and paid homage to the Teacher, he went home with only an empty basket. |
atha naṃ bhariyā pucchi “kahaṃ pupphānī”ti? |
Then his wife asked him, “Where are the flowers?” |
“satthā me pūjito”ti. |
“I have worshipped the Teacher.” |
“rañño dāni kiṃ karissasī”ti? |
“What will you do now about the king?” |
“rājā maṃ ghātetu vā raṭṭhato vā nīharatu, ahaṃ jīvitaṃ pariccajitvā satthāraṃ pūjesiṃ, sabbapupphāni aṭṭha muṭṭhiyova ahesuṃ, evarūpā nāma pūjā jātā. |
“Let the king kill me or banish me from the country. I gave up my life and worshipped the Teacher. All the flowers were just eight handfuls. Such a worship took place. |
mahājano ukkuṭṭhisahassāni karonto satthārā saddhiṃ carati, yo esa mahājanassa ukkuṭṭhisaddo, tasmiṃ ṭhāne eso”ti. |
The great crowd, making thousands of shouts of joy, is walking with the Teacher. That sound of the great crowd's joyous shouts is at that place.” |
athassa bhariyā andhabālatāya evarūpe pāṭihāriye pasādaṃ nāma ajanetvā taṃ akkositvā paribhāsitvā “rājāno nāma caṇḍā, sakiṃ kuddhā hatthapādādicchedanena bahumpi anatthaṃ karonti, tayā katakammena mayhampi anattho siyā”ti putte ādāya rājakulaṃ gantvā raññā pakkositvā “kiṃ etan”ti pucchitā āha — |
Then his wife, in her blind folly, not generating any faith in such a miracle, reviled and abused him, saying, “Kings are fierce. When they are angry even once, they cause much harm by cutting off hands and feet, etc. Because of the deed you have done, harm may come to me too.” Taking her children, she went to the royal palace, and being summoned by the king and asked, “What is this?” she said: |
“mama sāmiko tumhākaṃ upaṭṭhānapupphehi satthāraṃ pūjetvā tucchahattho gharaṃ āgantvā ‘kahaṃ pupphānī’ti mayā puṭṭho idaṃ nāma vadesi, ahaṃ taṃ paribhāsitvā ‘rājāno nāma caṇḍā, sakiṃ kuddhā hatthapādādicchedanena bahumpi anatthaṃ karonti, tayā katakammena mayhampi anattho siyā’ti taṃ chaḍḍetvā idhāgatā, tena kataṃ kammaṃ sukataṃ vā hotu, dukkaṭaṃ vā, tassevetaṃ, mayā tassa chaḍḍitabhāvaṃ jānāhi, devā”ti. |
“My husband, having worshipped the Teacher with your attendance flowers, came home empty-handed and, when asked by me, ‘Where are the flowers?’ he said this and that. I abused him, saying, ‘Kings are fierce. When they are angry even once, they cause much harm by cutting off hands and feet, etc. Because of the deed you have done, harm may come to me too.’ I have abandoned him and come here. Let the deed he has done be good or bad, it is his own. Know, Your Majesty, that I have abandoned him.” |
rājā paṭhamadassaneneva sotāpattiphalaṃ patto saddho pasanno ariyasāvako cintesi — |
The king, who had attained the fruit of stream-entry at first sight, a faithful, devoted, and noble disciple, thought: |
“aho ayaṃ itthī andhabālā, evarūpe guṇe pasādaṃ na uppādesī”ti. |
“Alas, this woman is a blind fool. She did not produce faith in such a virtue.” |
so kuddho viya hutvā, “amma, kiṃ vadesi, mayhaṃ upaṭṭhānapupphehi tena pūjā katā”ti? |
As if angry, he said, “Woman, what are you saying? He made an offering with my attendance flowers?” |
“āma, devā”ti. |
“Yes, Your Majesty.” |
“bhaddakaṃ te kataṃ taṃ chaḍḍentiyā, mama pupphehi pūjākārassa ahaṃ kattabbayuttakaṃ jānissāmī”ti taṃ uyyojetvā vegena satthu santikaṃ gantvā vanditvā satthārā saddhiṃyeva vicari. |
“You have done well in abandoning him. I will know what should be done to the one who made an offering with my flowers,” and having dismissed her, he quickly went to the Teacher, paid homage, and walked along with the Teacher. |
♦ satthā rañño cittappasādaṃ ñatvā bhericaraṇavīthiyā nagaraṃ caritvā rañño gharadvāraṃ agamāsi. |
♦ The Teacher, knowing the king's faith, having walked through the city on the main thoroughfare, went to the king's palace gate. |
rājā pattaṃ gahetvā satthāraṃ gehaṃ pavesetukāmo ahosi. |
The king, taking the bowl, wanted to lead the Teacher into the house. |
satthā pana rājaṅgaṇeyeva nisīdanākāraṃ dassesi . |
The Teacher, however, showed a sign of sitting down in the royal courtyard. |
rājā taṃ ñatvā “sīghaṃ maṇḍapaṃ karothā”ti taṅkhaṇaññeva maṇḍapaṃ kārāpesi. |
The king, understanding that, said, “Quickly, make a pavilion,” and had a pavilion made at that very moment. |
nisīdi satthā saddhiṃ bhikkhusaṅghena. |
The Teacher sat down with the community of monks. |
kasmā pana satthā rājagehaṃ na pāvisi? |
But why did the Teacher not enter the king's house? |
♦ evaṃ kirassa ahosi — |
♦ It seems it occurred to him thus: |
“sacāhaṃ anto pavisitvā nisīdeyyaṃ, mahājano maṃ daṭṭhuṃ na labheyya, mālākārassa guṇo pākaṭo na bhaveyya, rājaṅgaṇe pana maṃ nisinnaṃ mahājano daṭṭhuṃ labhissati, mālākārassa guṇo pākaṭo bhavissatī”ti. |
“If I were to enter inside and sit down, the great crowd would not get to see me, and the garland-maker's virtue would not become known. But if I sit in the royal courtyard, the great crowd will get to see me, and the garland-maker's virtue will become known.” |
guṇavantānañhi guṇaṃ buddhā eva pākaṭaṃ kātuṃ sakkonti, avasesajano guṇavantānaṃ guṇaṃ kathento maccharāyati. |
For only the Buddhas can make known the virtue of the virtuous. The rest of the people, when speaking of the virtue of the virtuous, are envious. |
cattāro pupphapaṭā catuddisaṃ aṭṭhaṃsu. |
The four flower curtains stood in the four directions. |
mahājano satthāraṃ parivāresi. |
The great crowd surrounded the Teacher. |
rājā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītenāhārena parivisi. |
The king served the community of monks, with the Buddha at its head, with exquisite food. |
satthā bhattakiccāvasāne anumodanaṃ katvā purimanayeneva catūhi pupphapaṭehi parikkhitto sīhanādaṃ nadanto mahājanena parivuto vihāraṃ agamāsi. |
The Teacher, at the end of the meal, gave his thanks and, in the same way as before, surrounded by the four flower curtains, roaring a lion's roar, and surrounded by the great crowd, went to the monastery. |
rājā satthāraṃ anugantvā nivatto mālākāraṃ pakkosāpetvā “mama āharitapupphehi kinti katvā satthāraṃ pūjesī”ti pucchi. |
The king, having followed the Teacher and returned, had the garland-maker summoned and asked, “With what intention did you worship the Teacher with the flowers brought for me?” |
mālākāro “rājā maṃ ghātetu vā raṭṭhato vā pabbājetūti jīvitaṃ pariccajitvā pūjesiṃ devā”ti āha. |
The garland-maker said, "I worshipped, Your Majesty, having given up my life, thinking, 'Let the king kill me or banish me from the country.'" |
rājā “tvaṃ mahāpuriso nāmā”ti vatvā aṭṭha hatthī ca asse ca dāse ca dāsiyo ca mahāpasādhanāni ca aṭṭha kahāpaṇasahassāni ca rājakulato nīharitvā sabbālaṅkārappaṭimaṇḍitā aṭṭha nāriyo ca aṭṭha gāmavare cāti idaṃ sabbaṭṭhakaṃ nāma dānaṃ adāsi. |
The king, saying, "You are indeed a great man," gave him eight elephants, horses, male and female slaves, great ornaments, eight thousand kahāpaṇas brought from the royal household, eight women adorned with all ornaments, and eight excellent villages. This is the gift called the 'all-eights'. |
♦ ānandatthero cintesi — |
♦ The Elder Ānanda thought: |
“ajja pātova paṭṭhāya sīhanādasahassāni ceva celukkhepasahassāni ca pavattanti, ko nu kho mālākārassa vipāko”ti? |
“From this morning onwards, thousands of lion-roars and thousands of cloth-wavings have been going on. What, I wonder, will be the result for the garland-maker?” |
so satthāraṃ pucchi. |
He asked the Teacher. |
atha naṃ satthā āha — |
Then the Teacher said to him: |
“ānanda, iminā mālākārena appamattakaṃ kammaṃ katan”ti mā sallakkhesi, ayañhi mayhaṃ jīvitaṃ pariccajitvā pūjaṃ akāsi. |
“Ānanda, do not think that this deed done by the garland-maker is a small thing. For he made this offering having given up his life for me. |
so evaṃ mayi cittaṃ pasādetvā — |
He, having thus put his faith in me— |
♦ “kappānaṃ satasahassaṃ, duggatiṃ na gamissati. |
♦ “For a hundred thousand aeons, he will not go to a state of suffering. |
♦ ṭhatvā devamanussesu, phalaṃ etassa kammuno. |
♦ Dwelling among gods and men, this is the fruit of his deed. |
♦ pacchā paccekasambuddho, sumano nāma bhavissatī”ti. |
♦ In the end, he will become a Private Buddha named Sumana.” |
— |
— |
♦ āha. |
♦ he said. |
satthu pana vihāraṃ gantvā gandhakuṭipavisanakāle tāni pupphāni dvārakoṭṭhake patiṃsu. |
But when the Teacher went to the monastery and was about to enter the Perfumed Chamber, those flowers fell at the gateway. |
sāyanhasamaye bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
In the evening, the monks raised a discussion in the Hall of Truth: |
“aho acchariyaṃ mālākārassa kammaṃ, dharamānakabuddhassa jīvitaṃ pariccajitvā pupphapūjaṃ katvā taṅkhaṇaññeva sabbaṭṭhakaṃ nāma labhatī”ti. |
“Oh, what a wonderful deed of the garland-maker! Having made a flower offering to the living Buddha, giving up his life, he received the 'all-eights' gift at that very moment.” |
satthā gandhakuṭito nikkhamitvā tiṇṇaṃ gamanānaṃ aññatarena gamanena dhammasabhaṃ gantvā buddhāsane nisīditvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “āma, bhikkhave, yassa kammassa katattā pacchānutappaṃ na hoti, anussaritānussaritakkhaṇe somanassameva uppajjati, evarūpaṃ kammaṃ kattabbamevā”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, coming out of the Perfumed Chamber, by one of the three modes of walking, went to the Hall of Truth, sat down on the Buddha-seat, and asked, "Monks, what is the topic of your discussion now?" When they said, "This is the topic," he said, "Yes, monks, that deed, after doing which there is no repentance, at the very moment of remembering it, only joy arises, such a deed should indeed be done," and connecting the story, he preached the Dhamma, saying this verse: |
♦ 68. |
♦ 68. |
♦ “tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati. |
♦ “And that deed is well done, which, having been done, one does not regret, |
♦ yassa patīto sumano, vipākaṃ paṭisevatī”ti. |
♦ whose result one receives with joy and a happy mind.” |
♦ tattha yaṃ katvāti yaṃ devamanussasampattīnañceva nibbānasampattiyā ca nibbattanasamatthaṃ sukhudrayaṃ kammaṃ katvā nānutappati, atha kho diṭṭhadhammeyeva anussaritānussaritakkhaṇeyeva pītivegena patīto somanassavegena ca sumano hutvā āyatiṃ pītisomanassajāto hutvā vipākaṃ paṭisevati, taṃ kammaṃ kataṃ sādhu bhaddakanti. |
♦ Therein, ‘which, having been done’ means that deed which is capable of producing the attainments of gods and men and the attainment of Nibbāna, a deed with a happy result, having done which one does not regret, but rather in this very life, at the very moment of remembering it, being delighted by the force of joy and with a happy mind by the force of gladness, and in the future being born with joy and gladness, one experiences the result; that deed is well done, good. |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti. |
♦ At the end of the discourse, there was an awakening to the Dhamma for eighty-four thousand beings. |
♦ sumanamālākāravatthu navamaṃ. |
♦ The Story of Sumana the Garland-Maker, the ninth. |
♦ 10. uppalavaṇṇattherīvatthu |
♦ 10. The Story of the Elder Nun Uppalavaṇṇā |
♦ madhuvā maññatīti imaṃ dhammadesanaṃ satthā jetavane viharanto uppalavaṇṇattheriṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, uttered the verse beginning "The fool thinks it is like honey" concerning the elder nun Uppalavaṇṇā. |
♦ sā kira padumuttarabuddhassa pādamūle patthanaṃ paṭṭhapetvā kappasatasahassaṃ puññāni kurumānā devesu ca manussesu ca saṃsarantī imasmiṃ buddhuppāde devalokato cavitvā sāvatthiyaṃ seṭṭhikule paṭisandhiṃ gaṇhi. |
♦ It is said that she, having made an aspiration at the feet of the Buddha Padumuttara, performing meritorious deeds for a hundred thousand aeons, wandering among gods and men, in this Buddha-era, having passed away from the world of gods, took conception in the family of a merchant in Sāvatthī. |
nīluppalagabbhasamānavaṇṇatāya cassā uppalavaṇṇātveva nāmaṃ akaṃsu. |
And because of her color, which was like that of a blue lotus bud, they gave her the name Uppalavaṇṇā. |
athassā vayappattakāle sakalajambudīpe rājāno ca seṭṭhino ca seṭṭhissa santikaṃ sāsanaṃ pahiṇiṃsu — |
Then, when she came of age, kings and merchants from all over Jambudīpa sent messages to the merchant: |
“dhītaraṃ amhākaṃ detū”ti . |
“Give your daughter to us.” |
apahiṇanto nāma nāhosi. |
There was no one who did not send one. |
tato seṭṭhi cintesi — |
Then the merchant thought: |
“ahaṃ sabbesaṃ manaṃ gahetuṃ na sakkhissāmi, upāyaṃ panekaṃ karissāmī”ti dhītaraṃ pakkosāpetvā, “amma, pabbajituṃ sakkhissasī”ti āha. |
“I will not be able to please all of them, but I will do one thing,” and having summoned his daughter, he said, “Daughter, will you be able to go forth?” |
tassā pacchimabhavikattā taṃ vacanaṃ sīse āsittaṃ satapākatelaṃ viya ahosi. |
For her, being in her last existence, that word was like a hundred times-refined oil poured on her head. |
tasmā pitaraṃ “pabbajissāmi, tātā”ti āha. |
Therefore, she said to her father, “I will go forth, father.” |
so tassā mahantaṃ sakkāraṃ katvā bhikkhunīupassayaṃ netvā pabbājesi . |
He, having given her great honor, took her to a nunnery and had her ordained. |
tassā acirapabbajitāya eva uposathāgāre kālavāro pāpuṇi. |
Not long after she had gone forth, her turn came in the Uposatha hall. |
sā dīpaṃ jāletvā uposathāgāraṃ sammajjitvā dīpasikhāya nimittaṃ gaṇhitvā ṭhitāva punappunaṃ olokayamānā tejokasiṇārammaṇaṃ jhānaṃ nibbattetvā tameva pādakaṃ katvā arahattaṃ pāpuṇi saddhiṃ paṭisambhidāhi ceva abhiññāhi ca. |
She lit a lamp, swept the Uposatha hall, and taking the flame of the lamp as her object, she stood there, and looking at it again and again, she developed the jhāna on the fire-kasiṇa object, and making that very thing her foundation, she attained Arahantship together with the analytical knowledges and the supernormal powers. |
♦ sā aparena samayena janapadacārikaṃ caritvā paccāgantvā andhavanaṃ pāvisi. |
♦ On another occasion, having wandered through the country and returned, she entered the Andhavana (Blind Forest). |
tadā bhikkhunīnaṃ araññavāso appaṭikkhitto hoti. |
At that time, living in the forest was not forbidden for nuns. |
athassā tattha kuṭikaṃ katvā mañcakaṃ paññāpetvā sāṇiyā parikkhipiṃsu. |
Then they built a hut for her there, prepared a couch, and surrounded it with a curtain. |
sā sāvatthiyaṃ piṇḍāya pavisitvā nikkhami. |
She entered Sāvatthī for alms and came out. |
mātulaputto panassā nandamāṇavo nāma gihikālato paṭṭhāya paṭibaddhacitto. |
But her maternal cousin, a young man named Nanda, had been attached to her since her lay days. |
so tassā āgatabhāvaṃ sutvā theriyā āgamanato puretarameva andhavanaṃ gantvā taṃ kuṭikaṃ pavisitvā heṭṭhāmañcake nilīno theriyā āgantvā kuṭikaṃ pavisitvā dvāraṃ pidhāya mañcake nisinnamattāya bahi ātapato āgatattā cakkhupathe andhakāre avigateyeva heṭṭhāmañcakato nikkhamitvā mañcakaṃ abhiruyha “mā nassi bāla, mā nassi bālā”ti theriyā vāriyamānoyeva abhibhavitvā attanā patthitakammaṃ katvā pāyāsi. |
He, hearing of her arrival, went to the Andhavana before the elder nun's arrival, entered that hut, and lay hidden under the couch. When the elder nun came, entered the hut, closed the door, and had just sat down on the couch, while her eyes, having come from the heat outside, were still unadjusted to the darkness, he came out from under the couch, got on the couch, and although he was stopped by the elder nun, who said, “Do not perish, you fool, do not perish, you fool,” he overpowered her and, having done the deed he desired, he fled. |
athassa aguṇaṃ dhāretuṃ asakkontī viya mahāpathavī dvedhā bhijji. |
Then, as if unable to bear his lack of virtue, the great earth split in two. |
so pathaviṃ paviṭṭho gantvā mahāavīcimhi eva nibbatti. |
He, having entered the earth, was reborn in the great Avīci hell. |
therīpi tamatthaṃ bhikkhunīnaṃ ārocesi. |
The elder nun too reported this matter to the nuns. |
bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. |
The nuns reported this matter to the monks. |
bhikkhū bhagavato ārocayiṃsu. |
The monks reported it to the Blessed One. |
taṃ sutvā satthā bhikkhū āmantetvā, “bhikkhave, bhikkhubhikkhūnī upāsakaupāsikāsu yo koci bālo pāpakammaṃ karonto madhusakkharādīsu kiñci deva madhurarasaṃ khādamāno puriso viya tuṭṭhahaṭṭho udaggudaggo viya karotī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Hearing this, the Teacher addressed the monks and said, "Monks, among monks, nuns, laymen, and laywomen, whoever is a fool, while doing an evil deed, does it as if he were a man eating some sweet substance like honey or sugar, joyous, elated, and exultant," and connecting the story, he preached the Dhamma, saying this verse: |
♦ 69. |
♦ 69. |
♦ “madhuvā maññati bālo, yāva pāpaṃ na paccati. |
♦ “The fool thinks it is like honey, as long as the evil does not ripen. |
♦ yadā ca paccati pāpaṃ, bālo dukkhaṃ nigacchatī”ti. |
♦ But when the evil ripens, the fool comes to grief.” |
♦ tattha madhuvāti bālassa hi pāpaṃ akusalakammaṃ karontassa taṃ kammaṃ madhu viya madhurarasaṃ viya iṭṭhaṃ kantaṃ manāpaṃ viya upaṭṭhāti. |
♦ Therein, ‘like honey’ means that for a fool, while doing an evil, unwholesome deed, that deed appears to be like honey, like a sweet taste, as if it were agreeable, pleasant, and delightful. |
iti naṃ so madhuṃva maññati. |
Thus he thinks it is like honey. |
yāvāti yattakaṃ kālaṃ. |
‘As long as’ means for as long as a time. |
pāpaṃ na paccatīti diṭṭhadhamme vā samparāye vā vipākaṃ na deti, tāva naṃ evaṃ maññati. |
‘The evil does not ripen’ means it does not give its result either in this life or in a future life; for that long he thinks thus. |
yadā cāti yadā panassa diṭṭhadhamme vā vividhā kammakāraṇā kayiramānassa, samparāye vā nirayādīsu mahādukkhaṃ anubhavantassa taṃ pāpaṃ paccati, atha so bālo dukkhaṃ nigacchati vindati paṭilabhatīti. |
‘But when’ means when, however, for him, while various punishments are being inflicted in this very life, or while experiencing great suffering in hell, etc., in a future life, that evil ripens, then that fool comes to grief, finds it, obtains it. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ aparena pana samayena dhammasabhāyaṃ mahājano kathaṃ samuṭṭhāpesi “khīṇāsavāpi maññe kāmasukhaṃ sādiyanti, kāmaṃ sevanti, kiṃ na sevissanti, na hi ete koḷāparukkhā, na ca vammikā allamaṃsasarīrāva, tasmā etepi kāmasukhaṃ sādiyanti, kāmaṃ sevantī”ti. |
♦ On another occasion, the great crowd raised a discussion in the Hall of Truth: “We think that even those who have destroyed the cankers enjoy sensual pleasure, they indulge in sensual pleasure. Why would they not indulge? For they are not fig trees, nor are they termite hills; they have bodies of moist flesh. Therefore, they too enjoy sensual pleasure, they indulge in sensual pleasure.” |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “na, bhikkhave, khīṇāsavā kāmasukhaṃ sādiyanti, na kāmaṃ sevanti. |
The Teacher, having come and asked, "Monks, what is the topic of your discussion now?" and being told, "This is the topic," said, "No, monks, those who have destroyed the cankers do not enjoy sensual pleasure, they do not indulge in sensual pleasure. |
yathā hi padumapatte patitaṃ udakabindu, na vilimpati, na saṇṭhāti, vinivattetvā patateva, yathā ca āragge sāsapo na vilimpati, na saṇṭhāti, vinivattetvā patateva, evaṃ khīṇāsavassa citte duvidhopi kāmo na vilimpati, na saṇṭhātī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ brāhmaṇavagge gāthamāha — |
For just as a drop of water that has fallen on a lotus leaf does not stick, does not stay, but rolls off and falls away, and just as a mustard seed on the point of an awl does not stick, does not stay, but rolls off and falls away, even so, in the mind of one who has destroyed the cankers, neither of the two kinds of sensual pleasure sticks, does not stay," and connecting the story, he preached the Dhamma, saying this verse in the Brāhmaṇa Vagga: |
♦ “vāri pokkharapatteva, āraggeriva sāsapo. |
♦ “Like water on a lotus leaf, like a mustard seed on the point of an awl, |
♦ yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇan”ti. |
♦ he who is not smeared by sensual pleasures, him I call a Brahmin.” |
. |
. |
♦ imissā attho brāhmaṇavaggeyeva āvi bhavissati. |
♦ The meaning of this will become clear in the Brāhmaṇa Vagga itself. |
satthā pana rājānaṃ pasenadikosalaṃ pakkosāpetvā, “mahārāja, imasmiṃ sāsane yatheva kulaputtā, evaṃ kuladhītaropi mahantaṃ ñātigaṇañca bhogakkhandhañca pahāya pabbajitvā araññe viharanti. |
The Teacher, however, having had King Pasenadi of Kosala summoned, said, “Great King, in this Dispensation, just as sons of good family, so too daughters of good family, having abandoned a large circle of relatives and a mass of wealth, having gone forth, live in the forest. |
tā evaṃ viharamānā rāgarattā pāpapuggalā omānātimānavasena viheṭhentipi, brahmacariyantarāyampi pāpenti, tasmā bhikkhunisaṅghassa antonagare vasanaṭṭhānaṃ kātuṃ vaṭṭatī”ti. |
They, while living thus, are sometimes harassed by lustful, evil persons out of contempt and pride, and are even brought to the point of an obstacle to their holy life. Therefore, it is fitting to build a place of residence for the community of nuns within the city.” |
rājā “sādhū”ti sampaṭicchitvā nagarassa ekapasse bhikkhunisaṅghassa vasanaṭṭhānaṃ kārāpesi. |
The king, saying “Excellent,” accepted, and had a place of residence for the community of nuns built on one side of the city. |
tato paṭṭhāya bhikkhuniyo antogāmeyeva vasantīti. |
From then on, the nuns have lived only within the village. |
♦ uppalavaṇṇattherīvatthu dasamaṃ. |
♦ The Story of the Elder Nun Uppalavaṇṇā, the tenth. |
♦ 11. jambukattheravatthu |
♦ 11. The Story of the Elder Jambuka |
♦ māse māseti imaṃ dhammadesanaṃ satthā veḷuvane viharanto jambukaṃ ājīvakaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Bamboo Grove, gave this Dhamma discourse, "Month after month," beginning with the story of Jambuka the Ājīvaka. |
♦ atīte kira kassapasammāsambuddhakāle gāmavāsī eko kuṭumbiko ekassa therassa vihāraṃ katvā taṃ tattha viharantaṃ catūhi paccayehi upaṭṭhahi. |
♦ It is said that in the past, during the time of the Perfectly Enlightened One Kassapa, a certain householder from a village built a monastery for an elder and supported him with the four requisites while he was living there. |
thero tassa gehe nibaddhaṃ bhuñjati. |
The elder ate regularly at his house. |
atheko khīṇāsavo bhikkhu divā piṇḍāya caranto tassa gehadvāraṃ pāpuṇi. |
Then a certain monk, one whose cankers were destroyed, while wandering for alms during the day, arrived at the door of that house. |
kuṭumbiko taṃ disvā tassa iriyāpathe pasanno gehaṃ pavesetvā sakkaccaṃ paṇītena bhojanena parivisitvā, “bhante, imaṃ sāṭakaṃ rajitvā nivāseyyāthā”ti mahantaṃ sāṭakaṃ datvā, “bhante, kesā vo dīghā, tumhākaṃ kesoropanatthāya nhāpitaṃ ānessāmi, sayanatthāya ca vo mañcakaṃ gāhāpetvā āgamissāmī”ti āha. |
The householder, seeing him and being pleased with his deportment, invited him into the house, served him respectfully with fine food, and giving him a large cloth, said, "Venerable sir, please dye this robe and wear it." He also said, "Venerable sir, your hair is long. I will bring a barber to have your hair cut, and I will come back after having a bed prepared for you to sleep on." |
nibaddhaṃ gehe bhuñjanto kulūpako bhikkhu taṃ tassa sakkāraṃ disvā cittaṃ pasādetuṃ nāsakkhi, “ayaṃ taṃ muhuttaṃ diṭṭhakassa evarūpaṃ sakkāraṃ karoti, nibaddhaṃ gehe bhuñjantassa pana mayhaṃ na karotī”ti cintetvā vihāraṃ agamāsi. |
The family-frequenting monk who ate regularly at the house, seeing the honor paid to the other, could not clear his mind, and thinking, "He shows such honor to one he has seen for a moment, but he does not do so for me who eats regularly at the house," he went to the monastery. |
itaropi teneva saddhiṃ gantvā kuṭumbikena dinnasāṭakaṃ rajitvā nivāsesi. |
The other monk also went with him, dyed the robe given by the householder, and wore it. |
kuṭambikopi nhāpitaṃ ādāya gantvā therassa kese ohārāpetvā mañcakaṃ attharāpetvā, “bhante, imasmiṃyeva mañcake sayathā”ti vatvā dvepi there svātanāya nimantetvā pakkāmi. |
The householder also took a barber and went, had the elder's hair cut, had a bed spread, and saying, "Venerable sir, please sleep on this very bed," invited both elders for the next day and left. |
♦ nevāsiko tassa taṃ sakkāraṃ kayiramānaṃ adhivāsetuṃ nāsakkhi. |
♦ The resident monk could not endure the honor being shown to the other. |
athassa so sāyaṃ therassa nipannaṭṭhānaṃ gantvā catūhākārehi theraṃ akkosi, “āvuso, āgantuka kuṭumbikassa te gehe bhattaṃ bhuñjanato varataraṃ mīḷhaṃ khādituṃ, kuṭumbikena ānītanhāpitena kesohārāpanato varataraṃ tālaṭṭhikena kese luñcāpetuṃ. |
Then in the evening, he went to the place where the elder was lying down and abused him in four ways: "Friend, visiting monk, it would be better to eat excrement than to eat a meal in the householder's home. It would be better to have your hair pulled out with a palm-stalk than to have it cut by the barber brought by the householder. |
kuṭumbikena dinnasāṭakanivāsanato varataraṃ naggena vicarituṃ, kuṭumbikena ābhatamañcake nipajjanato varataraṃ bhūmiyaṃ nipajjitun”ti. |
It would be better to go about naked than to wear the robe given by the householder, and it would be better to lie on the ground than to lie on the bed brought by the householder." |
theropi “mā esa bālo maṃ nissāya nassī”ti nimantanaṃ anādiyitvā pātova uṭṭhāya yathāsukhaṃ agamāsi . |
The elder, thinking, "May this fool not be ruined on my account," did not accept the invitation, and getting up early in the morning, went wherever he pleased. |
nevāsikopi pātova vihāre kattabbavattaṃ katvā bhikkhācāravelāya “idānipi āgantuko niddāyati, ghaṇḍikasaddena pabujjheyyā”ti saññāya nakhapiṭṭheneva ghaṇḍiṃ paharitvā gāmaṃ piṇḍāya pāvisi. |
The resident monk, having performed his duties in the monastery early in the morning, at the time for the alms-round, thinking, "Even now the visitor is sleeping, he will wake up at the sound of the bell," struck the bell with the back of his nail and entered the village for alms. |
kuṭumbikopi sakkāraṃ katvā therānaṃ āgamanamaggaṃ olokento nevāsikaṃ disvā, “bhante, thero kuhin”ti pucchi. |
The householder, having prepared an offering, was looking at the path for the elders' arrival and seeing the resident monk, asked, "Venerable sir, where is the elder?" |
atha naṃ nevāsiko “mā, āvuso, kiñci avaca, tuyhaṃ kulūpako hiyyo, tava nikkhantavelāya ovarakaṃ pavisitvā niddaṃ okkanto pātova uṭṭhāya mama vihārasammajjanasaddampi pānīyaghaṭaparibhojanīyaghaṭesu udakasiñcanasaddampi ghaṇḍikasaddampi karontassa na jānātī”ti āha. |
Then the resident monk said to him, "Friend, don't say anything. Your family-frequenting monk yesterday, at the time you left, entered his cell and went to sleep. Early in the morning, he got up and did not even hear the sound of me sweeping the monastery, the sound of pouring water into the drinking and washing pots, or the sound of the bell." |
kuṭumbiko cintesi — |
The householder thought, "For my noble one, who is endowed with such excellent deportment, there is no such thing as sleeping until this time. Seeing me paying him honor, surely this venerable one must have said something to him." |
“tādisāya iriyāpathasampattiyā samannāgatassa me ayyassa yāva imamhā kālā niddāyanaṃ nāma natthi, maṃ pana tassa sakkāraṃ karontaṃ disvā addhā iminā bhadantena kiñci vuttaṃ bhavissatī”ti. |
So, with his own wisdom, he fed him respectfully, washed his bowl well, filled it with various choice foods, and said, "Venerable sir, if you see my noble one, please give him this alms food." |
so attano paṇḍitabhāvena taṃ sakkaccaṃ bhojetvā tassa pattaṃ sādhukaṃ dhovitvā nānaggarasabhojanassa pūretvā, “bhante, sace me ayyaṃ passeyyātha, imamassa piṇḍapātaṃ dadeyyāthā”ti āha. |
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| ♦ The other, having taken it, thought, "If he eats such alms food, he will become attached to this very place." On the way, he threw away the alms food, and going to the elder's dwelling place and looking for him there, he did not see him. | |
♦ itaro taṃ gahetvāva cintesi — |
Then, because he had done such a deed, the monastic life he had practiced for twenty thousand years could not protect him. |
“sace so evarūpaṃ piṇḍapātaṃ bhuñjissati, imasmiṃyeva ṭhāne paluddho bhavissatī”ti antarāmagge taṃ piṇḍapātaṃ chaḍḍetvā therassa vasanaṭṭhānaṃ gantvā taṃ tattha olokento na addasa. |
At the end of his life, however, he died and was reborn in the Avīci hell, where he experienced great suffering for one Buddha-interval. In this Buddha-era, he was reborn in Rājagaha, in a family home with plenty of food and drink. |
atha naṃ ettakassa kammassa katattā vīsativassasahassāni katopi samaṇadhammo rakkhituṃ nāsakkhi. |
From the time he could walk, he did not want to sleep on a bed nor eat rice; he ate only his own excrement. |
āyupariyosāne pana kālaṃ katvā avīcimhi nibbattitvā ekaṃ buddhantaraṃ mahādukkhaṃ anubhavitvā imasmiṃ buddhuppāde rājagahanagare ekasmiṃ bahvannapāne kulaghare nibbatti. |
Thinking, "He does it out of childish ignorance," they raised him. |
so padasā gamanakālato paṭṭhāya neva sayane sayituṃ, na bhattaṃ bhuñjituṃ icchati, attano sarīravalañjameva khādati. |
Even when he was an old man, he did not want to wear clothes, he wandered around naked, slept on the ground, and ate only his own excrement. |
“bālatāya ajānanto karotī”ti taṃ posayiṃsu. |
Then his parents, thinking, "This is not suitable for a family home; he is shameless and suitable only for the Ājīvakas," took him to them and said, "Ordain this boy," and gave him to them. |
mahallakakālepi vatthaṃ nivāsetuṃ na icchati, naggova vicarati, bhūmiyaṃ sayati, attano sarīravalañjameva khādati. |
Then they ordained him. |
athassa mātāpitaro “nāyaṃ kulagharassa anucchaviko, kevalaṃ alajjanako ājīvakānaṃ esa anucchaviko”ti tesaṃ santikaṃ netvā “imaṃ dārakaṃ pabbājethā”ti adaṃsu. |
When they ordained him, they placed him in a pit up to his neck, put planks over his two shoulders, sat on top of them, and pulled out his hair with a piece of palm-stalk. |
atha naṃ te pabbājesuṃ. |
Then his parents invited them for the next day and left. |
pabbājentā ca pana galappamāṇe āvāṭe ṭhapetvā dvinnaṃ aṃsakūṭānaṃ upariṃ padarāni datvā tesaṃ upari nisīditvā tālaṭṭhikhaṇḍena kese luñciṃsu. |
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atha ne tassa mātāpitaro svātanāya nimantetvā pakkamiṃsu. |
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♦ punadivase ājīvakā “ehi, gāmaṃ pavisissāmā”ti taṃ vadiṃsu. |
♦ The next day, the Ājīvakas said to him, "Come, let us enter the village." |
so “gacchatha tumhe, ahaṃ idheva bhavissāmī”ti na icchi. |
He did not wish to, saying, "You go, I will stay here." |
atha naṃ punappunaṃ vatvā anicchamānaṃ ohāya agamaṃsu. |
Then, having spoken to him again and again, and as he was unwilling, they left him and went. |
sopi tesaṃ gatabhāvaṃ ñatvā vaccakuṭiyā padaraṃ vivaritvā oruyha ubhohi hatthehi ālopaṃ ālopaṃ katvā gūthaṃ khādi . |
He, knowing they had gone, opened the door of the latrine, went down, and making lumps with both hands, ate the excrement. |
ājīvakā tassa antogāmato āhāraṃ pahiṇiṃsu. |
The Ājīvakas sent him food from the village. |
tampi na icchi. |
He did not want that either. |
punappunaṃ vuccamānopi “na me iminā attho. |
Even when told again and again, he said, "I have no use for this. |
laddho me āhāro”ti āha. |
I have found my food." |
“kahaṃ laddho”ti? |
Where did you find it? |
“idheva laddho”ti. |
I found it right here. |
evaṃ dutiye tatiye catutthepi divase tehi bahumpi vuccamāno “ahaṃ idheva bhavissāmī”ti gāmaṃ gantuṃ na icchi. |
Thus on the second, third, and fourth days, though they said much to him, he did not want to go to the village, saying, "I will stay right here." |
ājīvakā “ayaṃ divase divase neva gāmaṃ pavisituṃ icchati, na amhehi pahitāhāraṃ āharituṃ icchati, ‘idheva me laddho’ti vadati, kiṃ nu kho karoti, pariggaṇhissāma nan”ti gāmaṃ pavisantā ekaṃ dve jane tassa pariggaṇhanatthaṃ ohāya gamiṃsu. |
The Ājīvakas, thinking, "Day after day he does not want to enter the village, he does not want to take the food we send, and he says, 'I have found it right here.' What is he doing? We will catch him," left one or two people behind to catch him as they entered the village. |
te pacchato gacchantā viya hutvā nilīyiṃsu. |
They hid themselves as if they were going behind him. |
sopi tesaṃ gatabhāvaṃ ñatvā purimanayeneva vaccakuṭiṃ oruyha gūthaṃ khādi. |
He, knowing they had gone, went down to the latrine in the same way as before and ate the excrement. |
♦ itare tassa kiriyaṃ disvā ājīvakānaṃ ārocayiṃsu. |
♦ The others, seeing his action, informed the Ājīvakas. |
taṃ sutvā ājīvakā “aho bhāriyaṃ kammaṃ, sace samaṇassa gotamassa sāvakā jāneyyuṃ, ‘ājīvakā gūthaṃ khādamānā vicarantī’ti amhākaṃ akittiṃ pakāseyyuṃ, nāyaṃ amhākaṃ anucchaviko”ti taṃ attano santikā nīhariṃsu. |
Hearing that, the Ājīvakas thought, "Oh, what a grave deed! If the disciples of the ascetic Gotama were to find out, they would spread our disrepute, saying, 'The Ājīvakas go about eating excrement.' This one is not suitable for us," and they expelled him from their presence. |
so tehi nīharito mahājanassa uccārakaraṇaṭṭhāne pattharito eko piṭṭhipāsāṇo atthi. |
He, having been expelled by them, there was a flat stone laid out in the place where the public defecated. |
tasmiṃ mahantaṃ soṇḍi, piṭṭhipāsāṇaṃ nissāya mahājanassa uccārakaraṇaṭṭhānaṃ. |
On it was a large pillar, a place for the public to defecate, leaning against the flat stone. |
so tattha gantvā rattiṃ gūthaṃ khāditvā mahājanassa sarīravalañjanatthāya āgamanakāle ekena hatthena pāsāṇassa ekaṃ antaṃ olubbha ekaṃ pādaṃ ukkhipitvā jaṇṇuke ṭhapetvā uddhaṃvātābhimukho mukhaṃ vivaritvā tiṭṭhati. |
He went there and ate excrement at night. When the people came to relieve themselves, he would hold one end of the stone with one hand, lift one foot and place it on his knee, and stand with his mouth open, facing upwards into the wind. |
mahājano taṃ disvā upasaṅkamitvā vanditvā, “bhante, kasmā ayyo mukhaṃ vivaritvā ṭhito”ti pucchati. |
The people, seeing him, would approach, pay homage, and ask, "Venerable sir, why does the noble one stand with his mouth open?" |
“ahaṃ vātabhakkho, añño me āhāro natthī”ti. |
I am a wind-eater; I have no other food. |
atha “kasmā ekaṃ pādaṃ jaṇṇuke katvā ṭhitosi, bhante”ti? |
Then, "Why do you stand with one foot on your knee, venerable sir?" |
“ahaṃ uggatapo ghoratapo, mayā dvīhi pādehi akkantā pathavī kampati, tasmā ekaṃ pādaṃ ukkhipitvā jaṇṇuke ṭhapetvā ṭhitomhi. |
"I am one of severe austerity, of fierce practice. The earth trembles when I step on it with both feet, therefore I stand with one foot lifted and placed on my knee. |
ahañhi rattindivaṃ ṭhitakova vītināmemi, na nisīdāmi, na nipajjāmī”ti. |
I spend the day and night standing, I do not sit, I do not lie down." |
manussā nāma yebhuyyena vacanamattameva saddahanti, tasmā “aho acchariyaṃ, evarūpāpi nāma tapassino honti, na no evarūpā diṭṭhapubbā”ti yebhuyyena aṅgamagadhavāsino saṅkhubhitvā upasaṅkamitvā māse māse mahantaṃ sakkāraṃ abhiharanti. |
People mostly believe mere words, so the inhabitants of Anga and Magadha, for the most part, were stirred and approaching him, brought great offerings month after month, thinking, "Oh, how wonderful! There are such ascetics! We have never seen such ones before." |
so “ahaṃ vātameva bhakkhāmi, na aññaṃ āhāraṃ. |
He would say, "I eat only the wind, no other food. |
aññañhi me khādantassa tapo nassatī”ti tehi abhihaṭaṃ na kiñci icchati. |
If I eat anything else, my asceticism will be destroyed," and he would not want anything they brought. |
manussā “mā no, bhante, nāsetha, tumhādisena ghoratapena paribhoge kate amhākaṃ dīgharattaṃ hitāya sukhāya saṃvattatī”ti punappunaṃ yācanti. |
The people would repeatedly plead, "Venerable sir, do not destroy us. When one of fierce austerity like you partakes, it leads to our long-term welfare and happiness." |
tassa añño āhāro na ruccati. |
No other food was pleasing to him. |
mahājanassa pana yācanāya pīḷito tehi ābhatāni sappiphāṇitādīni kusaggena jivhagge ṭhapetvā “gacchatha, alaṃ vo ettakaṃ hitāya sukhāya cā”ti uyyojesi. |
However, pressed by the people's pleading, he would place ghee, molasses, and other things they brought on the tip of his tongue with a blade of kusa grass and send them away, saying, "Go, this much is enough for your welfare and happiness." |
evaṃ so pañcapaññāsa vassāni naggo gūthaṃ khādanto kese luñcanto bhūmiyaṃ sayamāno vītināmesi. |
Thus for fifty-five years, he spent his time naked, eating excrement, pulling out his hair, and sleeping on the ground. |
♦ buddhānampi kho paccūsakāle lokavolokanaṃ avijahitameva hoti. |
♦ For the Buddhas, the survey of the world at dawn is never abandoned. |
tasmā ekadivasaṃ bhagavato paccūsasamaye lokaṃ volokentassa ayaṃ jambukājīvako ñāṇajālassa anto paññāyi. |
Therefore, one day at dawn, as the Blessed One was surveying the world, this Ājīvaka Jambuka appeared within the net of his knowledge. |
satthā “kiṃ nu kho bhavissatī”ti āvajjetvā tassa saha paṭisambhidāhi arahattassūpanissayaṃ disvā “ahaṃ etaṃ ādiṃ katvā ekaṃ gāthaṃ bhāsissāmi, gāthāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati. |
The Teacher, reflecting, "What will come of this?" saw his potential for attaining Arahantship with the analytical knowledges and thought, "Beginning with him, I will speak a verse. At the end of the verse, eighty-four thousand beings will attain the comprehension of the Dhamma. |
imaṃ kulaputtaṃ nissāya mahājano sotthibhāvaṃ pāpuṇissatī”ti ñatvā punadivase rājagahe piṇḍāya caritvā piṇḍapātapaṭikkanto ānandattheraṃ āmantesi — |
Knowing, "On account of this clansman, the great multitude will attain a state of well-being," the next day, after wandering for alms in Rājagaha and returning from his alms round, he addressed the Elder Ānanda, "Ānanda, I will go to the Ājīvaka Jambuka." |
“ānanda, jambukājīvakassa santikaṃ gamissāmī”ti. |
Venerable sir, will you go alone? |
“bhante, kiṃ tumheyeva gamissathā”ti? |
"Yes, I alone." Saying this, the Teacher set out towards him in the growing shade of the afternoon. |
“āma, ahamevā”ti evaṃ vatvā satthā vaḍḍhamānakacchāyāya tassa santikaṃ pāyāsi. |
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♦ devatā cintayiṃsu — |
♦ The devas thought, "The Teacher is going to the Ājīvaka Jambuka in the evening, and he lives on a disgusting flat stone soiled with urine, feces, and tooth-sticks. It is proper to make it rain." By their own power, they made it rain for just a moment. |
“satthā sāyaṃ jambukājīvakassa santikaṃ gacchati, so ca jegucche uccārapassāvadantakaṭṭhakiliṭṭhe piṭṭhipāsāṇe vasati, devaṃ vassāpetuṃ vaṭṭatī”ti attano ānubhāvena taṃ muhuttaṃyeva devaṃ vassāpesuṃ. |
The flat stone became clean and spotless. |
piṭṭhipāsāṇo suci nimmalo ahosi. |
Then they made a rain of five-colored flowers fall upon it. |
athassa upari pañcavaṇṇaṃ pupphavassaṃ vassāpesuṃ. |
The Teacher, going to the Ājīvaka Jambuka in the evening, made a sound, "Jambuka." |
satthā sāyaṃ jambukājīvakassa santikaṃ gantvā “jambukā”ti saddamakāsi. |
Jambuka, thinking, "Who is this wicked person who calls me by the name Jambuka?" said, "Who is that?" |
jambuko “ko nu kho esa, dujjano maṃ jambukavādena vadatī”ti cintetvā “ko eso”ti āha. |
I am an ascetic. |
“ahaṃ samaṇo”ti. |
What, a great ascetic? |
“kiṃ mahāsamaṇā”ti? |
Give me a place to stay here for one night today. |
“ajja me ekarattiṃ idha vasanaṭṭhānaṃ dehī”ti. |
There is no place to stay in this place, great ascetic. |
“natthi, mahāsamaṇa, imasmiṃ ṭhāne vasanaṭṭhānan”ti . |
Jambuka, do not do so. Give me a place to stay for one night. Ascetics seek ascetics, humans seek humans, and beasts seek beasts. |
“jambuka, mā evaṃ kari, ekarattiṃ me vasanaṭṭhānaṃ dehi, pabbajitā nāma pabbajitaṃ patthenti, manussā manussaṃ, pasavo pasavan”ti. |
But are you an ordained one? |
“kiṃ pana tvaṃ pabbajito”ti? |
Yes, I am ordained. |
“āma, pabbajitomhī”ti. |
If you are ordained, where is your gourd, where is your incense spoon, where is your sacrificial thread? |
“sace tvaṃ pabbajito, kahaṃ te lābukaṃ, kahaṃ dhūmakaṭacchuko, kahaṃ yaññasuttakan”ti? |
`I have them, but it is troublesome to carry them separately, so I carry them internally. |
“‘atthetaṃ mayhaṃ, visuṃ visuṃ pana gahetvā vicaraṇaṃ dukkhan’ti abbhantareneva gahetvā carāmī”ti. |
He became angry, saying, "You will go about without taking them." |
so “carissasi tvaṃ etaṃ aggaṇhitvā”ti kujjhi. |
Then the Teacher said to him, "Let it be, Jambuka, do not be angry. Tell me a place to stay." |
atha naṃ satthā āha — |
There is no place to stay here, great ascetic. |
“hotu, jambuka, mā kujjha, vasanaṭṭhānaṃ me ācikkhā”ti. |
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“natthi, mahāsamaṇa, ettha vasanaṭṭhānan”ti. |
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♦ satthā tassa vasanaṭṭhānato avidūre ekaṃ pabbhāraṃ atthi, taṃ niddisanto “etasmiṃ pabbhāre ko vasatī”ti āha. |
♦ The Teacher, pointing to a cave not far from his dwelling place, said, "Who lives in this cave?" |
“natthi koci, mahāsamaṇā”ti. |
No one, great ascetic. |
“tena hi etaṃ mayhaṃ dehī”ti . |
Then give it to me. |
“tvaññeva jāna, mahāsamaṇā”ti. |
You yourself know, great ascetic. |
satthā pabbhāre nisīdanaṃ paññāpetvā nisīdi. |
The Teacher prepared a seat in the cave and sat down. |
paṭhamayāme cattāro mahārājāno catuddisaṃ ekobhāsaṃ karontā satthu upaṭṭhānaṃ āgamiṃsu. |
In the first watch of the night, the Four Great Kings, illuminating the four directions, came to attend on the Teacher. |
jambuko obhāsaṃ disvā “ko obhāso nāmeso”ti cintesi. |
Jambuka, seeing the light, thought, "What is this light?" |
majjhimayāme sakko devarājā āgami. |
In the middle watch, Sakka, king of the devas, came. |
jambuko tampi disvā “ko nāmeso”ti cintesi. |
Jambuka, seeing him too, thought, "Who is this one?" |
pacchimayāme ekāya aṅguliyā ekaṃ, dvīhi dve, dasahi dasa cakkavāḷāni obhāsetuṃ samattho mahābrahmā sakalaṃ araññaṃ ekobhāsaṃ karonto āgami. |
In the last watch, Mahābrahmā, who is able to illuminate one world-system with one finger, two with two, and ten with ten, came, making the entire forest one blaze of light. |
jambuko tampi disvā “ko nu kho eso”ti cintetvā pātova satthu santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ ṭhito satthāraṃ pucchi — |
Jambuka, seeing him too, thought, "Who could this be?" and in the morning, he went to the Teacher, exchanged friendly greetings, and standing to one side, asked the Teacher— |
“mahāsamaṇa, tumhākaṃ santikaṃ catasso disā obhāsento ke āgatā”ti? |
Great ascetic, who were they who came to you, illuminating the four directions? |
“cattāro mahārājāno”ti. |
The Four Great Kings. |
“kiṃ kāraṇā”ti? |
For what reason? |
“maṃ upaṭṭhātun”ti. |
To attend on me. |
“kiṃ pana tvaṃ catūhi mahārājehi uttaritaro”ti? |
Are you then superior to the Four Great Kings? |
“āma, jambuka, mahārājūnampi atirājā”ti. |
Yes, Jambuka, I am the king of kings. |
“majjhimayāme pana ko āgato”ti? |
And who came in the middle watch? |
“sakko devarājā, jambukā”ti . |
Sakka, the king of the devas, Jambuka. |
“kiṃ kāraṇā”ti? |
For what reason? |
“maṃ upaṭṭhātumevā”ti. |
Just to attend on me. |
“kiṃ pana tvaṃ sakkadevarājatopi uttaritaro”ti? |
Are you then superior to Sakka, the king of the devas? |
“āma, jambuka, sakkatopi uttaritaromhi, eso pana mayhaṃ gilānupaṭṭhāko kappiyakārakasāmaṇerasadiso”ti. |
Yes, Jambuka, I am superior even to Sakka. He is like my attendant for the sick, like a novice who does suitable things for me. |
“pacchimayāme sakalaṃ araññaṃ obhāsetvā ko āgato”ti? |
In the last watch, who came, illuminating the whole forest? |
“yaṃ loke brāhmaṇādayo khipitvā pakkhalitvā ‘namo mahābrahmuno’ti vadanti, so eva mahābrahmā”ti. |
The one whom the brahmins and others in the world, having stumbled and fallen, praise, saying, 'Homage to Mahābrahmā,' that very Mahābrahmā. |
“kiṃ pana tvaṃ mahābrahmatopi uttaritaro”ti? |
Are you then superior even to Mahābrahmā? |
“āma, jambuka, ahañhi brahmunāpi atibrahmā”ti. |
Yes, Jambuka, I am indeed the supreme Brahma of Brahmas. |
“acchariyosi tvaṃ, mahāsamaṇa, mayhaṃ pana pañca paññāsa vassāni idha vasantassa etesu ekopi maṃ upaṭṭhātuṃ nāgatapubbo. |
"You are wonderful, great ascetic! But for me, who have been living here for fifty-five years, not a single one of them has ever come to attend on me. |
ahañhi ettakaṃ addhānaṃ vātabhakkho hutvā ṭhitakova vītināmesiṃ, na tāva te mayhaṃ upaṭṭhānaṃ āgatapubbā”ti. |
I have spent all this time standing as a wind-eater, yet they have never come to attend on me." |
♦ atha naṃ satthā āha — jambuka, tvaṃ lokasmiṃ andhabālaṃ mahājanaṃ vañcayamāno mampi vañcetukāmo jāto, nanu tvaṃ pañcapaññāsa vassāni gūthameva khādi, bhūmiyaṃyeva nipajji, naggo hutvā vicari, tālaṭṭhikhaṇḍena kese luñci. |
♦ Then the Teacher said to him, "Jambuka, you who deceive the blind and foolish multitude in the world have become desirous of deceiving me too. Did you not for fifty-five years eat only excrement, lie only on the ground, wander about naked, and pull out your hair with a piece of palm-stalk? |
atha ca pana lokaṃ vañcento “ahaṃ vātabhakkho, ekapādena tiṭṭhāmi, na nisīdāmi, na nipajjāmī”ti vadesi, “mamampi vañcetukāmosi pubbepi tvaṃ pāpikaṃ lāmikaṃ diṭṭhiṃ nissāya ettakaṃ kālaṃ gūthabhakkho bhūmisayo naggo vicaranto tālaṭṭhikhaṇḍena kesaluñcanaṃ patto, idānipi pāpikaṃ lāmikaṃ diṭṭhimeva gaṇhāsī”ti. |
And yet, deceiving the world, you say, 'I am a wind-eater, I stand on one foot, I do not sit, I do not lie down.' You wish to deceive me too. In the past, relying on a wicked and base view, for so long you ate excrement, slept on the ground, wandered naked, and resorted to pulling out your hair with a piece of palm-stalk. And now you still hold to a wicked and base view." |
“kiṃ pana mayā kataṃ, mahāsamaṇā”ti? |
But what have I done, great ascetic? |
athassa satthā pubbe katakammaṃ ācikkhi. |
Then the Teacher told him the deed he had done in the past. |
tassa satthari kathenteyeva saṃvego uppajji, hirottappaṃ upaṭṭhitaṃ, so ukkuṭiko nisīdi. |
As the Teacher was speaking, a sense of urgency arose in him, and shame and fear of wrongdoing were established. He sat down squatting. |
athassa satthā udakasāṭikaṃ khipitvā adāsi. |
Then the Teacher threw him a water-strainer cloth and gave it to him. |
so taṃ nivāsetvā satthāraṃ vanditvā ekamantaṃ nisīdi. |
He, having put it on, paid homage to the Teacher and sat down to one side. |
satthāpissa anupubbiṃ kathaṃ kathetvā dhammaṃ desesi. |
The Teacher also gave him a gradual discourse and taught him the Dhamma. |
so desanāvasāne saha paṭisambhidāhi arahattaṃ patvā satthāraṃ vanditvā uṭṭhāyāsanā pabbajjañca upasampadañca yāci. |
At the end of the discourse, he attained Arahantship with the analytical knowledges, paid homage to the Teacher, rose from his seat, and requested ordination and higher ordination. |
ettāvatā tassa purimakammaṃ parikkhīṇaṃ. |
By that much, his previous karma was exhausted. |
ayañhi khīṇāsavamahātheraṃ catūhi akkosehi akkositvā yāvāyaṃ mahāpathavī tigāvutādhikaṃ yojanaṃ ussannā, tāva avīcimhi paccitvā tattha pakkāvasesena pañcapaññāsa vassāni imaṃ vippakāraṃ patto. |
For having abused a great elder whose cankers were destroyed with four insults, for as long as the great earth is more than three gāvutas and a yojana high, he was boiled in Avīci, and with the remainder of that, for fifty-five years, he experienced this torment. |
tenassa taṃ kammaṃ khīṇaṃ. |
By that, that karma of his was exhausted. |
vīsati pana vassasahassāni iminā katassa samaṇadhammassa phalaṃ nāsetuṃ na sakkā. |
However, it is not possible to destroy the fruit of the monastic practice that he had performed for twenty thousand years. |
tasmā satthā dakkhiṇahatthaṃ pasāretvā “ehi, bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. |
Therefore, the Teacher extended his right hand and said, "Come, monk, live the holy life for the complete ending of suffering." |
tāvadevassa gihiliṅgaṃ antaradhāyi aṭṭhaparikkhāradharo saṭṭhivassikamahāthero viya ahosi. |
At that very moment, his lay characteristics vanished, and he became like a great elder of sixty years, possessing the eight requisites. |
♦ aṅgamagadhavāsīnaṃ tassa sakkāraṃ gahetvā āgatadivaso kiresa, tasmā ubhayaraṭṭhavāsino sakkāraṃ gahetvā āgatā tathāgataṃ disvā “kiṃ nu kho amhākaṃ ayyo jambuko mahā, udāhu samaṇo gotamo”ti cintetvā “sace samaṇo gotamo mahā bhaveyya, ayaṃ samaṇassa gotamassa santikaṃ gaccheyya, jambukājīvakassa pana mahantatāya samaṇo gotamo imassa santikaṃ āgato”ti cintayiṃsu. |
♦ It is said that it was the day when the people of Anga and Magadha came bringing him offerings. Therefore, the inhabitants of both countries, having come with offerings, saw the Tathāgata and thought, "Who is greater, our noble Jambuka, or the ascetic Gotama?" They thought, "If the ascetic Gotama were greater, this one would go to the ascetic Gotama. But because of the greatness of the Ājīvaka Jambuka, the ascetic Gotama has come to him." |
satthā mahājanassa parivitakkaṃ ñatvā, “jambuka, tava upaṭṭhākānaṃ kaṅkhaṃ chindāhī”ti āha, so “ahampi, bhante, ettakameva paccāsīsāmī”ti vatvā catutthajjhānaṃ samāpajjitvā uṭṭhāya tālappamāṇaṃ vehāsaṃ abbhuggantvā “satthā me, bhante bhagavā, sāvakohamasmī”ti vatvā oruyha vanditvā puna dvitālamattaṃ titālamattanti evaṃ sattatālamattaṃ vehāsaṃ abbhuggantvā oruyha attano sāvakabhāvaṃ jānāpesi. |
The Teacher, knowing the great multitude's thought, said, "Jambuka, cut off the doubt of your supporters." He, saying, "Venerable sir, I too expected just this," entered the fourth jhāna, rose up, and having ascended into the air to the height of a palm tree, said, "The Teacher is my Blessed Lord; I am his disciple." He then descended, paid homage, and again ascended into the air to the height of two palm trees, three palm trees, and so on up to seven palm trees, and descending, made known his discipleship. |
taṃ disvā mahājano “aho buddhā nāma acchariyā anopamaguṇā”ti cintesi. |
Seeing that, the great multitude thought, "Oh, how wonderful are the Buddhas, of incomparable virtue!" |
satthā mahājanena saddhiṃ kathento evamāha — |
The Teacher, speaking with the great multitude, said thus: "This one, for so long, having placed the offerings you brought on the tip of his tongue with a blade of kusa grass, has lived here thinking, 'I am fulfilling my ascetic practice.' Even if by this means he were to fulfill his ascetic practice for a hundred years, that ascetic practice is not worth a sixteenth part of the wholesome intention of one who now, feeling remorse, forgoes a meal or a portion of food." Connecting the story, he taught the Dhamma by speaking this verse: |
“ayaṃ ettakaṃ kālaṃ tumhehi ābhataṃ sakkāraṃ kusaggena jivhagge ṭhapetvā ‘tapacaraṇaṃ pūremī’ti idha nivuṭṭho, sacepi iminā upāyena vassasataṃ tapacaraṇaṃ pūreyya, yā cassa idāni kālaṃ vā bhattaṃ vā kukkuccāyitvā abhuñjantassa bhattacchedanakusalacetanā, tassā taṃ tapacaraṇaṃ soḷasiṃ kalampi na agghatī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
|
♦ 70. |
♦ 70. |
♦ “māse māse kusaggena, bālo bhuñjeyya bhojanaṃ. |
♦ "Month after month with a kusa grass tip, a fool might eat his food. |
♦ na so saṅkhātadhammānaṃ, kalaṃ agghati soḷasin”ti. |
♦ He is not worth a sixteenth part of those who have understood the Dhamma." |
♦ tassattho — sace bālo apariññātadhammo sīlādiguṇā paribāhiro titthāyatane pabbajito “tapacaraṇaṃ pūressāmī”ti māse māse patte kusaggena bhojanaṃ bhuñjanto vassasataṃ bhuñjeyya bhojanaṃ. |
♦ Its meaning: If a fool, who has not understood the Dhamma, is devoid of virtues such as morality, and has gone forth in a heretical sect, thinking, "I will fulfill my ascetic practice," eats food from a bowl with a kusa grass tip month after month for a hundred years, he might eat his food. |
na so saṅkhātadhammānaṃ, kalaṃ agghati soḷasinti saṅkhātadhammā vuccanti ñātadhammā tulitadhammā. |
"He is not worth a sixteenth part of those who have understood the Dhamma" means those who have known the Dhamma, who have weighed the Dhamma. |
tesu heṭṭhimakoṭiyā sotāpanno saṅkhātadhammo, uparimakoṭiyā khīṇāsavo. |
Among them, a stream-enterer is one who has understood the Dhamma at the lowest level, and one whose cankers are destroyed at the highest level. |
imesaṃ saṅkhātadhammānaṃ so bālo kalaṃ na agghati soḷasinti puggalādhiṭṭhānā desanā. |
"That fool is not worth a sixteenth part of these who have understood the Dhamma" is a discourse based on a person. |
ayaṃ panettha attho — yā cassa tathā tapacaraṇaṃ pūrentassa vassasataṃ cetanā yā ca saṅkhātadhammānaṃ kālaṃ vā bhattaṃ vā kukkuccāyitvā abhuñjantānaṃ ekā bhattacchedanakusalacetanā, tassā cetanāya sā tāva dīgharattaṃ pavattacetanā soḷasiṃ kalaṃ na agghati. |
This is the meaning here: the intention of one who fulfills his ascetic practice thus for a hundred years, and the one wholesome intention of those who have understood the Dhamma, who, feeling remorse, forgoes a meal or a portion of food—that intention, which has persisted for a long time, is not worth a sixteenth part of that wholesome intention. |
idaṃ vuttaṃ hoti — yaṃ tassā saṅkhātadhammānaṃ cetanāya phalaṃ, taṃ soḷasa koṭṭhāse katvā tato ekekaṃ puna soḷasa soḷasa koṭṭhāse katvā tato ekassa koṭṭhāsassa yaṃ phalaṃ, tadeva tassa bālassa tapacaraṇato mahapphalataranti. |
This is what is said: the fruit of the intention of those who have understood the Dhamma, having divided it into sixteen parts, and then each of those again into sixteen parts, the fruit of one of those parts is of greater fruit than the ascetic practice of that fool. |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti. |
♦ At the end of the discourse, eighty-four thousand beings attained the comprehension of the Dhamma. |
♦ jambukattheravatthu ekādasamaṃ. |
♦ The eleventh story, of the Elder Jambuka. |
♦ 12. ahipetavatthu |
♦ 12. The Story of the Snake-Ghost |
♦ na hi pāpaṃ kataṃ kammanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ ahipetaṃ ārabbha kathesi. |
♦ The Teacher, while living in the Bamboo Grove, gave this Dhamma discourse, "An evil deed done does not," beginning with the story of a certain snake-ghost. |
♦ ekasmiñhi divase jaṭilasahassassa abbhantaro āyasmā lakkhaṇatthero ca mahāmoggallānatthero ca “rājagahe piṇḍāya carissāmā”ti gijjhakūṭato otaranti. |
♦ On a certain day, from among the thousand matted-hair ascetics, the venerable Elder Lakkhaṇa and the Elder Mahāmoggallāna were descending from Vulture Peak, thinking, "We will go for alms in Rājagaha." |
tesu āyasmā mahāmoggallānatthero ekaṃ ahipetaṃ disvā sitaṃ pātvākāsi. |
Among them, the venerable Elder Mahāmoggallāna, seeing a snake-ghost, smiled. |
atha naṃ lakkhaṇatthero “kasmā, āvuso, sitaṃ pātukarosī”ti sitakāraṇaṃ pucchi. |
Then the Elder Lakkhaṇa asked him the reason for his smile, "Friend, why do you smile?" |
“akālo, āvuso lakkhaṇa, imassa pañhassa, bhagavato santike maṃ puccheyyāsī”ti thero āha. |
"It is not the time, friend Lakkhaṇa, for this question. You may ask me in the presence of the Blessed One," said the elder. |
tesu rājagahe piṇḍāya caritvā bhagavato santikaṃ gantvā nisinnesu lakkhaṇatthero pucchi, “āvuso, moggallānaṃ tvaṃ gijjhakūṭā otaranto sitaṃ pātukaritvā mayā sitakāraṇaṃ puṭṭho ‘bhagavato santike maṃ puccheyyāsī’ti avaca, kathehi idāni taṃ kāraṇan”ti. |
When they had gone for alms in Rājagaha and gone to the Blessed One and were seated, the Elder Lakkhaṇa asked, "Friend Moggallāna, when you were descending from Vulture Peak, you smiled, and when I asked the reason for your smile, you said, 'You may ask me in the presence of the Blessed One.' Now tell me that reason." |
thero āha — |
The elder said, "Friend, I saw a ghost and smiled. |
“ahaṃ, āvuso, ekaṃ petaṃ disvā sitaṃ pātvākāsiṃ. |
His form was like this: his head was like a human head, and the rest of his body was like a snake's. This snake-ghost was twenty-five yojanas in length. A flame of fire rising from his head went to his tail, and a flame of fire rising from his tail went to his head. A flame rising from the middle of his head went to his two sides, and flames rising from his two sides descended into the middle." |
tassa evarūpo attabhāvo — manussasīsaṃ viya assa sīsaṃ, ahissa viya seso attabhāvo, ahipeto nāmesa pamāṇato pañcavīsatiyojaniko, tassa sīsato uṭṭhitā aggijālā yāva naṅguṭṭhā gacchanti, naṅguṭṭhato uṭṭhitā aggijālā yāva sīsā, majjhesīsato uṭṭhitā dve passāni gacchanti, dvīhi passehi uṭṭhitā majjhe otarantī”ti . |
It is said that the bodies of only two ghosts are twenty-five yojanas long; the rest are three-quarters of a yojana long. |
dvinnaṃyeva kira petānaṃ attabhāvo pañcavīsatiyojaniko, avasesānaṃ tigāvutappamāṇo. |
This snake-ghost and the crow-ghost are twenty-five yojanas long. |
imassa ceva ahipetassa kākapetassa ca pañcavīsatiyojaniko. |
Among them, this one is the snake-ghost. |
tesu ayaṃ tāva ahipeto. |
Mahāmoggallāna, seeing a crow-ghost being tormented on the top of Vulture Peak, asking about its past karma, spoke this verse: |
kākapetampi mahāmoggallāno gijjhakūṭamatthake paccamānaṃ disvā tassa pubbakammaṃ pucchanto imaṃ gāthamāha — |
|
♦ “pañcayojanikā jivhā, sīsaṃ te navayojanaṃ. |
♦ "Your tongue is five yojanas long, your head is nine yojanas. |
♦ kāyo accuggato tuyhaṃ, pañcavīsatiyojanaṃ. |
♦ Your body is exceedingly tall, twenty-five yojanas. |
♦ kiṃ nu kammaṃ karitvāna, pattosi dukkhamīdisan”ti. |
♦ What deed did you do to attain such suffering?" |
♦ athassa peto ācikkhanto — |
♦ Then the ghost, explaining to him: |
♦ “ahaṃ bhante moggallāna, kassapassa mahesino. |
♦ "I, venerable Moggallāna, of the great sage Kassapa. |
♦ saṅghassa ābhataṃ bhattaṃ, āhāresiṃ yadicchakan”ti. |
♦ The food brought for the Sangha, I ate as I pleased." — |
— |
|
♦ gāthaṃ vatvā āha — |
♦ Having spoken the verse, he said, "Venerable sir, during the time of the Buddha Kassapa, many monks entered a village for alms. |
“bhante, kassapabuddhakāle sambahulā bhikkhū gāmaṃ piṇḍāya pavisiṃsu,. |
The people, seeing the elders, were pleased and had them sit in the rest house, washed their feet, anointed them with oil, gave them gruel, gave them snacks, and while waiting for the almsfood time, sat listening to the Dhamma. |
manussā there disvā sampiyāyamānā āsanasālāyaṃ nisīdāpetvā pāde dhovitvā telaṃ makkhetvā yāguṃ pāyetvā khajjakaṃ datvā piṇḍapātakālaṃ āgamayamānā dhammaṃ suṇantā nisīdiṃsu. |
At the end of the Dhamma talk, they took the elders' bowls and, from their own homes, filled them with various choice foods and brought them. |
dhammakathāvasāne therānaṃ patte ādāya attano attano gehā nānaggarasabhojanassa pūretvā āhariṃsu. |
At that time, I was a crow, and hiding on the roof of the rest house, I saw that and, filling my mouth three times from a bowl held by one person, I took three morsels. |
tadā ahaṃ kāko hutvā āsanasālāya chadanapiṭṭhe nilīno taṃ disvā ekena gahitapattato tikkhattuṃ mukhaṃ pūrento tayo kabaḷe aggahesiṃ. |
But that food did not belong to the Sangha, it was not given specifically to the Sangha, nor was it the remainder of what the monks had taken. |
taṃ pana bhattaṃ neva saṅghassa santakaṃ, na saṅghassa niyametvā dinnaṃ, na bhikkhūhi gahitāvasesakaṃ. |
It was to be taken to their own homes and eaten by the people; it was merely brought with the Sangha in mind. |
attano attano gehaṃ netvā manussehi bhuñjitabbakaṃ, kevalaṃ saṅghaṃ uddissa abhihaṭamattameva. |
From that, I took three morsels; this is my past karma. |
tato mayā tayo kabaḷā gahitā, ettakaṃ me pubbakammaṃ. |
I died and, as a result of that karma, was boiled in Avīci, and with the remainder of that, I am now born as a crow-ghost on Vulture Peak and am experiencing this suffering." |
svāhaṃ kālaṃ katvā tassa kammassa vipākena avīcimhi paccitvā tattha pakkāvasesena idāni gijjhakūṭe kākapeto hutvā nibbatto imaṃ dukkhaṃ paccānubhomī”ti. |
This is the story of the crow-ghost. |
idaṃ kākapetassa vatthu. |
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♦ idha pana thero “ahipetaṃ disvā sitaṃ pātvākāsin”ti āha. |
♦ Here, however, the elder said, "I saw a snake-ghost and smiled." |
athassa satthā sakkhī hutvāpi uṭṭhāya “saccaṃ, bhikkhave, moggallāno āha. |
Then the Teacher, having become a witness, stood up and said, "It is true, monks, what Moggallāna said. |
mayāpesa sambodhipattadivaseyeva diṭṭho, apicāhaṃ ‘ye me vacanaṃ na saddaheyyuṃ, tesaṃ ahitāya bhaveyyā’ti parānuddayāya na kathesin”ti āha. |
I myself saw him on the very day I attained enlightenment, but out of compassion for others, thinking, 'Those who do not believe my words, it would be to their detriment,' I did not speak of it," he said. |
lakkhaṇasaṃyuttepi hi mahāmoggallānena diṭṭhakāleyeva satthā tassa sakkhī hutvā vinītavatthūni kathesi, idampi tena tatheva kathitaṃ. |
For in the Lakkhaṇa Saṃyutta, at the very time Mahāmoggallāna saw it, the Teacher, having become a witness for him, told the disciplinary stories. This too was told by him in the same way. |
taṃ sutvā bhikkhū tassa pubbakammaṃ pucchiṃsu. |
Hearing that, the monks asked about his past karma. |
satthāpi tesaṃ kathesi -- |
The Teacher also told them: |
♦ atīte kira bārāṇasiṃ nissāya nadītīre paccekabuddhassa paṇṇasālaṃ kariṃsu. |
♦ In the past, it is said, near Benares, on the bank of a river, they built a leaf-hut for a Paccekabuddha. |
so tattha viharanto nibaddhaṃ nagare piṇḍāya carati. |
He lived there and regularly went for alms in the city. |
nāgarāpi sāyaṃpātaṃ gandhapupphādihatthā paccekabuddhassūpaṭṭhānaṃ gacchanti. |
The city dwellers also went to attend on the Paccekabuddha in the morning and evening, with perfumes, flowers, and other things in their hands. |
eko bārāṇasivāsī puriso taṃ maggaṃ nissāya khettaṃ kasi. |
A certain man from Benares cultivated a field near that path. |
mahājano sāyaṃpātaṃ paccekabuddhassūpaṭṭhānaṃ gacchanto taṃ khettaṃ maddanto gacchati. |
The great multitude, going to attend on the Paccekabuddha in the morning and evening, would go, trampling that field. |
kassako ca “mā me khettaṃ maddathā”ti vārentopi vāretuṃ nāsakkhi. |
And the farmer, though he tried to stop them, saying, "Do not trample my field," could not stop them. |
athassa etadahosi — |
Then this occurred to him: "If the Paccekabuddha's leaf-hut were not in this place, they would not trample my field." |
“sace imasmiṃ ṭhāne paccekabuddhassa paṇṇasālā na bhaveyya, na me khettaṃ maddeyyun”ti. |
So, when the Paccekabuddha had entered for alms, he broke his utensils and burned down the leaf-hut. |
so paccekabuddhassa piṇḍāya paviṭṭhakāle paribhogabhājanāni bhinditvā paṇṇasālaṃ jhāpesi. |
The Paccekabuddha, seeing it burned, went wherever he pleased. |
paccekabuddho taṃ jhāmaṃ disvā yathāsukhaṃ pakkāmi. |
The great multitude, having come with perfumes and garlands, saw the burned leaf-hut and said, "Where has our noble one gone?" |
mahājano gandhamālaṃ ādāya āgato jhāmapaṇṇasālaṃ disvā “kahaṃ nu kho no ayyo gato”ti āha. |
He too went with the great multitude and, standing in the midst of the multitude, said, "I burned his leaf-hut." |
sopi mahājaneneva saddhiṃ gato mahājanamajjhe ṭhitakova evamāha — |
Then, saying, "Seize him! Because of this evil one, we cannot see the Paccekabuddha," they beat him with sticks and other things and brought him to the end of his life. |
“mayā tassa paṇṇasālā jhāpitā”ti. |
He was reborn in Avīci and, for as long as the great earth is a yojana high, he was boiled in hell, and with the remainder of the result, he was reborn as a snake-ghost on Vulture Peak. |
atha naṃ “gaṇhatha, imaṃ pāpimaṃ nissāya mayaṃ paccekabuddhaṃ daṭṭhuṃ na labhimhā”ti daṇḍādīhi pothetvā jīvitakkhayaṃ pāpesuṃ. |
The Teacher, having told this past karma of his, said, "Monks, an evil deed is like milk. Just as milk, when it is being milked, does not immediately turn sour. |
so avīcimhi nibbattitvā yāvāyaṃ mahāpathavī yojanamattaṃ ussannā, tāva niraye paccitvā pakkāvasesena gijjhakūṭe ahipeto hutvā nibbatti. |
In the same way, a deed, when it is being done, does not immediately ripen. |
satthā idaṃ tassa pubbakammaṃ kathetvā, “bhikkhave, pāpakammaṃ nāmetaṃ khīrasadisaṃ, yathā khīraṃ duyhamānameva na pariṇamati. |
But when it does ripen, then one grieves with such suffering." Connecting the story, he taught the Dhamma by speaking this verse: |
tathā kammaṃ kayiramānameva na vipaccati. |
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yadā pana vipaccati, tadā evarūpena dukkhena socatī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
|
♦ 71. |
♦ 71. |
♦ “na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati. |
♦ "An evil deed that has been done does not curdle at once, like fresh milk. |
♦ ḍahantaṃ bālamanveti, bhasmacchannova pāvako”ti. |
♦ Burning, it follows the fool, like a fire covered with ashes." |
♦ tattha sajjukhīraṃ vāti taṃ khaṇaṃyeva dhenuyā thanehi nikkhantaṃ abbhuṇhaṃ khīraṃ na muccati na pariṇamati. |
♦ There, "like fresh milk" means that milk, freshly drawn from the cow's teats, still warm, does not curdle, does not change. |
idaṃ vuttaṃ hoti — yathā idaṃ sajjukhīraṃ taṃ khaṇaññeva na muccati na pariṇamati na pakatiṃ vijahati. |
This is what is said: just as this fresh milk does not curdle at that very moment, does not change, does not abandon its nature. |
yasmiṃ pana bhājane duhitvā gahitaṃ yāva tattha takkādiambilaṃ na pakkhipati, yāva dadhibhājanādikaṃ ambilabhājanaṃ na pāpuṇāti, tāva pakatiṃ avijahitvā pacchā jahati, evameva pāpakammampi kariyamānameva na vipaccati. |
But in whatever vessel it is milked and taken, as long as a souring agent like buttermilk is not put into it, as long as it does not reach a souring vessel like a curd pot, it does not abandon its nature, but abandons it later. In the same way, an evil deed, even while being done, does not ripen. |
yadi vipacceyya, na koci pāpakammaṃ kātuṃ visaheyya. |
If it were to ripen, no one would dare to do an evil deed. |
yāva pana kusalābhinibbattā khandhā dharanti, tāva naṃ te rakkhanti. |
As long as the aggregates produced by wholesome karma last, they protect him. |
tesaṃ bhedā apāye nibbattakkhandhesu vipaccati, vipaccamānañca ḍahantaṃ bālamanveti. |
When they break up, it ripens in the aggregates reborn in a state of woe, and ripening, it follows the fool, burning him. |
“kiṃ viyā”ti? |
Like what? |
“bhasmacchannova pāvako”ti. |
Like a fire covered with ashes. |
yathā hi chārikāya paṭicchanno vītaccitaṅgāro akkantopi chārikāya paṭicchannattā na tāva ḍahati, chārikaṃ pana tāpetvā cammādīnaṃ ḍahanavasena yāva matthaluṅgā ḍahanto gacchati, evameva pāpakammampi yena kataṃ hoti, taṃ bālaṃ dutiye vā tatiye vā attabhāve nirayādīsu nibbattaṃ ḍahantaṃ anugacchatīti. |
Just as a glowing ember covered with ashes, even when stepped upon, does not burn at first because it is covered with ashes, but after heating the ashes, it goes on burning leather and so on, even up to the brain, in the same way, an evil deed done by someone follows that fool, burning him when he is reborn in the second or third existence in hell and other places. |
♦ desanāvasāne bahū sotāpannādayo ahesunti. |
♦ At the end of the discourse, many became stream-enterers and so on. |
♦ ahipetavatthu dvādasamaṃ. |
♦ The twelfth story, of the snake-ghost. |
♦ 13. saṭṭhikūṭapetavatthu |
♦ 13. The Story of the Ghost with Sixty Thousand Hammers |
♦ yāvadeva anatthāyāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto saṭṭhikūṭapetaṃ ārabbha kathesi. |
♦ "Only for his own harm," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the ghost with sixty thousand hammers. |
♦ purimanayeneva hi mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. |
♦ Indeed, in the same way as before, the Elder Mahāmoggallāna, descending from Vulture Peak with the Elder Lakkhaṇa, smiled in a certain place. |
therena sitakāraṇaṃ puṭṭho “bhagavato santike maṃ puccheyyāsī”ti vatvā piṇḍāya caritvā satthāraṃ upasaṅkamitvā vanditvā nisinnakāle puna puṭṭho āha — |
When asked the reason for his smile, the elder said, "Ask me in the presence of the Blessed One." After going for alms, they approached the Teacher, paid homage, and when seated, he was asked again and said, |
“ahaṃ, āvuso, ekaṃ petaṃ addasaṃ tigāvutappamāṇena attabhāvena, tassa saṭṭhi ayakūṭasahassāni ādittāni sampajjalitāni uparimatthake patitvā patitvā uṭṭhahanti sīsaṃ bhindanti, bhinnaṃ bhinnaṃ puna samuṭṭhahati, iminā attabhāvena mayā evarūpo attabhāvo na diṭṭhapubbo, ahaṃ taṃ disvā sitaṃ pātvākāsin”ti. |
Friend, I saw a ghost with a body three-quarters of a yojana long. Sixty thousand flaming, blazing iron hammers were falling and rising on his head, splitting his head. After being split, it would rise up again. I have never seen such a form as this. Seeing him, I smiled. |
petavatthusmiñhi — |
In the Petavatthu it is said: |
♦ “saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso. |
♦ "Sixty thousand hammers, all complete, |
♦ sīse tuyhaṃ nipatanti, vobhindanteva matthakan”ti. |
♦ fall upon your head, splitting your crown." |
ādi — |
— and so on — |
♦ imameva petaṃ sandhāya vuttaṃ. |
♦ this was said in reference to this very ghost. |
satthā therassa kathaṃ sutvāva, “bhikkhave, mayāpesa satto bodhimaṇḍe nisinneneva diṭṭho ‘ye ca pana me vacanaṃ na saddaheyyuṃ, tesaṃ ahitāya bhaveyyā’ti paresaṃ anukampāya na kathesiṃ, idāni pana moggallānassa sakkhī hutvā kathemī”ti āha. |
The Teacher, upon hearing the elder's words, said, "Monks, I myself saw this being when I was sitting at the seat of enlightenment. But thinking, 'Those who do not believe my words, it would be to their detriment,' out of compassion for others, I did not speak of it. Now, however, being a witness for Moggallāna, I will speak." |
taṃ sutvā bhikkhū tassa pubbakammaṃ pucchiṃsu. |
Hearing that, the monks asked about his past karma. |
satthāpi nesaṃ kathesi -- |
The Teacher also told them: |
♦ atīte kira bārāṇasiyaṃ sāḷittakasippe nipphattiṃ patto eko pīṭhasappi ahosi. |
♦ In the past, it is said, in Benares, there was a cripple who had attained perfection in the art of the slingshot. |
so nagaradvāre ekassa vaṭarukkhassa heṭṭhā nisinno sakkharāni khipitvā tassa paṇṇāni chindanto “hatthirūpakaṃ no dassehi, assarūpakaṃ no dassehī”ti gāmadārakehi vuccamāno icchiticchitāni rūpāni dassetvā tesaṃ santikā khādanīyādīni labhati. |
He would sit under a banyan tree at the city gate and, throwing pebbles, would cut its leaves. When told by the village boys, "Show us the form of an elephant, show us the form of a horse," he would show them the forms they wished for and would receive snacks and other things from them. |
athekadivasaṃ rājā uyyānaṃ gacchanto taṃ padesaṃ pāpuṇi. |
One day the king, going to the park, came to that place. |
dārakā pīṭhasappiṃ pārohantare katvā palāyiṃsu. |
The boys, putting the cripple in the fork of the tree, ran away. |
rañño ṭhitamajjhanhike rukkhamūlaṃ paviṭṭhassa chiddāvachiddacchāyā sarīraṃ phari. |
When the king stood in the midday sun and entered the shade of the tree, the dappled shade touched his body. |
so “kiṃ nu kho etan”ti uddhaṃ olokento rukkhapaṇṇesu hatthirūpakādīni disvā “kassetaṃ kamman”ti pucchitvā “pīṭhasappino”ti sutvā taṃ pakkosāpetvā āha — |
He, looking up and wondering, "What is this?" saw the forms of elephants and other things in the leaves of the tree and asked, "Whose work is this?" Hearing "It is a cripple's," he had him summoned and said, |
“mayhaṃ purohito atimukharo appamattakepi vutte bahuṃ bhaṇanto maṃ upaddaveti, sakkhissasi tassa mukhe nāḷimattā ajalaṇḍikā khipitun”ti? |
My court priest is very talkative. When even a little is said, he talks a lot and harasses me. Will you be able to throw a nāḷi measure of goat droppings into his mouth? |
“sakkhissāmi, deva. |
I will be able, Your Majesty. Have the goat droppings brought, and you sit with the court priest inside a curtain. I will know what to do here. |
ajalaṇḍikā āharāpetvā purohitena saddhiṃ tumhe antosāṇiyaṃ nisīdatha, ahamettha kattabbaṃ jānissāmī”ti. |
Then the king did so. |
atha rājā tathā kāresi. |
The other, making a hole in the curtain with the tip of his scissors, threw one goat dropping at a time into the mouth of the court priest as he was speaking with the king. |
itaro kattariyaggena sāṇiyā chiddaṃ katvā purohitassa raññā saddhiṃ kathentassa mukhe vivaṭamatte ekekaṃ ajalaṇḍikaṃ khipi. |
The court priest swallowed each one that entered his mouth. |
purohito mukhaṃ paviṭṭhaṃ paviṭṭhaṃ gili. |
When the goat droppings were finished, the cripple shook the curtain. |
pīṭhasappī khīṇāsu ajalaṇḍikāsu sāṇiṃ cālesi. |
The king, by that sign, knew that the goat droppings were finished and said, |
rājā tāya saññāya ajalaṇḍikānaṃ khīṇabhāvaṃ ñatvā āha — |
Teacher, when I speak with you, I cannot get a word in. You are so talkative that even while swallowing a nāḷi measure of goat droppings, you do not become silent. |
“ācariya, ahaṃ tumhehi saddhiṃ kathento kathaṃ nittharituṃ na sakkhissāmi, tumhe atimukharatāya nāḷimattā ajalaṇḍikā gilantāpi tuṇhībhāvaṃ nāpajjathā”ti. |
The brahmin was embarrassed and from then on could not open his mouth to converse with the king. |
brāhmaṇo maṅgūbhāvaṃ āpajjitvā tato paṭṭhāya mukhaṃ vivaritvā raññā saddhiṃ sallapituṃ nasakkhi. |
The king, remembering the cripple's skill, had him summoned and, pleased that "I have gained happiness on account of him," gave him the wealth called sabbaṭṭhaka and gave him four excellent villages in the four directions of the city. |
rājā pīṭhasappiguṇaṃ anussaritvā taṃ pakkosāpetvā “taṃ nissāya me sukhaṃ laddhan”ti tuṭṭho tassa sabbaṭṭhakaṃ nāma dhanaṃ datvā nagarassa catūsu disāsu cattāro varagāme adāsi. |
Knowing this matter, the king's minister who advised him on matters of welfare and doctrine, spoke this verse: |
tamatthaṃ viditvā rañño atthadhammānusāsako amacco imaṃ gāthamāha — |
|
♦ “sādhu kho sippakaṃ nāma, api yādisa kīdisaṃ. |
♦ "Good indeed is the name of skill, whatever kind it may be. |
♦ passa khañjappahārena, laddhā gāmā catuddisā”ti. |
♦ See, by the blow of a cripple, four villages in the four directions were obtained." |
. |
. |
♦ so pana amacco tena samayena ayameva bhagavā ahosi. |
♦ That minister at that time was this very Blessed One. |
atheko puriso pīṭhasappinā laddhasampattiṃ disvā cintesi — |
Then a certain man, seeing the wealth obtained by the cripple, thought, |
“ayaṃ nāma pīṭhasappī hutvā imaṃ sippaṃ nissāya mahāsampattiṃ patto, mayāpetaṃ sikkhituṃ vaṭṭatī”ti. |
This man, being a cripple, has obtained great wealth relying on this skill. I too should learn it. |
so taṃ upasaṅkamitvā vanditvā “idaṃ me, ācariya, sippaṃ dethā”ti āha. |
He approached him, paid homage, and said, "Teacher, please give me this skill." |
“na sakkā, tāta, dātun”ti. |
It cannot be given, my dear. |
so tena paṭikkhitto “hotu, ārādhessāmi nan”ti tassa hatthapādaparikammādīni karonto cirassaṃ taṃ ārādhetvā punappunaṃ yāci, pīṭhasappī “ayaṃ me ativiya upakāro”ti taṃ paṭibāhituṃ asakkonto sippaṃ sikkhāpetvā “nipphannaṃ te, tāta, sippaṃ, idāni kiṃ karissasī”ti āha. |
He, having been refused by him, thought, "So be it, I will please him." He performed services such as massaging his hands and feet and, after a long time, having pleased him, he asked again and again. The cripple, thinking, "He has been very helpful to me," and being unable to refuse him, taught him the skill and said, "Your skill is perfected, my dear. What will you do now?" |
“bahi gantvā sippaṃ vīmaṃsissāmī”ti. |
I will go outside and test my skill. |
“kiṃ karissasī”ti? |
What will you do? |
“gāviṃ vā manussaṃ vā paharitvā māressāmī”ti. |
I will strike a cow or a man and kill them. |
“tātā, gāviṃ mārentassa sataṃ daṇḍo hoti manussaṃ mārentassa sahassaṃ, tvaṃ saputtadāropi taṃ nittharituṃ na sakkhissasi, mā vinassa, yamhi pahaṭe daṇḍo natthi, tādisaṃ nimātāpitikaṃ kañci upadhārehī”ti. |
My dear, for killing a cow the fine is one hundred, for killing a man it is a thousand. You, even with your wife and children, will not be able to pay it. Do not be ruined. Find someone without a mother and father, against whom there is no fine for striking. |
so “sādhū”ti sakkharā ucchaṅge katvā tādisaṃ upadhārayamāno vicaranto gāviṃ disvā “ayaṃ sasāmikā”ti paharituṃ na visahi, manussaṃ disvā “ayaṃ samātāpitiko”ti paharituṃ na visati. |
He, saying "Very well," put pebbles in his lap and, wandering about looking for such a person, saw a cow and thought, "This has an owner," and did not dare to strike it. Seeing a man, he thought, "This has a mother and father," and did not dare to strike him. |
♦ tena samayena sunetto nāma paccekabuddho taṃ nagaraṃ nissāya paṇṇasālāya viharati. |
♦ At that time, a Paccekabuddha named Sunetta was living in a leaf hut near that city. |
so taṃ piṇḍāya pavisantaṃ nagaradvārantare disvā “ayaṃ nimātāpitiko, imasmiṃ pahaṭe daṇḍo natthi, imaṃ paharitvā sippaṃ vīmaṃsissāmī”ti paccekabuddhassa dakkhiṇakaṇṇasotaṃ sandhāya sakkharaṃ khipi. |
He saw him entering the city for alms between the city gates and thought, "This one has no mother or father. There is no fine for striking him. I will strike him and test my skill." He aimed a pebble at the Paccekabuddha's right ear canal. |
sā dakkhiṇakaṇṇasotena pavisitvā vāmena nikkhami, dukkhā vedanā uppajji. |
It entered the right ear canal and came out of the left. A painful sensation arose. |
paccekabuddho bhikkhāya carituṃ nāsakkhi, ākāsena paṇṇasālaṃ gantvā parinibbāyi. |
The Paccekabuddha was unable to go for alms. He went to his leaf hut by air and passed into final Nibbāna. |
manussā paccekabuddhe anāgacchante “kiñci aphāsukaṃ bhavissatī”ti cintetvā tattha gantvā taṃ parinibbutaṃ disvā rodiṃsu parideviṃsu. |
The people, when the Paccekabuddha did not come, thought, "Something must be wrong," and going there, they saw him passed into Nibbāna and wept and lamented. |
sopi mahājanaṃ gacchantaṃ disvā tattha gantvā paccekabuddhaṃ sañjānitvā “ayaṃ piṇḍāya pavisanto dvārantare mama sammukhībhūto, ahaṃ attano sippaṃ vīmaṃsanto imaṃ paharin”ti āha. |
He too, seeing the great crowd going, went there and, recognizing the Paccekabuddha, said, "This one, entering for alms, came face to face with me between the gates. I, testing my skill, struck him." |
manussā “iminā kira pāpakena paccekabuddho pahaṭo, gaṇhatha gaṇhathā”ti pothetvā tattheva naṃ jīvitakkhayaṃ pāpesuṃ. |
The people said, "It seems this evil one struck the Paccekabuddha! Seize him, seize him!" and beating him, they brought his life to an end right there. |
so avīcimhi nibbattitvā yāvāyaṃ mahāpathavī yojanamattaṃ ussannā, tāva paccitvā vipākāvasesena gijjhakūṭamatthake saṭṭhikūṭapeto hutvā nibbatti. |
He was reborn in Avīci and was tormented there for as long as the great earth is a yojana high. With the remaining result, he was reborn on the summit of Vulture Peak as a ghost with sixty thousand hammers. |
satthā tassa imaṃ pubbakammaṃ kathetvā, “bhikkhave, bālassa nāma sippaṃ vā issariyaṃ vā uppajjamānaṃ anatthāya uppajjati. |
The Teacher, having told this past karma of his, said, "Monks, for a fool, when skill or power arises, it arises for his own harm. For a fool, having obtained skill or power, does only his own harm." Connecting the story, he taught the Dhamma by speaking this verse. |
bālo hi sippaṃ vā issariyaṃ vā labhitvā attano anatthameva karotī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha. |
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♦ 72. |
♦ 72. |
♦ “yāvadeva anatthāya, ñattaṃ bālassa jāyati. |
♦ "Only for his own harm does knowledge arise for a fool. |
♦ hanti bālassa sukkaṃsaṃ, muddhamassa vipātayan”ti. |
♦ It destroys the fool's good share, splitting his head." |
♦ tattha yāvadevāti avadhiparicchedanatthe nipāto. |
♦ There, "only" is a particle in the sense of a limit and definition. |
ñattanti jānanasabhāvo. |
"Knowledge" is the nature of knowing. |
yaṃ sippaṃ jānāti, yamhi vā issariye yase sampattiyañca ṭhito janena ñāyati, pākaṭo paññāto hoti, tassetaṃ nāmaṃ. |
Whatever skill one knows, or in whatever power, fame, and fortune one is established and known by people, that is its name. |
sippaṃ vā hi issariyādibhāvo vā bālassa anatthāyeva jāyati. |
For skill or the state of power and so on arises only for the harm of a fool. |
taṃ nissāya so attano anatthameva karoti. |
Relying on it, he does only his own harm. |
hantīti vināseti. |
"Destroys" means ruins. |
sukkaṃsanti kusalakoṭṭhāsaṃ, bālassa hi sippaṃ vā issariyaṃ vā uppajjamānaṃ kusalakoṭṭhāsaṃ ghātentameva uppajjati. |
"Good share" means the portion of merit. For a fool, when skill or power arises, it arises only destroying his portion of merit. |
muddhanti paññāyetaṃ nāmaṃ. |
"Head" is a name for wisdom. |
vipātayanti viddhaṃsayamānaṃ. |
"Splitting" means destroying. |
tassa hi taṃ sukkaṃsaṃ hanantaṃ paññāsaṅkhātaṃ muddhaṃ vipātentaṃ viddhaṃsentameva hantīti. |
For him, that which destroys his good share, also destroys his head, which is called wisdom, and thus it destroys him. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ saṭṭhikūṭapetavatthu terasamaṃ. |
♦ The thirteenth story, of the ghost with sixty thousand hammers. |
♦ 14. cittagahapativatthu |
♦ 14. The Story of the Householder Citta |
♦ asantaṃ bhāvanamiccheyyāti imaṃ dhammadesanaṃ satthā jetavane viharanto sudhammattheraṃ ārabbha kathesi. |
♦ "He would wish for esteem that is not his," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Sudhamma. |
desanā macchikāsaṇḍe samuṭṭhāya sāvatthiyaṃ niṭṭhitā. |
The discourse arose in Macchikāsaṇḍa and was concluded in Sāvatthī. |
♦ macchikāsaṇḍanagarasmiñhi citto nāma gahapati pañcavaggiyānaṃ abbhantaraṃ mahānāmattheraṃ nāma piṇḍāya caramānaṃ disvā tassa iriyāpathe pasīditvā pattaṃ ādāya gehaṃ pavesetvā bhojetvā bhattakiccāvasāne dhammakathaṃ suṇanto sotāpattiphalaṃ patvā acalasaddho hutvā ambāṭakavanaṃ nāma attano uyyānaṃ saṅghārāmaṃ kattukāmo therassa hatthe udakaṃ pātetvā niyyādesi. |
♦ In the city of Macchikāsaṇḍa, a householder named Citta, seeing the Elder Mahānāma, one of the group of five, wandering for alms, was pleased with his deportment, took his bowl, invited him into his house, fed him, and at the end of the meal, while listening to a Dhamma talk, he attained the fruit of stream-entry. Being of unshakable faith and wishing to make his park, the Ambaṭaka grove, a monastery for the Sangha, he poured water into the elder's hand and dedicated it. |
tasmiṃ khaṇe “patiṭṭhitaṃ buddhasāsanan”ti udakapariyantaṃ katvā mahāpathavī kampi. |
At that moment, the great earth trembled to its watery boundaries, as if to say, "The Buddha's teaching is established." |
mahāseṭṭhi uyyāne mahāvihāraṃ kāretvā sabbadisāhi āgatānaṃ bhikkhūnaṃ vivaṭadvāro ahosi. |
The great merchant had a great monastery built in the park, and it was open-doored for monks coming from all directions. |
macchikāsaṇḍe sudhammatthero nāma nevāsiko ahosi. |
In Macchikāsaṇḍa, there was a resident monk named Elder Sudhamma. |
♦ aparena samayena cittassa guṇakathaṃ sutvā dve aggasāvakā tassa saṅgahaṃ kattukāmā macchikāsaṇḍaṃ agamaṃsu. |
♦ On another occasion, hearing of Citta's virtues, the two chief disciples, wishing to favor him, went to Macchikāsaṇḍa. |
citto gahapati tesaṃ āgamanaṃ sutvā aḍḍhayojanamaggaṃ paccuggantvā te ādāya attano vihāraṃ pavesetvā āgantukavattaṃ katvā, “bhante, thokaṃ dhammakathaṃ sotukāmomhī”ti dhammasenāpatiṃ yāci. |
The householder Citta, hearing of their arrival, went a half-yojana to meet them, brought them to his monastery, performed the duties for guests, and said, "Venerable sirs, we wish to hear a short Dhamma talk," and he requested this of the General of the Dhamma. |
atha naṃ thero, “upāsaka, addhānena āgatāmhā kilantarūpā. |
Then the elder said to him, "Lay follower, we have come on a long journey and are weary. |
apica thokaṃ suṇāhī”ti tassa dhammaṃ kathesi. |
But listen for a little while," and he gave him a Dhamma talk. |
so therassa dhammaṃ suṇantova anāgāmiphalaṃ pāpuṇi. |
While listening to the elder's Dhamma, he attained the fruit of a non-returner. |
so dve aggasāvake vanditvā, “bhante, sve bhikkhusahassena saddhiṃ mama gehe bhikkhaṃ gaṇhathā”ti nimantetvā pacchā nevāsikaṃ sudhammattheraṃ “tumhepi, bhante, sve therehi saddhiṃ āgaccheyyāthā”ti nimantesi. |
He paid homage to the two chief disciples and said, "Venerable sirs, tomorrow, please accept a meal at my house with a thousand monks." After inviting them, he invited the resident Elder Sudhamma, "Venerable sir, you too please come with the elders tomorrow." |
so “ayaṃ maṃ pacchā nimantetī”ti kuddho paṭikkhipitvā punappunaṃ yāciyamānopi paṭikkhipi eva. |
He, thinking, "He invites me last," became angry and refused. Though repeatedly requested, he refused. |
upāsako “paññāyissatha, bhante”ti pakkamitvā punadivase attano nivesane mahādānaṃ sajjesi. |
The lay follower said, "You will see, venerable sir," and left. The next day, he prepared a great offering in his own residence. |
sudhammattheropi paccūsakāleyeva “kīdiso nu kho gahapatinā aggasāvakānaṃ sakkāro sajjito, sve gantvā passissāmī”ti cintetvā pātova pattacīvaraṃ ādāya tassa gehaṃ agamāsi. |
The Elder Sudhamma, early in the morning, thought, "What kind of offering has the householder prepared for the chief disciples? I will go and see tomorrow," and early in the morning, taking his bowl and robes, he went to his house. |
♦ so gahapatinā “nisīdatha, bhante”ti vuccamānopi “nāhaṃ nisīdāmi, piṇḍāya carissāmī”ti vatvā aggasāvakānaṃ paṭiyāditaṃ sakkāraṃ oloketvā gahapatiṃ jātiyā ghaṭṭetukāmo “uḷāro te, gahapati, sakkāro, apicettha ekaññeva natthī”ti āha. |
♦ Although told by the householder, "Please be seated, venerable sir," he said, "I will not sit, I will go for alms," and looking at the offering prepared for the chief disciples, wishing to criticize the householder by his birth, he said, "Your offering is splendid, householder, but there is one thing missing." |
“kiṃ, bhante”ti? |
What, venerable sir? |
“tilasaṃguḷikā, gahapatī”ti vatvā gahapatinā kākopamāya apasādito kujjhitvā “eso te, gahapati, āvāso, pakkamissāmahan”ti vatvā yāvatatiyaṃ vāriyamānopi pakkamitvā satthu santikaṃ gantvā cittena ca attanā ca vuttavacanaṃ ārocesi. |
"Sesame cakes, householder," he said. When rebuked by the householder with the simile of the crow, he became angry and said, "This is your dwelling, householder, I will depart," and though stopped up to the third time, he left and went to the Teacher and reported the words spoken by Citta and by himself. |
satthā “tayā upāsako saddho pasanno hīnena khuṃsito”ti tasseva dosaṃ āropetvā paṭisāraṇīyakammaṃ kārāpetvā “gaccha, cittagahapatiṃ khamāpehī”ti pesesi. |
The Teacher said, "You have insulted a faithful and devout lay follower with something base," and placing the blame on him, he had the act of reconciliation performed and sent him, saying, "Go and ask forgiveness from the householder Citta." |
so tattha gantvā, “gahapati, mayhameva so doso, khamāhi me”ti vatvāpi “nāhaṃ khamāmī”ti tena paṭikkhitto maṅkubhūto taṃ khamāpetuṃ nāsakkhi. |
He went there and, though he said, "Householder, that fault was mine, forgive me," he was refused by him, who said, "I do not forgive." Being embarrassed, he was unable to get him to forgive. |
punadeva satthu santikaṃ paccāgamāsi. |
He returned again to the Teacher. |
satthā “nāssa upāsako khamissatī”ti jānantopi “mānathaddho esa, tiṃsayojanaṃ tāva maggaṃ gantvā paccāgacchatū”ti khamanūpāyaṃ anācikkhitvāva uyyojesi. |
The Teacher, though knowing, "The lay follower will not forgive him," thought, "He is stiff with pride. Let him go and return on the thirty-yojana road," and without explaining the means of forgiveness, he sent him away. |
athassa punāgatakāle nihatamānassa anudūtaṃ datvā “gaccha, iminā saddhiṃ gantvā upāsakaṃ khamāpehī”ti vatvā “samaṇena nāma ‘mayhaṃ vihāro, mayhaṃ nivāsaṭṭhānaṃ, mayhaṃ upāsako, mayhaṃ upāsikā’ti mānaṃ vā issaṃ vā kātuṃ na vaṭṭati. |
Then, when he came back again, with his pride humbled, he gave him an accompanying monk and said, "Go with this one and ask forgiveness from the lay follower," and said, "It is not proper for a monk to have pride or jealousy, thinking, 'This is my monastery, this is my dwelling place, this is my lay follower, this is my lay female follower.' For one who does so, defilements such as desire and pride increase." Connecting the story, he taught the Dhamma by speaking these verses: |
evaṃ karontassa hi icchāmānādayo kilesā vaḍḍhantī”ti anusandhiṃ ghaṭṭetvā dhammaṃ desento imā gāthā abhāsi — |
|
♦ 73. |
♦ 73. |
♦ “asantaṃ bhāvanamiccheyya, purekkhārañca bhikkhusu. |
♦ "He would wish for esteem that is not his, and precedence among the monks, |
♦ āvāsesu issariyaṃ, pūjā parakulesu ca. |
♦ and authority in the dwellings, and offerings from other families. |
♦ 74. |
♦ 74. |
♦ “mameva kata maññantu, gihī pabbajitā ubho. |
♦ "Let both householders and monks think it was done by me alone. |
♦ mamevātivasā assu, kiccākiccesu kismici. |
♦ Let them be under my control alone in any matter, great or small. |
♦ iti bālassa saṅkappo, icchā māno ca vaḍḍhatī”ti. |
♦ Thus is the fool's intention; his desire and pride increase." |
♦ tattha asantanti yo bālo bhikkhu avijjamānaṃ sambhāvanaṃ iccheyya, “assaddhova samāno ‘saddhoti maṃ jano jānātū’ti icchatī”ti. |
♦ There, "that is not his" means that which a foolish monk would wish for, esteem that does not exist, "though being without faith, he wishes, 'Let people know me as faithful.'" |
pāpicchatāniddese vuttanayeneva bālo “asaddho dussīlo appassuto appavivitto kusīto anupaṭṭhitassati asamāhito duppañño akhīṇāsavova samāno ‘aho vata maṃ jano ayaṃ saddho, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā, khīṇāsavo’ti jāneyyā”ti idaṃ asantasambhāvanaṃ icchati. |
As stated in the explanation of evil desires, a fool wishes, "Though I am faithless, immoral, of little learning, not secluded, lazy, of unestablished mindfulness, unconcentrated, of little wisdom, and whose cankers are not destroyed, oh, may people know me as faithful, virtuous, learned, secluded, of aroused energy, of established mindfulness, concentrated, wise, and whose cankers are destroyed." This is wishing for esteem that is not his. |
purekkhāranti parivāraṃ. |
"Precedence" means retinue. |
“aho vata maṃ sakalavihāre bhikkhū parivāretvā pañhaṃ pucchantā vihareyyun”ti evaṃ icchācāre ṭhatvā purekkhārañca bhikkhūsu icchati. |
"Oh, may the monks in the whole monastery, surrounding me, ask me questions and live," thus, standing in the practice of desire, he wishes for precedence among the monks. |
āvāsesūti saṅghikesu ca āvāsesu yāni vihāramajjhe paṇītasenāsanāni, tāni attano sandiṭṭhasambhattādīnaṃ bhikkhūnaṃ “tumhe idha vasathā”ti vicārento sayampi varataraṃ senāsanaṃ palibodhento, sesānaṃ āgantukabhikkhūnaṃ paccantimāni lāmakasenāsanāni ceva amanussapariggahitāni ca “tumhe idha vasathā”ti vicārento āvāsesu issariyaṃ icchati. |
In the dwellings" means in the dwellings belonging to the Sangha, the fine lodgings in the middle of the monastery, he wishes for authority in the dwellings by allotting them to his own associates and followers, saying, "You live here," and by occupying a better lodging himself, and by allotting the remote and poor lodgings and those occupied by non-humans to the visiting monks, saying, "You live here. |
pūjā parakulesu cāti neva mātāpitūnaṃ na ñātakānaṃ paresuyeva kulesu “aho vatime mayhameva dadeyyuṃ, na aññesan”ti evaṃ catuppaccayehi pūjaṃ icchati. |
And offerings from other families" means not from his parents or relatives, but from other families, he wishes for offerings of the four requisites, thinking, "Oh, may they give only to me, not to others. |
♦ mameva kata maññantūti yassa ca bālassa “yaṃkiñci vihāre uposathāgārādikaraṇavasena kataṃ navakammaṃ, taṃ sabbaṃ amhākaṃ therena katanti evaṃ gihī ca pabbajitā ca ubhopi mameva nissāya kataṃ parikammaṃ niṭṭhitaṃ maññantū”ti saṅkappo uppajjati. |
♦ "Let them think it was done by me alone" means that whatever new work is done in the monastery, such as the building of an Uposatha hall, the intention arises in that fool, "Let both householders and monks think that all the work was accomplished and done by our elder." |
mamevātivasā assūti “gihī ca pabbajitā ca sabbepi mameva vase vattantu, sakaṭagoṇavāsipharasuādīni vā laddhabbāni hontu, antamaso yāgumattampi tāpetvā pivanādīni vā, evarūpesu kiccākiccesu khuddakamahantesu karaṇīyesu kismiñci ekakiccepi mameva vase vattantu, mameva āpucchitvā karontū”ti saṅkappo uppajjati. |
Let them be under my control alone" means the intention arises, "Let both householders and monks, all of them, be under my control. Let things to be obtained, such as carts, oxen, dwellings, and axes, or even things like drinking boiled gruel, in such matters, great and small, to be done, in any single matter, let them be under my control, let them do it after asking me. |
iti bālassāti yassa bālassa sā ca icchā ayañca evarūpo saṅkappo uppajjati, tassa neva vipassanā, na maggaphalāni vaḍḍhanti. |
"Thus is the fool's intention" means that for whichever fool that desire and such an intention arises, for him neither insight nor the path and fruits increase. |
kevalaṃ panassa candodaye samuddassa udakaṃ viya chasu dvāresu uppajjamānā taṇhā ceva navavidhamāno ca vaḍḍhatīti. |
But only his craving arising in the six sense doors and his nine kinds of pride increase, like the water of the ocean at the rising of the moon. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sudhammattheropi imaṃ ovādaṃ sutvā satthāraṃ vanditvā uṭṭhāyāsanā padakkhiṇaṃ katvā tena anudūtena bhikkhunā saddhiṃ gantvā upāsakassa cakkhupathe āpattiṃ paṭikaritvā upāsakaṃ khamāpesi. |
♦ The Elder Sudhamma, having heard this instruction, paid homage to the Teacher, rose from his seat, circumambulated him, and went with that accompanying monk. He confessed his fault within sight of the lay follower and asked the lay follower for forgiveness. |
so upāsakena “khamāmahaṃ, bhante, sace mayhaṃ doso atthi, khamatha me”ti paṭikhamāpito satthārā dinne ovāde ṭhatvā katipāheneva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He was forgiven by the lay follower, who said, "I forgive you, venerable sir. If there is any fault in me, forgive me." Having been forgiven in return, he stood in the instruction given by the Teacher and in a few days attained Arahantship with the analytical knowledges. |
upāsakopi cintesi — |
The lay follower also thought, |
“mayā satthāraṃ adisvāva sotāpattiphalaṃ pattaṃ, adisvā eva anāgāmiphale patiṭṭhito, satthāraṃ me daṭṭhuṃ vaṭṭatī”ti. |
I attained the fruit of stream-entry without seeing the Teacher, and I was established in the fruit of a non-returner without seeing him. It is proper for me to see the Teacher. |
so tilataṇḍulasappiphāṇitavatthacchādanādīhi paripūrāni pañca sakaṭasatāni yojāpetvā “satthāraṃ daṭṭhukāmā āgacchantu, piṇḍapātādīhi na kilamissantī”ti bhikkhusaṅghassa ārocāpetvā bhikkhunīsaṅghassāpi upāsakānampi upāsikānampi ārocāpesi. |
He had five hundred carts filled with sesame, rice, ghee, molasses, clothes, and coverings, and had it announced to the Sangha of monks, "Let those who wish to see the Teacher come; they will not be troubled by almsfood and other things." He also had it announced to the Sangha of nuns, and to the laymen and laywomen. |
tena saddhiṃ pañcasatā pañcasatā bhikkhū ca bhikkhuniyo ca upāsakā ca upāsikāyo ca nikkhamiṃsu. |
Five hundred each of monks, nuns, laymen, and laywomen set out with him. |
so tesañceva attano parisāya cāti tiṇṇaṃ janasahassānaṃ yathā tiṃsayojane magge yāgubhattādīhi kiñci vekallaṃ na hoti, tathā saṃvidahi. |
He arranged it so that for the three thousand people, including them and his own retinue, there would be no deficiency of gruel, rice, and other things on the thirty-yojana road. |
tassa pana nikkhantabhāvaṃ ñatvā yojane yojane devatā khandhāvāraṃ bandhitvā dibbehi yāgukhajjakabhattapānakādīhi taṃ mahājanaṃ upaṭṭhahiṃsu, kassaci kenaci vekallaṃ na hoti. |
But, knowing that he had set out, devas at every yojana set up a camp and attended to that great multitude with divine gruel, snacks, rice, drinks, and other things. There was no deficiency of anything for anyone. |
evaṃ devatāhi upaṭṭhiyamāno devasikaṃ yojanaṃ gacchanto māsena sāvatthiṃ pāpuṇi, pañca sakaṭasatāni yathāpūritāneva ahesuṃ. |
Thus, being attended to by devas, he went a yojana each day and reached Sāvatthī in a month. The five hundred carts were just as full as when they started. |
devatāhi ceva manussehi ca abhihaṭaṃ paṇṇākāraṃ vissajjentova agamāsi. |
He went along, distributing the gifts brought by both devas and humans. |
♦ satthā ānandattheraṃ āha — |
♦ The Teacher said to the Elder Ānanda, |
“ānanda, ajja vaḍḍhamānakacchāyāya citto gahapati pañcahi upāsakasatehi parivuto āgantvā maṃ vandissatī”ti. |
Ānanda, today, in the afternoon shade, the householder Citta, surrounded by five hundred lay followers, will come and pay homage to me. |
“kiṃ pana, bhante, tassa tumhākaṃ vandanakāle kiñci pāṭihāriyaṃ bhavissatī”ti? |
But, venerable sir, will there be any miracle when he pays homage to you? |
“bhavissati, ānandā”ti. |
There will be, Ānanda. |
“kiṃ, bhante”ti? |
What, venerable sir? |
tassa āgantvā “maṃ vandanakāle rājamānena aṭṭhakarīsamatte padese jaṇṇukamattena odhinā pañcavaṇṇānaṃ dibbapupphānaṃ ghanavassaṃ vassissatī”ti. |
When he comes and pays homage to me, in a space of eight karīsas, knee-deep, a thick rain of five-colored divine flowers will fall. |
taṃ kathaṃ sutvā nagaravāsino “evaṃ mahāpuñño kira citto nāma gahapati āgantvā ajja satthāraṃ vandissati, evarūpaṃ kira pāṭihāriyaṃ bhavissati, mayampi taṃ mahāpuññaṃ daṭṭhuṃ labhissāmā”ti paṇṇākāraṃ ādāya maggassa ubhosu passesu aṭṭhaṃsu. |
Hearing this story, the city dwellers thought, "So a householder of such great merit named Citta is coming and will pay homage to the Teacher today. Such a miracle will happen. We too will be able to see that man of great merit," and taking gifts, they stood on both sides of the road. |
vihārasamīpe āgatakāle pañca bhikkhusatāni paṭhamaṃ āgamiṃsu. |
When he came near the monastery, five hundred monks came first. |
citto gahapati, “ammā, tumhe pacchato āgacchathā”ti mahāupāsikāyo ṭhapetvā pañcahi upāsakasatehi parivuto satthu santikaṃ agamāsi. |
The householder Citta, saying, "Mothers, you come behind," left the great laywomen and, surrounded by five hundred lay followers, went to the Teacher. |
buddhānaṃ sammukhaṭṭhāne pana ṭhitā vā nisinnā vā ito vā etto vā na honti, buddhavīthiyā dvīsu passesu niccalāva tiṭṭhanti. |
But those standing or sitting in front of the Buddhas are not here or there; they stand motionless on the two sides of the Buddha's path. |
citto gahapati mahantaṃ buddhavīthiṃ okkami. |
The householder Citta entered the great Buddha's path. |
tīṇi phalāni pattena ariyasāvakena olokitolokitaṭṭhānaṃ kampi. |
The place looked upon by the noble disciple who had attained the three fruits trembled. |
“eso kira citto gahapatī”ti mahājano olokesi . |
The great multitude looked, thinking, "This is the householder Citta." |
so satthāraṃ upasaṅkamitvā chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā dvīsu gopphakesu satthu pāde gahetvā vandi. |
He approached the Teacher, entered into the six-colored Buddha-rays, and taking the Teacher's feet with his two ankles, he paid homage. |
taṃ khaṇaññeva vuttappakāraṃ pupphavassaṃ vassi, sādhukārasahassāni pavattayiṃsu. |
At that very moment, the rain of flowers fell as described, and thousands of shouts of approval arose. |
so ekamāsaṃ satthu santike vasi, vasamāno ca sakalaṃ buddhappamukhaṃ bhikkhusaṅghaṃ vihāreyeva nisīdāpetvā mahādānaṃ adāsi, attanā saddhiṃ āgatepi antovihāreyeva katvā paṭijaggi. |
He stayed at the Teacher's side for a month, and while staying, he had the entire Sangha of monks headed by the Buddha seated in the monastery and gave a great offering. He also took care of those who came with him within the monastery. |
ekadivasampi attano sakaṭesu kiñci gahetabbaṃ nāhosi, devamanussehi ābhatapaṇṇākāreneva dānaṃ adāsi, sabbakiccāni akāsi. |
Not even on one day was there anything to be taken from his own carts. He gave offerings and did all his duties with the gifts brought by devas and humans. |
so satthāraṃ vanditvā āha — |
He paid homage to the Teacher and said, |
“bhante, ahaṃ ‘tumhākaṃ dānaṃ dassāmī’ti āgacchanto māsaṃ antarāmagge ahosiṃ. |
"Venerable sir, I came thinking, 'I will give an offering to you,' and I was on the road for a month. |
idheva me māso vītivatto, mayā ābhataṃ paṇṇākāraṃ kiñci gahetuṃ na labhāmi, ettakaṃ kālaṃ devamanussehi ābhatapaṇṇākāreneva dānaṃ adāsiṃ, sohaṃ sacepi idha saṃvaccharaṃ vasissāmi, neva mama deyyadhammaṃ dātuṃ labhissāmi. |
Here a month has passed for me, and I have not been able to take anything of the gifts I brought. All this time I have given offerings with the gifts brought by devas and humans. If I were to stay here for a year, I would not be able to give my own provisions. |
ahaṃ sakaṭāni otāretvā gantuṃ icchāmi, paṭisāmanaṭṭhānaṃ me ārocāpethā”ti. |
I wish to unload the carts and go. Please have a place for storing them announced to me." |
♦ satthā ānandattheraṃ āha — |
♦ The Teacher said to the Elder Ānanda, |
“ānanda, upāsakassa ekaṃ padesaṃ tucchaṃ kāretvā dehī”ti. |
Ānanda, have a place made empty for the lay follower and give it to him. |
thero tathā akāsi. |
The elder did so. |
kappiyabhūmi kira cittassa gahapatino anuññātā. |
It is said that a suitable ground was permitted for the householder Citta. |
upāsakopi attanā saddhiṃ āgatehi tīhi janasahassehi saddhiṃ tucchasakaṭehi puna maggaṃ paṭipajji. |
The lay follower, with the three thousand people who had come with him, set out on the road again with empty carts. |
devamanussā uṭṭhāya, “ayya, tayā tucchasakaṭehi gamanakammaṃ katan”ti sattahi ratanehi sakaṭāni pūrayiṃsu. |
The devas and humans rose up and said, "Noble one, you have done the deed of going with empty carts," and they filled the carts with the seven kinds of gems. |
so attano ābhatapaṇṇākāreneva mahājanaṃ paṭijagganto agamāsi. |
He went on, taking care of the great multitude with the gifts he had brought himself. |
ānandatthero satthāraṃ vanditvā āha — |
The Elder Ānanda paid homage to the Teacher and said, |
“bhante, tumhākaṃ santikaṃ āgacchantopi māsena āgato, idhāpi māsameva vuṭṭho, ettakaṃ kālaṃ devamanussehi abhihaṭapaṇṇākāreneva mahāvadānaṃ adāsi, idāni pañca sakaṭasatāni tucchāni katvā māseneva kira gamissati, devamanussā panassa uṭṭhāya, ‘ayya, tayā tucchasakaṭehi gamanakammaṃ katan’ti pañca sakaṭasatāni sattaratanehi pūrayiṃsu. |
"Venerable sir, even coming to you, he came in a month. Here too he has stayed for a month. All this time he has given great offerings with the gifts brought by devas and humans. Now, it seems, he will go in a month with five hundred empty carts. And it seems that devas and humans rose up and said, 'Noble one, you have done the deed of going with empty carts,' and filled the five hundred carts with the seven gems. |
so puna attano ābhatapaṇṇākāreneva kira mahājanaṃ paṭijagganto gamissatī”ti. |
It seems he will again go, taking care of the great multitude with the gifts he brought himself." |
“kiṃ pana, bhante, etassa tumhākaṃ santikaṃ āgacchantassevāyaṃ sakkāro uppajjati, udāhu aññattha gacchantassāpi uppajjatī”ti? |
But, venerable sir, does this honor arise for him only when he comes to you, or does it also arise when he goes elsewhere? |
“ānanda, mama santikaṃ āgacchantassāpi aññattha gacchantassāpi etassa uppajjateva. |
"Ānanda, it arises for him both when he comes to me and when he goes elsewhere. |
ayañhi upāsako saddho pasanno sampannasīlo, evarūpo puggalo yaṃ yaṃ padesaṃ bhajati, tattha tatthevassa lābhasakkāro nibbattatī”ti vatvā satthā imaṃ pakiṇṇakavagge gāthamāha — |
This lay follower is faithful, devout, and endowed with virtue. Whatever place such a person frequents, there his gain and honor are born." Having said this, the Teacher spoke this verse in the Pakiṇṇaka Vagga: |
♦ “saddho sīlena sampanno, yaso bhogasamappito. |
♦ "Faithful and endowed with virtue, possessing fame and wealth, |
♦ yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito”ti. |
♦ whatever place he frequents, there he is honored." |
. |
. |
♦ attho panassā tattheva āvibhavissati. |
♦ The meaning of this will become clear there. |
♦ evaṃ vutte ānandatthero cittassa pubbakammaṃ pucchi. |
♦ When this was said, the Elder Ānanda asked about Citta's past karma. |
athassa satthā ācikkhanto āha -- |
Then the Teacher, explaining it to him, said: |
♦ ānanda, ayaṃ padumuttarassa bhagavato pādamūle katābhinīhāro kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle migaluddakakule nibbatto vuddhimanvāya ekadivasaṃ deve vassante migānaṃ māraṇattāya sattiṃ ādāya araññaṃ gantvā mige olokento ekasmiṃ akaṭapabbhāre sasīsaṃ pārupitvā ekaṃ bhikkhuṃ nisinnaṃ disvā “eko, ayyo, samaṇadhammaṃ karonto nisinno bhavissati, bhattamassa āharissāmī”ti vegena gehaṃ gantvā ekasmiṃ uddhane hiyyo, ābhatamaṃsaṃ, ekasmiṃ bhattaṃ pacāpetvā aññe piṇḍapātacārike bhikkhū disvā tesampi patte ādāya paññattāsane nisīdāpetvā bhikkhaṃ sampādetvā, “ayye, parivisathā”ti aññaṃ āṇāpetvā taṃ bhattaṃ puṭake pakkhipitvā ādāya gacchanto antarāmagge nānāpupphāni ocinitvā pattapuṭe katvā therassa nisinnaṭṭhānaṃ gantvā “mayhaṃ, bhante, saṅgahaṃ karothā”ti vatvā pattaṃ ādāya pūretvā therassa hatthe ṭhapetvā tehi pupphehi pūjaṃ katvā “yathā me ayaṃ rasapiṇḍapāto pupphapūjāya saddhiṃ cittaṃ tosesi, evaṃ nibbattanibbattaṭṭhāne paṇṇākārasahassāni ādāya āgantvā mayhaṃ cittaṃ tosentu, pañcavaṇṇakusumavassañca vassatū”ti patthanaṃ paṭṭhapesi. |
♦ Ānanda, this one, having made his aspiration at the feet of the Blessed One Padumuttara, wandered among devas and humans for a hundred thousand kalpas, and during the time of the Buddha Kassapa, he was born into a deer-hunter's family. Having grown up, one day when it was raining, he took a spear and went into the forest to kill deer. While looking for deer, he saw a monk sitting in a natural cave, covered from head to foot, and thought, "A noble one is sitting, practicing the monk's life. I will bring him some food." He went home quickly and had meat from the previous day cooked on one hearth and rice on another. He saw other monks on their alms-round, took their bowls, had them seated on prepared seats, provided them with alms, and having ordered another, "Sirs, please serve," he put that rice in a bundle and, while going, he picked various flowers on the way, put them in a leaf-cup, and went to the place where the elder was sitting. He said, "Venerable sir, please do me a favor," and taking the bowl, he filled it and placed it in the elder's hand. He made an offering with those flowers and made a wish, "Just as this flavorful almsfood with the flower offering has pleased my mind, so in every place I am reborn, may thousands of gifts be brought to me, pleasing my mind, and may a rain of five-colored flowers fall." |
so yāvajīvaṃ kusalaṃ katvā devaloke nibbatti, nibbattaṭṭhāne jaṇṇukamattena odhinā dibbapupphavassaṃ vassi. |
He performed wholesome deeds for his whole life and was reborn in the deva world. In the place where he was reborn, a rain of divine flowers fell, knee-deep. |
idānipissa jātadivase ceva idha ca āgatassa pupphavassavassanañca paṇṇākārābhihāro ca sattahi ratanehi sakaṭapūraṇañca tasseva kammassa nissandoti. |
And now, on the day of his birth and when he came here, the raining of flowers and the bringing of gifts and the filling of the carts with the seven gems are the result of that very karma. |
♦ cittagahapativatthu cuddasamaṃ. |
♦ The fourteenth story, of the householder Citta. |
♦ 15. vanavāsītissasāmaṇeravatthu |
♦ 15. The Story of the Novice Tissa of the Forest-Dwelling |
♦ aññā hi lābhūpanisāti imaṃ dhammadesanaṃ satthā jetavane viharanto vanavāsikatissattheraṃ ārabbha kathesi. |
♦ "Different indeed is the way to gain," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Tissa of the Forest-Dwelling. |
desanā rājagahe samuṭṭhitā. |
The discourse arose in Rājagaha. |
♦ sāriputtattherasa kira pitu vaṅgantabrāhmaṇassa sahāyako mahāsenabrāhmaṇo nāma rājagahe vasati. |
♦ It is said that a friend of the Elder Sāriputta's father, the brahmin Vaṅganta, a brahmin named Mahāsena, lived in Rājagaha. |
sāriputtatthero ekadivasaṃ piṇḍāya caranto tasmiṃ anukampāya tassa gehadvāraṃ agamāsi. |
The Elder Sāriputta, one day, while going for alms, out of compassion for him, went to the door of his house. |
so pana parikkhīṇavibhavo daliddo. |
But he, having lost his wealth, was poor. |
so “mama putto mayhaṃ gehadvāraṃ piṇḍāya carituṃ āgato bhavissati, ahañcamhi duggato, mayhaṃ duggatabhāvaṃ na jānāti maññe, natthi me koci deyyadhammo”ti therassa sammukhā bhavituṃ asakkonto nilīyi. |
He thought, "My son has probably come to my door to go for alms, and I am poor. I suppose he does not know of my poverty. I have no gift to give," and being unable to face the elder, he hid. |
thero aparampi divasaṃ agamāsi, brāhmaṇo tatheva nilīyi. |
The elder came again another day, and the brahmin hid in the same way. |
“kiñcideva labhitvā dassāmī”ti cintentopi nālabhi. |
Though he thought, "I will find something and give it," he could not. |
athekadivasaṃ ekasmiṃ brāhmaṇavācake thūlasāṭakena saddhiṃ pāyasapātiṃ labhitvā ādāya gehaṃ gantvāva theraṃ anussari, “imaṃ piṇḍapātaṃ mayā therassa dātuṃ vaṭṭatī”ti. |
Then one day, having received a bowl of rice-pudding along with a thick cloth from a certain brahmin reciter, he took it and went home and remembered the elder, "It is proper for me to give this almsfood to the elder." |
theropi taṃ khaṇaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya taṃ brāhmaṇaṃ disvā “brāhmaṇo deyyadhammaṃ labhitvā mama āgamanaṃ paccāsīsati, mayā tattha gantuṃ vaṭṭatī”ti saṅghāṭiṃ pārupitvā pattaṃ ādāya tassa gehadvāre ṭhitameva attānaṃ dassesi. |
The elder, at that moment, having entered and emerged from jhāna, saw that brahmin and thought, "The brahmin, having obtained a gift, is expecting my arrival. It is proper for me to go there." He put on his double-robe, took his bowl, and showed himself standing at the door of his house. |
♦ brāhmaṇo theraṃ disvāva cittaṃ pasīdi. |
♦ The brahmin, upon seeing the elder, his mind was filled with joy. |
atha naṃ upasaṅkamitvā vanditvā paṭisanthāraṃ katvā antogehe nisīdāpetvā pāyasapātiṃ gahetvā therassa patte ākiri . |
Then he approached him, paid homage, exchanged friendly greetings, had him sit inside the house, took the bowl of rice-pudding, and poured it into the elder's bowl. |
thero upaḍḍhaṃ sampaṭicchitvā hatthena pattaṃ pidahi. |
The elder accepted half and covered his bowl with his hand. |
atha naṃ brāhmaṇo āha — |
Then the brahmin said to him, |
“bhante, ekapaṭivīsamattova ayaṃ pāyaso, paralokasaṅgahaṃ me karotha, mā idhalokasaṅgahaṃ, niravasesameva dātukāmomhī”ti sabbaṃ ākiri. |
"Venerable sir, this rice-pudding is only one portion. Do me the favor of the next world, not this world. I wish to give it all," and he poured it all in. |
thero tattheva paribhuñji. |
The elder ate it right there. |
athassa bhattakiccapariyosāne tampi sāṭakaṃ datvā vanditvā evamāha — |
Then at the end of his meal, he gave him that cloth too, paid homage, and said thus, |
“bhante, ahampi tumhehi diṭṭhadhammameva pāpuṇeyyan”ti. |
Venerable sir, may I too attain the Dhamma that you have seen. |
thero “evaṃ hotu brāhmaṇā”ti tassa anumodanaṃ katvā uṭṭhāyāsanā pakkamanto anupubbena cārikaṃ caranto jetavanaṃ agamāsi. |
The elder, saying, "So be it, brahmin," gave him his blessing, rose from his seat, and while leaving, he went on his journey and reached the Jetavana. |
“duggatakāle dinnadānaṃ pana ativiya tosetī”ti brāhmaṇopi taṃ dānaṃ datvā pasannacitto somanassajāto there adhimattaṃ sinehamakāsi. |
"A gift given in time of poverty pleases exceedingly," thought the brahmin, and having given that gift with a joyful mind and gladness, he developed a great affection for the elder. |
so there sineheneva kālaṃ katvā sāvatthiyaṃ therassūpaṭṭhākakule paṭisandhiṃ gaṇhi . |
He died with affection for the elder and took conception in the family of the elder's supporter in Sāvatthī. |
taṃkhaṇeyeva panassa mātā “kucchiyaṃ me gabbho patiṭṭhito”ti ñatvā sāmikassa ārocesi. |
At that very moment, his mother, knowing, "A fetus is established in my womb," informed her husband. |
so tassā gabbhaparihāraṃ adāsi. |
He gave her the care due to a pregnant woman. |
♦ tassā accuṇhātisītātiambilādiparibhogaṃ vajjetvā sukhena gabbhaṃ parihariyamānāya evarūpo dohaḷo uppajji “aho vatāhaṃ sāriputtattherappamukhāni pañca bhikkhusatāni nimantetvā gehe nisīdāpetvā asambhinnakhīrapāyasaṃ datvā sayampi kāsāyavatthāni paridahitvā suvaṇṇasarakaṃ ādāya āsanapariyante nisīditvā ettakānaṃ bhikkhūnaṃ ucchiṭṭhapāyasaṃ paribhuñjeyyan”ti. |
♦ While she was carrying the fetus with ease, avoiding the consumption of things that were too hot, too cold, too sour, etc., a craving of this sort arose in her: "Oh, that I might invite five hundred monks headed by the Elder Sāriputta, have them seated at home, give them unmixed milk-rice pudding, and I myself, wearing saffron robes and taking a golden bowl, would sit at the end of the seats and eat the leftover rice-pudding of those monks." |
tassā kira so kāsāyavatthaparidahane dohaḷo kucchiyaṃ puttassa buddhasāsane pabbajjāya pubbanimittaṃ ahosi. |
Her craving to wear saffron robes was, it is said, a preliminary sign of her son's ordination in the Buddha's dispensation. |
athassā ñātakā “dhammiko no dhītāya dohaḷo”ti sāriputtattheraṃ saṅghattheraṃ katvā pañcannaṃ bhikkhusatānaṃ asambhinnakhīrapāyasaṃ adaṃsu. |
Then her relatives, thinking, "Our daughter's craving is a righteous one," made the Elder Sāriputta the head of the Sangha and gave unmixed milk-rice pudding to five hundred monks. |
sāpi ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā suvaṇṇasarakaṃ gahetvā āsanapariyante nisinnā ucchiṭṭhapāyasaṃ paribhuñji, dohaḷo paṭippassambhi. |
She too, wearing one saffron robe and draping another, took a golden bowl, sat at the end of the seats, and ate the leftover rice-pudding. Her craving subsided. |
tassā yāva gabbhavuṭṭhānā antarantarā katamaṅgalesupi, dasamāsaccayena puttaṃ vijātāya katamaṅgalesupi sāriputtattherappamukhānaṃ pañcannaṃ bhikkhusatānaṃ appodakamadhupāyasameva adaṃsu. |
Until the birth of the fetus, and also at the ceremonies performed from time to time, and at the ceremonies performed when she gave birth to a son after ten months, they gave only watery honey-rice pudding to the five hundred monks headed by the Elder Sāriputta. |
pubbe kiresa dārakena brāhmaṇakāle dinnapāyasassa nissando. |
It is said that this was the result of the rice-pudding given by the boy when he was a brahmin. |
♦ jātamaṅgaladivase pana taṃ dārakaṃ pātova nhāpetvā maṇḍetvā sirisayane satasahassagghanikassa kambalassa upari nipajjāpesuṃ. |
♦ On the day of the birth ceremony, however, they bathed the boy early in the morning, adorned him, and laid him on a couch of honor on top of a blanket worth a hundred thousand. |
so tattha nipannakova theraṃ oloketvā “ayaṃ me pubbācariyo, mayā theraṃ nissāya ayaṃ sampatti laddhā, mayā imassa ekaṃ pariccāgaṃ kātuṃ vaṭṭatī”ti sikkhāpadagahaṇatthāya ānīyamāno taṃ kambalaṃ cūḷaṅguliyā veṭhetvā aggahesi. |
He, lying there, looked at the elder and thought, "This is my former teacher. I have obtained this fortune on account of the elder. It is proper for me to make one offering to him." When he was being brought to take the precepts, he wrapped the blanket with his little finger and held it. |
athassa “aṅguliyaṃ kambalo laggo”ti te taṃ harituṃ ārabhiṃsu. |
Then, thinking, "The blanket is stuck to his finger," they tried to take it away. |
so parodi. |
He cried. |
ñātakā “apetha, mā dārakaṃ rodāpethā”ti kambaleneva saddhiṃ ānayiṃsu. |
The relatives said, "Let it be, do not make the boy cry," and brought him with the blanket. |
so theraṃ vandanakāle kambalato aṅguliṃ apakaḍḍhitvā kambalaṃ therassa pādamūle pātesi. |
When he was paying homage to the elder, he pulled his finger from the blanket and dropped the blanket at the elder's feet. |
ñātakā “daharakumārena ajānitvā katan”ti avatvā “puttena no dinnaṃ, pariccattameva hotu, bhante”ti vatvā, “bhante, satasahassagghanikena kambalena pūjākārakassa tumhākaṃ dāsassa sikkhāpadāni dethā”ti āhaṃsu. |
The relatives, not saying, "It was done by the young boy without knowing," but saying, "It was given by our son, let it be an offering, venerable sir," they said, "Venerable sir, please give the precepts to your servant who is making an offering with a blanket worth a hundred thousand." |
“ko nāmo ayaṃ dārako”ti? |
What is this boy's name? |
“bhante, ayyena samānanāmako, tisso nāmesa bhavissatī”ti. |
Venerable sir, he has the same name as the noble one; he will be called Tissa. |
thero kira gihikāle upatissamāṇavo nāma ahosi. |
It is said that the elder, in his lay life, was named Upatissa. |
mātāpissa cintesi — |
His mother thought, |
“na mayā puttassa ajjhāsayo bhinditabbo”ti. |
I should not break my son's inclination. |
evaṃ dārakassa nāmakaraṇamaṅgalaṃ katvā puna tassa āhāraparibhogamaṅgalepi puna tassa kaṇṇavijjhanamaṅgalepi dussagahaṇamaṅgalepi cūḷākappanamaṅgalepi sāriputtattherappamukhānaṃ pañcannaṃ bhikkhusatānaṃ appodakamadhupāyasameva adaṃsu. |
Thus, having performed the boy's naming ceremony, again at his food-eating ceremony, again at his ear-piercing ceremony, at his cloth-wearing ceremony, and at his top-knot cutting ceremony, they gave only watery honey-rice pudding to the five hundred monks headed by the Elder Sāriputta. |
♦ dārako vuddhimanvāya sattavassikakāle mātaraṃ āha — |
♦ The boy grew up and at the age of seven said to his mother, |
“amma, therassa santike pabbajissāmī”ti. |
Mother, I will go forth in the presence of the elder. |
“sādhu, tāta, pubbevāhaṃ ‘na mayā puttassa ajjhāsayo bhinditabbo’ti manaṃ akāsiṃ, pabbaja, puttā”ti theraṃ nimantāpetvā tassa āgatassa bhikkhañca datvā, “bhante, tumhākaṃ dāso ‘pabbajissāmī’ti vadati, imaṃ ādāya sāyaṃ vihāraṃ āgamissāmā”ti theraṃ uyyojetvā sāyanhasamaye mahantena sakkārasammānena puttaṃ ādāya vihāraṃ gantvā therassa niyyādesi. |
"Good, my son. I had already thought, 'I should not break my son's inclination.' Go forth, my son." She had the elder invited, and when he came, she gave him alms and said, "Venerable sir, your servant says, 'I will go forth.' We will bring him to the monastery in the evening." She sent the elder away and in the evening, with great honor and respect, she took her son to the monastery and entrusted him to the elder. |
thero tena saddhiṃ kathesi — |
The elder spoke with him, |
“tissa, pabbajjā nāma dukkarā, uṇhena atthe sati sītaṃ labhati, sītena atthe sati uṇhaṃ labhati, pabbajitā kicchena jīvanti, tvañca sukhedhito”ti. |
Tissa, going forth is difficult. When there is a need for heat, one gets cold; when there is a need for cold, one gets heat. Those who have gone forth live with difficulty, and you have been brought up in comfort. |
“bhante, ahaṃ tumhehi vuttaniyāmeneva sabbaṃ kātuṃ sakkhissāmī”ti. |
Venerable sir, I will be able to do everything according to the rules you have stated. |
thero “sādhū”ti vatvā tassa paṭikūlamanasikāravasena tacapañcakakammaṭṭhānaṃ ācikkhitvā taṃ pabbājesi. |
The elder, saying, "Good," taught him the meditation subject of the five parts of the body as a way to contemplate disgust and ordained him. |
sakalampi hi dvattiṃsākāraṃ kathetuṃ vaṭṭatiyeva. |
It is indeed proper to teach the entire thirty-two parts. |
sabbaṃ kathetuṃ asakkontena pana tacapañcakakammaṭṭhānaṃ kathetabbameva. |
But one who is unable to teach everything must teach the meditation subject of the five parts of the body. |
idañhi kammaṭṭhānaṃ sabbabuddhānaṃ avijahitameva. |
This meditation subject is indeed not abandoned by any of the Buddhas. |
kesādīsu ekekakoṭṭhāsesu arahattaṃ pattānaṃ bhikkhūnampi bhikkhunīnampi upāsakānampi upāsikānampi paricchedo natthi. |
There is no limit to the number of monks, nuns, laymen, and laywomen who have attained Arahantship in each of the sections, such as the hair of the head. |
abyattā bhikkhū pana pabbajentā arahattassūpanissayaṃ nāsenti. |
But unskilled monks, when they ordain, destroy the potential for Arahantship. |
tasmā thero kammaṭṭhānaṃ ācikkhitvā pabbājetvā dasasu sīlesu patiṭṭhāpesi. |
Therefore, the elder, having taught the meditation subject, ordained him and established him in the ten precepts. |
♦ mātāpitaro puttassa pabbajitasakkāraṃ karontā sattāhaṃ vihāreyeva buddhappamukhassa bhikkhusaṅghassa appodakamadhupāyasameva adaṃsu. |
♦ The parents, performing the offering for their son's ordination, for seven days in the monastery, gave only watery honey-rice pudding to the Sangha of monks headed by the Buddha. |
bhikkhūpi “nibaddhaṃ appodakamadhupāyasaṃ paribhuñjituṃ na sakkomā”ti ujjhāyiṃsu. |
The monks also grumbled, "We cannot always eat watery honey-rice pudding." |
tassapi mātāpitaro sattame divase sāyaṃ gehaṃ agamaṃsu. |
His parents, on the seventh day in the evening, went home. |
sāmaṇero aṭṭhame divase bhikkhūhi saddhiṃ piṇḍāya pāvisi. |
The novice, on the eighth day, entered for alms with the monks. |
sāvatthivāsino “sāmaṇero kira ajja piṇḍāya pavisissati, sakkāramassa karissāmā”ti pañcahi sāṭakasatehi cumbaṭakāni katvā pañca piṇḍapātasatāni sajjetvā ādāya paṭipathe ṭhatvā adaṃsu, punadivase vihārassa upavanaṃ āgantvā adaṃsu. |
The people of Sāvatthī, thinking, "The novice is said to be entering for alms today, we will make an offering to him," made five hundred cushions with five hundred cloths, prepared five hundred almsfoods, took them, and stood on the path and gave them. The next day, they came to the grove of the monastery and gave. |
evaṃ sāmaṇero dvīheva divasehi sāṭakasahassehi saddhiṃ piṇḍapātasahassaṃ labhitvā bhikkhusaṅghassa dāpesi. |
Thus the novice, in just two days, received a thousand cloths along with a thousand almsfoods and had them given to the Sangha of monks. |
brāhmaṇakāle dinnathūlasāṭakassa kiresa nissando. |
It is said that this was the result of the thick cloth given when he was a brahmin. |
athassa bhikkhū “piṇḍapātadāyakatisso”ti nāmaṃ kariṃsu. |
Then the monks gave him the name "Tissa the giver of almsfood." |
♦ punekadivasaṃ sāmaṇero sītakāle vihāracārikaṃ caranto bhikkhū tattha tattha aggisālādīsu visibbente disvā āha — |
♦ One day again, the novice, while walking around the monastery in the cold season, saw monks warming themselves at the fire halls and other places and said, |
“kiṃ, bhante, visibbentā nisinnātthā”ti? |
What, venerable sirs, are you sitting here warming yourselves? |
“sītaṃ no pīḷeti sāmaṇero”ti. |
The cold is oppressing us, novice. |
“bhante, sītakāle nāma kambalaṃ pārupituṃ vaṭṭati. |
"Venerable sirs, in the cold season it is proper to wear a blanket. |
so hi sītaṃ paṭibāhituṃ samattho”ti. |
For it is able to ward off the cold." |
sāmaṇera “tvaṃ mahāpuñño kambalaṃ labheyyāsi, amhākaṃ kuto kambalo”ti. |
Novice, you who have great merit might get a blanket, but where would we get a blanket? |
“tena hi, bhante, kambalatthikā mayā saddhiṃ āgacchantū”ti sakalavihāre ārocāpesi. |
"Then, venerable sirs, let those who need blankets come with me," he had it announced throughout the monastery. |
atha bhikkhū “sāmaṇerena saddhiṃ gantvā kambalaṃ āharissāmā”ti sattavassikasāmaṇeraṃ nissāya sahassamattā bhikkhū nikkhamiṃsu. |
Then the monks, thinking, "We will go with the novice and get a blanket," about a thousand monks set out, relying on a seven-year-old novice. |
so “ettakānaṃ bhikkhūnaṃ kuto kambalaṃ labhissāmī”ti cittampi anuppādetvā te ādāya nagarābhimukho pāyāsi. |
He did not even have the thought, "Where will I get blankets for so many monks?" and taking them, he set out towards the city. |
sudinnassa hi dānassa evarūpo ānubhāvo hoti. |
Such is the power of a gift well given. |
so bahinagareyeva gharapaṭipāṭiyā caranto pañca kambalasatāni labhitvā antonagaraṃ pāvisi. |
He, while going along the row of houses outside the city, received five hundred blankets and entered the city. |
manussā ito cito ca kambale āharanti. |
People bring blankets from here and there. |
♦ eko pana puriso āpaṇadvārena āgacchanto pañca kambalasatāni pasāretvā nisinnaṃ ekaṃ āpaṇikaṃ disvā āha — |
♦ But a certain man, coming through the market gate, saw a shopkeeper sitting with five hundred blankets spread out and said, |
“ambho, eko sāmaṇero kambale saṃharanto āgacchati, tava kambale paṭicchādehī”ti? |
Friend, a novice is coming, collecting blankets. Cover your blankets. |
“kiṃ pana so dinnake gaṇhāti, udāhu adinnake”ti? |
But does he take what is given, or what is not given? |
“dinnake gaṇhātī”ti . |
He takes what is given. |
“evaṃ sante sace icchāmi, dassāmi, no ce, na dassāmi, gaccha tvan”ti uyyojesi. |
"In that case, if I wish, I will give; if not, I will not give. You go," he sent him away. |
maccharino hi andhabālā evarūpesu dānaṃ dadamānesu maccharāyitvā asadisadānaṃ disvā maccharāyanto kāḷo viya niraye nibbattanti. |
The miserly are indeed blind fools. In such cases, when people are giving gifts, they become envious, and seeing an unparalleled gift, becoming envious, they are reborn in hell like Kāḷa. |
āpaṇiko cintesi — |
The shopkeeper thought, |
“ayaṃ puriso attano dhammatāya āgacchamāno ‘tava kambale paṭicchādehī’ti maṃ āha. |
"This man, coming out of his own good nature, told me, 'Cover your blankets.' |
‘sacepi so dinnakaṃ gaṇhā’ti, ahaṃ pana ‘mama santakaṃ sace icchāmi, dassāmi, no ce, na dassāmī’ti avacaṃ, diṭṭhakaṃ pana adentassa lajjā uppajjati, attano santakaṃ paṭicchādentassa doso natthi, imesu pañcakambalasatesu dve kambalāni satasahassagghanikāni, imāneva paṭicchādetuṃ vaṭṭatī”ti. |
'Even if he takes what is given,' I said, 'If I wish, I will give what is mine; if not, I will not give.' But shame arises for one who does not give what is seen. There is no fault in covering one's own property. Among these five hundred blankets, two blankets are worth a hundred thousand. It is proper to cover only these." |
dvepi kambale dasāya dasaṃ sambandhitvā tesaṃ antare pakkhipitvā paṭicchādesi. |
He tied the two blankets together with a string, put them in between, and covered them. |
sāmaṇeropi bhikkhusahassena saddhiṃ taṃ padesaṃ pāpuṇi. |
The novice also, with a thousand monks, reached that place. |
āpaṇikassa sāmaṇeraṃ disvāva puttasineho uppajji, sakalasarīraṃ sinehena paripuṇṇaṃ ahosi. |
When the shopkeeper saw the novice, a fatherly affection arose in him; his whole body was filled with affection. |
so cintesi — |
He thought, |
“tiṭṭhatu kambalāni, imaṃ disvā hadayamaṃsampi dātuṃ yuttan”ti. |
Let the blankets be. Seeing him, it is fitting to give even the flesh of my heart. |
te dvepi kambale nīharitvā sāmaṇerassa pādamūle ṭhapetvā vanditvā, “bhante, tayā diṭṭhadhammassa bhāgī assan”ti avaca. |
He took out the two blankets, placed them at the novice's feet, paid homage, and said, "Venerable sir, may I be a partaker of the Dhamma you have seen." |
sopissa “evaṃ hotū”ti anumodanaṃ akāsi. |
He too, saying, "So be it," gave him his blessing. |
♦ sāmaṇero antonagarepi pañca kambalasatāni labhi. |
♦ The novice received five hundred blankets in the city as well. |
evaṃ ekadivasaṃyeva kambalasahassaṃ labhitvā bhikkhusahassassa adāsi. |
Thus, in a single day, he received a thousand blankets and gave them to a thousand monks. |
athassa kambaladāyakatissattheroti nāmaṃ kariṃsu. |
Then they gave him the name "Elder Tissa, the giver of blankets." |
evaṃ nāmakaraṇadivase dinnakambalo sattavassikakāle kambalasahassabhāvaṃ pāpuṇi. |
Thus the blanket given on the day of his naming ceremony, at the age of seven, reached the state of a thousand blankets. |
buddhasāsanañhi ṭhapetvā natthaññaṃ taṃ ṭhānaṃ, yattha appaṃ dinnaṃ bahuṃ hoti, bahuṃ dinnaṃ bahutaraṃ. |
For apart from the Buddha's dispensation, there is no other place where a little given becomes much, and much given becomes more. |
tenāha bhagavā — |
Therefore the Blessed One said: |
♦ “tathārūpoyaṃ, bhikkhave, bhikkhusaṅgho, yathārūpe bhikkhusaṅghe appaṃ dinnaṃ bahuṃ hoti, bahuṃ dinnaṃ bahutaran”ti — |
♦ "Such is this, O monks, the Sangha of monks, in which, in such a Sangha of monks, a little given becomes much, and much given becomes more." — |
♦ evaṃ sāmaṇero ekakambalassa nissandena sattavassikova kambalasahassaṃ labhi. |
♦ Thus the novice, as a result of one blanket, at the age of seven, received a thousand blankets. |
tassa jetavane viharantassa abhikkhaṇaṃ ñātidāyakā santikaṃ āgantvā kathāsallāpaṃ karonti. |
While he was living at Jetavana, his relatives and donors would frequently come to his side and engage in conversation. |
so cintesi — |
He thought, |
“mayā idha vasantena ñātidāyakesu āgantvā kathentesu akathetumpi na sakkā, etehi saddhiṃ kathāpapañcena attano patiṭṭhaṃ kātuṃ na sakkā, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ uggaṇhitvā araññaṃ paviseyyan”ti. |
While I am living here, when my relatives and donors come and talk, it is not possible not to talk. With the proliferation of talk with them, it is not possible to establish myself. What if I were to learn a meditation subject from the Teacher and enter the forest? |
so satthāraṃ upasaṅkamitvā vanditvā yāva arahattā kammaṭṭhānaṃ kathāpetvā upajjhāyaṃ vanditvā pattacīvaramādāya vihārā nikkhamitvā “sace āsannaṭṭhāne vasissāmi, ñātakā maṃ pakkosissantī”ti vīsati yojanasataṃ maggaṃ agamāsi. |
He approached the Teacher, paid homage, had the meditation subject up to Arahantship explained, paid homage to his preceptor, took his bowl and robes, and left the monastery, thinking, "If I live in a nearby place, my relatives will summon me," and he went on a journey of a hundred and twenty yojanas. |
athekena gāmadvārena gacchanto ekaṃ mahallakapurisaṃ disvā pucchi — |
Then, while passing through a village gate, he saw an old man and asked, |
“kiṃ nu kho, mahāupāsaka, imasmiṃ padese vasantānaṃ āraññakavihāro atthī”ti? |
Well, great lay follower, is there a forest monastery for those who live in this region? |
“atthi, bhante”ti. |
There is, venerable sir. |
“tena hi me maggaṃ ācikkhāhī”ti. |
Then show me the way. |
mahallakaupāsakassa pana taṃ disvāva puttasineho udapādi. |
But the old lay follower, upon seeing him, a fatherly affection arose in him. |
athassa tattheva ṭhito anācikkhitvā “ehi, bhante, ācikkhissāmi te”ti gahetvā agamāsi. |
Then, standing right there, without telling him, he said, "Come, venerable sir, I will show you," and taking him, he went. |
sāmaṇero tena saddhiṃ gacchanto antarāmagge nānāpupphaphalapaṭimaṇḍite rukkhapabbatapadese disvā “ayaṃ, upāsaka, kiṃ padeso nāma, ayaṃ upāsaka kiṃ padeso nāmā”ti pucchi. |
The novice, while going with him, saw, on the way, places with trees and mountains adorned with various flowers and fruits and asked, "Lay follower, what is the name of this place? Lay follower, what is the name of this place?" |
sopissa tesaṃ nāmāni ācikkhanto āraññakavihāraṃ patvā “idaṃ, bhante, phāsukaṭṭhānaṃ, idheva vasāhī”ti vatvā, “bhante, ko nāmo tvan”ti nāmaṃ pucchitvā “ahaṃ vanavāsītisso nāma upāsakā”ti vutte, “sve amhākaṃ gāme bhikkhāya carituṃ vaṭṭatī”ti vatvā nivattitvā antogāmameva gato. |
He too, telling him their names, reached the forest monastery and said, "This, venerable sir, is a pleasant place. Live right here," and asking, "Venerable sir, what is your name?" and when told, "I am called Tissa of the Forest-Dwelling, lay follower," he said, "Tomorrow it is proper to go for alms in our village," and he turned back and went into the village. |
“vanavāsītisso nāma vihāraṃ āgato, tassa yāgubhattādīni paṭiyādethā”ti manussānaṃ ārocesi. |
He announced to the people, "A man named Tissa of the Forest-Dwelling has come to the monastery. Prepare gruel, rice, and other things for him." |
♦ sāmaṇero paṭhamameva tisso nāma hutvā tato piṇḍapātadāyakatisso kambaladāyakatisso vanavāsītissoti tīṇi nāmāni labhitvā sattavassabbhantare cattāri nāmāni labhi. |
♦ The novice, who was first named Tissa, then Tissa the giver of almsfood, Tissa the giver of blankets, and Tissa of the Forest-Dwelling, received three names and, within seven years, received four names. |
so punadivase pātova taṃ gāmaṃ piṇḍāya pāvisi. |
The next day, early in the morning, he entered that village for alms. |
manussā bhikkhaṃ datvā vandiṃsu. |
The people gave him alms and paid homage. |
sāmaṇero “sukhitā hotha, dukkhā muccathā”ti āha. |
The novice said, "May you be happy, may you be freed from suffering." |
ekamanussopi tassa bhikkhaṃ datvā puna gehaṃ gantuṃ nāsakkhi, sabbeva olokentā aṭṭhaṃsu. |
Not a single person, after giving him alms, was able to go home; all of them stood looking. |
sopi attano yāpanamattameva gaṇhi. |
He too took only enough for his own sustenance. |
sakalagāmavāsino tassa pādamūle urena nipajjitvā, “bhante, tumhesu imaṃ temāsaṃ idha vasantesu mayaṃ tīṇi saraṇāni gahetvā pañcasu sīlesu patiṭṭhāya māsassa aṭṭha uposathakammāni upavasissāma, idha vasanatthāya no paṭiññaṃ dethā”ti. |
All the villagers, prostrating themselves at his feet with their chests, said, "Venerable sir, while you are living here for these three months, we will take the three refuges, establish ourselves in the five precepts, and observe the eight Uposatha practices of the month. Please give us your promise to stay here." |
so upakāraṃ sallakkhetvā tesaṃ paṭiññaṃ datvā nibaddhaṃ tattheva piṇḍapātacāraṃ cari. |
He, considering the benefit, gave them his promise and regularly went for alms there. |
vanditavanditakkhaṇe ca “sukhitā hotha, dukkhā muccathā”ti padadvayameva kathetvā pakkāmi. |
And at the moment of being paid homage, he would say only the two words, "May you be happy, may you be freed from suffering," and leave. |
so tatthevapaṭhamamāsañca dutiyamāsañca vītināmetvā tatiyamāse gacchante saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He spent the first month and the second month there, and as the third month was passing, he attained Arahantship with the analytical knowledges. |
♦ athassa pavāretvā vuṭṭhavassakāle upajjhāyo satthāraṃ upasaṅkamitvā vanditvā āha — |
♦ Then, at the end of the rains retreat, when he had completed his residence, his preceptor approached the Teacher, paid homage, and said, |
“ahaṃ, bhante, tissasāmaṇerassa santikaṃ gacchāmī”ti. |
I am going to the side of the novice Tissa, venerable sir. |
“gaccha, sāriputtā”ti. |
Go, Sāriputta. |
so attano parivāre pañcasate bhikkhū ādāya pakkanto, “āvuso moggallāna, ahaṃ tissasāmaṇerassa santikaṃ gacchāmī”ti āha. |
He took five hundred monks from his retinue and set out, saying, "Friend Moggallāna, I am going to the side of the novice Tissa." |
mahāmoggallānatthero “ahampi, āvuso, gacchāmī”ti pañcahi bhikkhusatehi saddhiṃ nikkhami. |
The Elder Mahāmoggallāna said, "I too am going, friend," and set out with five hundred monks. |
etenupāyena mahākassapatthero anuruddhatthero upālitthero puṇṇattheroti sabbe mahāsāvakā pañcahi pañcahi bhikkhusatehi saddhiṃ nikkhamiṃsu. |
In this way, the Elder Mahākassapa, the Elder Anuruddha, the Elder Upāli, and the Elder Puṇṇa, all the great disciples, set out with five hundred monks each. |
sabbepi mahāsāvakānaṃ parivārā cattālīsa bhikkhusahassāni ahesuṃ. |
The retinues of all the great disciples numbered forty thousand monks. |
te vīsatiyojanasataṃ maggaṃ gantvā gocaragāmaṃ sampattā. |
They went a hundred and twenty yojanas and reached the alms-village. |
sāmaṇerassa nibaddhūpaṭṭhāko upāsako dvāreyeva disvā paccuggantvā vandi. |
The novice's regular supporter, a lay follower, saw them at the gate and went to meet them and paid homage. |
♦ atha naṃ sāriputtatthero pucchi — |
♦ Then the Elder Sāriputta asked him, |
“atthi nu kho, upāsaka, imasmiṃ padese āraññakavihāro”ti? |
Is there, lay follower, a forest monastery in this region? |
“atthi, bhante”ti. |
There is, venerable sir. |
“sabhikkhuko, abhikkhuko”ti? |
With a monk, or without a monk? |
“sabhikkhuko, bhante”ti. |
With a monk, venerable sir. |
“ko nāmo tattha vasatī”ti? |
What is the name of the one who lives there? |
“vanavāsītisso, bhante”ti. |
Tissa of the Forest-Dwelling, venerable sir. |
“tena hi maggaṃ no ācikkhā”ti. |
Then show us the way. |
“ke tumhe, bhante”ti? |
Who are you, venerable sirs? |
“mayaṃ sāmaṇerassa santikaṃ āgatā”ti. |
We have come to the novice's side. |
upāsako oloketvā dhammasenāpatiṃ ādiṃ katvā sabbepi mahāsāvake sañjānitvā nirantaraṃ pītiyā phuṭṭhasarīro hutvā “tiṭṭhatha tāva, bhante”ti vegena gāmaṃ pavisitvā “ete, ayyā, sāriputtattheraṃ ādiṃ katvā asīti mahāsāvakā attano attano parivārehi saddhiṃ sāmaṇerassa santikaṃ āgatā, mañcapīṭhapaccattharaṇadīpatelādīni gahetvā vegena nikkhamathā”ti ugghosesi. |
The lay follower, looking and recognizing the General of the Dhamma and all the great disciples, his body filled with continuous joy, said, "Wait a moment, venerable sirs," and quickly entered the village and announced, "Sirs, the Elder Sāriputta and the eighty great disciples have come to the novice's side with their own retinues. Take beds, seats, mats, lamps, oil, and other things and come out quickly." |
manussā “tāvadeva mañcādīni gahetvā therānaṃ padānupadikā hutvā therehi saddhiṃyeva vihāraṃ pavisiṃsu. |
The people, saying, "Let us take the beds and other things right away," followed the elders and entered the monastery with the elders. |
sāmaṇero bhikkhusaṅghaṃ sañjānitvā katipayānaṃ mahātherānaṃ pattacīvarāni paṭiggahetvā vattamakāsi. |
The novice, recognizing the Sangha of monks, received the bowls and robes of some of the great elders and performed his duties. |
tassa therānaṃ vasanaṭṭhānaṃ saṃvidahantassa pattacīvaraṃ paṭisāmentasseva andhakāro jātā”ti. |
As he was arranging the dwelling places for the elders and putting away their bowls and robes, darkness fell. |
sāriputtatthero upāsake āha — |
The Elder Sāriputta said to the lay followers, |
“gacchatha, upāsakā, tumhākaṃ andhakāro jāto”ti. |
Go, lay followers, it has become dark for you. |
“bhante, ajja dhammassavanadivaso, na mayaṃ gamissāma, dhammaṃ suṇissāma, ito pubbe dhammassavanampi natthī”ti. |
Venerable sir, today is a Dhamma-listening day. We will not go. We will listen to the Dhamma. Before this, there was no Dhamma-listening. |
“tena hi, sāmaṇera, dīpaṃ jāletvā dhammassavanassa kālaṃ ghosehī”ti. |
Then, novice, light a lamp and announce the time for listening to the Dhamma. |
so tathā akāsi. |
He did so. |
atha naṃ thero āha — |
Then the elder said to him, |
“tissa tava upaṭṭhākā ‘dhammaṃ sotukāmāmhā’ti vadanti, kathehi tesaṃ dhamman”ti. |
Tissa, your supporters say, 'We wish to hear the Dhamma.' Tell them the Dhamma. |
upāsakā ekappahāreneva uṭṭhāya, “bhante, amhākaṃ ayyo ‘sukhitā hotha, dukkhā muccathā’ti imāni dve padāni ṭhapetvā aññaṃ dhammakathaṃ na jānāti, amhākaṃ aññaṃ dhammakathikaṃ dethā”ti vadiṃsu. |
The lay followers, rising up at once, said, "Venerable sir, our noble one, apart from these two words, 'May you be happy, may you be freed from suffering,' does not know any other Dhamma talk. Please give us another Dhamma-speaker." |
“sāmaṇero pana arahattaṃ patvāpi neva tesaṃ dhammakathaṃ kathesī”ti. |
But the novice, having attained Arahantship, did not even speak a Dhamma talk to them. |
♦ tadā pana naṃ upajjhāyo, “sāmaṇera, kathaṃ pana sukhitā honti, ‘kathaṃ pana dukkhā muccantī’ti imesaṃ no dvinnaṃ padānaṃ atthaṃ kathehī”ti āha. |
♦ Then his preceptor said to him, "Novice, how do they become happy, 'how are they freed from suffering?' Please tell us the meaning of these two phrases." |
so “sādhu, bhante”ti cittabījaniṃ gahetvā dhammāsanaṃ āruyha pañcahi nikāyehi atthañca kāraṇañca ākaḍḍhitvā ghanavassaṃ vassanto cātuddīpakamahāmegho viya khandhadhātuāyatanabodhipakkhiyadhamme vibhajanto arahattakūṭena dhammakathaṃ kathetvā, “bhante, evaṃ arahattappattassa sukhaṃ hoti, arahattaṃ pattoyeva dukkhā muccati, sesajanā jātidukkhādīhi ceva nirayadukkhādīhi ca na parimuccantī”ti āha. |
He said, "Very well, venerable sir," took a ceremonial fan, ascended the Dhamma-seat, and, drawing on the meaning and reason from the five Nikāyas, like a great cloud of the four continents raining down a heavy rain, he analyzed the dhammas of the aggregates, elements, sense-bases, and factors of enlightenment, and gave a Dhamma talk culminating in Arahantship, saying, "Venerable sir, thus one who has attained Arahantship is happy. Only one who has attained Arahantship is freed from suffering. Other people are not freed from the suffering of birth and so on, and from the suffering of hell and so on." |
“sādhu, sāmaṇera, sukathito te paṭibhāṇo, idāni sarabhaññaṃ bhaṇāhī”ti. |
Good, novice, your eloquence is well-spoken. Now recite the Sarabhañña. |
so sarabhaññampi bhaṇi. |
He also recited the Sarabhañña. |
aruṇe uggacchante sāmaṇerassa upaṭṭhākamanussā dve bhāgā ahesuṃ. |
As dawn was breaking, the novice's supporters became two factions. |
ekacce “na vata no ito pubbe evarūpo kakkhaḷo diṭṭhapubbo. |
Some were angry, saying, "We have never before seen such a harsh one. How is it that, knowing such a Dhamma talk, for so long, while we were attending on him as if he were our parents, he did not speak a single Dhamma word to us?" |
kathañhi nāma evarūpaṃ dhammakathaṃ jānanto ettakaṃ kālaṃ mātāpituṭṭhāne ṭhatvā upaṭṭhahantānaṃ manussānaṃ ekampi dhammapadaṃ na kathesī”ti kujjhiṃsu. |
Some were pleased, saying, "Great is our gain, that we, though not knowing whether this venerable one had virtues or not, attended on him, and now we have been able to hear the Dhamma from him." |
ekacce “lābhā vata no, ye mayaṃ evarūpaṃ bhadantaṃ guṇaṃ vā aguṇaṃ vā ajānantāpi upaṭṭhahimha, idāni ca panassa santike dhammaṃ sotuṃ labhimhā”ti tussiṃsu. |
|
♦ sammāsambuddhopi taṃ divasaṃ paccūsasamaye lokaṃ volokento vanavāsītissassa upaṭṭhāke attano ñāṇajālassa anto paviṭṭhe disvā “kiṃ nu kho bhavissatī”ti āvajjento imamatthaṃ upadhāresi “vanavāsītissasāmaṇerassa upaṭṭhākā ekacce tuṭṭhā, ekacce kuddhā, mayhaṃ puttassa pana sāmaṇerassa kuddhā nirayabhāgino bhavissanti, gantabbameva tattha mayā, mayi gate sabbepi te sāmaṇere mettacittaṃ katvā dukkhā muccissantī”ti. |
♦ The Perfectly Enlightened One also, on that day at dawn, surveying the world, saw the supporters of Tissa of the Forest-Dwelling entered into the net of his knowledge and, reflecting, "What will come of this?" he considered this matter: "The supporters of the novice Tissa of the Forest-Dwelling, some are pleased, some are angry. But those who are angry with my son, the novice, will be destined for hell. I must go there. When I go, all of them, having developed a mind of loving-kindness towards the novice, will be freed from suffering." |
tepi manussā bhikkhusaṅghaṃ nimantetvā gāmaṃ gantvā maṇḍapaṃ kāretvā yāgubhattādīni sampādetvā āsanāni paññāpetvā saṅghassa āgamanamaggaṃ olokentā nisīdiṃsu. |
Those people also invited the Sangha of monks, went to the village, had a pavilion built, prepared gruel, rice, and other things, arranged seats, and sat looking at the path for the Sangha's arrival. |
bhikkhūpi sarīrapaṭijagganaṃ katvā bhikkhācāravelāya gāmaṃ piṇḍāya pavisantā sāmaṇeraṃ pucchiṃsu — |
The monks also, having taken care of their bodies, at the time for the alms-round, while entering the village for alms, asked the novice, |
“kiṃ, tissa, tvaṃ amhehi saddhiṃ gamissasi, udāhu pacchā”ti? |
Well, Tissa, will you go with us, or behind? |
“mama gamanavelāyameva gamissāmi, gacchatha tumhe, bhante”ti. |
I will go at my own time of going. You go, venerable sirs. |
bhikkhū pattacīvaramādāya pavisiṃsu. |
The monks took their bowls and robes and entered. |
♦ satthā jetavanasmiṃyeva cīvaraṃ pārupitvā pattamādāya ekacittakkhaṇeneva gantvā bhikkhūnaṃ purato ṭhitameva attānaṃ dassesi. |
♦ The Teacher, at the Jetavana itself, put on his robe, took his bowl, and in a single moment of thought, went and showed himself standing in front of the monks. |
“sammāsambuddho āgato”ti sakalagāmo saṅkhubhitvā ekakolāhalo ahosi. |
"The Perfectly Enlightened One has come!" The whole village was stirred up and there was a single uproar. |
manussā udaggacittā buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā yāguṃ datvā khajjakaṃ adaṃsu. |
The people, with joyful minds, had the Sangha of monks headed by the Buddha seated, gave them gruel, and gave them snacks. |
sāmaṇero bhatte aniṭṭhiteyeva antogāmaṃ pāvisi. |
The novice entered the village before the meal was finished. |
gāmavāsino nīharitvā tassa sakkaccaṃ bhikkhaṃ adaṃsu. |
The villagers brought it out and respectfully gave him alms. |
so yāpanamattaṃ gahetvā satthu santikaṃ gantvā pattaṃ upanāmesi. |
He took enough for his sustenance, went to the Teacher, and presented his bowl. |
satthā “āhara, tissā”ti hatthaṃ pasāretvā pattaṃ gahetvā “passa, sāriputta, tava sāmaṇerassa pattan”ti therassa dassesi. |
The Teacher, saying, "Bring it, Tissa," extended his hand, took the bowl, and said, "Look, Sāriputta, at your novice's bowl," and showed it to the elder. |
thero satthu hatthato pattaṃ gahetvā sāmaṇerassa datvā “gaccha, attano pattaṭṭhāne nisīditvā bhattakiccaṃ karohī”ti āha. |
The elder took the bowl from the Teacher's hand, gave it to the novice, and said, "Go, sit in your own place for the bowl and have your meal." |
♦ gāmavāsino buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā satthāraṃ vanditvā anumodanaṃ yāciṃsu. |
♦ The villagers, having served the Sangha of monks headed by the Buddha, paid homage to the Teacher and requested his blessing. |
satthā anumodanaṃ karonto evamāha — |
The Teacher, giving his blessing, said thus: |
“lābhā vata vo upāsakā, ye tumhe attano kulūpakaṃ sāmaṇeraṃ nissāya sāriputtaṃ moggallānaṃ kassapaṃ anuruddhanti asītimahāsāvake dassanāya labhatha, ahampi tumhākaṃ kulūpakameva nissāya āgato, buddhadassanampi vo imaṃ nissāyeva laddhaṃ, lābhā vo, suladdhaṃ vo”ti. |
Great is your gain, lay followers, that you, on account of your own family novice, have been able to see Sāriputta, Moggallāna, Kassapa, Anuruddha, and the eighty great disciples. I too have come on account of your family novice. You have also gained the sight of a Buddha on account of him. Great is your gain, well have you gained. |
manussā cintayiṃsu — |
The people thought, |
“aho amhākaṃ lābhā, buddhānañceva bhikkhusaṅghassa ca ārādhanasamatthaṃ amhākaṃ ayyaṃ dassanāya labhāma, deyyadhammañcassa dātuṃ labhāmā”ti sāmaṇerassa kuddhā manussā tussiṃsu. |
"Oh, what a gain for us! We have been able to see our noble one, who is capable of pleasing the Buddhas and the Sangha of monks. And we have been able to give him offerings." The people who were angry with the novice were pleased. |
tuṭṭhā manussā bhiyyosomattāya pasīdiṃsu. |
The people who were pleased were filled with even greater joy. |
anumodanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
At the end of the blessing, many attained the fruits of stream-entry and so on. |
satthā uṭṭhāyāsanā pakkāmi. |
The Teacher rose from his seat and departed. |
manussā satthāraṃ anugantvā vanditvā nivattiṃsu. |
The people followed the Teacher, paid homage, and turned back. |
satthā sāmaṇerena saddhiṃ samadhurena gacchanto, “sāmaṇera, ayaṃ padeso konāmo, ayaṃ padeso konāmo”ti pubbe tassa upāsakena dassitapadese pucchanto agamāsi. |
The Teacher, walking at the same pace with the novice, asked, "Novice, what is the name of this place? What is the name of this place?" asking about the places previously shown to him by the lay follower. |
sāmaṇeropi, “bhante, ayaṃ itthannāmo, ayaṃ itthannāmo”ti ācikkhamānova agamāsi. |
The novice also went along, explaining, "Venerable sir, this is named so-and-so, this is named so-and-so." |
satthā tassa vasanaṭṭhānaṃ gantvā pabbatamatthakaṃ abhiruhi. |
The Teacher went to his dwelling place and climbed to the top of the mountain. |
tattha ṭhitānaṃ pana mahāsamuddo paññāyati. |
From where they stood, the great ocean was visible. |
satthā sāmaṇeraṃ pucchi — |
The Teacher asked the novice, |
“tissa, pabbatamatthake ṭhito ito cito ca oloketvā kiṃ passasī”ti? |
Tissa, standing on the mountaintop and looking from here and there, what do you see? |
“mahāsamuddaṃ, bhante”ti. |
The great ocean, venerable sir. |
“mahāsamuddaṃ disvā kiṃ cintesī”ti? |
Seeing the great ocean, what do you think? |
“mama dukkhitakāle rodantassa catūhi mahāsamuddehi atirekatarena assunā bhavitabbanti idaṃ, bhante, cintesin”ti. |
That the tears I shed while I was suffering were more than the water in the four great oceans. This, venerable sir, is what I thought. |
“sādhu sādhu, tissa, evametaṃ. |
"Good, good, Tissa. It is so. |
ekekassa hi sattassa dukkhitakāle paggharitāssūni catūhi mahāsamuddehi atirekatarānevā”ti. |
For each and every being, the tears shed while suffering are indeed more than the four great oceans." |
idañca pana vatvā imaṃ gāthamāha — |
And having said this, he spoke this verse: |
♦ “catūsu samuddesu jalaṃ parittakaṃ, |
♦ "The water in the four oceans is little, |
♦ tato bahuṃ assujalaṃ anappakaṃ. |
♦ Much more than that is the water of tears, not small. |
♦ dukkhena phuṭṭhassa narassa socanā, |
♦ The lamentation of a man afflicted by suffering, |
♦ kiṃkāraṇā samma tuvaṃ pamajjasī”ti. |
♦ For what reason, friend, are you heedless?" |
♦ atha naṃ puna pucchi — |
♦ Then he asked him again, |
“tissa, kahaṃ vasasī”ti? |
Tissa, where do you live? |
“imasmiṃ pabbhāre, bhante”ti. |
In this cave, venerable sir. |
“tattha pana vasanto kiṃ cintesī”ti? |
And while living there, what do you think? |
“mayā marantena imasmiṃ ṭhāne katassa sarīranikkhepassa paricchedo ‘natthī’ti cintesiṃ, bhante”ti. |
I thought, 'There is no limit to the number of bodies I have laid down in this place when I died,' venerable sir. |
“sādhu sādhu, tissa, evametaṃ. |
"Good, good, Tissa. It is so. |
imesañhi sattānaṃ pathaviyaṃ nipajjitvā amataṭṭhānaṃ nāma natthī”ti vatvā — |
For these beings, there is no place on earth where they have lain down and not died." Having said this, |
♦ “upasāḷakanāmāni, sahassāni catuddasa. |
♦ "Fourteen thousand of those named Upasāḷaka |
♦ asmiṃ padese daḍḍhāni, natthi loke anāmataṃ. |
♦ have been cremated in this place; there is no immortality in the world. |
♦ “yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo. |
♦ "Where there is truth and Dhamma, harmlessness, restraint, and self-control, |
♦ etaṃ ariyā sevanti, etaṃ loke anāmatan”ti. |
♦ this the noble ones frequent; this is immortality in the world." |
— |
— |
♦ imaṃ dukanipāte upasāḷakajātakaṃ kathesi. |
♦ he told this Upasāḷaka Jātaka from the Dukanipāta. |
iti pathaviyaṃ sarīranikkhepaṃ katvā marantesu sattesu amatapubbapadese marantā nāma natthi, ānandattherasadisā pana amatapubbapadese parinibbāyanti. |
Thus, among the beings who have laid down their bodies on the earth and died, there are none who have died in a place where they have not died before. But those like the Elder Ānanda pass away in a place where they have not passed away before. |
♦ ānandatthero kira vīsavassasatikakāle āyusaṅkhāraṃ olokento parikkhīṇabhāvaṃ ñatvā “ito sattame divase parinibbāyissāmī”ti ārocesi. |
♦ It is said that the Elder Ānanda, at the age of one hundred and twenty, looking at his life force, knew that it was exhausted and announced, "In seven days from now, I will pass into final Nibbāna." |
taṃ pavattiṃ sutvā rohiṇīnadiyā ubhayatīravāsikesu manussesu orimatīravāsikā “mayaṃ therassa bahūpakārā, amhākaṃ santike parinibbāyissatī”ti vadiṃsu. |
Hearing this news, among the people on both banks of the Rohiṇī river, those on the near bank said, "We have been of great service to the elder; he will pass away near us." |
paratīravāsikāpi “mayaṃ therassa bahūpakārā, amhākaṃ santike parinibbāyissatī”ti vadiṃsu. |
Those on the far bank also said, "We have been of great service to the elder; he will pass away near us." |
thero tesaṃ vacanaṃ sutvā “ubhayatīravāsino mayhaṃ upakārā, ime nāma anupakārāti na sakkā vattuṃ, sacāhaṃ orimatīre parinibbāyissāmi, paratīravāsino dhātugahaṇatthaṃ tehi saddhiṃ kalahaṃ karissanti. |
The elder, hearing their words, thought, "The people on both banks have been of service to me. It cannot be said that these are not of service. If I pass away on the near bank, the people of the far bank will quarrel with them for the relics. |
sace paratīre parinibbāyissāmi, orimatīravāsinopi tathā karissanti, kalaho uppajjamānopi maṃ nissāyeva uppajjissati, vūpasamamānopi maṃ nissāyeva vūpasamissatī”ti cintetvā “orimatīravāsinopi mayhaṃ upakārā, paratīravāsinopi mayhaṃ upakārā, anupakārāpi nāma natthi, orimatīravāsino orimatīreyeva sannipatantu, paratīravāsinopi paratīreyevā”ti āha. |
If I pass away on the far bank, the people of the near bank will also do the same. If a quarrel arises, it will arise on my account, and if it is pacified, it will be pacified on my account." He thought, "The people of the near bank are of service to me, and the people of the far bank are of service to me. There are none who are not of service. Let the people of the near bank assemble on the near bank, and the people of the far bank on the far bank," he said. |
tato sattame divase majjhenadiyā sattatālappamāṇe ākāse pallaṅkena nisīditvā mahājanassa dhammaṃ kathetvā “mama sarīraṃ majjhe bhijjitvā eko bhāgo orimatīre patatu, eko bhāgo paratīre”ti adhiṭṭhāya yathānisinnova tejodhātuṃ samāpajji, jālā uṭṭhahiṃsu. |
Then on the seventh day, in the middle of the river, at a height of seven palm trees, sitting cross-legged in the air, he preached the Dhamma to the great multitude and, having made a resolution, "Let my body break in the middle and one part fall on the near bank, and one part on the far bank," he entered the fire element as he was sitting. Flames arose. |
sarīraṃ majjhe bhijjitvā eko bhāgo orimatīre pati, eko bhāgo paratīre. |
His body broke in the middle, one part fell on the near bank, and one part on the far bank. |
tato mahājano paridevi, pathaviundriyanasaddo viya ārodanasaddo ahosi. |
Then the great multitude lamented; the sound of weeping was like the sound of the earth's axis. |
satthu parinibbāne ārodanasaddatopi kāruññataro ahosi. |
It was more sorrowful than the sound of weeping at the Teacher's final Nibbāna. |
manussā cattāro māse rodantā paridevantā “satthu pattacīvaraggāhake tiṭṭhante satthu ṭhitakālo viya no ahosi, idāni no satthā parinibbuto”ti vippalapantā viravantā vicariṃsūti. |
The people, weeping and lamenting for four months, wandered about wailing, "While the one who held the Teacher's bowl and robes was present, it was as if the Teacher were present. Now our Teacher has passed into final Nibbāna." |
♦ puna satthā sāmaṇeraṃ pucchi — |
♦ Again the Teacher asked the novice, |
“tissa, imasmiṃ vanasaṇḍe dīpiādīnaṃ saddena bhāyasi, na bhāyasī”ti? |
Tissa, in this forest grove, are you afraid of the sound of leopards and other animals, or are you not afraid? |
“na bhāyāmi bhagavā, apica kho pana me etesaṃ saddaṃ sutvā vanarati nāma uppajjatī”ti vatvā saṭṭhimattāhi gāthāhi vanavaṇṇanaṃ nāma kathesi. |
"I am not afraid, Blessed One. But rather, when I hear their sound, a delight in the forest arises in me," and he recited a composition called "The Praise of the Forest" in about sixty verses. |
atha naṃ satthā “tissā”ti āmantesi. |
Then the Teacher addressed him, "Tissa." |
“kiṃ, bhante”ti? |
What, venerable sir? |
“mayaṃ gacchāma, tvaṃ gamissasi, nivattissasī”ti. |
We are going. Will you go, or will you turn back? |
“mayhaṃ upajjhāye maṃ ādāya gacchante gamissāmi, nivattente nivattissāmi, bhante”ti . |
If my preceptor takes me, I will go; if he sends me back, I will turn back, venerable sir. |
satthā bhikkhusaṅghena saddhiṃ pakkāmi. |
The Teacher departed with the Sangha of monks. |
sāmaṇerassa pana nivattitumeva ajjhāsayo, thero taṃ ñatvā “tissa, sace nivattitukāmo, nivattā”ti āha. |
But the novice's inclination was to turn back. The elder, knowing this, said, "Tissa, if you wish to turn back, turn back." |
so satthārañca bhikkhusaṅghañca vanditvā nivatti. |
He paid homage to the Teacher and the Sangha of monks and turned back. |
satthā jetavanameva agamāsi. |
The Teacher went to the Jetavana. |
♦ bhikkhūnaṃ dhammasabhāyaṃ kathā udapādi — |
♦ In the Dhamma-hall of the monks, a discussion arose: |
“aho vata vanavāsītissasāmaṇero dukkaraṃ karoti, paṭisandhiggahaṇato paṭṭhāyassa ñātakā sattasu maṅgalesu pañcannaṃ bhikkhusatānaṃ appodakamadhupāyasameva adaṃsu, pabbajitakāle antovihāre buddhappamukhassa bhikkhusaṅghassa satta divasāni appodakamadhupāyasameva adaṃsu. |
"Oh, what a difficult thing the novice Tissa of the Forest-Dwelling does! From his conception, his relatives, at seven ceremonies, gave only watery honey-rice pudding to five hundred monks. At the time of his ordination, for seven days within the monastery, they gave only watery honey-rice pudding to the Sangha of monks headed by the Buddha. |
pabbajitvā aṭṭhame divase antogāmaṃ pavisanto dvīheva divasehi sāṭakasahassena saddhiṃ piṇḍapātasahassaṃ labhi, punekadivasaṃ kambalasahassaṃ labhi. |
Having been ordained, on the eighth day, entering the village, in just two days he received a thousand cloths along with a thousand almsfoods. One day again, he received a thousand blankets. |
itissa idha vasanakāle mahālābhasakkāro uppajji, idāni evarūpaṃ lābhasakkāraṃ chaḍḍetvā araññaṃ pavisitvā missakāhārena yāpeti, dukkarakārako vata tissasāmaṇero”ti. |
Thus, while he was living here, great gain and honor arose for him. Now, having abandoned such gain and honor, he has entered the forest and subsists on mixed food. What a doer of difficult things is the novice Tissa!" |
satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “āma, bhikkhave, lābhūpanisā nāmesā aññā, nibbānagāminī paṭipadā aññā. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Yes, monks. Different indeed is the way to gain, and different is the path leading to Nibbāna. |
‘evaṃ lābhaṃ labhissāmī’ti hi āraññikādidhutaṅgasamādānavasena lābhūpanisaṃ rakkhantassa bhikkhuno cattāro apāyā vivaṭadvārā eva tiṭṭhanti, nibbānagāminiyā pana paṭipadāya uppannaṃ lābhasakkāraṃ pahāya araññaṃ pavisitvā ghaṭento vāyamanto arahattaṃ gaṇhātī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For a monk who protects the way to gain by undertaking the ascetic practices of a forest-dweller and so on, thinking, 'Thus I will obtain gain,' the four states of woe are with open doors. But by the path leading to Nibbāna, having abandoned the gain and honor that has arisen, having entered the forest, striving and making an effort, one obtains Arahantship." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 75. |
♦ 75. |
♦ “aññā hi lābhūpanisā, aññā nibbānagāminī. |
♦ "Different indeed is the way to gain, different the path to Nibbāna. |
♦ evametaṃ abhiññāya, bhikkhu buddhassa sāvako. |
♦ Having understood this thus, a monk, a disciple of the Buddha, |
♦ sakkāraṃ nābhinandeyya, vivekamanubrūhaye”ti. |
♦ should not delight in honor, but should cultivate seclusion." |
♦ tattha aññā hi lābhūpanisā, aññā nibbānagāminīti lābhūpanisā nāmesā aññā eva, aññā nibbānagāminī paṭipadā. |
♦ There, "different indeed is the way to gain, different the path to Nibbāna" means that the way to gain is indeed different, and different is the path leading to Nibbāna. |
lābhuppādakena hi bhikkhunā thokaṃ akusalakammaṃ kātuṃ vaṭṭati, kāyavaṅkādīni kātabbāni honti. |
For a monk who produces gain, it is proper to do a little unwholesome karma; crookedness of body and so on must be done. |
yasmiñhi kāle kāyavaṅkādīsu kiñci karoti, tadā lābho uppajjati. |
For at whatever time one does anything among the crookedness of body and so on, then gain arises. |
pāyasapātiyañhi vaṅkaṃ akatvā ujukameva hatthaṃ otāretvā ukkhipantassa hattho makkhitamattakova hoti, vaṅkaṃ katvā otāretvā ukkhipantassa pana pāyasapiṇḍaṃ uddharantova nikkhamati, evaṃ kāyavaṅkādīni karaṇakāleyeva lābho uppajjati. |
For in a bowl of rice-pudding, for one who does not make a curve but lowers and lifts his hand straight, his hand is only smeared. But for one who makes a curve and lowers and lifts his hand, he comes out lifting a lump of rice-pudding. Thus gain arises only at the time of doing crookedness of body and so on. |
ayaṃ adhammikā lābhūpanissā nāma. |
This is called the unrighteous way to gain. |
upadhisampadā cīvaradhāraṇaṃ bāhusaccaṃ parivāro araññavāsoti evarūpehi pana kāraṇehi uppanno lābho dhammiko nāma hoti. |
But gain that arises from reasons such as the perfection of requisites, the wearing of robes, great learning, a large retinue, and forest-dwelling is called righteous. |
nibbānagāminiṃ paṭipadaṃ pūrentena pana bhikkhunā kāyavaṅkādīni pahātabbāni. |
But a monk who is fulfilling the path leading to Nibbāna must abandon crookedness of body and so on. |
anandheneva andhena viya, amūgeneva mūgena viya, abadhireneva badhirena viya bhavituṃ vaṭṭati. |
He must be like one who is not blind, yet blind; not deaf, yet deaf; not dumb, yet dumb. |
asaṭhena amāyena bhavituṃ vaṭṭati. |
He must be without deceit, without trickery. |
evametanti etaṃ lābhuppādanaṃ paṭipadañca nibbānagāminiṃ paṭipadañca evaṃ ñatvā sabbesaṃ saṅkhatāsaṅkhatadhammānaṃ bujjhanaṭṭhena buddhassa savanante jātaṭṭhena ovādānusāsaniṃ vā savanaṭṭhena sāvako bhikkhu adhammikaṃ catupaccayasakkāraṃ nābhinandeyya, na ceva dhammikaṃ paṭikkoseyya, kāyavivekādikaṃ vivekaṃ anubrūhaye. |
"Thus this" means having thus known this production of gain and the path, and the path leading to Nibbāna, a disciple of the Buddha, by reason of understanding all conditioned and unconditioned dhammas, and by reason of being born at the end of the hearing of the Buddha's teaching, or by reason of hearing his instruction and admonition, a monk should not delight in unrighteous honor of the four requisites, nor should he reject righteous honor, but should cultivate seclusion, such as seclusion of the body. |
tattha kāyavivekoti kāyassa ekībhāvo. |
There, seclusion of the body is the state of being alone in body. |
cittavivekoti aṭṭha samāpattiyo. |
Seclusion of the mind is the eight attainments. |
upadhivivekoti nibbānaṃ. |
Seclusion from the substrata of existence is Nibbāna. |
tesu kāyaviveko gaṇasaṅgaṇikaṃ vinodeti, cittaviveko kilesasaṅgaṇikaṃ vinodeti, upadhiviveko saṅkhārasaṅgaṇikaṃ vinodeti. |
Among them, seclusion of the body removes association with a group, seclusion of the mind removes association with defilements, seclusion from the substrata of existence removes association with formations. |
kāyaviveko cittavivekassa paccayo hoti, cittaviveko upadhivivekassa paccayo hoti. |
Seclusion of the body is a condition for seclusion of the mind, seclusion of the mind is a condition for seclusion from the substrata of existence. |
vuttampihetaṃ — |
And this has been said: |
♦ “kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānan”ti . |
♦ "Seclusion of the body for those who delight in renunciation, for those who are secluded in body; seclusion of the mind for those whose minds are purified, for those who have attained the highest purity; seclusion from the substrata of existence for those who are without substrata, for those who have gone beyond formations." |
— |
— |
♦ imaṃ tividhampi vivekaṃ brūheyya vaḍḍheyya, upasampajja vihareyyāti attho. |
♦ He should cultivate this threefold seclusion, he should increase it, he should live having attained it, this is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ vanavāsītissasāmaṇeravatthu pannarasamaṃ. |
♦ The fifteenth story, of the novice Tissa of the Forest-Dwelling. |
♦ bālavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter of the Fool is finished. |
♦ pañcamo vaggo. |
♦ The fifth chapter. |
♦ 6. paṇḍitavaggo |
♦ 6. The Chapter on the Wise |
♦ 1. rādhattheravatthu |
♦ 1. The Story of the Elder Rādha |
♦ nidhīnaṃva pavattāranti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ rādhattheraṃ ārabbha kathesi. |
♦ The Teacher, while staying at the Jetavana, gave this Dhamma discourse, "Like a revealer of treasures," beginning with the story of the venerable Elder Rādha. |
♦ so kira gihikāle sāvatthiyaṃ duggatabrāhmaṇo ahosi. |
♦ It is said that in his lay life, he was a poor brahmin in Sāvatthī. |
so “bhikkhūnaṃ santike jīvissāmī”ti cintetvā vihāraṃ gantvā appaharitakaṃ karonto pariveṇaṃ sammajjanto mukhadhovanādīni dadanto antovihāreyeva vasi. |
Thinking, "I will live in the presence of the monks," he went to the monastery and lived right there within the monastery, doing minor services, sweeping the monastic cells, providing water for washing the face, and so on. |
bhikkhūpi naṃ saṅgaṇhiṃsu, pabbājetuṃ pana na icchanti. |
The monks also looked after him, but they did not want to ordain him. |
so pabbajjaṃ alabhamāno kiso ahosi. |
He, not receiving ordination, became thin. |
athekadivasaṃ satthā paccūsakāle lokaṃ volokento taṃ brāhmaṇaṃ disvā “kiṃ nu kho”ti upadhārento “arahā bhavissatī”ti ñatvā sāyanhasamaye vihāracārikaṃ caranto viya brāhmaṇassa santikaṃ gantvā, “brāhmaṇa, kiṃ karonto vicarasī”ti āha. |
Then one day, the Teacher, surveying the world at dawn, saw that brahmin and, considering "What now?" and knowing "He will become an Arahant," in the evening, as if walking around the monastery, he went to the brahmin's side and said, "Brahmin, what are you doing, wandering about?" |
“bhikkhūnaṃ vattapaṭivattaṃ karonto, bhante”ti . |
Doing services and counter-services for the monks, venerable sir. |
“labhasi nesaṃ santikā saṅgahan”ti? |
Do you receive support from them? |
“āma, bhante, āhāramattaṃ labhāmi, na pana maṃ pabbājentī”ti. |
Yes, venerable sir, I receive just food, but they do not ordain me. |
satthā etasmiṃ nidāne bhikkhusaṅghaṃ sannipātāpetvā tamatthaṃ pucchitvā, “bhikkhave, atthi koci imassa brāhmaṇassa adhikāraṃ saratī”ti pucchi. |
The Teacher, on this account, had the Sangha of monks assembled, asked about that matter, and asked, "Monks, is there anyone who remembers a favor done by this brahmin?" |
sāriputtatthero “ahaṃ, bhante, sarāmi, ayaṃ me rājagahe piṇḍāya carantassa attano abhihaṭaṃ kaṭacchubhikkhaṃ dāpesi, imamassāhaṃ adhikāraṃ sarāmī”ti āha. |
The Elder Sāriputta said, "I, venerable sir, remember. This one had a spoonful of alms from his own portion given to me when I was going for alms in Rājagaha. I remember this favor of his." |
so satthārā “kiṃ pana te, sāriputta, evaṃ katūpakāraṃ dukkhato mocetuṃ na vaṭṭatī”ti vutte, “sādhu, bhante, pabbājessāmī”ti taṃ brāhmaṇaṃ pabbājesi. |
When the Teacher said, "But Sāriputta, is it not proper for you to free one who has done such a favor from suffering?" he said, "Very well, venerable sir, I will ordain him," and he ordained that brahmin. |
tassa bhattagge āsanapariyante āsanaṃ pāpuṇāti, yāgubhattādīhipi kilamati. |
In the refectory, he got a seat at the end of the row of seats, and he was troubled by gruel, rice, and so on. |
thero taṃ ādāya cārikaṃ pakkāmi, abhikkhaṇañca naṃ “idaṃ te kattabbaṃ, idaṃ te na kattabban”ti ovadi anusāsi. |
The elder took him and set out on a journey, and he frequently advised and instructed him, saying, "This should be done by you, this should not be done by you." |
so suvaco ahosi padakkhiṇaggāhī. |
He was easy to speak to and receptive to instruction. |
tasmā yathānusiṭṭhaṃ paṭipajjamāno katipāheneva arahattaṃ pāpuṇi. |
Therefore, practicing as he was instructed, in a few days he attained Arahantship. |
♦ thero taṃ ādāya satthu santikaṃ gantvā vanditvā nisīdi. |
♦ The elder, taking him, went to the Teacher, paid homage, and sat down. |
atha naṃ satthā paṭisanthāraṃ katvā āha — |
Then the Teacher, after exchanging friendly greetings, said, |
“suvaco nu kho, sāriputta, te antevāsiko”ti . |
Is your pupil easy to speak to, Sāriputta? |
“āma, bhante, ativiya suvaco, kismiñci dose vuccamāne na kuddhapubbo”ti. |
Yes, venerable sir, very easy to speak to. He has never been angry when some fault was pointed out. |
“sāriputta, evarūpe saddhivihārike labhanto kittake gaṇheyyāsī”ti? |
Sāriputta, if you got such a co-resident, how many would you take? |
“bhante, bahukepi gaṇheyyamevā”ti. |
Venerable sir, I would take even many. |
athekadivasaṃ dhammasabhāya kathaṃ samuṭṭhāpesuṃ — |
Then one day in the Dhamma-hall, a discussion arose: |
“sāriputtatthero kira kataññū katavedī, kaṭacchubhikkhāmattaṃ upakāraṃ saritvā duggatabrāhmaṇaṃ pabbājesi. |
"The Elder Sāriputta, it seems, is grateful and mindful of what has been done. Remembering a favor of just a spoonful of alms, he ordained a poor brahmin. |
theropi ovādakkhamo ovādakkhamameva labhī”ti. |
The elder also, being patient in receiving advice, got one who was patient in receiving advice." |
satthā tesaṃ kathaṃ sutvā “na, bhikkhave, idāneva, pubbepi sāriputto kataññū katavedīyevā”ti vatvā tamatthaṃ pakāsetuṃ — |
The Teacher, hearing their discussion, said, "Not just now, monks, but in the past too Sāriputta was grateful and mindful of what has been done," and to clarify that matter: |
♦ “alīnacittaṃ nissāya, pahaṭṭhā mahatī camū. |
♦ "Relying on one of steadfast mind, a great army was delighted. |
♦ kosalaṃ senāsantuṭṭhaṃ, jīvaggāhaṃ agāhayi. |
♦ The content commander of Kosala was captured alive. |
♦ “evaṃ nissayasampanno, bhikkhu āraddhavīriyo. |
♦ "Thus, a monk endowed with support, of aroused energy, |
♦ bhāvayaṃ kusalaṃ dhammaṃ, yogakkhemassa pattiyā. |
♦ developing wholesome Dhamma for the attainment of security from the bonds, |
♦ pāpuṇe anupubbena, sabbasaṃyojanakkhayan”ti. |
♦ gradually attains the destruction of all fetters." |
— |
— |
♦ imaṃ dukanipāte alīnacittajātakaṃ vitthāretvā kathesi. |
♦ He told this Alīnacitta Jātaka from the Dukanipāta in detail. |
tadā kira vaḍḍhakīhi pādassa arogakaraṇabhāvena kahaṃ attano upakāraṃ ñatvā sabbasetassa hatthipotakassa dāyako ekacāriko hatthī sāriputtatthero ahosīti evaṃ theraṃ ārabbha jātakaṃ kathetvā rādhattheraṃ ārabbha, “bhikkhave, bhikkhunā nāma rādhena viya suvacena bhavitabbaṃ, dosaṃ dassetvā ovadiyamānenapi na kujjhitabbaṃ, ovādadāyako pana nidhiācikkhaṇako viya daṭṭhabbo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
It is said that at that time, knowing his own favor somewhere through the carpenters making his foot healthy, the giver of the all-white elephant calf, the solitary elephant, was the Elder Sāriputta. Thus, having told the Jātaka beginning with the elder, and beginning with the Elder Rādha, he said, "Monks, a monk should be easy to speak to like Rādha. Even when being advised by having a fault pointed out, he should not get angry. And one who gives advice should be seen as a revealer of treasure." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 76. |
♦ 76. |
♦ “nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ. |
♦ "One who sees faults, like a revealer of treasures, |
♦ niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje. |
♦ a wise one who speaks in remonstrance, one should associate with such a wise person. |
♦ tādisaṃ bhajamānassa, seyyo hoti na pāpiyo”ti. |
♦ For one who associates with such a person, it is better, not worse." |
♦ tattha nidhīnanti tattha tattha nidahitvā ṭhapitānaṃ hiraññasuvaṇṇādipūrānaṃ nidhikumbhīnaṃ. |
♦ There, "of treasures" means of treasure-pots full of gold, silver, and so on, buried and kept here and there. |
pavattāranti kicchajīvike duggatamanusse anukampaṃ katvā “ehi, sukhena jīvanūpāyaṃ dassessāmī”ti nidhiṭṭhānaṃ netvā hatthaṃ pasāretvā “imaṃ gahetvā sukhena jīvā”ti ācikkhitāraṃ viya. |
A revealer" is like one who, having compassion for a poor person living in hardship, says, "Come, I will show you a means of living happily," and taking him to the treasure-place, stretches out his hand and points it out, saying, "Take this and live happily. |
vajjadassinanti dve vajjadassino “iminā naṃ asāruppena vā khalitena vā saṅghamajjhe niggaṇhissāmī”ti randhagavesako ca, aññātaṃ ñāpanatthāya ñātaṃ anuggahaṇatthāya sīlādīnamassa vuddhikāmatāya taṃ taṃ vajjaṃ olokanena ullumpanasabhāvasaṇṭhito ca. |
"One who sees faults" means two kinds of fault-seers: one who seeks faults, thinking, "With this impropriety or slip, I will censure him in the midst of the Sangha," and one who is established in the nature of uplifting by looking at this or that fault for the sake of making known what is not known, for the sake of helping what is known, and for the sake of his growth in morality and so on. |
ayaṃ idha adhippeto. |
This one is intended here. |
yathā hi duggatamanusso “imaṃ gaṇhāhī”ti tajjetvāpi pothetvāpi nidhiṃ dassente kopaṃ na karoti, pamudito eva hoti, evameva evarūpe puggale asāruppaṃ vā khalitaṃ vā disvā ācikkhante kopo na kātabbo, tuṭṭheneva bhavitabbaṃ, “bhante, mahantaṃ vo kammaṃ kataṃ, mayhaṃ ācariyupajjhāyaṭṭhāne ṭhatvā ovadantehi punapi maṃ vadeyyāthā”ti pavāretabbameva. |
Just as a poor person, when someone shows him a treasure, even by threatening or beating him, saying, "Take this," does not get angry, but is joyful, in the same way, one should not be angry when such a person points out an impropriety or a slip, but should be pleased, and should invite him, saying, "Venerable sir, you have done a great deed. Standing in the place of my teacher and preceptor and advising me, please speak to me again." |
niggayhavādinti ekacco hi saddhivihārikādīnaṃ asāruppaṃ vā khalitaṃ vā disvā “ayaṃ me mukhodakadānādīhi sakkaccaṃ upaṭṭhahati, sace naṃ vakkhāmi, na maṃ upaṭṭhahissati, evaṃ me parihāni bhavissatī”ti vatthuṃ avisahanto na niggayhavādī nāma hoti. |
"One who speaks in remonstrance" means one who, having seen an impropriety or slip of his co-residents and others, being unable to speak, thinking, "This one attends on me respectfully by giving water for the face and so on. If I speak to him, he will not attend on me, and thus I will suffer a loss," is not called one who speaks in remonstrance. |
so imasmiṃ sāsane kacavaraṃ ākirati. |
He scatters rubbish in this dispensation. |
yo pana tathārūpaṃ vajjaṃ disvā vajjānurūpaṃ tajjento paṇāmento daṇḍakammaṃ karonto vihārā taṃ nīharanto sikkhāpeti, ayaṃ niggayhavādī nāma seyyathāpi sammāsambuddho. |
But he who, having seen such a fault, threatening, banishing, imposing a penalty, and expelling him from the monastery according to the fault, teaches him, he is called one who speaks in remonstrance, just like the Perfectly Enlightened One. |
vuttañhetaṃ — |
And this has been said: |
“niggayha niggayhāhaṃ, ānanda, vakkhāmi, pavayha pavayha, ānanda, vakkhāmi, yo sāro so ṭhassatī”ti . |
Reprimanding, reprimanding, Ānanda, I will speak; selecting, selecting, Ānanda, I will speak. He who is sound will stand firm. |
medhāvinti dhammojapaññāya samannāgataṃ. |
"Wise" means endowed with the wisdom that has the sap of the Dhamma. |
tādisanti evarūpaṃ paṇḍitaṃ bhajeyya payirupāseyya. |
"Such a one" means one should associate with, one should attend upon, such a wise person. |
tādisañhi ācariyaṃ bhajamānassa antevāsikassa seyyo hoti, na pāpiyo vaḍḍhiyeva hoti, no parihānīti. |
For a pupil who associates with such a teacher, it is better, not worse; there is only growth, not decline. |
♦ desanāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ rādhattheravatthu paṭhamaṃ. |
♦ The first story, of the Elder Rādha. |
♦ 2. assajipunabbasukavatthu |
♦ 2. The Story of Assaji and Punabbasu |
♦ ovadeyyānusāseyyāti imaṃ dhammadesanaṃ satthā jetavane viharanto assajipunabbasukabhikkhū ārabbha kathesi. |
♦ "One should advise, one should instruct," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the monks Assaji and Punabbasu. |
desanā pana kīṭāgirismiṃ samuṭṭhitā. |
The discourse, however, arose in Kīṭāgiri. |
♦ te kira dve bhikkhū kiñcāpi aggasāvakānaṃ saddhivihārikā, alajjino pana ahesuṃ pāpabhikkhū. |
♦ It is said that those two monks, although they were pupils of the chief disciples, were shameless and evil monks. |
te pāpakehi attano parivārehi pañcahi bhikkhusatehi saddhiṃ kīṭāgirismiṃ viharantā “mālāvacchaṃ ropentipi ropāpentipī”tiādikaṃ nānappakāraṃ anācāraṃ karontā kuladūsakakammaṃ katvā tato uppannehi paccayehi jīvikaṃ kappentā taṃ āvāsaṃ pesalānaṃ bhikkhūnaṃ anāvāsaṃ akaṃsu. |
They, with their own evil retinue of five hundred monks, while living in Kīṭāgiri, performing various kinds of misconduct such as "planting and having planted flower beds," and having done the act of corrupting families, made a living from the requisites that arose from that, and they made that dwelling uninhabitable for virtuous monks. |
satthā taṃ pavattiṃ sutvā tesaṃ pabbājanīyakammakaraṇatthāya saparivāre dve aggasāvake āmantetvā “gacchatha, sāriputtā, tesu ye tumhākaṃ vacanaṃ na karonti, tesaṃ pabbājanīyakammaṃ karotha, ye pana karonti, te ovadatha anusāsatha. |
The Teacher, hearing that news, summoned the two chief disciples with their retinues to perform the act of expulsion on them and said, "Go, Sāriputtas. Perform the act of expulsion on those who do not do your bidding, but advise and instruct those who do. |
ovadanto hi anusāsanto apaṇḍitānaṃyeva appiyo hoti amanāpo, paṇḍitānaṃ pana piyo hoti manāpo”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For one who advises and instructs is unpleasing and disagreeable only to the unwise, but to the wise he is pleasing and agreeable." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 77. |
♦ 77. |
♦ “ovadeyyānusāseyya, asabbhā ca nivāraye. |
♦ "One should advise, one should instruct, and one should restrain from what is ignoble. |
♦ satañhi so piyo hoti, asataṃ hoti appiyo”ti. |
♦ He is dear to the good, but to the bad he is disagreeable." |
♦ tattha ovadeyyāti uppanne vatthusmiṃ vadanto ovadati nāma, anuppanne vatthusmiṃ “ayasopi te siyā”tiādivasena anāgataṃ dassento anusāsati nāma. |
♦ There, "one should advise" means one who speaks when a matter has arisen is said to advise; one who, when a matter has not arisen, points out the future, saying, "Disrepute might come to you," is said to instruct. |
sammukhā vadanto ovadati nāma, parammukhā dūtaṃ vā sāsanaṃ vā pesento anusāsati nāma. |
One who speaks face to face is said to advise; one who speaks from a distance, sending a messenger or a message, is said to instruct. |
sakiṃ vadanto ovadati nāma, punappunaṃ vadanto anusāsati nāma. |
One who speaks once is said to advise; one who speaks again and again is said to instruct. |
ovadanto eva vā anusāsati nāmāti evaṃ ovadeyya anusāseyya. |
Or, one who advises is also said to instruct; thus, "one should advise, one should instruct." |
asabbhā cāti akusaladhammā ca nivāreyya, kusaladhamme patiṭṭhāpeyyāti attho. |
"And from what is ignoble" means one should restrain from unwholesome dhammas and establish one in wholesome dhammas. |
satañhi so piyo hotīti so evarūpo puggalo buddhādīnaṃ sappurisānaṃ piyo hoti. |
"He is dear to the good" means that such a person is dear to the good people, such as the Buddhas. |
ye pana adiṭṭhadhammā avitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā, tesaṃ asataṃ so ovādako anusāsako, “‘na tvaṃ amhākaṃ upajjhāyo, na ācariyo, kasmā amhe ovadasī’ti evaṃ mukhasattīhi vijjhantānaṃ appiyo hotī”ti. |
But for those who have not seen the Dhamma, who have not crossed over to the next world, who have the eye of the flesh, who have gone forth for the sake of a livelihood, for those bad people, that adviser and instructor is disagreeable, as they pierce him with the spears of their mouths, saying, "You are not our preceptor, nor our teacher. Why do you advise us?" |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
sāriputtamoggallānāpi tattha gantvā te bhikkhū ovadiṃsu anusāsiṃsu. |
Sāriputta and Moggallāna also went there and advised and instructed those monks. |
tesu ekacce ovādaṃ sampaṭicchitvā sammā vattiṃsu, ekacce vibbhamiṃsu, ekacce pabbājanīyakammaṃ pāpuṇiṃsūti. |
Among them, some accepted the advice and acted correctly, some went astray, and some received the act of expulsion. |
♦ assajipunabbasukavatthu dutiyaṃ. |
♦ The second story, of Assaji and Punabbasu. |
♦ 3. channattheravatthu |
♦ 3. The Story of the Elder Channa |
♦ na bhaje pāpake mitteti imaṃ dhammadesanaṃ satthā jetavane viharanto channattheraṃ ārabbha kathesi. |
♦ "One should not associate with evil friends," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Channa. |
♦ so kira āyasmā “ahaṃ amhākaṃ ayyaputtena saddhiṃ mahābhinikkhamanaṃ nikkhanto tadā aññaṃ ekampi na passāmi, idāni pana ‘ahaṃ sāriputto nāma, ahaṃ moggallāno nāma, mayaṃ aggasāvakamhā’ti vatvā ime vicarantī”ti dve aggasāvake akkosati. |
♦ It is said that the venerable one would abuse the two chief disciples, saying, "I went forth on the great renunciation with our young master. At that time I did not see anyone else. But now these ones go about saying, 'I am named Sāriputta, I am named Moggallāna, we are the chief disciples.'" |
satthā bhikkhūnaṃ santikā taṃ pavattiṃ sutvā channattheraṃ pakkosāpetvā ovadati. |
The Teacher, hearing that news from the monks, had the Elder Channa summoned and advised him. |
so taṅkhaṇeyeva tuṇhī hutvā puna gantvā there akkosatiyeva. |
He, being silent at that moment, would go again and abuse the elders. |
evaṃ yāvatatiyaṃ akkosantaṃ pakkosāpetvā satthā ovaditvā “channa, dve aggasāvakā nāma tuyhaṃ kalyāṇamittā uttamapurisā, evarūpe kalyāṇamitte sevassu bhajassū”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
Thus, when he had abused them up to the third time, the Teacher had him summoned and, having advised him, said, "Channa, the two chief disciples are your good friends, supreme persons. You should attend upon and associate with such good friends," and teaching the Dhamma, he spoke this verse: |
♦ 78. |
♦ 78. |
♦ “na bhaje pāpake mitte, na bhaje purisādhame. |
♦ "One should not associate with evil friends, nor with the lowest of men. |
♦ bhajetha mitte kalyāṇe, bhajetha purisuttame”ti. |
♦ One should associate with good friends, one should associate with the best of men." |
♦ tassattho — kāyaduccaritādiakusalakammābhiratā pāpamittā nāma. |
♦ Its meaning: Those who delight in unwholesome actions such as bodily misconduct are called evil friends. |
sandhicchedanādike vā ekavīsatianesanādibhede vā aṭṭhāne niyojakā purisādhamā nāma. |
Those who engage one in what is out of place, such as breaking into houses or the twenty-one kinds of wrong livelihood, are called the lowest of men. |
ubhopi vā ete pāpamittā ceva purisādhamā ca, te na bhajeyya na payirupāseyya, viparītā pana kalyāṇamittā ceva sappurisā ca, te bhajetha payirupāsethāti. |
Or both of these are evil friends and the lowest of men. One should not associate with them, one should not attend upon them. But the opposite are good friends and virtuous men. One should associate with them, one should attend upon them. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ channatthero pana taṃ ovādaṃ sutvāpi purimanayeneva bhikkhū akkosati paribhāsati. |
♦ The Elder Channa, however, even after hearing that advice, abused and reviled the monks in the same way as before. |
punapi satthu ārocesuṃ . |
They reported it again to the Teacher. |
satthā, “bhikkhave, mayi dharante channaṃ sikkhāpetuṃ na sakkhissatha, mayi pana parinibbute sakkhissathā”ti vatvā parinibbānakāle āyasmatā ānandena, “bhante, kathaṃ channatthere amhehi paṭipajjitabban”ti vutte, “ānanda, channassa bhikkhuno brahmadaṇḍo dātabbo”ti āṇāpesi. |
The Teacher said, "Monks, while I am alive, you will not be able to teach Channa. But when I have passed into Nibbāna, you will be able to," and at the time of his final Nibbāna, when the venerable Ānanda said, "Venerable sir, how should we deal with the Elder Channa?" he commanded, "Ānanda, the Brahma-punishment should be given to the monk Channa." |
so satthari parinibbute ānandattherena ārocitaṃ brahmadaṇḍaṃ sutvā dukkhī dummano tikkhattuṃ mucchito patitvā “mā maṃ, bhante, nāsayitthā”ti yācitvā sammā vattaṃ pūrento na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇīti. |
He, after the Teacher had passed into Nibbāna, hearing of the Brahma-punishment announced by the Elder Ānanda, was sad and dejected, fainted and fell three times, and begging, "Venerable sirs, do not destroy me," he fulfilled his duties correctly and in a short time attained Arahantship with the analytical knowledges. |
♦ channattheravatthu tatiyaṃ. |
♦ The third story, of the Elder Channa. |
♦ 4. mahākappinattheravatthu |
♦ 4. The Story of the Elder Mahākappina |
♦ dhammapīti sukhaṃ setīti imaṃ dhammadesanaṃ satthā jetavane viharanto mahākappinattheraṃ ārabbha kathesi. |
♦ "One who drinks the Dhamma sleeps happily," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Mahākappina. |
♦ tatrāyaṃ anupubbī kathā — atīte kira āyasmā mahākappino padumuttarabuddhassa pādamūle katābhinīhāro saṃsāre saṃsaranto bārāṇasito avidūre ekasmiṃ pesakāragāme jeṭṭhakapesakāro hutvā nibbatti. |
♦ Here is the connected story: In the past, it is said, the venerable Mahākappina, having made his aspiration at the feet of the Buddha Padumuttara, while wandering in saṃsāra, was born as the chief weaver in a weavers' village not far from Benares. |
tadā sahassamattā paccekabuddhā aṭṭha māse himavante vasitvā vassike cattāro māse janapade vasanti. |
At that time, about a thousand Paccekabuddhas, having lived in the Himalayas for eight months, live in the country for the four months of the rainy season. |
te ekavāraṃ bārāṇasiyā avidūre otaritvā “senāsanakaraṇatthāya hatthakammaṃ yācathā”ti rañño santikaṃ aṭṭha paccekabuddhe pahiṇiṃsu. |
They once descended not far from Benares and sent eight Paccekabuddhas to the king, saying, "Ask for manual labor to build a lodging." |
tadā pana rañño vappamaṅgalakālo hoti. |
But at that time, it was the time of the king's plowing festival. |
so “paccekabuddhā kira āgatā”ti sutvā tasmiṃ khaṇe nikkhamitvā āgatakāraṇaṃ pucchitvā “ajja, bhante, okāso natthi, sve amhākaṃ vappamaṅgalaṃ, tatiyadivase karissāmī”ti vatvā paccekabuddhe animantetvāva pāvisi. |
He, hearing, "It seems Paccekabuddhas have come," came out at that moment, asked the reason for their coming, and said, "Today, venerable sirs, there is no opportunity. Tomorrow is our plowing festival. I will do it on the third day," and he entered without even inviting the Paccekabuddhas. |
paccekabuddhā “aññattha gamissāmā”ti pakkamiṃsu. |
The Paccekabuddhas left, thinking, "We will go elsewhere." |
tasmiṃ khaṇe jeṭṭhapesakārassa bhariyā kenacideva karaṇīyena bārāṇasiṃ gacchantī te paccekabuddhe disvā vanditvā “kiṃ, bhante, avelāya, ayyā, āgatā”ti pucchitvā ādito paṭṭhāya kathesuṃ. |
At that moment, the wife of the chief weaver, going to Benares for some business, saw those Paccekabuddhas, paid homage, and asked, "Why, venerable sirs, noble ones, have you come at an unseasonable time?" and they told her from the beginning. |
taṃ pavattiṃ sutvā saddhāsampannā ñāṇasampannā itthī “sve, bhante, amhākaṃ bhikkhaṃ gaṇhathā”ti nimantesi. |
Hearing that news, the woman, endowed with faith and wisdom, invited them, saying, "Venerable sirs, tomorrow, please accept alms from us." |
“bahukā mayaṃ bhaginī”ti. |
We are many, sister. |
“kittakā, bhante”ti? |
How many, venerable sirs? |
“sahassamattā”ti. “bhante, imasmiṃ gāme sahassapesakārā vasimha. |
"About a thousand." "Venerable sirs, in this village we live as a thousand weavers. |
ekeko ekekassa bhikkhaṃ dassati, bhikkhaṃ adhivāsetha, ahameva vo vasanaṭṭhānampi kāressāmī”ti āha. |
Each one will give alms to one. Please accept the alms. I myself will have a dwelling place made for you," she said. |
paccekabuddhā adhivāsayiṃsu. |
The Paccekabuddhas consented. |
♦ sā gāmaṃ pavisitvā ugghosesi — |
♦ She entered the village and announced, |
“ahaṃ sahassamatte paccekabuddhe disvā nimantayiṃ, ayyānaṃ nisīdanaṭṭhānaṃ saṃvidahatha, yāgubhattādīni sampādethā”ti . |
I saw about a thousand Paccekabuddhas and invited them. Prepare a place for the noble ones to sit, and prepare gruel, rice, and so on. |
gāmamajjhe maṇḍapaṃ kāretvā āsanāni paññāpetvā punadivase paccekabuddhe nisīdāpetvā paṇītena khādanīyena bhojanīyena parivisitvā bhattakiccāvasāne tasmiṃ gāme sabbā itthiyo ādāya tāhi saddhiṃ paccekabuddhe vanditvā, “bhante, temāsaṃ vasanatthāya paṭiññaṃ dethā”ti tesaṃ paṭiññaṃ gahetvā puna gāme ugghosesi — |
She had a pavilion built in the middle of the village, had seats prepared, and the next day she had the Paccekabuddhas seated, served them with fine hard and soft food, and at the end of the meal, she took all the women in that village and with them paid homage to the Paccekabuddhas and said, "Venerable sirs, please promise to stay for the three months of the rainy season." Having received their promise, she again announced in the village: |
“ammatātā, ekekakulato ekeko puriso pharasuvāsiādīni gahetvā araññaṃ pavisitvā dabbasambhāre āharitvā ayyānaṃ vasanaṭṭhānaṃ karotū”ti. |
Mothers and fathers, let one man from each family take an axe, adze, and so on, enter the forest, bring materials, and build a dwelling place for the noble ones. |
gāmavāsino tassāyeva vacanaṃ sutvā ekeko ekekaṃ katvā saddhiṃ rattiṭṭhānadivāṭṭhānehi paṇṇasālasahassaṃ kāretvā attano attano paṇṇasālāyaṃ vassūpagate paccekabuddhe “ahaṃ sakkaccaṃ upaṭṭhahissāmi, ahaṃ sakkaccaṃ upaṭṭhahissāmī”ti upaṭṭhahiṃsu. |
The villagers, hearing her words, each one making one, built a thousand leaf-huts with places for night and day, and for the Paccekabuddhas who had entered the rains retreat in their own leaf-huts, they attended on them, saying, "I will attend respectfully, I will attend respectfully." |
vassaṃvuṭṭhakāle “attano attano paṇṇasālāya vassaṃvuṭṭhānaṃ paccekabuddhānaṃ cīvarasāṭake sajjethā”ti samādapetvā ekekassa sahassasahassamūlaṃ cīvaraṃ dāpesi. |
At the time when the rains retreat was over, she had them resolve, "Prepare robe-cloths for the Paccekabuddhas who have completed the rains retreat in your own leaf-huts," and had a robe worth a thousand given to each one. |
paccekabuddhā vuṭṭhavassā anumodanaṃ katvā pakkamiṃsu. |
The Paccekabuddhas, having completed the rains retreat, gave their blessing and departed. |
♦ gāmavāsinopi idaṃ puññakammaṃ katvā ito cutā tāvatiṃsabhavane nibbattitvā gaṇadevaputtā nāma ahesuṃ. |
♦ The villagers also, having done this meritorious deed, passed away from here and were reborn in the Tāvatiṃsa heaven and became a group of devaputtas. |
te tattha dibbasampattiṃ anubhavitvā kassapasammāsambuddhakāle bārāṇasiyaṃ kuṭumbikagehesu nibbattiṃsu. |
They, having enjoyed divine fortune there, during the time of the Perfectly Enlightened One Kassapa, were reborn in the houses of householders in Benares. |
jeṭṭhakapesakāro jeṭṭhakakuṭumbikassa putto ahosi. |
The chief weaver became the son of the chief householder. |
bhariyāpissa jeṭṭhakakuṭumbikasseva dhītā ahosi. |
His wife also became the daughter of the chief householder. |
tā sabbāpi vayappattā parakulaṃ gacchantiyo tesaṃ tesaṃyeva gehāni agamiṃsu. |
All of them, upon reaching maturity, when they went to other families, went to the houses of those very same ones. |
athekadivasaṃ vihāre dhammassavanaṃ saṅghuṭṭhaṃ. |
One day, the hearing of the Dhamma was announced in the monastery. |
“satthā dhammaṃ desessatī”ti sutvā sabbepi te kuṭumbikā “dhammaṃ sossāmā”ti bhariyāhi saddhiṃ vihāraṃ agamiṃsu. |
Hearing, "The Teacher will preach the Dhamma," all those householders went to the monastery with their wives, thinking, "We will hear the Dhamma." |
tesaṃ vihāramajjhaṃ paviṭṭhakkhaṇe vassaṃ uṭṭhahi. |
At the moment they entered the middle of the monastery, the rain began. |
yesaṃ kulūpakā vā ñātisāmaṇerādayo vā atthi, te tesaṃ pariveṇāni pavisiṃsu. |
Those who had family-frequenting monks or relatives who were novices and so on, entered their cells. |
te pana tathārūpānaṃ natthitāya katthaci, pavisituṃ avisahantā vihāramajjheyeva aṭṭhaṃsu. |
But they, having no such people, being unable to enter anywhere, stood in the middle of the monastery. |
atha ne jeṭṭhakakuṭumbiko āha — |
Then the chief householder said to them, |
“passatha amhākaṃ vippakāraṃ, kulaputtehi nāma ettakena lajjituṃ yuttan”ti. |
See our predicament. It is fitting for clansmen to be ashamed of so much. |
“ayya, kiṃ pana karomā”ti? |
Sir, what should we do? |
“mayaṃ vissāsikaṭṭhānassa abhāvena imaṃ vippakāraṃ pattā, sabbe dhanaṃ saṃharitvā pariveṇaṃ karomā”ti. |
We have met with this predicament due to the lack of a place of trust. Let us all collect money and build a cell. |
“sādhu, ayyā”ti jeṭṭhako sahassaṃ adāsi, sesā pañca pañca satāni. |
"Good, sirs." The chief gave a thousand, the rest five hundred each. |
itthiyo aḍḍhateyyāni aḍḍhateyyāni satāni. |
The women gave two hundred and fifty each. |
te taṃ dhanaṃ saṃharitvā sahassakūṭāgāraparivāraṃ satthu vasanatthāya mahāpariveṇaṃ nāma ārabhiṃsu. |
They collected that money and started a great cell named Mahāpariveṇa for the Teacher to live in, with a thousand pinnacle-houses as its retinue. |
navakammassa mahantatāya dhane appahonte pubbe dinnadhanato puna upaḍḍhūpaḍḍhaṃ adaṃsu. |
Because the new work was great and the money was insufficient, they gave half and half again of the money previously given. |
niṭṭhite pariveṇe vihāramahaṃ karontā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā vīsatiyā bhikkhusahassānaṃ cīvarāni sajjiṃsu. |
When the cell was finished, while performing the monastery festival, they gave a great offering for seven days to the Sangha of monks headed by the Buddha and prepared robes for twenty thousand monks. |
♦ jeṭṭhakakuṭumbikassa pana bhariyā sabbehi samānaṃ akatvā attano paññāya ṭhitā “atirekataraṃ katvā satthāraṃ pūjessāmī”ti anojapupphavaṇṇena sahassamūlena sāṭakena saddhiṃ anojapupphacaṅkoṭakaṃ gahetvā anumodanakāle satthāraṃ anojapupphehi pūjetvā taṃ sāṭakaṃ satthu pādamūle ṭhapetvā, “bhante, nibbattanibbattaṭṭhāne anojapupphavaṇṇaṃyeva me sarīraṃ hotu, anojā eva ca me nāmaṃ hotū”ti patthanaṃ paṭṭhapesi. |
♦ The wife of the chief householder, however, not doing the same as all the others, but standing in her own wisdom, thinking, "I will make an extraordinary offering and worship the Teacher," took a casket of Anoja flowers along with a cloth of the color of Anoja flowers worth a thousand, and at the time of the blessing, she worshipped the Teacher with Anoja flowers, placed that cloth at the Teacher's feet, and made a wish, "Venerable sir, in whatever place I am reborn, may my body be the color of Anoja flowers, and may my name be Anojā." |
satthā “evaṃ hotū”ti anumodanaṃ akāsi. |
The Teacher gave his blessing, "So be it." |
te sabbepi yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattitvā imasmiṃ buddhuppāde devalokā cavitvā jeṭṭhakakuṭumbiko kukkuṭavatīnagare rājakule nibbattitvā vayappatto mahākappinarājā nāma ahosi, sesā amaccakule nibbattiṃsu. |
All of them, having lived for their lifespan, passed away from there and were reborn in the deva world. In this Buddha-era, having passed away from the deva world, the chief householder was born in the royal family in the city of Kukkuṭavatī and, upon reaching maturity, was named King Mahākappina. The rest were born in the families of ministers. |
jeṭṭhakakuṭumbikassa bhariyā maddaraṭṭhe sāgalanagare rājakule nibbatti, anojapupphavaṇṇamevassā sarīraṃ ahosi, anojātvevassā nāmaṃ kariṃsu. |
The wife of the chief householder was born in the royal family in the city of Sāgala in the Madda country. Her body was the color of Anoja flowers, and they named her Anojā. |
sā vayappattā mahākappinarañño gehaṃ gantvā anojādevī nāma ahosi. |
She, upon reaching maturity, went to the house of King Mahākappina and was named Queen Anojā. |
sesitthiyopi amaccakulesu nibbattitvā vayappattā tesaṃyeva amaccaputtānaṃ gehāni agamaṃsu. |
The other women were also born in the families of ministers and, upon reaching maturity, went to the houses of those very sons of ministers. |
te sabbe rañño sampattisadisaṃ sampattiṃ anubhaviṃsu. |
All of them enjoyed a fortune similar to the king's fortune. |
yadā rājā sabbālaṅkārapaṭimaṇḍito hatthiṃ abhiruhitvā vicari, tadā tepi tatheva vicaranti. |
When the king, adorned with all his ornaments, rode an elephant and went about, they too went about in the same way. |
tasmiṃ assena vā rathena vā vicarante tepi tatheva vicaranti? |
When he went about on a horse or in a chariot, they too went about in the same way. |
evaṃ te ekato hutvā katānaṃ puññānaṃ ānubhāvena ekatova sampattiṃ anubhaviṃsu. |
Thus, having done meritorious deeds together, they enjoyed fortune together. |
rañño pana balo, balavāhano, puppho, pupphavāhano, supattoti pañca assā honti. |
The king had five horses: Balo, Balavāhano, Puppho, Pupphavāhano, and Supatto. |
rājā tesu supattaṃ assaṃ sayaṃ ārohati, itare cattāro assārohānaṃ sāsanāharaṇatthāya adāsi. |
The king himself rides the horse Supatta; the other four he gave to the horsemen for carrying messages. |
rājā te pātova bhojetvā “gacchatha dve vā tīṇi vā yojanāni āhiṇḍitvā buddhassa vā dhammassa vā saṅghassa vā uppannabhāvaṃ ñatvā mayhaṃ sukhasāsanaṃ āharathā”ti pesesi. |
The king would feed them early in the morning and send them, saying, "Go and wander for two or three yojanas and, having learned of the appearance of a Buddha, Dhamma, or Sangha, bring me happy news." |
te catūhi dvārehi nikkhamitvā tīṇi yojanāni āhiṇḍitvā sāsanaṃ alabhitvā paccāgacchanti. |
They would go out by the four gates, wander for three yojanas, and, not finding any news, would return. |
♦ athekadivasaṃ rājā supattaṃ assaṃ āruyha amaccasahassaparivuto uyyānaṃ gacchanto kilantarūpe pañcasatavāṇijake nagaraṃ pavisante disvā “ime addhānakilantā, addhā imesaṃ santikā ekaṃ bhaddakaṃ sāsanaṃ sossāmī”ti te pakkosāpetvā “kuto āgacchathā”ti pucchi. |
♦ Then one day, the king, riding the horse Supatta and surrounded by a thousand ministers, was going to the park and saw five hundred merchants, weary from their journey, entering the city. Thinking, "These are weary from a long journey. Surely I will hear some good news from them," he had them summoned and asked, "Where do you come from?" |
“atthi, deva, ito vīsatiyojanasatamatthake sāvatthi nāma nagaraṃ, tato āgacchāmā”ti. |
There is, Your Majesty, a city named Sāvatthī a hundred and twenty yojanas from here. We come from there. |
“atthi pana vo padese kiñci sāsanaṃ uppannan”ti. |
Is there any news of anything that has arisen in your region? |
“deva, aññaṃ kiñci natthi, sammāsambuddho pana uppanno”ti. |
Your Majesty, there is nothing else, but a Perfectly Enlightened One has arisen. |
rājā tāvadeva pañcavaṇṇāya pītiyā phuṭṭhasarīro kiñci sallakkhetuṃ asakkonto muhuttaṃ vītināmetvā, “tātā, kiṃ vadethā”ti pucchi. |
The king, at that very moment, his body suffused with five-colored joy, being unable to comprehend anything, passed a moment and asked, "Sons, what did you say?" |
“buddho, deva, uppanno”ti. |
A Buddha, Your Majesty, has arisen. |
rājā dutiyampi tatiyampi tatheva vītināmetvā catutthe vāre “kiṃ vadetha, tātā”ti pucchitvā “buddho, deva, uppanno”ti vutte, “tātā, vo satasahassaṃ dadāmī”ti vatvā “aññampi kiñci sāsanaṃ atthī”ti pucchi. |
The king, for the second and third time, passed the time in the same way, and on the fourth occasion, having asked, "What did you say, sons?" and when told, "A Buddha, Your Majesty, has arisen," he said, "Sons, I give you a hundred thousand," and asked, "Is there any other news?" |
“atthi, deva, dhammo uppanno”ti. |
There is, Your Majesty, the Dhamma has arisen. |
rājā tampi sutvā purimanayeneva tayo vāre vītināmetvā catutthe vāre “dhammo uppanno”ti vutte “idhāpi vo satasahassaṃ dammī”ti vatvā “aparampi sāsanaṃ atthi, tātā”ti pucchi. |
The king, hearing that too, passed the time three times in the same way as before, and on the fourth occasion, when told, "The Dhamma has arisen," he said, "Here too I give you a hundred thousand," and asked, "Is there any further news, sons?" |
“atthi, deva, saṅgharatanaṃ uppannan”ti. |
There is, Your Majesty, the jewel of the Sangha has arisen. |
rājā tampi sutvā tayo vāre vītināmetvā catutthe vāre “saṅgho”ti pade vutte “idhāpi vo satasahassaṃ dammī”ti vatvā amaccasahassaṃ oloketvā, “tātā, kiṃ karissathā”ti pucchi. |
The king, hearing that too, passed the time three times, and on the fourth occasion, when the word "Sangha" was spoken, he said, "Here too I give you a hundred thousand," and looking at the thousand ministers, he asked, "Sons, what will you do?" |
“deva, tumhe kiṃ karissathā”ti? |
Your Majesty, what will you do? |
“ahaṃ, tātā, ‘buddho uppanno, dhammo uppanno, saṅgho uppanno’ti sutvā na puna nivattissāmi, satthāraṃ uddissa gantvā tassa santike pabbajissāmī”ti. |
I, sons, having heard, 'A Buddha has arisen, the Dhamma has arisen, the Sangha has arisen,' will not turn back again. I will go in search of the Teacher and go forth in his presence. |
“mayampi, deva, tumhehi saddhiṃ pabbajissāmā”ti. |
We too, Your Majesty, will go forth with you. |
rājā suvaṇṇapaṭṭe akkharāni likhāpetvā vāṇijake āha — |
The king had letters written on a golden plate and said to the merchants, |
“anojā nāma devī tumhākaṃ tīṇi satasahassāni dassati, evañca pana naṃ vadeyyātha ‘rañño kira te issariyaṃ vissaṭṭhaṃ, yathāsukhaṃ sampattiṃ paribhuñjāhī’ti, sace pana vo ‘rājā kahan’ti pucchati, ‘satthāraṃ uddissa pabbajissāmīti vatvā gato’ti āroceyyāthā”ti. |
Queen Anojā will give you three hundred thousand, and you should tell her this: 'It seems the king has renounced his sovereignty. Enjoy your fortune as you please.' But if she asks you, 'Where is the king?' you should report, 'He has gone, saying, "I will go forth in search of the Teacher."' |
amaccāpi attano attano bhariyānaṃ tatheva sāsanaṃ pahiṇiṃsu . |
The ministers also sent the same message to their own wives. |
rājā vāṇijake uyyojetvā assaṃ abhiruyha amaccasahassaparivuto taṃ khaṇaṃyeva nikkhami. |
The king, having sent the merchants away, mounted his horse and, surrounded by a thousand ministers, set out at that very moment. |
♦ satthāpi taṃ divasaṃ paccūsakāle lokaṃ volokento mahākappinarājānaṃ saparivāraṃ disvā “ayaṃ mahākappino vāṇijakānaṃ santikā tiṇṇaṃ ratanānaṃ uppannabhāvaṃ sutvā tesaṃ vacanaṃ tīhi satasahassehi pūjetvā rajjaṃ pahāya amaccasahassehi parivuto maṃ uddissa pabbajitukāmo sve nikkhamissati. |
♦ The Teacher also, on that day at dawn, surveying the world, saw King Mahākappina with his retinue and thought, "This Mahākappina, hearing from the merchants of the appearance of the three jewels, having honored their words with three hundred thousand, having abandoned his kingdom, surrounded by a thousand ministers, wishing to go forth in search of me, will set out tomorrow. |
so saparivāro saha paṭisambhidāhi arahattaṃ pāpuṇissati, paccuggamanamassa karissāmī”ti punadivase cakkavattī viya khuddakagāmabhojakaṃ paccuggacchanto sayameva pattacīvaraṃ gahetvā vīsayojanasataṃ maggaṃ paccuggantvā candabhāgāya nadiyā tīre nigrodharukkhamūle chabbaṇṇarasmiyo vissajjento nisīdi. |
He, with his retinue, will attain Arahantship with the analytical knowledges. I will go to meet him." The next day, like a universal monarch going to meet a minor village chief, he himself took his bowl and robes, went a hundred and twenty yojanas to meet him, and sat at the foot of a banyan tree on the bank of the Candabhāgā river, emitting six-colored rays. |
“rājāpi āgacchanto ekaṃ nadiṃ patvā “kā nāmesā”ti pucchi. |
The king also, while coming, reached a river and asked, "What is the name of this?" |
“aparacchā nāma, devā”ti. |
Aparacchā, Your Majesty. |
“kimassā parimāṇaṃ, tātā”ti? |
What is its measure, sons? |
“gambhīrato gāvutaṃ, puthulato dve gāvutāni, devā”ti. |
In depth, a quarter yojana; in width, half a yojana, Your Majesty. |
“atthi panettha nāvā vā uḷumpo vā”ti? |
Is there a boat or a raft here? |
“natthi, devā”ti. |
There is not, Your Majesty. |
“nāvādīni olokente amhe jāti jaraṃ upaneti, jarā maraṇaṃ. |
"While we are looking for boats and so on, birth leads us to old age, and old age to death. |
ahaṃ nibbematiko hutvā tīṇi ratanāni uddissa nikkhanto, tesaṃ me ānubhāvena imaṃ udakaṃ udakaṃ viya mā ahosī”ti tiṇṇaṃ ratanānaṃ guṇaṃ āvajjetvā “itipi so bhagavā arahaṃ sammāsambuddho”ti buddhānussatiṃ anussaranto saparivāro assasahassena udakapiṭṭhiṃ pakkhandi. |
I, having gone forth without a boat, in search of the three jewels, by their power, let this water not be like water for me." He reflected on the virtues of the three jewels and, remembering the recollection of the Buddha, "Thus he, the Blessed One, is an Arahant, a Perfectly Enlightened One," he, with his retinue, on a thousand horses, plunged into the surface of the water. |
sindhavā piṭṭhipāsāṇe viya pakkhandiṃsu. |
The Sindhava horses plunged in as if on a flat stone. |
khurānaṃ aggā neva temiṃsu. |
The tips of their hooves did not even get wet. |
♦ so taṃ uttaritvā purato gacchanto aparampi nadiṃ disvā “ayaṃ kā nāmā”ti pucchi. |
♦ He, having crossed it and going forward, saw another river and asked, "What is the name of this?" |
“nīlavāhinī nāma, devā”ti. |
Nīlavāhinī, Your Majesty. |
“kimassā parimāṇan”ti? |
What is its measure? |
“gambhīratopi puthulatopi aḍḍhayojanaṃ, devā”ti. |
In both depth and width, half a yojana, Your Majesty. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
taṃ pana nadiṃ disvā “svākkhāto bhagavatā dhammo”ti dhammānussatiṃ anussaranto pakkhandi. |
But seeing that river, he remembered the recollection of the Dhamma, "The Dhamma is well-expounded by the Blessed One," and plunged in. |
tampi atikkamitvā gacchanto aparampi nadiṃ disvā “ayaṃ kā nāmā”ti pucchi. |
Having crossed that too and going, he saw another river and asked, "What is the name of this?" |
“candabhāgā nāma, devā”ti. |
Candabhāgā, Your Majesty. |
“kimassā parimāṇan”ti? |
What is its measure? |
“gambhīratopi puthulatopi yojanaṃ, devā”ti. |
In both depth and width, a yojana, Your Majesty. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
imaṃ pana nadiṃ disvā “suppaṭipanno bhagavato sāvakasaṅgho”ti saṅghānussatiṃ anussaranto pakkhandi. |
But seeing this river, he remembered the recollection of the Sangha, "The Sangha of the Blessed One's disciples has practiced well," and plunged in. |
taṃ pana nadiṃ atikkamitvā gacchanto satthu sarīrato nikkhantā chabbaṇṇarasmiyo addasa. |
But having crossed that river and going, he saw the six-colored rays emanating from the Teacher's body. |
nigrodharukkhassa sākhāviṭapapalāsāni sovaṇṇamayāni viya ahesuṃ. |
The branches, twigs, and leaves of the banyan tree were as if made of gold. |
rājā cintesi — |
The king thought, |
“ayaṃ pana obhāso neva candassa, na sūriyassa, na devamārabrahmanāgasupaṇṇādīnaṃ aññatarassa, addhā ahaṃ satthāraṃ uddissa āgacchanto mahāgotamabuddhena diṭṭho bhavissāmī”ti. |
This light is not of the moon, nor of the sun, nor of any of the devas, māras, brahmās, nāgas, supaṇṇas, and so on. Surely, as I am coming in search of the Teacher, I must have been seen by the great Gotama Buddha. |
so tāvadeva assapiṭṭhito otaritvā onatasarīro rasmianusārena satthāraṃ upasaṅkamitvā manosilārase nimujjanto viya buddharasmīnaṃ anto pavisitvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena, satthā tassa anupubbiṃ kathaṃ kathesi. |
He immediately dismounted from his horse and, with his body bowed, following the rays, he approached the Teacher and, as if sinking into a pool of red arsenic, he entered into the Buddha's rays, paid homage to the Teacher, and sat to one side with his thousand ministers. The Teacher gave him a gradual discourse. |
desanāvasāne rājā saparivāro sotāpattiphale patiṭṭhahi. |
At the end of the discourse, the king with his retinue was established in the fruit of stream-entry. |
atha sabbeva uṭṭhahitvā pabbajjaṃ yāciṃsu. |
Then they all stood up and requested ordination. |
satthā “āgamissati nu kho imesaṃ kulaputtānaṃ iddhimayapattacīvaran”ti upadhārento “ime kulaputtā paccekabuddhasahassassa cīvarasahassaṃ adaṃsu, kassapasammāsambuddhakāle vīsatiyā bhikkhusahassānampi vīsaticīvarasahassānipi adaṃsu. |
The Teacher, considering, "Will magically created bowls and robes come to these clansmen?" and reflecting, "These clansmen gave a thousand robes to a thousand Paccekabuddhas, and during the time of the Perfectly Enlightened One Kassapa, they also gave twenty thousand robes to twenty thousand monks. |
anacchariyaṃ imesaṃ iddhimayapattacīvarāgamanan”ti ñatvā dakkhiṇahatthaṃ pasāretvā “etha, bhikkhavo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. |
It is no wonder that magically created bowls and robes will come to them," he extended his right hand and said, "Come, monks, live the holy life for the complete ending of suffering." |
te tāvadeva aṭṭhaparikkhāradharā vassasaṭṭhikattherā viya hutvā vehāsaṃ abbhuggantvā paccorohitvā satthāraṃ vanditvā nisīdiṃsu. |
They immediately, possessing the eight requisites, became like elders of sixty years, and having ascended into the air, they descended, paid homage to the Teacher, and sat down. |
♦ tepi vāṇijakā rājakulaṃ gantvā raññā pahitabhāvaṃ ārocāpetvā deviyā “āgacchantū”ti vutte pavisitvā vanditvā ekamantaṃ aṭṭhaṃsu. |
♦ Those merchants also went to the royal palace and, having announced that they had been sent by the king, when told by the queen, "Let them come," they entered, paid homage, and stood to one side. |
atha ne devī pucchi — |
Then the queen asked them, |
“tātā, kiṃ kāraṇā āgatātthā”ti? |
Sons, for what reason have you come? |
“mayaṃ raññā tumhākaṃ santikaṃ pahitā, tīṇi kira no satasahassāni dethā”ti. |
We were sent by the king to you. It seems you should give us three hundred thousand. |
“tātā, atibahuṃ bhaṇatha, kiṃ tumhehi rañño kataṃ, kismiṃ vo rājā pasanno ettakaṃ dhanaṃ dāpesī”ti? |
Sons, you say too much. What have you done for the king? In what was the king pleased with you to have so much money given? |
“devi, na aññaṃ kiñci kataṃ, rañño pana ekaṃ sāsanaṃ ārocayimhā”ti? |
Queen, nothing else was done, but we announced one piece of news to the king. |
“sakkā pana, tātā, mayhaṃ ārocetun”ti. |
Can you, sons, announce it to me? |
“sakkā, devī”ti. |
We can, Queen. |
“tena hi, tātā, vadethā”ti. |
Then, sons, speak. |
“devi buddho loke uppanno”ti. |
Queen, a Buddha has arisen in the world. |
sāpi “taṃ sutvā purimanayeneva pītiyā phuṭṭhasarīrā tikkhattuṃ kiñci asallakkhetvā catutthe vāre ‘buddho’ti padaṃ sutvā, tātā, imasmiṃ pade raññā kiṃ dinnan”ti? |
She too, hearing that, her body suffused with joy in the same way as before, did not comprehend anything for three times, and on the fourth occasion, hearing the word "Buddha," she asked, "Sons, what did the king give for this word?" |
“satasahassaṃ, devī”ti. |
A hundred thousand, Queen. |
“tātā, ananucchavikaṃ raññā kataṃ evarūpaṃ sāsanaṃ sutvā tumhākaṃ satasahassaṃ dadamānena. |
"Sons, the king has done something unfitting, giving you a hundred thousand after hearing such news. |
ahañhi vo mama duggatapaṇṇākāre tīṇi satasahassāni dammi, aparampi tumhehi rañño kiṃ ārocitan”ti? |
I will give you three hundred thousand as my own poor gift. And what else did you announce to the king?" |
te idañcidañcāti itarānipi dve sāsanāni ārocayiṃsu. |
They announced the other two pieces of news, "This and that." |
devī purimanayeneva pītiyā phuṭṭhasarīrā tikkhattuṃ kiñci asallakkhetvā catutthe vāre tatheva sutvā tīṇi tīṇi satasahassāni dāpesi, evaṃ te sabbānipi dvādasa satasahassāni labhiṃsu. |
The queen, her body suffused with joy in the same way as before, did not comprehend anything for three times, and on the fourth occasion, hearing it in the same way, she had three hundred thousand given for each. Thus they received a total of twelve hundred thousand. |
♦ atha ne devī pucchi — |
♦ Then the queen asked them, |
“rājā kahaṃ, tātā”ti? |
Where is the king, sons? |
devi, “satthāraṃ uddissa ‘pabbajissāmī’ti gato”ti. |
Queen, he has gone, saying, 'I will go forth in search of the Teacher.' |
“mayhaṃ tena kiṃ sāsanaṃ dinnan”ti? |
What message did he give me? |
“sabbaṃ kira tena tumhākaṃ issariyaṃ vissaṭṭhaṃ, tumhe kira yathāruciyā sampattiṃ anubhavathā”ti. |
It seems he has renounced all sovereignty to you. It seems you may enjoy your fortune as you please. |
“amaccā pana kahaṃ, tātā”ti? |
And where are the ministers, sons? |
tepi “‘raññā saddhiṃyeva pabbajissāmā’ti gatā, devī”ti. |
They too have gone, saying, 'We will go forth with the king,' Queen. |
sā tesaṃ bhariyāyo pakkosāpetvā, ammā, tumhākaṃ sāmikā “raññā saddhiṃ pabbajissāmā”ti gatā, “tumhe kiṃ karissathā”ti? |
She had their wives summoned and asked, "Mothers, your husbands have gone, saying, 'We will go forth with the king.' What will you do?" |
“kiṃ pana tehi amhākaṃ sāsanaṃ pahitaṃ, devī”ti? |
But what message did they send to us, Queen? |
“tehi kira attano sampatti tumhākaṃ vissaṭṭhā, tumhe kira taṃ sampattiṃ yathāruci paribhuñjathā”ti. |
It seems they have renounced their own fortunes to you. It seems you may enjoy that fortune as you please. |
“tumhe pana, devi, kiṃ karissathā”ti? |
And you, Queen, what will you do? |
“ammā, so tāva rājā sāsanaṃ sutvā magge ṭhitakova tīhi satasahassehi tīṇi ratanāni pūjetvā kheḷapiṇḍaṃ viya sampattiṃ pahāya ‘pabbajissāmī’ti nikkhanto, mayā pana tiṇṇaṃ ratanānaṃ sāsanaṃ sutvā tīṇi ratanāni navahi satasahassehi pūjitāni, na kho panesā sampatti nāma raññoyeva dukkhā, mayhampi dukkhāyeva. |
"Mothers, that king, having heard the news, while still on the road, honored the three jewels with three hundred thousand, and having abandoned his fortune like a lump of spittle, he set out, saying, 'I will go forth.' I, on the other hand, having heard the news of the three jewels, have honored the three jewels with nine hundred thousand. This fortune is not only a suffering for the king, but also for me. |
ko raññā chaḍḍitakheḷapiṇḍaṃ jāṇukehi patiṭṭhahitvā mukhena gaṇhissati, na mayhaṃ sampattiyā attho, ahampi satthāraṃ uddissa gantvā pabbajissāmī”ti. |
Who, having prostrated on their knees, would take with their mouth the lump of spittle that the king has spat out? I have no use for this fortune. I too will go in search of the Teacher and go forth." |
“devi, mayampi tumheheva saddhiṃ pabbajissāmā”ti. |
Queen, we too will go forth with you. |
“sace sakkotha, sādhu, ammā”ti? |
If you can, it is good, mothers. |
“sakkoma, devī”ti. |
We can, Queen. |
“sādhu, ammā, tena hi ethā”ti rathasahassaṃ yojāpetvā rathaṃ āruyha tāhi saddhiṃ nikkhamitvā antarāmagge paṭhamaṃ nadiṃ disvā yathā raññā puṭṭhaṃ, tatheva pucchitvā sabbapavattiṃ sutvā “rañño gatamaggaṃ olokethā”ti vatvā “sindhavānaṃ padavalañjaṃ na passāma, devī”ti vutte “rājā tīṇi ratanāni uddissa nikkhanto saccakiriyaṃ katvā gato bhavissati. |
"Good, mothers, then come." She had a thousand chariots yoked and, mounting a chariot, she set out with them. On the way, she saw the first river and, having asked as the king had asked and having heard the whole story, she said, "Look for the path the king went," and when told, "We do not see the tracks of the Sindhava horses, Queen," she said, "The king, having set out in search of the three jewels, must have gone by making an act of truth. |
ahampi tīṇi ratanāni uddissa nikkhantā, tesameva anubhāvena idaṃ udakaṃ viya mā ahosī”ti tiṇṇaṃ ratanānaṃ guṇaṃ anussaritvā rathasahassaṃ pesesi. |
I too have set out in search of the three jewels. By their power, let this not be like water." She remembered the virtues of the three jewels and sent the thousand chariots. |
udakaṃ piṭṭhipāsāṇasadisaṃ ahosi. |
The water became like a flat stone. |
cakkānaṃ aggagganemivaṭṭiyo neva temiṃsu. |
The very tips of the wheel rims did not even get wet. |
eteneva upāyena itarā dve nadiyo uttari. |
In this same way, she crossed the other two rivers. |
♦ atha satthā tassāgamanabhāvaṃ ñatvā yathā attano santike nisinnā bhikkhū na paññāyanti, evamakāsi. |
♦ Then the Teacher, knowing of her arrival, made it so that the monks sitting near him were not visible. |
sāpi gacchantī gacchantī satthu sarīrato nikkhantā chabbaṇṇarasmiyo disvā tatheva cintetvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhitā pucchi — |
She too, as she was going, saw the six-colored rays emanating from the Teacher's body and, thinking in the same way, she approached the Teacher, paid homage, and standing to one side, she asked, |
“bhante, mahākappino tumhākaṃ uddissa nikkhanto āgatettha maññe, kahaṃ so, amhākampi naṃ dassethā”ti? |
Venerable sir, Mahākappina, having set out in search of you, has come here, I think. Where is he? Please show him to us as well. |
“nisīdatha tāva, idheva naṃ passissathā”ti . |
Sit down for a while. You will see him right here. |
tā sabbāpi tuṭṭhacittā “idheva kira nisinnā sāmike passissāmā”ti nisīdiṃsu. |
All of them, with joyful minds, sat down, thinking, "It seems we will see our husbands while sitting right here." |
satthā tāsaṃ anupubbiṃ kathaṃ kathesi, anojādevī desanāvasāne saparivārā sotāpattiphalaṃ pāpuṇi. |
The Teacher gave them a gradual discourse. At the end of the discourse, Queen Anojā with her retinue attained the fruit of stream-entry. |
mahākappinatthero tāsaṃ vaḍḍhitadhammadesanaṃ suṇanto saparivāro saha paṭisambhidāhi arahattaṃ pāpuṇi. |
The Elder Mahākappina, while listening to the Dhamma discourse that was being elaborated for them, attained Arahantship with the analytical knowledges, along with his retinue. |
tasmiṃ khaṇe satthā tāsaṃ te bhikkhū arahattappatte dassesi. |
At that moment, the Teacher showed them those monks who had attained Arahantship. |
tāsaṃ kira āgatakkhaṇeyeva attano sāmike kāsāvadhare muṇḍakasīse disvā cittaṃ ekaggaṃ na bhaveyya, tena maggaphalāni pattuṃ na sakkuṇeyyuṃ. |
It is said that if, at the moment of their arrival, they had seen their husbands with shaven heads, wearing saffron robes, their minds would not have been one-pointed, and because of that, they would not have been able to attain the path and fruits. |
tasmā acalasaddhāya patiṭṭhitakāle tāsaṃ te bhikkhū arahattappatteyeva dassesi. |
Therefore, when they were established in unshakable faith, he showed them those monks who had attained Arahantship. |
♦ tāpi te disvā pañcapatiṭṭhitena vanditvā, “bhante, tumhākaṃ tāva pabbajitakiccaṃ matthakaṃ pattan”ti vatvā satthāraṃ vanditvā ekamantaṃ ṭhitā pabbajjaṃ yāciṃsu. |
♦ They also, seeing them, paid homage with the five-point prostration and said, "Venerable sirs, your task of going forth has reached its culmination," and having paid homage to the Teacher, they stood to one side and requested ordination. |
evaṃ kira vutte “satthā uppalavaṇṇāya āgamanaṃ cintesī”ti ekacce vadanti. |
It is said that when this was said, some say, "The Teacher thought of Uppalavaṇṇā's arrival." |
satthā pana tā upāsikāyo āha — |
But the Teacher said to those laywomen, |
“sāvatthiṃ gantvā bhikkhunīupassaye pabbajethā”ti. |
Go to Sāvatthī and go forth in the nuns' quarters. |
tā anupubbena janapadacārikaṃ caramānā antarāmagge mahājanena abhihaṭasakkārasammānā padasāva vīsayojanasatikaṃ gantvā bhikkhunīupassaye pabbajitvā arahattaṃ pāpuṇiṃsu. |
They, wandering through the country in due course, receiving honor and respect from the great multitude on the way, went a hundred and twenty yojanas on foot, and having gone forth in the nuns' quarters, they attained Arahantship. |
satthāpi bhikkhusahassaṃ ādāya ākāseneva jetavanaṃ agamāsi. |
The Teacher also, taking a thousand monks, went to the Jetavana by air. |
tatra sudaṃ āyasmā mahākappino rattiṭṭhānadivāṭṭhānādīsu “aho sukhaṃ, aho sukhan”ti udānaṃ udānento vicarati. |
There, it is said, the venerable Mahākappina, in places for the night and day, would go about uttering the exclamation, "Oh, what happiness! Oh, what happiness!" |
bhikkhū bhagavato ārocesuṃ — |
The monks reported to the Blessed One, |
“bhante, mahākappino ‘aho sukhaṃ, aho sukhan’ti udānaṃ udānento vicarati, attano kāmasukhaṃ rajjasukhaṃ ārabbha kathesi maññe”ti. |
Venerable sir, Mahākappina goes about uttering the exclamation, 'Oh, what happiness! Oh, what happiness!' I think he speaks with reference to his own sensual happiness, the happiness of kingship. |
satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ, kappina, kāmasukhaṃ rajjasukhaṃ ārabbha udānaṃ udānesī”ti. |
The Teacher had him summoned and asked, "Is it true, Kappina, that you uttered an exclamation with reference to sensual happiness, the happiness of kingship?" |
“bhagavā me, bhante, taṃ ārabbha udānabhāvaṃ vā anudānabhāvaṃ vā jānātī”ti? |
The Blessed One knows, venerable sir, whether I uttered an exclamation with reference to that or not. |
satthā “na, bhikkhave, mama putto kāmasukhaṃ rajjasukhaṃ ārabbha udānaṃ udāneti, puttassa pana me dhammapīti nāma dhammarati nāma uppajjati, so amatamahānibbānaṃ ārabbha eva udānaṃ udānesī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher said, "No, monks, my son does not utter an exclamation with reference to sensual happiness, the happiness of kingship. But in my son, a delight in the Dhamma, a joy in the Dhamma, arises. He utters an exclamation only with reference to the great deathless Nibbāna." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 79. |
♦ 79. |
♦ “dhammapīti sukhaṃ seti, vippasannena cetasā. |
♦ "One who drinks the Dhamma sleeps happily, with a serene mind. |
♦ ariyappavedite dhamme, sadā ramati paṇḍito”ti. |
♦ The wise one always delights in the Dhamma taught by the Noble Ones." |
♦ tattha dhammapītīti dhammapāyako, dhammaṃ pivantoti attho. |
♦ There, "one who drinks the Dhamma" means one who partakes of the Dhamma, one who drinks the Dhamma. |
dhammo ca nāmesa na sakkā bhājanena yāguādīni viya pātuṃ? |
And the Dhamma cannot be drunk with a vessel like gruel and so on. |
navavidhaṃ pana lokuttaradhammaṃ nāmakāyena phusanto ārammaṇato sacchikaronto pariññābhisamayādīhi dukkhādīni ariyasaccāni paṭivijjhanto dhammaṃ pivati nāma. |
But one who touches the ninefold transcendent Dhamma with the mental body, who realizes it as an object, who penetrates the noble truths of suffering and so on through full understanding, comprehension, and so on, is said to drink the Dhamma. |
sukhaṃ setīti desanāmattamevetaṃ, catūhipi iriyāpathehi sukhaṃ viharatīti attho. |
"Sleeps happily" is merely a figure of speech; it means he lives happily in all four postures. |
vippasannenāti anāvilena nirupakkilesena. |
"With a serene mind" means with an untroubled, undefiled mind. |
ariyappavediteti buddhādīhi ariyehi pavedite satipaṭṭhānādibhede bodhipakkhiyadhamme. |
"Taught by the Noble Ones" means in the Dhamma of the factors of enlightenment, divided into the foundations of mindfulness and so on, taught by the Noble Ones, such as the Buddhas. |
sadā ramatīti evarūpo dhammapīti vippasannena cetasā viharanto paṇḍiccena samannāgato sadā ramati abhiramatīti. |
"Always delights" means that such a one who drinks the Dhamma, living with a serene mind, endowed with wisdom, always delights, finds great delight. |
♦ desanāvasāne bahū sotāpannādayo ahesunti. |
♦ At the end of the discourse, many became stream-enterers and so on. |
♦ mahākappinattheravatthu catutthaṃ. |
♦ The fourth story, of the Elder Mahākappina. |
♦ 5. paṇḍitasāmaṇeravatthu |
♦ 5. The Story of the Wise Novice |
♦ udakañhi nayantīti imaṃ dhammadesanaṃ satthā jetavane viharanto paṇḍitasāmaṇeraṃ ārabbha kathesi. |
♦ "For irrigators lead the water," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the wise novice. |
♦ atīte kira kassapasammāsambuddho vīsatikhīṇāsavasahassaparivāro bārāṇasiṃ agamāsi. |
♦ In the past, it is said, the Perfectly Enlightened One Kassapa, surrounded by twenty thousand whose cankers were destroyed, went to Benares. |
manussā attano balaṃ sallakkhetvā aṭṭhapi dasapi ekato hutvā agantukadānādīni adaṃsu. |
The people, considering their own strength, eight or ten together, gave offerings for guests and so on. |
athekadivasaṃ satthā bhattakiccapariyosāne evaṃ anumodanamakāsi — |
Then one day, the Teacher, at the end of the meal, gave this blessing: |
♦ “upāsakā idha ekacco ‘attano santakameva dātuṃ vaṭṭati, kiṃ parena samādapitenā’ti attanāva dānaṃ deti, paraṃ na samādapeti . |
♦ "Lay followers, here a certain person, thinking, 'It is proper to give only from what is one's own, what is the use of having it provided by others?' gives a gift himself, but does not exhort others. |
so nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ. |
He, in whatever place he is reborn, obtains the fortune of wealth, but not the fortune of a retinue. |
ekacco paraṃ samādapeti, attanā na deti. |
A certain person exhorts others, but does not give himself. |
so nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ ekacco attanāpi na deti, parampi na samādapeti. |
He, in whatever place he is reborn, obtains the fortune of a retinue, but not the fortune of wealth. A certain person neither gives himself nor exhorts others. |
so nibbattanibbattaṭṭhāne neva bhogasampadaṃ labhati, na parivārasampadaṃ, vighāsādova hutvā jīvati. |
He, in whatever place he is reborn, obtains neither the fortune of wealth nor the fortune of a retinue; he lives as one who eats scraps. |
ekacco attanā ca deti, parañca samādapeti. |
A certain person both gives himself and exhorts others. |
so nibbattanibbattaṭṭhāne bhogasampadampi labhati parivārasampadampī”ti. |
He, in whatever place he is reborn, obtains both the fortune of wealth and the fortune of a retinue." |
♦ taṃ sutvā samīpe ṭhito eko paṇḍitapuriso cintesi — |
♦ Hearing that, a certain wise man standing nearby thought, |
“ahaṃ dāni tathā karissāmi, yathā me dvepi sampattiyo bhavissantī”ti. |
I will now act in such a way that both fortunes will be mine. |
so satthāraṃ vanditvā āha — |
He paid homage to the Teacher and said, |
“bhante, svātanāya mayhaṃ bhikkhaṃ gaṇhathā”ti. |
Venerable sir, for tomorrow, please accept my alms. |
“kittakehi te bhikkhūhi attho”ti? |
With how many monks do you need? |
“kittako pana vo, bhante, parivāro”ti? |
But what is your retinue, venerable sir? |
“vīsati bhikkhusahassānī”ti. |
Twenty thousand monks. |
“bhante, sabbehi saddhiṃ svātanāya mayhaṃ bhikkhaṃ gaṇhathā”ti. |
Venerable sir, with all of them, for tomorrow, please accept my alms. |
satthā adhivāsesi. |
The Teacher consented. |
so gāmaṃ pavisitvā, “ammatātā, svātanāya mayā buddhappamukho bhikkhusaṅgho nimantito, tumhe yattakānaṃ bhikkhūnaṃ dātuṃ sakkhissatha, tattakānaṃ dānaṃ dethā”ti ārocetvā vicaranto attano attano balaṃ sallakkhetvā “mayaṃ dasannaṃ dassāma, mayaṃ vīsatiyā, mayaṃ satassa, mayaṃ pañcasatānan”ti vutte sabbesaṃ vacanaṃ ādito paṭṭhāya paṇṇe āropesi. |
He entered the village and, going about, announced, "Mothers and fathers, for tomorrow I have invited the Sangha of monks headed by the Buddha. You, for as many monks as you are able to give to, give the offering for that many." Considering their own strength, when they said, "We will give for ten, we for twenty, we for a hundred, we for five hundred," he recorded the words of all of them on a leaf from the beginning. |
♦ tena ca samayena tasmiṃ nagare atiduggatabhāveneva “mahāduggato”ti paññāto eko puriso atthi. |
♦ And at that time in that city, there was a man known as "The Very Poor" precisely because of his extreme poverty. |
so tampi sammukhāgataṃ disvā, samma mahāduggata, mayā svātanāya buddhappamukho bhikkhusaṅgho nimantito, sve nagaravāsino dānaṃ dassanti, “tvaṃ kati bhikkhū bhojessasī”ti? |
He saw him coming towards him and said, "Friend Very Poor, I have invited the Sangha of monks headed by the Buddha for tomorrow. Tomorrow the city dwellers will give an offering. How many monks will you feed?" |
“sāmi, mayhaṃ kiṃ bhikkhūhi, bhikkhūhi nāma sadhanānaṃ attho, mayhaṃ pana sve yāguatthāya taṇḍulanāḷimattampi natthi, ahaṃ bhatiṃ katvā jīvāmi, kiṃ me bhikkhūhī”ti? |
Master, what have I to do with monks? Monks are for the wealthy. But I do not even have a measure of rice for tomorrow's gruel. I live by doing wage-labor. What have I to do with monks? |
samādapakena nāma byattena bhavitabbaṃ. |
One who exhorts should be skillful. |
tasmā so tena “natthī”ti vuttepi tuṇhībhūto ahutvā evamāha — |
Therefore, even when he said, "I have nothing," he did not become silent but said this: |
“samma mahāduggata, imasmiṃ nagare subhojanaṃ bhuñjitvā sukhumavatthaṃ nivāsetvā nānābharaṇapaṭimaṇḍitā sirisayane sayamānā bahū janā sampattiṃ anubhavanti, tvaṃ pana divasaṃ bhatiṃ katvā kucchipūraṇamattampi na labhasi, evaṃ santepi ‘ahaṃ pubbe puññaṃ akatattā kiñci na labhāmī’ti na jānāsī”ti? |
Friend Very Poor, in this city many people enjoy fortune, eating fine food, wearing fine clothes, adorned with various ornaments, and sleeping on couches of honor. But you, doing wage-labor for a day, do not even get enough to fill your stomach. Even so, do you not know, 'I get nothing because I did not do merit in the past'? |
“jānāmi, sāmī”ti. |
I know, master. |
“atha kasmā idāni puññaṃ na karosi, tvaṃ yuvā balasampanno, kiṃ tayā bhatiṃ katvāpi yathābalaṃ dānaṃ dātuṃ na vaṭṭatī”ti? |
Then why do you not do merit now? You are young and strong. Is it not proper for you to give an offering according to your ability, even by doing wage-labor? |
so tasmiṃ kathenteyeva saṃvegappatto hutvā “mayhampi ekaṃ bhikkhuṃ paṇṇe āropehi, kiñcideva bhatiṃ katvā ekassa bhikkhaṃ dassāmī”ti āha. |
While he was speaking, he became filled with a sense of urgency and said, "Record one monk for me on the leaf as well. I will do some wage-labor and give alms to one." |
itaro “kiṃ ekena bhikkhunā paṇṇe āropitenā”ti na āropesi? |
Did the other not record it, thinking, "What is the use of recording one monk on the leaf?" |
mahāduggatopi gehaṃ gantvā bhariyaṃ āha — |
The Very Poor man went home and said to his wife, |
“bhadde, nagaravāsino sve saṅghabhattaṃ karissanti, ahampi samādapakena ‘ekassa bhikkhaṃ dehī’ti vutto, mayampi sve ekassa bhikkhaṃ dassāmā”ti. |
My dear, the city dwellers will make a Sangha-offering tomorrow. I was told by the exhorter, 'Give alms to one.' We too will give alms to one tomorrow. |
athassa bhariyā “mayaṃ daliddā, kasmā tayā sampaṭicchitan”ti avatvāva, “sāmi, bhaddakaṃ te kataṃ, mayaṃ pubbepi kiñci adatvā idāni duggatā jātā, mayaṃ ubhopi bhatiṃ katvā ekassa bhikkhaṃ dassāma, sāmī”ti vatvā ubhopi gehā nikkhamitvā bhatiṭṭhānaṃ agamaṃsu. |
Then his wife, without saying, "We are poor, why did you accept?" said, "Master, you have done well. We, having given nothing in the past, have now become poor. We will both do wage-labor and give alms to one, master." Both of them left the house and went to a place of wage-labor. |
♦ mahāseṭṭhi taṃ disvā “kiṃ, samma mahāduggata, bhatiṃ karissasī”ti pucchi. |
♦ The great merchant saw him and asked, "Well, friend Very Poor, will you do wage-labor?" |
“āma, ayyā”ti. |
Yes, sir. |
“kiṃ karissasī”ti? |
What will you do? |
“yaṃ tumhe kāressatha, taṃ karissāmī”ti. |
Whatever you have me do, that I will do. |
“tena hi mayaṃ sve dve tīṇi bhikkhusatāni bhojessāma, ehi, dārūni phālehī”ti vāsipharasuṃ nīharitvā dāpesi. |
"Then we will feed two or three hundred monks tomorrow. Come, split firewood." He brought out an axe and adze and had them given. |
mahāduggato daḷhaṃ kacchaṃ bandhitvā mahussāhappatto vāsiṃ pahāya pharasuṃ gaṇhanto, pharasuṃ pahāya vāsiṃ gaṇhanto dārūni phāleti. |
The Very Poor man, tying his loincloth tightly, full of great enthusiasm, leaving the adze and taking the axe, leaving the axe and taking the adze, split the firewood. |
atha naṃ seṭṭhi āha — |
Then the merchant said to him, |
“samma, tvaṃ ajja ativiya ussāhappatto kammaṃ karosi, kiṃ nu kho kāraṇan”ti? |
Friend, today you are working with very great enthusiasm. What is the reason? |
“sāmi, ahaṃ sve ekaṃ bhikkhuṃ bhojessāmī”ti. |
Master, I will feed one monk tomorrow. |
taṃ sutvā seṭṭhi pasannamānaso cintesi — |
Hearing that, the merchant, with a pleased mind, thought, |
“aho iminā dukkaraṃ kataṃ, ‘ahaṃ duggato’ti tuṇhībhāvaṃ anāpajjitvā ‘bhatiṃ katvā ekaṃ bhikkhuṃ bhojessāmī’ti vadatī”ti. |
Oh, what a difficult thing he has done! Not becoming silent, saying, 'I am poor,' but saying, 'I will do wage-labor and feed one monk.' |
seṭṭhibhariyāpi tassa bhariyaṃ disvā, “amma, kiṃ kammaṃ karissasī”ti pucchitvā “yaṃ tumhe kāressatha, taṃ karomī”ti vutte udukkhalasālaṃ pavesetvā suppamusalādīni dāpesi. |
The merchant's wife also saw his wife and, having asked, "Mother, what work will you do?" and when told, "Whatever you have me do, that I will do," she had her enter the pounding hall and had a winnowing fan, pestle, and so on given. |
sā naccantī viya tuṭṭhapahaṭṭhā vīhiṃ koṭṭeti ceva ophuṇāti ca. |
She, as if dancing, full of joy and delight, pounded and winnowed the paddy. |
atha naṃ seṭṭhibhariyā pucchi — |
Then the merchant's wife asked her, |
“amma, tvaṃ ativiya tuṭṭhapahaṭṭhā kammaṃ karosi, kiṃ nu kho kāraṇan”ti? |
Mother, you are working with great joy and delight. What is the reason? |
“ayye, imaṃ bhatiṃ katvā mayampi ekaṃ bhikkhuṃ bhojessāmā”ti. |
Noble lady, having done this wage-labor, we too will feed one monk. |
taṃ sutvā seṭṭhibhariyāpi tassaṃ “aho vatāyaṃ dukkarakārikā”ti pasīdi. |
Hearing that, the merchant's wife was also pleased with her, thinking, "Oh, what a doer of difficult things she is!" |
seṭṭhi mahāduggatassa dārūnaṃ phālitakāle “ayaṃ te bhatī”ti sālīnaṃ catasso nāḷiyo dāpetvā “ayaṃ te tuṭṭhidāyo”ti aparāpi catasso nāḷiyo dāpesi. |
The merchant, at the time the Very Poor man had split the firewood, had four measures of rice given, saying, "This is your wage," and had another four measures given, saying, "This is my gift of pleasure." |
♦ so gehaṃ gantvā bhariyaṃ āha — |
♦ He went home and said to his wife, |
“mayā bhatiṃ katvā sāli laddho, ayaṃ nivāpo bhavissati, tayā laddhāya bhatiyā dadhitelakaṭukabhaṇḍāni gaṇhāhī”ti. |
I have got rice by doing wage-labor. This will be the grain. With the wage you have got, buy curd, oil, and spices. |
seṭṭhibhariyāpi puna tassā ekaṃ sappikaroṭikañceva dadhibhājanañca kaṭukabhaṇḍañca suddhataṇḍuḷināḷiñca dāpesi. |
The merchant's wife also had one pot of ghee, a pot of curd, spices, and a measure of pure rice given to her again. |
iti ca ubhinnampi nava taṇḍulanāḷiyo ahesuṃ. |
Thus both of them had nine measures of rice. |
te “deyyadhammo no laddho”ti tuṭṭhahaṭṭhā pātova uṭṭhahiṃsu. |
They, delighted and overjoyed that "We have got our provisions," rose early in the morning. |
bhariyā mahāduggataṃ āha — |
The wife said to the Very Poor man, |
“gaccha, sāmi, paṇṇaṃ pariyesitvā āharā”ti. |
Go, master, find and bring some vegetables. |
so antarāpaṇe paṇṇaṃ adisvā nadītīraṃ gantvā “ajja ayyānaṃ bhojanaṃ dātuṃ labhissāmī”ti pahaṭṭhamānaso gāyanto paṇṇaṃ uccinati. |
He, not finding vegetables in the market, went to the riverbank and, with a joyful mind that "Today I will be able to give food to the noble ones," he sang as he picked vegetables. |
mahājālaṃ khipitvā ṭhito kevaṭṭo “mahāduggatassa saddena bhavitabban”ti taṃ pakkositvā pucchi — |
A fisherman who was standing, having cast a large net, thinking, "It must be the voice of the Very Poor man," called him and asked, |
“ativiya tuṭṭhacitto gāyasi, kiṃ nu kho kāraṇan”ti? |
You are singing with a very joyful mind. What is the reason? |
“paṇṇaṃ uccināmi, sammā”ti. |
I am picking vegetables, friend. |
“kiṃ karissasī”ti? |
What will you do? |
“ekaṃ bhikkhuṃ bhojessāmī”ti. |
I will feed one monk. |
“aho sukhito, bhikkhu, so tava kiṃ paṇṇaṃ khādissatī”ti? |
Oh, what a happy man! Will that monk of yours eat vegetables? |
“kiṃ karomi, samma, attanā laddhapaṇṇena bhojessāmī”ti? |
What can I do, friend? I will feed him with the vegetables I have got. |
“tena hi ehī”ti. |
Then come here. |
“kiṃ karomi, sammā”ti? |
What shall I do, friend? |
“ime macche gahetvā pādagghanakāni aḍḍhagghanakāni kahāpaṇagghanakāni ca uddānāni karohī”ti. |
Take these fish and make piles worth a quarter, a half, and a kahāpaṇa. |
so tathā akāsi. |
He did so. |
baddhabaddhe macche nagaravāsino nimantitanimantitānaṃ bhikkhūnaṃ atthāya hariṃsu. |
The city dwellers took the tied fish for the monks they had invited. |
tassa macchuddānāni karontasseva bhikkhācāravelā pāpuṇi. |
As he was making the piles of fish, the time for the alms-round arrived. |
so velaṃ sallakkhetvā “gamissāmahaṃ, samma, ayaṃ bhikkhūnaṃ āgamanavelā”ti āha. |
He, noticing the time, said, "I will go, friend. This is the time for the monks to come." |
“atthi pana kiñci macchuddānan”ti? |
Is there any pile of fish left? |
“natthi, samma, sabbāni khīṇānī”ti. |
There is not, friend, they are all gone. |
“tena hi mayā attano atthāya vālukāya nikhaṇitvā cattāro rohitamacchā ṭhapitā, sace bhikkhuṃ bhojetukāmosi, ime gahetvā gacchā”ti te macche tassa adāsi. |
"Then I have four rohita fish buried in the sand for my own use. If you wish to feed a monk, take these and go." He gave those fish to him. |
♦ taṃ divasaṃ pana satthā paccūsakāle lokaṃ volokento mahāduggataṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti āvajjento “mahāduggato ‘ekaṃ bhikkhuṃ bhojessāmī’ti bhariyāya saddhiṃ hiyyo bhatiṃ akāsi, kataraṃ nu kho bhikkhuṃ labhissatī”ti cintetvā “manussā paṇṇe āropitasaññāya bhikkhū gahetvā attano attano gehesu nisīdāpessanti, mahāduggato maṃ ṭhapetvā aññaṃ bhikkhuṃ na labhissatī”ti upadhāresi. |
♦ But on that day, the Teacher, surveying the world at dawn, saw the Very Poor man entered into the net of his knowledge and, reflecting, "What will come of this?" he considered, "The Very Poor man yesterday did wage-labor with his wife, saying, 'I will feed one monk.' Which monk will he get?" and he considered, "The people, by the sign of what is recorded on the leaf, will take the monks and have them seated in their own houses. The Very Poor man will not get any monk other than me." |
buddhā kira duggatesu anukampaṃ karonti. |
It is said that the Buddhas have compassion for the poor. |
tasmā satthā pātova sarīrapaṭijagganaṃ katvā “mahāduggataṃ saṅgaṇhissāmī”ti gandhakuṭiṃ pavisitvā nisīdi. |
Therefore, the Teacher, having taken care of his body early in the morning, entered the fragrant chamber and sat down, thinking, "I will take care of the Very Poor man." |
mahāduggatepi macche gahetvā gehaṃ pavisante sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. |
When the Very Poor man also entered his house with the fish, Sakka's Paṇḍukambala stone seat showed signs of heat. |
so “kiṃ nu kho kāraṇan”ti olokento “hiyyo, mahāduggato ‘ekassa bhikkhuno bhikkhaṃ dassāmī’ti attano bhariyāya saddhiṃ bhatiṃ akāsi, kataraṃ nu kho bhikkhuṃ labhissatī”ti cintetvā “natthetassa añño bhikkhu, satthā pana mahāduggatassa saṅgahaṃ karissāmī”ti gandhakuṭiyaṃ nisinno. |
He, wondering, "What is the reason?" and looking, thought, "Yesterday, the Very Poor man did wage-labor with his wife, saying, 'I will give alms to one monk.' Which monk will he get?" and he considered, "He will have no other monk, but the Teacher is sitting in the fragrant chamber, thinking, 'I will do a favor for the Very Poor man.' |
mahāduggato attano upakappanakaṃ yāgubhattaṃ paṇṇasūpeyyampi tathāgatassa dadeyya, “yaṃnūnāhaṃ mahāduggatassa gehaṃ gantvā bhattakārakakammaṃ kareyyan”ti aññātakavesena tassa gehasamīpaṃ gantvā “atthi nu kho kassaci kiñci bhatiyā kātabban”ti pucchi. |
The Very Poor man should give his own preparation of gruel, rice, and vegetable curry to the Tathāgata. What if I were to go to the Very Poor man's house and do the work of a cook?" He went near his house in the guise of a stranger and asked, "Is there any wage-labor to be done for anyone?" |
mahāduggato taṃ disvā āha — |
The Very Poor man saw him and said, |
“samma, kiṃ kammaṃ karissasī”ti? |
Friend, what work will you do? |
“ahaṃ, sāmi, sabbasippiko, mayhaṃ ajānanasippaṃ nāma natthi, yāgubhattādīnipi sampādetuṃ jānāmī”ti. |
I, master, am a man of all skills. There is no skill that I do not know. I also know how to prepare gruel, rice, and so on. |
“samma, mayaṃ tava kammena atthikā, tuyhaṃ pana kiñci dātabbaṃ bhatiṃ na passāmā”ti. |
Friend, we have need of your work, but we do not see any wage to be given to you. |
“kiṃ pana te kattabban”ti? |
But what is to be done by you? |
“ekassa bhikkhussa bhikkhaṃ dātukāmomhi, tassa yāgubhattasaṃvidhānaṃ icchāmī”ti. |
I wish to give alms to one monk. I want a preparation of gruel and rice for him. |
“sace bhikkhussa bhikkhaṃ dassasi, na me bhatiyā attho, kiṃ mama puññaṃ na vaṭṭatī”ti? |
If you will give alms to a monk, I have no need of wages. Is my merit not enough? |
“evaṃ sante sādhu, samma, pavisā”ti. |
In that case, it is good, friend. Come in. |
so tassa gehaṃ pavisitvā telataṇḍulādīni āharāpetvā “gaccha, attano pattabhikkhuṃ ānehī”ti taṃ uyyojesi. |
He entered his house, had oil, rice, and so on brought, and sent him away, saying, "Go and bring the monk who is your share." |
dānaveyyāvaṭikopi paṇṇe āropitaniyāmeneva tesaṃ tesaṃ gehāni bhikkhū pahiṇi. |
The alms-steward also sent the monks to their respective houses according to the order recorded on the leaves. |
♦ mahāduggato tassa santikaṃ gantvā “mayhaṃ pattabhikkhuṃ dehī”ti āha. |
♦ The Very Poor man went to his side and said, "Give me the monk who is my share." |
so tasmiṃ khaṇe satiṃ labhitvā “ahaṃ tava bhikkhuṃ pamuṭṭho”ti āha. |
He, at that moment, regained his memory and said, "I have forgotten your monk." |
mahāduggato tikhiṇāya sattiyā kucchiyaṃ pahaṭo viya, “sāmi, kasmā maṃ nāsesi, ahaṃ tayā hiyyo samādapito bhariyāya saddhiṃ divasaṃ bhatiṃ katvā ajja pātova paṇṇatthāya nadītīre āhiṇḍitvā āgato, dehi me ekaṃ bhikkhun”ti bāhā paggayha paridevi. |
The Very Poor man, as if struck in the stomach with a sharp spear, cried out with outstretched arms, "Master, why do you destroy me? I was exhorted by you yesterday and, having done wage-labor for a day with my wife, I have come today early in the morning after wandering on the riverbank for vegetables. Give me one monk." |
manussā sannipatitvā “kimetaṃ, mahāduggatā”ti pucchiṃsu. |
The people gathered and asked, "What is this, Very Poor man?" |
so tamatthaṃ ārocesi. |
He reported the matter. |
te veyyāvaṭikaṃ pucchiṃsu — |
They asked the steward, |
“saccaṃ kira, samma, tayā esa ‘bhatiṃ katvā ekassa bhikkhussa bhikkhaṃ dehī’ti samādapito”ti? |
Is it true, friend, that you exhorted this one, saying, 'Do wage-labor and give alms to one monk'? |
“āma, ayyā”ti. |
Yes, sirs. |
“bhāriyaṃ te kammaṃ kataṃ, yo tvaṃ ettake bhikkhū saṃvidahanto etassa ekaṃ bhikkhuṃ nādāsī”ti. |
You have done a grave deed, that you, while arranging for so many monks, did not give one monk to him. |
so tesaṃ vacanena maṅkubhūto taṃ āha — |
He, embarrassed by their words, said to him, |
“samma mahāduggata, mā maṃ nāsayi, ahaṃ tava kāraṇā mahāvihesaṃ patto, manussā paṇṇe āropitaniyāmena attano attano pattabhikkhū nayiṃsu, attano gehe nisinnabhikkhuṃ nīharitvā dento nāma natthi, satthā pana mukhaṃ dhovitvā gandhakuṭiyameva nisinno, rājayuvarājasenāpatiādayo satthu gandhakuṭito nikkhamanaṃ olokentā nisinnā satthu pattaṃ gahetvā ‘gamissāmā’ti. |
"Friend Very Poor man, do not destroy me. I have fallen into great trouble on your account. The people have taken their allotted monks according to what was recorded on the leaves. There is no one who will take a monk who is sitting in his house and give him away. But the Teacher, having washed his face, is sitting in the fragrant chamber. The king, the crown prince, the commander-in-chief, and others are sitting, watching for the Teacher to come out of the fragrant chamber, to take the Teacher's bowl and go. |
buddhā nāma duggate anukampaṃ karonti, tvaṃ vihāraṃ gantvā ‘duggatomhi, bhante, mama saṅgahaṃ karothā’ti satthāraṃ vanda, sace te puññaṃ atthi, addhā lacchasī”ti. |
The Buddhas have compassion for the poor. You go to the monastery and, paying homage to the Teacher, say, 'I am poor, venerable sir, do me a favor.' If you have merit, you will surely get him." |
♦ so vihāraṃ agamāsi. |
♦ He went to the monastery. |
atha naṃ aññesu divasesu vihāre vighāsādabhāvena diṭṭhattā rājayuvarājādayo, “mahāduggata, na tāva bhattakālo, kasmā tvaṃ āgacchasī”ti āhaṃsu. |
Then the king, the crown prince, and others, because they had seen him in the monastery on other days as a scrap-eater, said, "Very Poor man, it is not yet mealtime. Why do you come?" |
so “jānāmi, sāmi, ‘na tāva bhattakālo’ti. |
He, saying, "I know, masters, that it is not yet mealtime, but I have come to pay homage to the Teacher," went and, placing his head on the threshold of the fragrant chamber, he paid homage with the five-point prostration and said, "Venerable sir, in this city there is none poorer than I. Be my refuge, do me a favor." |
satthāraṃ pana vandituṃ āgacchāmī”ti vadanto gantvā gandhakuṭiyā ummāre sīsaṃ ṭhapetvā pañcapatiṭṭhitena vanditvā, “bhante, imasmiṃ nagare mayā duggatataro natthi, avassayo me hotha, karotha me saṅgahan”ti āha. |
The Teacher opened the door of the fragrant chamber, brought out his bowl, and placed it in his hand. |
satthā gandhakuṭidvāraṃ vivaritvā pattaṃ nīharitvā tassa hatthe ṭhapesi. |
He became as if he had attained the glory of a universal monarch. The king, the crown prince, and others looked at each other's faces. |
so cakkavattisiriṃ patto viya ahosi, rājayuvarājādayo aññamaññassa mukhāni olokayiṃsu. |
For no one is able to take the bowl given by the Teacher by force of power. |
satthārā dinnapattañhi koci issariyavasena gahetuṃ samattho nāma natthi. |
But they said this, "Friend Very Poor man, give us the Teacher's bowl, and we will give you so much wealth. You are poor, take the wealth. What do you need the bowl for?" |
evaṃ pana vadiṃsu, “samma mahāduggata, satthu pattaṃ amhākaṃ dehi ettakaṃ nāma te dhanaṃ dassāma, tvaṃ duggato dhanaṃ gaṇhāhi, kiṃ te pattenā”ti? |
The Very Poor man said, "I will not give it to anyone. I have no need of wealth. I will feed the Teacher himself." |
mahāduggato “na kassaci dassāmi, na me dhanena attho, satthāraṃyeva bhojessāmī”ti āha. |
The rest, having begged him and not getting the bowl, turned back. |
avasesā taṃ yācitvā pattaṃ alabhitvā nivattiṃsu. |
But the king, thinking, "The Very Poor man, though tempted with wealth, does not give the Teacher's bowl, and no one can take the bowl given by the Teacher himself. How much will his offering be? When he has given his offering, I will take the Teacher to my house and give the food I have prepared," went with the Teacher. |
rājā pana “mahāduggato dhanena palobhiyamānopi satthu pattaṃ na deti, satthārā ca sayaṃ dinnapattaṃ koci gahetuṃ na sakkoti, imassa deyyadhammo nāma kittako bhavissati, iminā deyyadhammassa dinnakāle satthāraṃ ādāya gehaṃ netvā mayhaṃ sampāditaṃ āhāraṃ dassāmī”ti cintetvā satthārā saddhiṃyeva agamāsi. |
Sakka, king of the devas, also prepared gruel, snacks, rice, curry, vegetables, and so on, and having prepared a seat worthy of the Teacher's sitting, he sat down. |
sakkopi devarājā yāgukhajjakabhattasūpeyyapaṇṇādīni sampādetvā satthu nisīdanārahaṃ āsanaṃ paññapetvā nisīdi. |
|
♦ mahāduggato satthāraṃ netvā “pavisatha, bhante”ti āha. |
♦ The Very Poor man led the Teacher and said, "Please enter, venerable sir." |
vasanagehañcassa nīcaṃ hoti, anonatena pavisituṃ na sakkā. |
And his dwelling house is low; it is not possible to enter without stooping. |
buddhā ca nāma gehaṃ pavisantā na onamitvā pavisanti. |
And the Buddhas, when they enter a house, do not enter by stooping. |
gehañhi pavisanakāle mahāpathavī vā heṭṭhā ogacchati, gehaṃ vā uddhaṃ gacchati. |
For when they enter a house, either the great earth sinks down, or the house rises up. |
idaṃ tesaṃ sudinnadānassa phalaṃ. |
This is the fruit of their well-given gifts. |
puna nikkhamitvā gatakāle sabbaṃ pākatikameva hoti. |
When they come out again and have gone, everything becomes normal. |
tasmā satthā ṭhitakova gehaṃ pavisitvā sakkena paññattāsane nisīdi. |
Therefore, the Teacher entered the house while standing and sat on the seat prepared by Sakka. |
satthari nisinne rājā āha — |
When the Teacher was seated, the king said, |
“samma mahāduggata, tayā amhākaṃ yācantānampi satthu patto na dinno, passāma tāva, kīdiso te satthu sakkāro kato”ti? |
Friend Very Poor man, you did not give the Teacher's bowl even when we were begging. Let us see, what kind of honor have you paid to the Teacher? |
athassa sakko yāgukhajjakādīni vivaritvā dassesi. |
Then Sakka uncovered and showed him the gruel, snacks, and so on. |
tesaṃ vāsagandho sakalanagaraṃ chādetvā aṭṭhāsi. |
The fragrance of them filled the whole city and remained. |
rājā yāguādīni oloketvā bhagavantaṃ āha — |
The king looked at the gruel and other things and said to the Blessed One, |
“bhante, ‘ahaṃ mahāduggatassa deyyadhammo kittako bhavissati, iminā deyyadhamme dinne satthāraṃ gehaṃ netvā attano sampāditaṃ āhāraṃ dassāmī’ti cintetvā āgato, mayā evarūpo āhāro na diṭṭhapubbo, mayi idha ṭhite mahāduggato kilameyya, gacchāmahan”ti satthāraṃ vanditvā pakkāmi. |
"Venerable sir, I came thinking, 'How much will the offering of the Very Poor man be? When he has given his offering, I will take the Teacher to my house and give the food I have prepared.' I have never seen such food before. If I stay here, the Very Poor man will be troubled. I will go." He paid homage to the Teacher and departed. |
sakkopi satthāraṃ yāguādīni datvā sakkaccaṃ parivisi. |
Sakka also gave the Teacher gruel and other things and served him respectfully. |
satthāpi katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. |
The Teacher also, having finished his meal, gave his blessing, rose from his seat, and departed. |
♦ sakko mahāduggatassa saññaṃ adāsi. |
♦ Sakka gave a sign to the Very Poor man. |
so pattaṃ gahetvā satthāraṃ anugacchi. |
He took the bowl and followed the Teacher. |
sakko nivattitvā mahāduggatassa gehadvāre ṭhito ākāsaṃ olokesi. |
Sakka turned back and stood at the door of the Very Poor man's house and looked at the sky. |
tāvadeva ākāsato sattaratanavassaṃ vassitvā tassa gehe sabbabhājanāni pūretvā sakalaṃ gehaṃ pūresi. |
At that very moment, a rain of the seven gems rained from the sky and, having filled all the vessels in his house, filled the whole house. |
tassa gehe okāso nāhosi. |
There was no space in his house. |
tassa bhariyā dārake hatthesu gahetvā nīharitvā bahi aṭṭhāsi. |
His wife, taking the children in her hands, brought them out and stood outside. |
so satthāraṃ anugantvā nivatto dārake bahi disvā “kiṃ idan”ti pucchi. |
He, having followed the Teacher and returned, saw the children outside and asked, "What is this?" |
“sāmi, sakalaṃ no gehaṃ sattahi ratanehi puṇṇaṃ, pavisituṃ okāso natthī”ti. |
Master, our whole house is filled with the seven gems. There is no space to enter. |
so “ajjeva me dānena vipāko dinno”ti cintetvā rañño santikaṃ gantvā vanditvā, “kasmā āgatosī”ti vutte āha --“deva, gehaṃ me sattahi ratanehi puṇṇaṃ, taṃ dhanaṃ gaṇhathā”ti. |
He thought, "Today my gift has given its result," and went to the king, paid homage, and when asked, "Why have you come?" he said, "Your Majesty, my house is filled with the seven gems. Please take that wealth." |
rājā “aho buddhānaṃ dinnadānaṃ, ajjeva matthakaṃ pattan”ti cintetvā taṃ āha — |
The king, thinking, "Oh, the gift given to the Buddhas has reached its culmination today," said to him, |
“kiṃ te laddhuṃ vaṭṭatī”ti? |
What is proper for you to get? |
“dhanaharaṇatthāya sakaṭasahassaṃ, devā”ti. |
A thousand carts to carry the wealth, Your Majesty. |
rājā sakaṭasahassaṃ pesetvā dhanaṃ āharāpetvā rājaṅgaṇe okirāpesi. |
The king sent a thousand carts and had the wealth brought and had it piled up in the royal courtyard. |
tālappamāṇo rāsi ahosi. |
The pile was the size of a palm tree. |
rājā nagare sannipātāpetvā “imasmiṃ nagare atthi kassaci ettakaṃ dhanan”ti pucchi. |
The king had the people of the city assembled and asked, "In this city, does anyone have so much wealth?" |
“natthi, devā”ti. |
No, Your Majesty. |
“evaṃ mahādhanassa kiṃ kātuṃ vaṭṭatī”ti? |
What is proper to do for one with such great wealth? |
“seṭṭhiṭṭhānaṃ dātuṃ vaṭṭati, devā”ti. |
It is proper to give him the position of a great merchant, Your Majesty. |
rājā tassa mahāsakkāraṃ katvā seṭṭhiṭṭhānaṃ dāpesi. |
The king, having paid him great honor, had the position of a great merchant given to him. |
♦ athassa pubbe ekassa seṭṭhino gehaṭṭhānaṃ ācikkhitvā “ettha jāte gacche harāpetvā gehaṃ uṭṭhāpetvā vasāhī”ti āha. |
♦ Then he pointed out the site of a former merchant's house and said, "Having the rubbish cleared from here, have a house built and live there." |
tassa taṃ ṭhānaṃ sodhetvā samaṃ katvā bhūmiyā khaññamānāya aññamaññaṃ āhacca nidhikumbhiyo uṭṭhahiṃsu. |
As they were clearing that place and leveling it, while the earth was being dug, treasure-pots struck against each other and rose up. |
tena rañño ārocite “tava puññena nibbattā, tvameva gaṇhāhī”ti āha. |
When he reported this to the king, he said, "They have arisen through your merit. You yourself take them." |
so gehaṃ kāretvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. |
He had a house built and for seven days gave a great offering to the Sangha of monks headed by the Buddha. |
tato parampi yāvatāyukaṃ tiṭṭhanto puññāni karitvā āyupariyosāne devaloke nibbatto. |
After that, living for his lifespan, he did meritorious deeds and at the end of his life was reborn in the deva world. |
♦ ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā imasmiṃ buddhuppāde tato cuto sāvatthiyaṃ sāriputtattherassūpaṭṭhākakule seṭṭhidhītu kucchiyaṃ paṭisandhiṃ gaṇhi. |
♦ Having enjoyed divine fortune for one Buddha-interval, in this Buddha-era, having passed away from there, he took conception in the womb of the daughter of a great merchant in the family of the Elder Sāriputta's supporter in Sāvatthī. |
athassā mātāpitaro gabbhassa patiṭṭhitabhāvaṃ ñatvā gabbhaparihāraṃ adaṃsu. |
Then her parents, knowing that the fetus was established, gave the care due to a pregnant woman. |
tassā aparena samayena evarūpo dohaḷo uppajji — |
On another occasion, a craving of this sort arose in her: |
“aho vatāhaṃ dhammadesanāpatiṃ ādiṃ katvā pañcannaṃ bhikkhusatānaṃ rohitamaccharasena dānaṃ datvā kāsāyāni vatthāni nivāsetvā āsanapariyante nisinnā tesaṃ bhikkhūnaṃ ucchiṭṭhabhattaṃ paribhuñjeyyan”ti. |
Oh, that I might give an offering with the juice of rohita fish to five hundred monks headed by the General of the Dhamma, and wearing saffron robes, sitting at the end of the seats, I would eat the leftover food of those monks. |
sā mātāpitūnaṃ ārocetvā tathā akāsi, dohaḷo paṭipassambhi. |
She told her parents and did so. The craving subsided. |
athassā tato aparesupi sattasu maṅgalesu rohitamaccharaseneva dhammasenāpatittherappamukhāni pañca bhikkhusatāni bhojesuṃ. |
Then, at the other seven ceremonies, they fed the five hundred monks headed by the Elder General of the Dhamma with the juice of rohita fish. |
sabbaṃ tissakumārassa vatthumhi vuttaniyāmeneva veditabbaṃ. |
Everything should be understood in the same way as told in the story of the boy Tissa. |
ayamassa pana mahāduggatakāle dinnassa rohitamaccharasadānasseva nissando. |
This is the result of the gift of rohita fish juice given when he was the Very Poor man. |
nāmaggahaṇadivase panassa, “bhante, dāsassa vo sikkhāpadāni dethā”ti mātarā vutte thero āha — |
But on the day of the naming ceremony, when his mother said, "Venerable sir, please give the precepts to your servant," the elder said, |
“konāmo ayaṃ dārako”ti? |
What is the name of this boy? |
“bhante, imassa dārakassa kucchiyaṃ paṭisandhiggahaṇato paṭṭhāya imasmiṃ gehe jaḷā eḷamūgāpi paṇḍitā jātā, tasmā me puttassa paṇḍitotveva nāmaṃ bhavissatī”ti. |
Venerable sir, from the time of this boy's conception in the womb, in this house even the dull, the dumb, and the mute have become wise. Therefore, let my son's name be 'Wise'. |
thero sikkhāpadāni adāsi. |
The elder gave the precepts. |
jātadivasato paṭṭhāya panassa “nāhaṃ mama puttassa ajjhāsayaṃ bhindissāmī”ti mātu cittaṃ uppajji. |
But from the day of his birth, the thought arose in his mother, "I will not break my son's inclination." |
so sattavassikakāle mātaraṃ āha — |
At the age of seven, he said to his mother, |
“amma, therassa santike pabbajissāmī”ti. |
Mother, I will go forth in the presence of the elder. |
“sādhu, tāta, ‘ahaṃ tava ajjhāsayaṃ na bhindissāmicceva manaṃ uppādesin’”ti vatvā theraṃ nimantetvā bhojetvā, “bhante, dāso vo pabbajitukāmo, ahaṃ imaṃ sāyanhasamaye vihāraṃ ānessāmī”ti theraṃ uyyojetvā ñātake sannipātāpetvā “mama puttassa gihikāle kattabbasakkāraṃ ajjeva karissāmā”ti mahantaṃ sakkāraṃ kāretvā taṃ ādāya vihāraṃ gantvā “imaṃ, bhante, pabbājethā”ti therassa adāsi. |
"Good, my son. I had indeed formed the thought, 'I will not break your inclination,'" she said, and having invited the elder and fed him, she said, "Venerable sir, your servant wishes to go forth. I will bring him to the monastery in the evening." She sent the elder away and, having assembled her relatives, she said, "We will perform today the honor due to my son in his lay life," and having performed a great honor, she took him to the monastery and said, "Venerable sir, please ordain him," and gave him to the elder. |
♦ thero pabbajjāya dukkarabhāvaṃ ācikkhitvā “karissāmahaṃ, bhante, tumhākaṃ ovādan”ti vutte “tena hi ehī”ti kese temetvā tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājesi. |
♦ The elder explained the difficulty of the going forth, and when he said, "I will do it, venerable sir, your instruction," he said, "Then come," and having wet his hair, he explained the meditation subject of the five parts of the body and ordained him. |
mātāpitaropissa sattāhaṃ vihāreyeva vasantā buddhappamukhassa bhikkhusaṅghassa rohitamaccharaseneva dānaṃ datvā sattame divase sāyaṃ gehaṃ agamaṃsu. |
His parents also, living in the monastery for seven days, gave an offering with the juice of rohita fish to the Sangha of monks headed by the Buddha, and on the seventh day in the evening, they went home. |
thero aṭṭhame divase antogāmaṃ gacchanto taṃ ādāya gacchati, bhikkhusaṅghena saddhiṃ nāgamāsi. |
The elder, on the eighth day, while going into the village, takes him, but he did not go with the Sangha of monks. |
kiṃ kāraṇā? |
For what reason? |
na tāvassa pattacīvaraggahaṇāni vā iriyāpatho vā pāsādiko hoti, apica vihāre therassa kattabbavattaṃ atthi. |
His taking of the bowl and robes and his deportment were not yet graceful. Moreover, there were duties to be done for the elder in the monastery. |
thero hi bhikkhusaṅghe antogāmaṃ paviṭṭhe sakalavihāraṃ vicaranto asammajjanaṭṭhānaṃ sammajjitvā tucchabhājanesu pānīyaparibhojanīyāni upaṭṭhapetvā dunnikkhittāni mañcapīṭhādīni paṭisāmetvā pacchā gāmaṃ pavisati. |
For the elder, when the Sangha of monks had entered the village, would go around the entire monastery, sweep the unswept places, set up drinking and washing water in the empty vessels, put away the wrongly placed beds, seats, and so on, and then enter the village. |
apica “aññatitthiyā tucchavihāraṃ pavisitvā ‘passatha samaṇassa gotamassa sāvakānaṃ nisinnaṭṭhānānī’ti vattuṃ mā labhiṃsū”ti sakalavihāraṃ paṭijaggitvā pacchā gāmaṃ pavisati. |
Moreover, thinking, "Let heretics, entering an empty monastery, not get to say, 'Look at the places where the disciples of the ascetic Gotama have sat,'" he would take care of the entire monastery and then enter the village. |
tasmā taṃ divasampi sāmaṇerena pattacīvaraṃ gāhāpetvā divātaraṃ piṇḍāya pāvisi. |
Therefore, on that day too, having had the novice take his bowl and robes, he entered for alms later in the day. |
♦ sāmaṇero upajjhāyena saddhiṃ gacchanto antarāmagge mātikaṃ disvā, “bhante, idaṃ kiṃ nāmā”ti pucchi. |
♦ The novice, going with his preceptor, saw an irrigation channel on the way and asked, "Venerable sir, what is this called?" |
“mātikā nāma, sāmaṇerā”ti. |
An irrigation channel, novice. |
“imāya kiṃ karontī”ti? |
What do they do with this? |
“ito cito ca udakaṃ āharitvā attano sassakammaṃ sampādentī”ti. |
From here and there, they bring water and accomplish their work of cultivation. |
“kiṃ pana, bhante, udakassa cittaṃ atthī”ti ? |
But, venerable sir, does water have a mind? |
“natthāvuso”ti. “evarūpaṃ acittakaṃ attano icchitaṭṭhānaṃ haranti, bhante”ti? |
It does not, friend." "They lead such a mindless thing to the place they desire, venerable sir? |
“āmāvuso”ti. so cintesi — |
"Yes, friend." He thought, |
“sace evarūpampi acittakaṃ attano icchiticchitaṭṭhānaṃ haritvā kammaṃ karonti, kasmā sacittakāpi cittaṃ attano vase vattetvā samaṇadhammaṃ kātuṃ na sakkhissantī”ti. |
If they make such a mindless thing do work by leading it to whatever place they desire, why should those with a mind not be able to do the monk's life by making their minds subject to their own control? |
atheso purato gacchanto usukāre saradaṇḍakaṃ aggimhi tāpetvā akkhikoṭiyā oloketvā ujukaṃ karonte disvā, “ime, bhante, ke nāmā”ti pucchi. |
Then, as he was going forward, he saw fletchers warming a reed arrow in a fire, looking at it with the corner of their eye, and making it straight, and he asked, "Venerable sir, what are these called?" |
“usukārā nāmāvuso”ti. |
Fletchers, friend. |
“kiṃ panete karontī”ti? |
What do they do? |
“aggimhi tāpetvā saradaṇḍakaṃ ujuṃ karontī”ti. |
They warm a reed arrow in a fire and make it straight. |
“sacittako, bhante, eso”ti? |
Is it with a mind, venerable sir? |
“acittako, āvuso”ti . |
It is mindless, friend. |
so cintesi — |
He thought, |
“sace acittakaṃ gahetvā aggimhi tāpetvā ujuṃ karonti, kasmā sacittakāpi attano cittaṃ vase vattetvā samaṇadhammaṃ kātuṃ na sakkhissantī”ti. |
If they take a mindless thing and, warming it in a fire, make it straight, why should those with a mind not be able to do the monk's life by making their minds subject to their own control? |
atheso purato gacchanto dārūni araneminābhiādīni tacchante disvā, “bhante, ime ke nāmā”ti pucchi. |
Then, as he was going forward, he saw people carving wood for rims, naves, and so on of wheels, and asked, "Venerable sir, what are these called?" |
“tacchakā nāmāvuso”ti. |
Carpenters, friend. |
“kiṃ panete karontī”ti? |
What do they do? |
“dārūni gahetvā yānakādīnaṃ cakkādīni karonti, āvuso”ti. |
They take wood and make wheels and so on for vehicles, friend. |
“etāni pana sacittakāni, bhante”ti? |
But are these with a mind, venerable sir? |
“acittakāni, āvuso”ti. |
They are mindless, friend. |
athassa etadahosi — |
Then this occurred to him, |
“sace acittakāni kaṭṭhakaliṅgarāni gahetvā cakkādīni karonti, kasmā sacittakā attano cittaṃ vase vattetvā samaṇadhammaṃ kātuṃ na sakkhissantī”ti. |
If they take mindless pieces of wood and make wheels and so on, why should those with a mind not be able to do the monk's life by making their minds subject to their own control? |
so imāni kāraṇāni disvā, “bhante, sace tumhākaṃ pattacīvare tumhe gaṇheyyātha, ahaṃ nivatteyyan”ti. |
He, seeing these reasons, said, "Venerable sir, if you would take your bowl and robes, I would turn back." |
thero “ayaṃ adhunā pabbajito daharasāmaṇero maṃ anubandhamāno evaṃ vadetī”ti cittaṃ anuppādetvāva “āhara, sāmaṇerā”ti vatvā attano pattacīvaraṃ aggahesi. |
The elder, without even having the thought, "This young novice, just recently ordained, who is following me, says this," said, "Bring it, novice," and took his own bowl and robes. |
♦ sāmaṇeropi upajjhāyaṃ vanditvā nivattanto, “bhante, mayhaṃ āhāraṃ āharanto rohitamaccharaseneva āhareyyāthā”ti āha. |
♦ The novice, having paid homage to his preceptor and turning back, said, "Venerable sir, when you bring my food, please bring it with the juice of rohita fish." |
“kathaṃ labhissāmāvuso”ti? |
How will we get it, friend? |
“bhante, attano puññena alabhantā mama puññena labhissathā”ti āha. |
"Venerable sir, if you do not get it by your own merit, you will get it by my merit," he said. |
thero “daharasāmaṇerassa bahi nisinnakassa paripanthopi bhaveyyā”ti kuñjikaṃ datvā “mayhaṃ vasanagabbhassa dvāraṃ vivaritvā anto pavisitvā nisīdeyyāsī”ti āha. |
The elder, thinking, "There might be danger for the young novice sitting outside," gave him the key and said, "Open the door of my dwelling cell, enter inside, and sit down." |
so tathā katvā attano karajakāye ñāṇaṃ otāretvā attabhāvaṃ sammasanto nisīdi. |
He did so and, having brought his knowledge to bear on his own aggregate of existence, he sat contemplating his own body. |
athassa guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. |
Then, by the power of his virtue, Sakka's seat showed signs of heat. |
so “kiṃ nu kho kāraṇan”ti upadhārento “paṇḍitasāmaṇero upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, mayāpi tattha gantuṃ vaṭṭatī”ti cintetvā cattāro mahārāje āmantetvā “vihārassa upavane vasante sakuṇe palāpetvā samantato ārakkhaṃ gaṇhathā”ti vatvā candadevaputtaṃ “candamaṇḍalaṃ ākaḍḍhitvā gaṇhāhī”ti, sūriyadevaputtaṃ “sūriyamaṇḍalaṃ ākaḍḍhitvā gaṇhāhī”ti vatvā sayaṃ gantvā āviñchanarajjuṭṭhāne ārakkhaṃ gahetvā aṭṭhāsi, vihāre purāṇapaṇṇassa patantassapi saddo nāhosi, sāmaṇerassa cittaṃ ekaggaṃ ahosi. |
He, considering, "What is the reason?" and reflecting, "The wise novice, having given his preceptor's bowl and robes, has turned back, saying, 'I will do the monk's life.' It is proper for me too to go there," he summoned the four great kings and said, "Drive away the birds living in the grove of the monastery and keep guard all around." He said to the devaputta Canda, "Draw in and hold the moon-disk," and to the devaputta Sūriya, "Draw in and hold the sun-disk," and he himself went and, taking guard at the place of the door-bolt rope, he stood. There was not even the sound of an old leaf falling in the monastery. The novice's mind became one-pointed. |
so antarābhatteyeva attabhāvaṃ sammasitvā tīṇi phalāni pāpuṇi. |
He, while contemplating his own body before the meal, attained the three fruits. |
♦ theropi “sāmaṇero vihāre nisinno, tassa upakappanakaṃ bhojanaṃ asukakule nāma sakkā laddhun”ti ekaṃ pemagāravayuttaṃ upaṭṭhākakulaṃ agamāsi. |
♦ The elder also, thinking, "The novice is sitting in the monastery. Food suitable for him can be obtained in such-and-such a family," went to a supporter's family with which he had a bond of affection and respect. |
tattha ca manussā taṃ divasaṃ rohitamacche labhitvā therasseva āgamanaṃ olokento nisīdiṃsu. |
And there, the people on that day had obtained rohita fish and were sitting, watching for the elder's arrival. |
te theraṃ āgacchantaṃ disvā, “bhante, bhaddakaṃ vo kataṃ idhāgacchantehī”ti antogehe pavesetvā yāgukhajjakādīni datvā rohitamaccharasenassa piṇḍapātaṃ adaṃsu. |
They saw the elder coming and said, "Venerable sir, it is good of you to have come here," and having had him enter the house, they gave him gruel, snacks, and so on, and gave him almsfood with the juice of rohita fish. |
thero haraṇākāraṃ dassesi. |
The elder made a gesture of taking it away. |
manussā “paribhuñjatha, bhante, haraṇakabhattampi labhissathā”ti vatvā therassa bhattakiccāvasāne pattaṃ rohitamaccharasabhojanassa pūretvā adaṃsu. |
The people, saying, "Please eat, venerable sir, you will get food to take away as well," at the end of the elder's meal, filled his bowl with food with the juice of rohita fish and gave it. |
thero “sāmaṇero me chāto”ti sīghaṃ agamāsi. |
The elder went quickly, thinking, "My novice is hungry." |
satthāpi taṃ divasaṃ kālasseva bhuñjitvā vihāraṃ gantvā evaṃ āvajjesi — |
The Teacher also on that day, having eaten early, went to the monastery and reflected thus, |
“paṇḍitasāmaṇero upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, nipphajjissati nu kho assa pabbajitakiccan”ti upadhārento tiṇṇaṃ phalānaṃ pattabhāvaṃ ñatvā “arahattassa upanissayo atthi, natthī”ti āvajjento “atthī”ti disvā “purebhattameva arahattaṃ pattuṃ sakkhissati, na sakkhissatī”ti upadhārento “sakkhissatī”ti aññāsi. |
The wise novice, having given his preceptor's bowl and robes, has turned back, saying, 'I will do the monk's life.' Will his task of going forth be accomplished or not?" and reflecting, he knew that he had attained the three fruits, and reflecting, "Is there potential for Arahantship or not?" he saw, "There is," and reflecting, "Will he be able to attain Arahantship before the meal, or not?" he knew, "He will be able. |
athassa etadahosi — |
Then this occurred to him, |
“sāriputto sāmaṇerassa bhattaṃ ādāya sīghaṃ āgacchati, antarāyampissa kareyya dvārakoṭṭhake ārakkhaṃ gahetvā nisīdissāmi, atha naṃ pañhaṃ pucchissāmi, tasmiṃ pañhe vissajjiyamāne sāmaṇero saha paṭisambhidāhi arahattaṃ pāpuṇissatī”ti. |
Sāriputta is coming quickly with the novice's food. I should also create an obstacle for him. I will sit and keep guard at the gatehouse. Then I will ask him a question. While that question is being answered, the novice will attain Arahantship with the analytical knowledges. |
tato gantvā dvārakoṭṭhake ṭhatvā sampattaṃ theraṃ cattāro pañhe pucchi, puṭṭhaṃ puṭṭhaṃ pañhaṃ vissajjesi. |
Then he went and stood at the gatehouse and asked the elder, who had arrived, four questions. He answered each question as it was asked. |
♦ tatridaṃ pucchāvissajjanaṃ — satthā kira naṃ āha — |
♦ Here is the questioning and answering: It is said that the Teacher said to him, |
“sāriputta, kiṃ te laddhan”ti? |
Sāriputta, what have you got? |
“āhāro, bhante”ti. |
Food, venerable sir. |
“āhāro nāma kiṃ āharati, sāriputtā”ti? |
What does food bring, Sāriputta? |
“vedanaṃ, bhante”ti. |
Feeling, venerable sir. |
“vedanaṃ kiṃ āharati, sāriputtā”ti? |
What does feeling bring, Sāriputta? |
“rūpaṃ, bhante”ti. |
Form, venerable sir. |
“rūpaṃ pana kiṃ āharati, sāriputtā”ti ? |
And what does form bring, Sāriputta? |
“phassaṃ, bhante”ti. |
Contact, venerable sir. |
tatrāyaṃ adhippāyo — |
Here is the meaning: |
“jighacchitena hi paribhutto āhāro tassa khuddaṃ pariharitvā sukhaṃ vedanaṃ āharati. |
"For food eaten by a hungry person, having removed his hunger, brings a pleasant feeling. |
āhāraparibhogena sukhitassa sukhāya vedanāya uppajjamānāya sarīre vaṇṇasampatti hoti. |
For one who is happy from the consumption of food, by the pleasant feeling that arises, there is beauty of complexion in the body. |
evaṃ vedanā rūpaṃ āharati. |
Thus feeling brings form. |
sukhito pana āhārajarūpavasena uppannasukhasomanasso ‘idāni me assādo jāto’ti nippajjanto vā nisīdanto vā sukhasamphassaṃ paṭilabhatī”ti. |
And one who is happy, with pleasant gladness arising from the form generated by food, thinking, 'Now I have a taste,' while lying down or sitting down, obtains pleasant contact." |
♦ evaṃ imesu catūsu pañhesu vissajjikesu sāmaṇero saha paṭisambhidāhi arahattaṃ patto. |
♦ Thus, when these four questions were answered, the novice attained Arahantship with the analytical knowledges. |
satthāpi theraṃ āha — |
The Teacher also said to the elder, |
“gaccha, sāriputta, tava sāmaṇerassa bhattaṃ dehī”ti. |
Go, Sāriputta, give the food to your novice. |
thero gantvā dvāraṃ ākoṭesi. |
The elder went and knocked on the door. |
sāmaṇero nikkhamitvā therassa hatthato pattaṃ gahetvā ekamantaṃ ṭhapetvā tālavaṇṭena theraṃ bīji. |
The novice came out and, taking the bowl from the elder's hand, placed it to one side and fanned the elder with a palm-leaf fan. |
atha naṃ thero āha — |
Then the elder said to him, |
“sāmaṇera, bhattakiccaṃ karohī”ti. |
Novice, have your meal. |
“tumhe pana, bhante”ti. |
And you, venerable sir? |
“kataṃ mayā bhattakiccaṃ, tvaṃ karohī”ti. |
I have had my meal. You have yours. |
sattavassikadārako pabbajitvā aṭṭhame divase taṃ khaṇaṃ vikasitapadumuppalasadiso arahattaṃ patto, paccavekkhitaṭṭhānaṃ pana paccavekkhanto nisīditvā bhattakiccamakāsi. |
The seven-year-old boy, having gone forth, on the eighth day, at that moment like a newly blossomed lotus, attained Arahantship. Having sat down and reflected on the place of reflection, he had his meal. |
tena pattaṃ dhovitvā paṭisāmitakāle candadevaputto candamaṇḍalaṃ vissajjesi, sūriyadevaputto sūriyamaṇḍalaṃ. |
When he had washed the bowl and put it away, the devaputta Canda released the moon-disk, and the devaputta Sūriya the sun-disk. |
cattāro mahārājāno catuddisaṃ ārakkhaṃ vissajjesuṃ, sakko devarājā āviñchanake ārakkhaṃ vissajjesi. |
The four great kings released their guard on the four directions, and Sakka, king of the devas, released his guard on the door-bolt. |
sūriyo majjhaṭṭhānato galitvā gato. |
The sun had passed its zenith. |
♦ bhikkhū ujjhāyiṃsu, “chāyā adhikappamāṇā jātā, sūriyo majjhaṭṭhānato galitvā gato, sāmaṇerena ca idāneva bhuttaṃ, kiṃ nu kho etan”ti. |
♦ The monks grumbled, "The shadow is longer than the standard measure, the sun has passed its zenith, and the novice has just now eaten. What is this?" |
satthā taṃ pavattiṃ ñatvā āgantvā pucchi — |
The Teacher, knowing that event, came and asked, |
“bhikkhave, kiṃ kathethā”ti? |
Monks, what are you discussing? |
“idaṃ nāma, bhante”ti? |
This, venerable sir. |
“āma, bhikkhave, puññavato samaṇadhammaṃ karaṇakāle candadevaputto candamaṇḍalaṃ, sūriyadevaputto sūriyamaṇḍalaṃ ākaḍḍhitvā gaṇhi, cattāro mahārājāno vihāropavane catuddisaṃ ārakkhaṃ gaṇhiṃsu, sakko devarājā āviñchanake ārakkhaṃ gaṇhi, ahampi ‘buddhomhī’ti appossukko nisīdituṃ nālatthaṃ, gantvā dvārakoṭṭhake mama puttassa ārakkhaṃ aggahesiṃ, nettike ca mātikāya udakaṃ harante, usukāre ca usuṃ ujuṃ karonte, tacchake ca dārūni tacchante disvā ettakaṃ ārammaṇaṃ gahetvā paṇḍitā attānaṃ dametvā arahattaṃ gaṇhantiyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
"Yes, monks. When a meritorious person is doing the monk's life, the devaputta Canda drew in and held the moon-disk, and the devaputta Sūriya the sun-disk. The four great kings kept guard on the four directions in the monastery grove. Sakka, king of the devas, kept guard on the door-bolt. I too, though a Buddha, could not sit at ease. I went and kept guard for my son at the gatehouse. And having seen the irrigators leading water in the channel, the fletchers making the arrow straight, and the carpenters carving wood, taking just that much of a subject, the wise tame themselves and attain Arahantship." Having said this and connecting the story, he taught the Dhamma by speaking this verse: |
♦ 80. |
♦ 80. |
♦ “udakañhi nayanti nettikā, usukārā namayanti tejanaṃ. |
♦ "For irrigators lead the water, fletchers bend the arrow-shaft. |
♦ dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā”ti. |
♦ Carpenters bend the wood; the wise tame themselves." |
♦ tattha udakanti pathaviyā thalaṭṭhānaṃ khaṇitvā āvāṭaṭṭhānaṃ pūretvā mātikaṃ vā katvā rukkhadoṇiṃ vā ṭhapetvā attanā icchiticchitaṭṭhānaṃ udakaṃ. |
♦ There, "water" means water led to whatever place they desire, by digging the ground in a high place and filling a low place, or by making an irrigation channel, or by placing a wooden trough. |
nentīti nettikā. |
"Lead" means irrigators. |
tejananti kaṇḍaṃ. |
"Arrow-shaft" means an arrow. |
idaṃ vuttaṃ hoti — nettikā attano ruciyā udakaṃ nayanti, usukārāpi tāpetvā tejanaṃ namayanti usuṃ ujuṃ karonti. |
This is what is said: irrigators lead water according to their own wish. Fletchers also, by heating, bend the arrow-shaft, they make the arrow straight. |
tacchakāpi nemiādīnaṃ atthāya tacchantā dāruṃ namayanti attano ruciyā ujuṃ vā vaṅkaṃ vā karonti. |
Carpenters also, while carving for rims and so on, bend the wood; they make it straight or crooked according to their wish. |
evaṃ ettakaṃ ārammaṇaṃ katvā paṇḍitā sotāpattimaggādīni uppādentā attānaṃ damayanti, arahattappattā pana ekantadantā nāma hontīti. |
Thus, taking just this much as a subject, the wise, by producing the path of stream-entry and so on, tame themselves. But those who have attained Arahantship are called completely tamed. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ paṇḍitasāmaṇeravatthu pañcamaṃ. |
♦ The fifth story, of the wise novice. |
♦ 6. lakuṇḍakabhaddiyattheravatthu |
♦ 6. The Story of the Elder Lakuṇḍaka Bhaddiya |
♦ selo yathāti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi. |
♦ "As a solid rock," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Lakuṇḍaka Bhaddiya. |
♦ puthujjanā kira sāmaṇerādayo theraṃ disvā sīsepi kaṇṇesupi nāsāyapi gahetvā “kiṃ, cūḷapita, sāsanasmiṃ na ukkaṇṭhasi, abhiramasī”ti vadanti. |
♦ It is said that ordinary people, novices and others, upon seeing the elder, would take him by the head, ears, and nose and say, "Well, little father, are you not discontented with the dispensation? Are you enjoying it?" |
thero tesu neva kujjhati, na dussati. |
The elder was neither angry nor displeased with them. |
dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “passathāvuso, lakuṇḍakabhaddiyattheraṃ disvā sāmaṇerādayo evañcevañca viheṭhenti, so tesu neva kujjhati, na dussatī”ti. |
In the Dhamma-hall, a discussion arose: "Look, friends, upon seeing the Elder Lakuṇḍaka Bhaddiya, novices and others harass him in this and that way, yet he is neither angry nor displeased with them." |
satthā āgantvā “kiṃ kathetha, bhikkhave”ti pucchitvā “imaṃ nāma, bhante”ti vutte “āma, bhikkhave, khīṇāsavā nāma neva kujjhanti, na dussanti. |
The Teacher came and asked, "What are you discussing, monks?" and when told, "This, venerable sir," he said, "Yes, monks. Those whose cankers are destroyed are neither angry nor displeased. |
ghanaselasadisā hete acalā akampiyā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
They are like a solid rock, unshaken, unperturbed." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 81. |
♦ 81. |
♦ “selo yathā ekaghano, vātena na samīrati. |
♦ "As a solid rock is not moved by the wind, |
♦ evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā”ti. |
♦ so the wise are not swayed by blame and praise." |
♦ tattha nindāpasaṃsāsūti kiñcāpi idha dve lokadhammā vuttā, attho pana aṭṭhannampi vasena veditabbo. |
♦ There, "by blame and praise" means that although two worldly conditions are mentioned here, the meaning should be understood in terms of all eight. |
yathā hi ekaghano asusiro selo puratthimādibhedena vātena na samīrati na iñjati na calati, evaṃ aṭṭhasupi lokadhammesu ajjhottharantesu paṇḍitā na samiñjanti, paṭighavasena vā anunayavasena vā na calanti na kampanti. |
Just as a solid rock without holes is not moved, not shaken, not perturbed by the wind from the east and other directions, so the wise are not swayed when the eight worldly conditions overwhelm them; they are not moved, not perturbed, either by way of aversion or by way of attraction. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ lakuṇḍakabhaddiyattheravatthu chaṭṭhaṃ. |
♦ The sixth story, of the Elder Lakuṇḍaka Bhaddiya. |
♦ 7. kāṇamātuvatthu |
♦ 7. The Story of Kāṇā's Mother |
♦ yathāpi rahadoti imaṃ dhammadesanaṃ satthā jetavane viharanto kāṇamātaraṃ ārabbha kathesi. |
♦ "Just as a lake," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of Kāṇā's mother. |
vatthu vinaye āgatameva. |
The story is already found in the Vinaya. |
♦ tadā pana kāṇamātarā atucchahatthaṃ dhītaraṃ patikulaṃ pesetuṃ pakkesu pūvesu catukkhattuṃ catunnaṃ bhikkhūnaṃ dinnakāle satthārā tasmiṃ vatthusmiṃ sikkhāpade paññatte kāṇāya sāmikena aññāya pajāpatiyā ānītāya kāṇā taṃ pavattiṃ sutvā “imehi me gharāvāso nāsito”ti diṭṭhadiṭṭhe bhikkhū akkosati paribhāsati. |
♦ But at that time, when Kāṇā's mother, in order to send her daughter to her husband's family with her hands not empty, had baked cakes and given them to four monks on four occasions, and the Teacher had laid down a rule of training in that matter, Kāṇā's husband brought another wife. Kāṇā, hearing that news, thought, "My household life has been ruined by these," and she would abuse and revile the monks she saw. |
bhikkhū taṃ vīthiṃ paṭipajjituṃ na visahiṃsu. |
The monks did not dare to set foot on that street. |
satthā taṃ pavattiṃ ñatvā tattha agamāsi. |
The Teacher, knowing that event, went there. |
kāṇamātā satthāraṃ vanditvā paññattāsane nisīdāpetvā yāgukhajjakaṃ adāsi. |
Kāṇā's mother paid homage to the Teacher and, having had him seated on a prepared seat, gave him gruel and snacks. |
satthā katapātarāso “kahaṃ kāṇā”ti pucchi. |
The Teacher, having finished his morning meal, asked, "Where is Kāṇā?" |
“esā, bhante, tumhe disvā maṅkubhūtā rodantī ṭhitā”ti. |
She, venerable sir, seeing you, is embarrassed and stands weeping. |
“kiṃ kāraṇā”ti? |
For what reason? |
“esā, bhante, bhikkhū akkosati paribhāsati, tasmā tumhe disvā maṅkubhūtā rodamānā ṭhitā”ti. |
She, venerable sir, abuses and reviles the monks, therefore, seeing you, she is embarrassed and stands weeping. |
atha naṃ satthā pakkosāpetvā — |
Then the Teacher had her summoned and said, |
“kāṇe, kasmā maṃ disvā maṅkubhūtā nilīyitvā rodasī”ti. |
Kāṇā, why, seeing me, are you embarrassed, hiding, and weeping? |
athassā mātā tāya katakiriyaṃ ārocesi. |
Then her mother reported what she had done. |
atha naṃ satthā āha — |
Then the Teacher said to her, |
“kiṃ pana kāṇamāte mama sāvakā tayā dinnakaṃ gaṇhiṃsu, adinnakan”ti? |
But, Kāṇā's mother, did my disciples take what was given by you, or what was not given? |
“dinnakaṃ, bhante”ti. |
What was given, venerable sir. |
“sace mama sāvakā piṇḍāya carantā tava gehadvāraṃ pattā tayā dinnakaṃ gaṇhiṃsu, ko tesaṃ doso”ti? |
If my disciples, while going for alms, reached your house door and took what was given by you, what is their fault? |
“natthi, bhante, ayyānaṃ doso”. |
There is no fault of the noble ones, venerable sir. |
“etissāyeva doso”ti. |
The fault is hers alone. |
satthā kāṇaṃ āha — |
The Teacher said to Kāṇā, |
“kāṇe, mayhaṃ kira sāvakā piṇḍāya caramānā gehadvāraṃ āgatā, atha nesaṃ tava mātarā pūvā dinnā, ko nāmettha mama sāvakānaṃ doso”ti? |
Kāṇā, it seems my disciples, while going for alms, came to your house door, and then your mother gave them cakes. What is the fault of my disciples in this? |
“natthi, bhante, ayyānaṃ doso, mayhameva doso”ti satthāraṃ vanditvā khamāpesi. |
"There is no fault of the noble ones, venerable sir, the fault is mine alone." She paid homage to the Teacher and asked for forgiveness. |
♦ athassā satthā anupubbiṃ kathaṃ kathesi, sā sotāpattiphalaṃ pāpuṇi. |
♦ Then the Teacher gave her a gradual discourse, and she attained the fruit of stream-entry. |
satthā uṭṭhāyāsanā vihāraṃ gacchanto rājaṅgaṇena pāyāsi. |
The Teacher, rising from his seat and going to the monastery, passed through the royal courtyard. |
rājā disvā “satthā viya bhaṇe”ti pucchitvā “āma, devā”ti vutte “gacchatha, mama āgantvā vandanabhāvaṃ ārocethā”ti pesetvā rājaṅgaṇe ṭhitaṃ satthāraṃ upasaṅkamitvā vanditvā “kahaṃ, bhante, gatātthā”ti pucchi. |
The king saw him and, having asked, "Is it the Teacher, I say?" and when told, "Yes, Your Majesty," he sent a message, "Announce that I am coming to pay homage," and approached the Teacher who was standing in the royal courtyard, paid homage, and asked, "Where have you been, venerable sir?" |
“kāṇamātāya gehaṃ, mahārājā”ti. |
To Kāṇā's mother's house, great king. |
“kiṃ kāraṇā, bhante”ti? |
For what reason, venerable sir? |
“kāṇā kira bhikkhū akkosati paribhāsati, taṃkāraṇā gatomhī”ti. |
It seems Kāṇā abuses and reviles the monks. For that reason, I went. |
“kiṃ pana vo, bhante, tassā anakkosanabhāvo kato”ti? |
But, venerable sir, have you made her not abuse them? |
“āma, mahārāja, bhikkhūnañca anakkosikā katā, lokuttarakuṭumbasāminī cā”ti . |
Yes, great king. She has been made one who does not abuse the monks, and also a mistress of the transcendent household. |
“hotu, bhante, tumhehi sā lokuttarakuṭumbasāminī katā, ahaṃ pana naṃ lokiyakuṭumbasāminiṃ karissāmī”ti vatvā rājā satthāraṃ vanditvā paṭinivatto paṭicchannamahāyoggaṃ pahiṇitvā kāṇaṃ pakkosāpetvā sabbābharaṇehi alaṅkaritvā jeṭṭhadhītuṭṭhāne ṭhapetvā “mama dhītaraṃ posetuṃ samatthā gaṇhantū”ti āha. |
So be it, venerable sir. You have made her a mistress of the transcendent household. I, on the other hand, will make her a mistress of the worldly household." The king paid homage to the Teacher and, having turned back, he sent a covered chariot, had Kāṇā summoned, adorned her with all her ornaments, established her in the position of the eldest daughter, and said, "Let those who are able to support my daughter take her. |
atheko sabbatthakamahāmatto “ahaṃ devassa dhītaraṃ posessāmī”ti taṃ attano gehaṃ netvā sabbaṃ issariyaṃ paṭicchāpetvā “yathāruci puññāni karohī”ti āha. |
Then a certain great minister of all affairs said, "I will support the king's daughter," and taking her to his own house, he entrusted all his wealth to her and said, "Do meritorious deeds as you please." |
tato paṭṭhāya kāṇā catūsu dvāresu purise ṭhapetvā attanā upaṭṭhātabbe bhikkhū ca bhikkhuniyo ca pariyesamānāpi na labhati. |
From then on, Kāṇā, having placed men at the four gates and searching for monks and nuns to attend to, could not find any. |
kāṇāya gehadvāre paṭiyādetvā ṭhapitaṃ khādanīyabhojanīyaṃ mahogho viya pavattati. |
The hard and soft food prepared and kept at Kāṇā's door flowed like a great flood. |
bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “pubbe, āvuso, cattāro mahallakattherā kāṇāya vippaṭisāraṃ kariṃsu, sā evaṃ vippaṭisārinī hutvāpi satthāraṃ āgamma saddhāsampadaṃ labhi. |
In the Dhamma-hall, the monks started a discussion: "In the past, friends, four old elders caused remorse in Kāṇā. She, though having been so remorseful, through the Teacher gained the attainment of faith. |
satthārā puna tassā gehadvāraṃ bhikkhūnaṃ upasaṅkamanārahaṃ kataṃ. |
The Teacher has again made her house door a place for monks to approach. |
idāni upaṭṭhātabbe bhikkhū vā bhikkhuniyo vā pariyesamānāpi na labhati, aho buddhā nāma acchariyaguṇā”ti. |
Now, though she searches for monks or nuns to attend to, she cannot find any. Oh, how wonderful are the virtues of the Buddhas!" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva tehi mahallakabhikkhūhi kāṇāya vippaṭisāro kato, pubbepi kariṃsuyeva. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Not just now, monks, did those old monks cause remorse in Kāṇā; in the past, they did so as well. |
na ca idāneva mayā kāṇā mama vacanakārikā katā, pubbepi katāyevā”ti vatvā tamatthaṃ sotukāmehi bhikkhūhi yācito — |
And not just now have I made Kāṇā one who follows my words; in the past, she was made so as well." Being requested by the monks who wished to hear that story, he said: |
♦ “yattheko labhate babbu, dutiyo tattha jāyati. |
♦ "Where one cat gets in, a second is born there. |
♦ tatiyo ca catuttho ca, idaṃ te babbukā bilan”ti. |
♦ And a third and a fourth; this is your cats' hole." |
— |
— |
♦ idaṃ babbujātakaṃ vitthārena kathetvā “tadā cattāro mahallakabhikkhū cattāro biḷārā ahesuṃ, mūsikā kāṇā, maṇikāro ahamevā”ti jātakaṃ samodhānetvā “evaṃ, bhikkhave, atītepi kāṇā dummanā āvilacittā vikkhittacittā hutvā mama vacanena pasannaudakarahado viya vippasannacittā ahosī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
♦ Having told this Babbu Jātaka in detail and having connected the Jātaka, saying, "At that time the four old monks were the four cats, the mouse was Kāṇā, and the jeweler was I myself," he said, "Thus, monks, in the past too Kāṇā, being dejected, with a troubled mind and a distracted mind, became of serene mind like a clear lake through my words." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 82. |
♦ 82. |
♦ “yathāpi rahado gambhīro, vippasanno anāvilo. |
♦ "Just as a deep lake, clear and untroubled, |
♦ evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā”ti. |
♦ so, having heard the teachings, the wise become serene." |
♦ tattha rahadoti yo caturaṅginiyāpi senāya ogāhantiyā nakhubhati evarūpo udakaṇṇavo, sabbākārena pana caturāsītiyojanasahassagambhīro nīlamahāsamuddo rahado nāma. |
♦ There, "lake" means an ocean of water of such a kind that it is not disturbed even when a fourfold army enters it. But in every way, the blue great ocean, eighty-four thousand yojanas deep, is called a lake. |
tassa hi heṭṭhā cattālīsayojanasahassamatte ṭhāne udakaṃ macchehi calati, upari tāvattakeyeva ṭhāne udakaṃ vātena calati, majjhe catuyojanasahassamatte ṭhāne udakaṃ niccalaṃ tiṭṭhati. |
For in a place forty thousand yojanas deep at its bottom, the water is moved by fish; in a place of the same size above, the water is moved by the wind; in a place four thousand yojanas deep in the middle, the water stands still. |
ayaṃ gambhīro rahado nāma. |
This is called a deep lake. |
evaṃ dhammānīti desanādhammāni. |
"Thus the teachings" means the teachings of the discourse. |
idaṃ vuttaṃ hoti — yathā nāma rahado anākulatāya vippasanno, acalatāya anāvilo, evaṃ mama desanādhammaṃ sutvā sotāpattimaggādivasena nirupakkilesacittataṃ āpajjantā vippasīdanti paṇḍitā, arahattappattā pana ekantavippasannāva hontīti. |
This is what is said: just as a lake is clear because of its untroubled nature, and untroubled because of its stillness, so the wise, having heard my teaching of the Dhamma, by way of the path of stream-entry and so on, by attaining a state of mind free from defilements, become serene. But those who have attained Arahantship are completely serene. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ kāṇamātuvatthu sattamaṃ. |
♦ The seventh story, of Kāṇā's mother. |
♦ 8. pañcasatabhikkhuvatthu |
♦ 8. The Story of the Five Hundred Monks |
♦ sabbattha ve sappurisā cajantīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi. |
♦ "Everywhere indeed the virtuous renounce," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of five hundred monks. |
desanā verañjāyaṃ samuṭṭhitā. |
The discourse arose in Verañjā. |
♦ paṭhamabodhiyañhi bhagavā verañjaṃ gantvā verañjena brāhmaṇena nimantito pañcahi bhikkhusatehi saddhiṃ vassaṃ upagañchi. |
♦ In the first year after his enlightenment, the Blessed One went to Verañjā and, having been invited by the brahmin Verañja, he entered the rains retreat with five hundred monks. |
verañjo brāhmaṇo mārāvaṭṭanena āvaṭṭo ekadivasampi satthāraṃ ārabbha satiṃ na uppādesi. |
The brahmin Verañja, being overcome by Māra's influence, did not even once bring the Teacher to mind. |
verañjāpi dubbhikkhā ahosi, bhikkhū santarabāhiraṃ verañjaṃ piṇḍāya caritvā piṇḍapātaṃ alabhantā kilamiṃsu. |
Verañjā also had a famine. The monks, going for alms inside and outside Verañjā and not receiving almsfood, were troubled. |
tesaṃ assavāṇijakā patthapatthapulakaṃ bhikkhaṃ paññāpesuṃ. |
The horse-merchants provided them with an offering of a pattha measure of grain each. |
te kilamante disvā mahāmoggallānatthero pathavojaṃ bhojetukāmo, uttarakuruñca piṇḍāya pavesetukāmo ahosi, satthā taṃ paṭikkhipi. |
Seeing them troubled, the Elder Mahāmoggallāna wished to have them eat the sap of the earth and wished to have them enter Uttarakuru for alms. The Teacher refused. |
bhikkhūnaṃ ekadivasampi piṇḍapātaṃ ārabbha parittāso nāhosi, icchācāraṃ vajjetvā eva vihariṃsu. |
The monks did not have even a little anxiety about almsfood even for a single day; they lived, avoiding indulgence. |
satthā tattha temāsaṃ vasitvā verañjaṃ brāhmaṇaṃ apaloketvā tena katasakkārasammāno taṃ saraṇesu patiṭṭhāpetvā tato nikkhanto anupubbena cārikaṃ caramāno ekasmiṃ samaye sāvatthiṃ patvā jetavane vihāsi, sāvatthivāsino satthu āgantukabhattāni kariṃsu. |
The Teacher, having lived there for three months, took leave of the brahmin Verañja and, having received honor and respect from him and having established him in the refuges, he left there and, wandering in due course, at one time he reached Sāvatthī and stayed at the Jetavana. The people of Sāvatthī gave offerings for the Teacher's arrival. |
tadā pana pañcasatamattā vighāsādā bhikkhū nissāya antovihāreyeva vasanti. |
But at that time, about five hundred scrap-eating monks were living within the monastery. |
te bhikkhūnaṃ bhuttāvasesāni paṇītabhojanāni bhuñjitvā niddāyitvā uṭṭhāya nadītīraṃ gantvā nadantā vaggantā mallamuṭṭhiyuddhaṃ yujjhantā kīḷantā antovihārepi bahivihārepi anācārameva carantā vicaranti. |
They, having eaten the fine food that was the leftovers of the monks' meals, and having slept, would get up and go to the riverbank and, shouting, boasting, engaging in wrestling matches, and playing, they would go about engaging in misconduct both inside and outside the monastery. |
bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “passathāvuso, ime vighāsādā dubbhikkhakāle verañjāyaṃ kañci vikāraṃ na dassesuṃ, idāni pana evarūpāni paṇītabhojanāni bhuñjitvā anekappakāraṃ vikāraṃ dassentā vicaranti. |
In the Dhamma-hall, the monks started a discussion: "Look, friends, these scrap-eaters, during the famine in Verañjā, did not show any change. But now, having eaten such fine food, they go about showing various kinds of changes. |
bhikkhū pana verañjāyampi upasantarūpā viharitvā idānipi upasantupasantāva viharantī”ti. |
The monks, however, having lived in a calm manner in Verañjā, now also live in a very calm manner." |
satthā dhammasabhaṃ gantvā, “bhikkhave, kiṃ kathethā”ti pucchitvā “idaṃ nāmā”ti vutte “pubbepete gadrabhayoniyaṃ nibbattā pañcasatā gadrabhā hutvā pañcasatānaṃ ājānīyasindhavānaṃ allarasamuddikapānakapītāvasesaṃ ucchiṭṭhakasaṭaṃ udakena madditvā makacipilotikāhi parissāvitattā ‘volodakan’ti saṅkhyaṃ gataṃ apparasaṃ nihīnaṃ pivitvā madhumattā viya nadantā vicariṃsūti vatvā — |
The Teacher went to the Dhamma-hall and asked, "Monks, what are you discussing?" and when told, "This," he said, "In the past, these, having been born in the womb of a donkey, became five hundred donkeys and, having drunk the insipid and inferior leftover dregs of the drink of five hundred thoroughbred Sindhava horses, which had been pressed with water and filtered with dirty rags, and which was called 'strained water,' they went about shouting as if drunk on honey." Having said this: |
♦ “vālodakaṃ apparasaṃ nihīnaṃ, |
♦ "Having drunk the insipid, inferior, strained water, |
♦ pitvā mado jāyati gadrabhānaṃ. |
♦ drunkenness arises in the donkeys. |
♦ imañca pitvāna rasaṃ paṇītaṃ, |
♦ But having drunk this fine juice, |
♦ mado na sañjāyati sindhavānaṃ. |
♦ drunkenness does not arise in the Sindhava horses. |
♦ “appaṃ pivitvāna nihīnajacco, |
♦ "Having drunk a little, the one of low birth |
♦ so majjatī tena janinda puṭṭho. |
♦ becomes intoxicated by it, when questioned by the king. |
♦ dhorayhasīlī ca kulamhi jāto, |
♦ But the one of noble character, born in a good family, |
♦ na majjatī aggarasaṃ pivitvā”ti. |
♦ does not become intoxicated, having drunk the best juice." |
. |
. |
♦ idaṃ vālodakajātakaṃ vitthārena kathetvā “evaṃ, bhikkhave, sappurisā lokadhammaṃ vivajjetvā sukhitakālepi dukkhitakālepi nibbikārāva hontī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
♦ Having told this Vālodaka Jātaka in detail, he said, "Thus, monks, the virtuous, having abandoned worldly conditions, are without change both in times of happiness and in times of suffering." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 83. |
♦ 83. |
♦ “sabbattha ve sappurisā cajanti, |
♦ "Everywhere indeed the virtuous renounce; |
♦ na kāmakāmā lapayanti santo. |
♦ the good do not chatter, desiring sensual pleasures. |
♦ sukhena phuṭṭhā atha vā dukhena, |
♦ Whether touched by happiness or by pain, |
♦ na uccāvacaṃ paṇḍitā dassayantī”ti. |
♦ the wise show no elation or depression." |
♦ tattha sabbatthāti pañcakkhandhādibhedesu sabbadhammesu. |
♦ There, "everywhere" means in all dhammas, divided into the five aggregates and so on. |
sappurisāti supurisā. |
"The virtuous" means good people. |
cajantīti arahattamaggañāṇena apakaḍḍhantā chandarāgaṃ vijahanti. |
"Renounce" means they abandon craving and attachment by cutting them off with the knowledge of the Arahant path. |
kāmakāmāti kāme kāmayantā kāmahetu kāmakāraṇā. |
"Desiring sensual pleasures" means desiring sensual pleasures, for the sake of sensual pleasures, for the cause of sensual pleasures. |
na lapayanti santoti buddhādayo santo kāmahetu neva attanā lapayanti, na paraṃ lapāpenti. |
"The good do not chatter" means that the good, such as the Buddhas, do not chatter themselves for the sake of sensual pleasures, nor do they make others chatter. |
ye hi bhikkhāya paviṭṭhā icchācāre ṭhitā “kiṃ, upāsaka, sukhaṃ te puttadārassa, rājacorādīnaṃ vasena dvipadacatuppadesu natthi koci upaddavo”tiādīni vadanti, tāva te lapayanti nāma. |
For those who, having entered for alms and standing in indulgence, say such things as, "Well, lay follower, is your wife and children well? Is there no trouble for your bipeds and quadrupeds from the king, thieves, and so on?" they are said to be chattering. |
tathā pana vatvā “āma, bhante, sabbesaṃ no sukhaṃ, natthi koci upaddavo, idāni no gehaṃ pahūtānnapānaṃ, idheva vasathā”ti attānaṃ nimantāpentā lapāpenti nāma. |
And having spoken thus, "Yes, venerable sir, all of us are well, there is no trouble. Now our house has plenty of food and drink. Please stay here," they are said to be making others chatter. |
santo pana idaṃ ubhayampi na karonti. |
But the good do not do either of these two. |
sukhena phuṭṭhā atha vā dukhenāti desanāmattametaṃ, aṭṭhahi pana lokadhammehi phuṭṭhā tuṭṭhibhāvamaṅkubhāvavasena vā vaṇṇabhaṇanāvaṇṇabhaṇanavasena vā uccāvacaṃ ākāraṃ paṇḍitā na dassayantīti. |
"Whether touched by happiness or by pain" is merely a figure of speech; it means that when touched by the eight worldly conditions, the wise do not show any sign of elation or depression, either by way of pleasure and displeasure, or by way of praise and blame. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ pañcasatabhikkhuvatthu aṭṭhamaṃ. |
♦ The eighth story, of the five hundred monks. |
♦ 9. dhammikattheravatthu |
♦ 9. The Story of the Elder Dhammika |
♦ na attahetūti imaṃ dhammadesanaṃ satthā jetavane viharanto dhammikattheraṃ ārabbha kathesi. |
♦ "Not for one's own sake," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Dhammika. |
♦ sāvatthiyaṃ kireko upāsako dhammena samena agāraṃ ajjhāvasati. |
♦ In Sāvatthī, it is said, a certain lay follower lived at home righteously and justly. |
so pabbajitukāmo hutvā ekadivasaṃ bhariyāya saddhiṃ nisīditvā sukhakathaṃ kathento āha — |
He, wishing to go forth, one day sat with his wife and, while engaged in pleasant conversation, said, |
“bhadde, icchāmahaṃ pabbajitun”ti. |
My dear, I wish to go forth. |
“tena hi, sāmi, āgamehi tāva, yāvāhaṃ kucchigataṃ dārakaṃ vijāyāmī”ti. |
Then, master, please wait until I have given birth to the child in my womb. |
so āgametvā dārakassa padasā gamanakāle puna taṃ āpucchitvā “āgamehi tāva, sāmi, yāvāyaṃ vayappatto hotī”ti vutte “kiṃ me imāya apalokitāya vā anapalokitāya vā, attano dukkhanissaraṇaṃ karissāmī”ti nikkhamitvā pabbaji. |
He waited and, when the child was able to walk, he asked her again and, when told, "Please wait, master, until he has reached maturity," he thought, "What do I care whether she has been asked or not? I will work out my own release from suffering," and he went forth and was ordained. |
so kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto attano pabbajitakiccaṃ niṭṭhapetvā tesaṃ dassanatthāya puna sāvatthiṃ gantvā puttassa dhammakathaṃ kathesi. |
He, having taken a meditation subject and striving and making an effort, having completed his task of going forth, went to Sāvatthī again to see them and gave a Dhamma talk to his son. |
sopi nikkhamitvā pabbaji, pabbajitvā ca pana na cirasseva arahattaṃ pāpuṇi. |
He too went forth and was ordained, and having been ordained, in a short time he attained Arahantship. |
purāṇadutiyikāpissa “yesaṃ atthāya ahaṃ gharāvāse vaseyyaṃ, te ubhopi pabbajitā, idāni me kiṃ gharāvāsena, pabbajissāmī”ti nikkhamitvā pabbaji, pabbajitvā ca pana na cirasseva arahattaṃ pāpuṇi. |
His former wife also thought, "Those for whose sake I would live in the household life have both gone forth. Now what have I to do with the household life? I will go forth," and she went forth and was ordained, and having been ordained, in a short time she attained Arahantship. |
athekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
Then one day in the Dhamma-hall, a discussion arose: |
“āvuso, dhammikaupāsako attano dhamme patiṭṭhitattā nikkhamitvā pabbajitvā arahattaṃ patto puttadārassāpi patiṭṭhā jāto”ti. |
Friends, the lay follower Dhammika, because he was established in his own Dhamma, went forth and, having been ordained, attained Arahantship and became a refuge for his wife and son as well. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā ‘imāya nāmā’”ti vutte, “bhikkhave, paṇḍitena nāma neva attahetu, na parahetu samiddhi icchitabbā, dhammikeneva pana dhammapaṭisaraṇena bhavitabban”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, a wise person should not wish for success either for his own sake or for the sake of others, but should be one who has the Dhamma as his refuge, like Dhammika." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 84. |
♦ 84. |
♦ “na attahetu na parassa hetu, |
♦ "Not for one's own sake, nor for another's sake, |
♦ na puttamicche na dhanaṃ na raṭṭhaṃ. |
♦ should one wish for a son, or wealth, or a kingdom. |
♦ na iccheyya adhammena samiddhimattano, |
♦ One should not wish for one's own success by unrighteousness; |
♦ sa sīlavā paññavā dhammiko siyā”ti. |
♦ such a one would be virtuous, wise, and righteous." |
♦ tattha na attahetūti paṇḍito nāma attahetu vā parahetu vā pāpaṃ na karoti. |
♦ There, "not for one's own sake" means a wise person does not do evil either for his own sake or for another's sake. |
na puttamiccheti puttaṃ vā dhanaṃ vā raṭṭhaṃ vā pāpakammena na iccheyya, etānipi icchato pāpakammaṃ na karotiyevāti attho. |
"Should not wish for a son" means he should not wish for a son, or wealth, or a kingdom by evil action; it means that even while wishing for these, he does not do evil. |
samiddhimattanoti yā attano samiddhi, tampi adhammena na iccheyya,samiddhikāraṇāpi pāpaṃ na karotīti attho. |
"One's own success" means that which is one's own success; he should not wish for that by unrighteousness. It means he does not do evil even for the sake of success. |
sa sīlavāti yo evarūpo puggalo, so eva sīlavā ca paññavā ca dhammikoca siyā, na aññoti attho. |
"Such a one would be virtuous" means that such a person alone would be virtuous, wise, and righteous, and no other. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ dhammikattheravatthu navamaṃ. |
♦ The ninth story, of the Elder Dhammika. |
♦ 10. dhammassavanavatthu |
♦ 10. The Story of Listening to the Dhamma |
♦ appakā te manussesūti imaṃ dhammadesanaṃ satthā jetavane viharanto dhammassavanaṃ ārabbha kathesi. |
♦ "Few are they among men," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of listening to the Dhamma. |
♦ sāvatthiyaṃ kira ekavīthivāsino manussā samaggā hutvā gaṇabandhena dānaṃ datvā sabbarattiṃ dhammassavanaṃ kāresuṃ, sabbarattiṃ pana dhammaṃ sotuṃ nāsakkhiṃsu. |
♦ It is said that in Sāvatthī, the people living on one street, having come together in harmony, gave a gift as a group and had the Dhamma listened to all night. But they were not able to listen to the Dhamma all night. |
ekacce kāmaratinissitā hutvā, puna gehameva gatā, ekacce dosanissitā hutvā, ekacce mānanissitā hutvā, ekacce thinamiddhasamaṅgino hutvā tattheva nisīditvā pacalāyantā sotuṃ nāsakkhiṃsu. |
Some, being given to sensual pleasure, went home again; some, being given to aversion; some, being given to conceit; and some, being overcome by sloth and torpor, sat right there and, dozing, were unable to listen. |
punadivase bhikkhū taṃ pavattiṃ ñatvā dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. |
The next day, the monks, knowing that event, started a discussion in the Dhamma-hall. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, imā sattā nāma yebhuyyena bhavanissitā, bhavesu eva laggā viharanti, pāragāmino nāma appakā”ti anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā āha — |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, these beings, for the most part, are attached to existence; they live clinging to existences. Those who go to the further shore are few." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 85. |
♦ 85. |
♦ “appakā te manussesu, ye janā pāragāmino. |
♦ "Few are they among men, the people who go to the further shore. |
♦ athāyaṃ itarā pajā, tīramevānudhāvati. |
♦ But this other folk runs up and down the hither shore. |
♦ 86. |
♦ 86. |
♦ “ye ca kho sammadakkhāte, dhamme dhammānuvattino. |
♦ "But those who, in the well-taught Dhamma, live in accordance with the Dhamma, |
♦ te janā pāramessanti, maccudheyyaṃ suduttaran”ti. |
♦ those people will cross over to the further shore, beyond the realm of Death, so hard to cross." |
♦ tattha appakāti thokā na bahū. |
♦ There, "few" means a small number, not many. |
pāragāminoti nibbānapāragāmino. |
"Those who go to the further shore" means those who go to the further shore of Nibbāna. |
athāyaṃ itarā pajāti yā panāyaṃ avasesā pajā sakkāyadiṭṭhitīrameva anudhāvati, ayameva bahutarāti attho. |
"But this other folk" means that the remaining folk who run up and down the hither shore of personality-view, these are the majority. |
sammadakkhāteti sammā akkhāte sukathite. |
"Well-taught" means well-expounded, well-spoken. |
dhammeti desanādhamme. |
"In the Dhamma" means in the Dhamma of the teaching. |
dhammānuvattinoti taṃ dhammaṃ sutvā tadanucchavikaṃ paṭipadaṃ pūretvā maggaphalasacchikaraṇena dhammānuvattino. |
"Live in accordance with the Dhamma" means that having heard that Dhamma and having fulfilled the practice suitable to it, they live in accordance with the Dhamma by realizing the path and its fruit. |
pāramessantīti te evarūpā janā nibbānapāraṃ gamissanti. |
"Will cross over to the further shore" means that such people will go to the further shore of Nibbāna. |
maccudheyyanti kilesamārasaṅkhātassa maccussa nivāsaṭṭhānabhūtaṃ tebhūmikavaṭṭaṃ. |
"The realm of Death" means the three-planed round of existence which is the dwelling-place of Death, known as the defilement-Māra. |
suduttaranti ye janā dhammānuvattino, te etaṃ suduttaraṃ duratikkamaṃ māradheyyaṃ taritvā atikkamitvā nibbānapāraṃ gamissantīti attho. |
"So hard to cross" means that those people who live in accordance with the Dhamma, having crossed and gone beyond this realm of Māra which is so hard to cross, so difficult to overcome, will go to the further shore of Nibbāna. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ dhammassavanavatthu dasamaṃ. |
♦ The tenth story, of listening to the Dhamma. |
♦ 11. pañcasatāagantukabhikkhuvatthu |
♦ 11. The Story of the Five Hundred Visiting Monks |
♦ kaṇhaṃ dhammaṃ vippahāyāti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate āgantuke bhikkhū ārabbha kathesi. |
♦ "Having abandoned the dark state," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of five hundred visiting monks. |
♦ kosalaraṭṭhe kira pañcasatā bhikkhū vassaṃ vasitvā vuṭṭhavassā “satthāraṃ passissāmā”ti jetavanaṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. |
♦ It is said that in the Kosala country, five hundred monks, having spent the rains retreat and having completed it, went to the Jetavana, thinking, "We will see the Teacher." They paid homage to the Teacher and sat to one side. |
satthā tesaṃ cariyapaṭipakkhaṃ nisāmetvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher, perceiving what was opposed to their practice, taught the Dhamma by speaking these verses: |
♦ 87. |
♦ 87. |
♦ “kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito. |
♦ "Having abandoned the dark state, the wise one should cultivate the bright. |
♦ okā anokamāgamma, viveke yattha dūramaṃ. |
♦ Having come from home to homelessness, in seclusion where delight is hard to find. |
♦ 88. |
♦ 88. |
♦ “tatrābhiratimiccheyya, hitvā kāme akiñcano. |
♦ "Therein he should wish for delight, having left sensual pleasures, possessing nothing. |
♦ pariyodapeyya attānaṃ, cittaklesehi paṇḍito. |
♦ The wise one should cleanse himself of the defilements of the mind. |
♦ 89. |
♦ 89. |
♦ “yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ. |
♦ "Those whose minds are well-developed in the factors of enlightenment, |
♦ ādānapaṭinissagge, anupādāya ye ratā. |
♦ who, without grasping, delight in the abandoning of attachment, |
♦ khīṇāsavā jutimanto, te loke parinibbutā”ti. |
♦ whose cankers are destroyed, who are full of light, they in the world are fully quenched." |
♦ tattha kaṇhaṃ dhammanti kāyaducaritādibhedaṃ akusalaṃ dhammaṃ vippahāya jahitvā. |
♦ There, "the dark state" means having abandoned, having left behind, the unwholesome state, divided into bodily misconduct and so on. |
sukkaṃ bhāvethāti paṇḍito bhikkhu abhinikkhamanato paṭṭhāya yāva arahattamaggā kāyasucaritādibhedaṃ sukkaṃ dhammaṃ bhāveyya. |
"Should cultivate the bright" means that a wise monk, from the time of his going forth up to the Arahant path, should cultivate the bright state, divided into bodily good conduct and so on. |
kathaṃ? okā anokamāgammāti okaṃ vuccati ālayo, anokaṃ vuccati anālayo, ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha taṃ patthayamāno bhāveyyāti attho. |
How? "Having come from home to homelessness" means that home is called attachment, homelessness is called non-attachment. Having come forth from attachment, with reference to and for the sake of Nibbāna, which is called non-attachment, wishing for it, he should cultivate it. This is the meaning. |
tatrābhiratimiccheyyāti yasmiṃ anālayasaṅkhāte viveke nibbāne imehi sattehi durabhiramaṃ, tatra abhiratiṃ iccheyya. |
"Therein he should wish for delight" means that in that non-attachment, which is seclusion, Nibbāna, where delight is hard to find for these beings, there he should wish for delight. |
hitvā kāmeti vatthukāmakilesakāme hitvā akiñcano hutvā viveke abhiratiṃ iccheyyāti attho. |
"Having left sensual pleasures" means having left the sensual pleasures of the objects and the defilements, being one who possesses nothing, he should wish for delight in seclusion. This is the meaning. |
cittaklesehīti pañcahi nīvaraṇehi, attānaṃ pariyodapeyya vodāpeyya, parisodheyyāti attho. |
"Of the defilements of the mind" means of the five hindrances, he should cleanse himself, he should purify himself. This is the meaning. |
sambodhiyaṅgesūti sambojjhaṅgesu. |
"In the factors of enlightenment" means in the factors of awakening. |
sammā cittaṃ subhāvitanti hetunā nayena cittaṃ suṭṭhu bhāvitaṃ vaḍḍhitaṃ. |
"The mind is well-developed" means that the mind is well-developed, increased, by cause and reason. |
ādānapaṭinissaggeti ādānaṃ vuccati gahaṇaṃ, tassa paṭinissaggasaṅkhāte aggahaṇe catūhi upādānehi kiñci anupādiyitvā ye ratāti attho. |
"In the abandoning of attachment" means that grasping is called taking. In the non-taking, which is called the abandoning of that, not grasping anything with the four kinds of grasping, they delight. This is the meaning. |
jutimantoti ānubhāvavanto, arahattamaggañāṇajutiyā khandhādibhede dhamme jotetvā ṭhitāti attho. |
"Full of light" means possessing power; it means they stand, illuminating the dhammas divided into the aggregates and so on with the light of the knowledge of the Arahant path. |
te loketi imasmiṃ khandhādiloke parinibbutā nāma arahattapattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādāno viya padīpo apaṇṇattikabhāvaṃ gatāti attho. |
"They in the world" means that in this world of the aggregates and so on, they are called fully quenched, from the attainment of Arahantship, because the round of defilements has been exhausted, with the remainder of the substrata of existence; and with the cessation of the final thought, because the round of the aggregates has been exhausted, without the remainder of the substrata of existence. They are fully quenched by the two kinds of quenching. Like a lamp without fuel, they have gone to a state of being un-designatable. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ pañcasatāagantukabhikkhuvatthu ekādasamaṃ. |
♦ The eleventh story, of the five hundred visiting monks. |
♦ paṇḍitavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter of the Wise is finished. |
♦ chaṭṭho vaggo. |
♦ The sixth chapter. |
♦ 7. arahantavaggo |
♦ 7. The Arahant Chapter |
♦ 1. jīvakapañhavatthu |
♦ 1. The Story of Jīvaka's Question |
♦ gataddhinoti imaṃ dhammadesanaṃ satthā jīvakambavane viharanto jīvakena puṭṭhapañhaṃ ārabbha kathesi. |
♦ "For one who has completed the journey," this Dhamma discourse the Teacher gave while staying at Jīvaka's Mango Grove, beginning with the question asked by Jīvaka. |
jīvakavatthu khandhake vitthāritameva. |
The story of Jīvaka is detailed in the Khandhaka. |
♦ ekasmiṃ pana samaye devadatto ajātasattunā saddhiṃ ekato hutvā gijjhakūṭaṃ abhiruhitvā paduṭṭhacitto “satthāraṃ vadhissāmī”ti silaṃ pavijjhi. |
♦ But on one occasion, Devadatta, having joined with Ajātasattu, climbed Vulture Peak and, with a malevolent mind, thinking, "I will kill the Teacher," he hurled a rock. |
taṃ dve pabbatakūṭāni sampaṭicchiṃsu. |
The two mountain peaks received it. |
tato bhijjitvā gatā papaṭikā bhagavato pādaṃ paharitvā lohitaṃ uppādesi, bhusā vedanā pavattiṃsu. |
A splinter that broke off from it struck the Blessed One's foot and drew blood. A severe pain arose. |
bhikkhū satthāraṃ maddakucchiṃ nayiṃsu. |
The monks took the Teacher to Maddakucchi. |
satthā tatopi jīvakambavanaṃ gantukāmo “tattha maṃ nethā”ti āha. |
The Teacher, wishing to go from there to Jīvaka's Mango Grove, said, "Take me there." |
bhikkhū bhagavantaṃ ādāya jīvakambavanaṃ agamaṃsu. |
The monks, taking the Blessed One, went to Jīvaka's Mango Grove. |
jīvako taṃ pavattiṃ sutvā satthu santikaṃ gantvā vaṇapaṭikammatthāya tikhiṇabhesajjaṃ datvā vaṇaṃ bandhitvā satthāraṃ etadavoca — |
Jīvaka, hearing that news, went to the Teacher and, having applied a sharp medicine to treat the wound, he bound the wound and said this to the Teacher: |
“bhante, mayā antonagare ekassa manussassa bhesajjaṃ kataṃ, tassa santikaṃ gantvā puna āgamissāmi, idaṃ bhesajjaṃ yāva mamāgamanā baddhaniyāmeneva tiṭṭhatū”ti. |
Venerable sir, I have treated a man in the city. I will go to him and come back again. Let this medicine remain bound in this way until my return. |
so gantvā tassa purisassa kattabbakiccaṃ katvā dvārapidahanavelāya āgacchanto dvāraṃ na sampāpuṇi. |
He went and, having done what was necessary for that man, he was coming at the time the city gate was being closed and did not reach the gate. |
athassa etadahosi — |
Then this occurred to him: |
“aho mayā bhāriyaṃ kammaṃ kataṃ, yvāhaṃ aññatarassa purisassa viya tathāgatassa pāde tikhiṇabhesajjaṃ datvā vaṇaṃ bandhiṃ, ayaṃ tassa mocanavelā, tasmiṃ amuccamāne sabbarattiṃ bhagavato sarīre pariḷāho uppajjissatī”ti. |
Oh, what a grave deed I have done, that I, as if for some other man, applied a sharp medicine to the Tathāgata's foot and bound the wound. This is the time for its removal. If it is not removed, a burning sensation will arise in the Blessed One's body all night. |
tasmiṃ khaṇe satthā ānandattheraṃ āmantesi — |
At that moment, the Teacher addressed the Elder Ānanda: |
“ānanda, jīvako sāyaṃ āgacchanto dvāraṃ na sampāpuṇi, ‘ayaṃ vaṇassa mocanavelā’ti pana cintesi, mocesi nan”ti. |
Ānanda, Jīvaka, coming in the evening, did not reach the gate. But he thought, 'This is the time for the removal of the wound-dressing.' Remove it. |
thero mocesi, vaṇo rukkhato challi viya apagato. |
The elder removed it. The wound came off like the bark from a tree. |
jīvako antoaruṇeyeva satthu santikaṃ vegena āgantvā “kiṃ nu kho, bhante, sarīre vo pariḷāho uppanno”ti pucchi. |
Jīvaka, at dawn, came quickly to the Teacher and asked, "Well, venerable sir, did a burning sensation arise in your body?" |
satthā “tathāgatassa kho, jīvaka, bodhimaṇḍeyeva sabbapariḷāho vūpasanto”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, connecting the story and teaching the Dhamma, said, "For the Tathāgata, Jīvaka, all burning sensation ceased at the seat of enlightenment," and he spoke this verse: |
♦ 90. |
♦ 90. |
♦ “gataddhino visokassa, vippamuttassa sabbadhi. |
♦ "For one who has completed the journey, who is sorrowless, who is freed in every way, |
♦ sabbaganthappahīnassa, pariḷāho na vijjatī”ti. |
♦ who has cast off all bonds, a burning fever does not exist." |
♦ tattha gataddhinoti gatamaggassa kantāraddhā vaṭṭaddhāti dve addhā nāma. |
♦ There, "for one who has completed the journey" means for one whose path is completed. There are two journeys: the journey through the wilderness and the journey through the round of existence. |
tesu kantārapaṭipanno yāva icchitaṭṭhānaṃ na pāpuṇāti, tāva addhikoyeva, etasmiṃ pana patte gataddhi nāma hoti. |
Among them, one who has entered upon the wilderness, as long as he has not reached the desired place, is a traveler. But when he has reached it, he is called one who has completed the journey. |
vaṭṭasannissitāpi sattā yāva vaṭṭe vasanti, tāva addhikā eva. |
Also, beings who are attached to the round of existence, as long as they live in the round, are travelers. |
kasmā? vaṭṭassa akhepitattā. |
Why? Because the round has not been exhausted. |
sotāpannādayopi addhikā eva, vaṭṭaṃ pana khepetvā ṭhito khīṇāsavo gataddhi nāma hoti. |
Stream-enterers and so on are also travelers. But one who stands, having exhausted the round, an Arahant, is called one who has completed the journey. |
tassa gataddhino. |
For that one who has completed the journey. |
visokassāti vaṭṭamūlakassa sokassa vigatattā visokassa. |
"Who is sorrowless" means who is without sorrow because the sorrow rooted in the round of existence has departed. |
vippamuttassa sabbadhīti sabbesu khandhādidhammesu vippamuttassa, sabbaganthappahīnassāti catunnampi ganthānaṃ pahīnattā sabbāganthappahīnassa. |
"Who is freed in every way" means who is freed in all dhammas, such as the aggregates. "Who has cast off all bonds" means who has cast off all bonds because the four bonds have been abandoned. |
pariḷāho na vijjatīti duvidho pariḷāho kāyiko cetasiko cāti. |
"A burning fever does not exist" means there are two kinds of burning fever: bodily and mental. |
tesu khīṇāsavassa sītuṇhādivasena uppannattā kāyikapariḷāho anibbutova, taṃ sandhāya jīvako pucchati. |
Among them, for an Arahant, the bodily burning fever arising from cold, heat, and so on is not extinguished. Jīvaka asks with reference to that. |
satthā pana dhammarājatāya desanāvidhikusalatāya cetasikapariḷāhavasena desanaṃ vinivattento, “jīvaka, paramatthena evarūpassa khīṇāsavassa pariḷāho na vijjatī”ti āha. |
But the Teacher, being the King of Dhamma and skilled in the method of discourse, turning the discourse to the mental burning fever, said, "Jīvaka, in the ultimate sense, for such an Arahant, a burning fever does not exist." |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ jīvakapañhavatthu paṭhamaṃ. |
♦ The first story, of Jīvaka's question. |
♦ 2. mahākassapattheravatthu |
♦ 2. The Story of the Elder Mahākassapa |
♦ uyyuñjantīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattheraṃ ārabbha kathesi. |
♦ "They exert themselves," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the Elder Mahākassapa. |
♦ ekasmiñhi samaye satthā rājagahe vuṭṭhavasso “addhamāsaccayena cārikaṃ pakkamissāmī”ti bhikkhūnaṃ ārocāpesi. |
♦ On one occasion, the Teacher, having completed the rains retreat in Rājagaha, had it announced to the monks, "In half a month, I will set out on a journey." |
vattaṃ kiretaṃ buddhānaṃ bhikkhūhi saddhiṃ cārikaṃ caritukāmānaṃ “evaṃ bhikkhū attano pattapacanacīvararajanādīni katvā sukhaṃ gamissantī”ti “idāni addhamāsaccayena cārikaṃ pakkamissāmī”ti bhikkhūnaṃ ārocāpanaṃ. |
It is said that this is the custom of the Buddhas, when they wish to go on a journey with the monks, to announce to the monks, "In half a month, I will set out on a journey," so that the monks, having made their bowls, patched their robes, dyed them, and so on, may go with ease. |
bhikkhūsu pana attano pattacīvarādīni karontesu mahākassapattheropi cīvarāni dhovi. |
But while the monks were making their bowls, robes, and so on, the Elder Mahākassapa also washed his robes. |
bhikkhū ujjhāyiṃsu “thero kasmā cīvarāni dhovati, imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti . |
The monks grumbled, "Why does the elder wash his robes? In this city, inside and out, eighteen koṭis of people live. |
tattha ye therassa na ñātakā, te upaṭṭhākā, ye na upaṭṭhākā, te ñātakā. |
Among them, those who are not the elder's relatives are his supporters; those who are not his supporters are his relatives. |
te therassa catūhi paccayehi sammānasakkāraṃ karonti. |
They pay honor and respect to the elder with the four requisites. |
ettakaṃ upakāraṃ pahāya esa kahaṃ gamissati? |
Having abandoned so much help, where will he go? |
sacepi gaccheyya, māpamādakandarato paraṃ na gamissatī”ti. |
Even if he were to go, he will not go beyond the Māpamāda cave." |
satthā kira yaṃ kandaraṃ patvā nivattetabbayuttake bhikkhū “tumhe ito nivattatha, mā pamajjitthā”ti vadati. |
It is said that the cave to which the Teacher, having gone, says to the monks who should turn back, "You turn back from here, do not be heedless," |
taṃ “māpamādakandaran”ti vuccati, taṃ sandhāyetaṃ vuttaṃ. |
that is called the "Māpamāda cave." This was said with reference to that. |
♦ satthāpi cārikaṃ pakkamanto cintesi — |
♦ The Teacher also, while setting out on his journey, thought: |
“imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti. |
"In this city, inside and out, eighteen koṭis of people live. |
manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi gantabbaṃ hoti, na sakkā vihāraṃ tucchaṃ kātuṃ, kaṃ nu kho nivattessāmī”ti? |
The monks have to go to places of celebration and mourning for the people. It is not possible to leave the monastery empty. Whom should I have turn back?" |
athassa etadahosi --“kassapassa hete manussā ñātakā ca upaṭṭhākā ca, kassapaṃ nivattetuṃ vaṭṭatī”ti. |
Then this occurred to him: "These people are Kassapa's relatives and supporters. It is proper to have Kassapa turn back." |
so theraṃ āha — |
He said to the elder: |
“kassapa, na sakkā vihāraṃ tucchaṃ kātuṃ, manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi attho hoti, tvaṃ attano parisāya saddhiṃ nivattassū”ti. |
Kassapa, it is not possible to leave the monastery empty. The monks are needed at places of celebration and mourning for the people. You, with your retinue, turn back. |
“sādhu, bhante”ti thero parisaṃ ādāya nivatti. |
"Very well, venerable sir." The elder, taking his retinue, turned back. |
bhikkhū upajjhāyiṃsu “diṭṭhaṃ vo, āvuso, nanu idāneva amhehi vuttaṃ ‘mahākassapo kasmā cīvarāni dhovati, na eso satthārā saddhiṃ gamissatī’ti, yaṃ amhehi vuttaṃ, tadeva jātan”ti. |
The monks grumbled, "Did you see, friends? Did we not just now say, 'Why does Mahākassapa wash his robes? He will not go with the Teacher.' What we said, that is what has happened." |
satthā bhikkhūnaṃ kathaṃ sutvā nivattitvā ṭhito āha — |
The Teacher, hearing the monks' discussion, turned back and, standing, said: |
“bhikkhave, kiṃ nāmetaṃ kathethā”ti? |
Monks, what is this you are discussing? |
“mahākassapattheraṃ ārabbha kathema, bhante”ti attanā kathitaniyāmeneva sabbaṃ ārocesuṃ. |
"We are discussing with reference to the Elder Mahākassapa, venerable sir." They reported everything as they had discussed it. |
taṃ sutvā satthā “na, bhikkhave, tumhe kassapaṃ ‘kulesu ca paccayesu ca laggo’ti vadetha, so ‘mama vacanaṃ karissāmī’ti nivatto. |
Hearing that, the Teacher said, "Monks, do not say of Kassapa that he is attached to families and requisites. He turned back, thinking, 'I will do the Teacher's bidding.' |
eso hi pubbe patthanaṃ karontoyeva ‘catūsu paccayesu alaggo candūpamo hutvā kulāni upasaṅkamituṃ samattho bhaveyyan’ti patthanaṃ akāsi. |
For he, when he made his aspiration in the past, made the aspiration, 'May I be able to approach families without attachment to the four requisites, like the moon.' |
natthetassa kule vā paccaye vā laggo, ahaṃ candopamappaṭipadañceva ariyavaṃsappaṭipadañca kathento mama puttaṃ kassapaṃ ādiṃ katvā kathesin”ti āha. |
He has no attachment to families or requisites. When I speak of the practice like the moon and the practice of the noble lineage, I speak beginning with my son Kassapa." |
♦ bhikkhū satthāraṃ pucchiṃsu — |
♦ The monks asked the Teacher: |
“bhante, kadā pana therena patthanā ṭhapitā”ti? |
Venerable sir, when did the elder make his aspiration? |
“sotukāmāttha, bhikkhave”ti? |
Do you wish to hear, monks? |
“āma, bhante”ti. |
Yes, venerable sir. |
satthā tesaṃ, “bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke udapādī”ti vatvā padumuttarapādamūle tena ṭhapitapatthanaṃ ādiṃ katvā sabbaṃ therassa pubbacaritaṃ kathesi. |
The Teacher told them, "Monks, a hundred thousand kalpas ago from now, a Buddha named Padumuttara arose in the world," and he told the whole past story of the elder, beginning with the aspiration he made at the feet of Padumuttara. |
taṃ therapāḷiyaṃ vitthāritameva. |
That is detailed in the Theragāthā. |
satthā pana imaṃ therassa pubbacaritaṃ vitthāretvā “iti kho, bhikkhave, ahaṃ candopamappaṭipadañceva ariyavaṃsappaṭipadañca mama puttaṃ kassapaṃ ādiṃ katvā kathesiṃ, mama puttassa kassapassa paccayesu vā kulesu vā vihāresu vā pariveṇesu vā laggo nāma natthi, pallale otaritvā tattha caritvā gacchanto rājahaṃso viya katthaci alaggoyeva mama putto”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
But the Teacher, having detailed this past story of the elder, said, "Thus, monks, when I speak of the practice like the moon and the practice of the noble lineage, I speak beginning with my son Kassapa. My son Kassapa has no attachment to requisites or families, to monasteries or cells. Like a royal swan that, having entered a pond and wandered there, goes away without any attachment anywhere, so is my son." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 91. |
♦ 91. |
♦ “uyyuñjanti satīmanto, na nikete ramanti te. |
♦ "The mindful exert themselves; they do not delight in a home. |
♦ haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te”ti. |
♦ Like swans who have left their lake, they leave their home, their abode." |
♦ tattha uyyuñjanti satīmantoti sativepullappattā khīṇāsavā attanā paṭividdhaguṇesu jhānavipassanādīsu āvajjanasamāpajjanavuṭṭhānādhiṭṭhānapaccavekkhaṇāhi yuñjanti ghaṭenti. |
♦ There, "the mindful exert themselves" means that those whose cankers are destroyed, who have attained fullness of mindfulness, exert themselves, strive, in the virtues they have penetrated, such as jhāna and insight, by adverting, attaining, emerging, resolving, and reviewing. |
na nikete ramanti teti tesaṃ ālaye rati nāma natthi. |
"They do not delight in a home" means they have no delight in attachment. |
haṃsāvāti desanāsīsametaṃ, ayaṃ panettha attho — yathā gocarasampanne pallale sakuṇā attano gocaraṃ gahetvā gamanakāle “mama udakaṃ, mama padumaṃ, mama uppalaṃ, mama kaṇṇikā”ti tasmiṃ ṭhāne kañci ālayaṃ akatvā anapekkhāva taṃ ṭhānaṃ pahāya uppatitvā ākāse kīḷamānā gacchanti; |
"Like swans" is the pinnacle of the discourse. This is the meaning here: just as birds in a pond rich in food, having taken their food, when they are leaving, without making any attachment to that place, saying, "This is my water, this is my lotus, this is my water-lily, this is my pericarp," having abandoned that place without looking back, they rise up and go, playing in the sky; |
evamevaṃ khīṇāsavā yattha katthaci viharantāpi kulādīsu alaggā eva viharitvā gamanasamayepi taṃ ṭhānaṃ pahāya gacchantā “mama vihāro, mama pariveṇaṃ, mamūpaṭṭhākā”ti anālayā anupekkhāva gacchanti. |
in the same way, those whose cankers are destroyed, wherever they may live, live without attachment to families and so on, and at the time of their departure, they leave that place, and when they go, they go without attachment, without looking back, thinking, "This is my monastery, this is my cell, these are my supporters." |
okamokanti ālayālayaṃ, sabbālaye pariccajantīti attho. |
"Home, their abode" means attachment to attachment; it means they abandon all attachments. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ mahākassapattheravatthu dutiyaṃ. |
♦ The second story, of the Elder Mahākassapa. |
♦ 3. belaṭṭhasīsattheravatthu |
♦ 3. The Story of the Elder Belaṭṭhasīsa |
♦ yesaṃ sannicayo natthīti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ belaṭṭhasīsaṃ ārabbha kathesi. |
♦ "For whom there is no storing up," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the venerable Belaṭṭhasīsa. |
♦ so kirāyasmā antogāme ekaṃ vīthiṃ piṇḍāya caritvā bhattakiccaṃ katvā puna aparaṃ vīthiṃ caritvā sukkhaṃ kūraṃ ādāya vihāraṃ haritvā paṭisāmetvā “nibaddhaṃ piṇḍapātapariyesanaṃ nāma dukkhan”ti katipāhaṃ jhānasukhena vītināmetvā āhārena atthe sati taṃ paribhuñjati. |
♦ It is said that the venerable one, having gone for alms in one street in the village and having finished his meal, would go again to another street and, taking dry, hard food, he would bring it to the monastery and store it. Thinking, "The constant search for alms is suffering," he would spend a few days in the bliss of jhāna, and when there was a need for food, he would eat it. |
bhikkhū ñatvā ujjhāyitvā tamatthaṃ bhagavato ārocesuṃ. |
The monks, knowing this, grumbled and reported the matter to the Blessed One. |
satthā etasmiṃ nidāne āyatiṃ sannidhikāraparivajjanatthāya bhikkhūnaṃ sikkhāpadaṃ paññapetvāpi therena pana apaññatte sikkhāpade appicchataṃ nissāya katattā tassa dosābhāvaṃ pakāsento anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, on this account, though he laid down a rule of training for the monks for the future to avoid storing up, because the elder had done it out of fewness of wishes before the rule of training was laid down, he clarified that he was without fault and, connecting the story, he taught the Dhamma by speaking this verse: |
♦ 92. |
♦ 92. |
♦ “yesaṃ sannicayo natthi, ye pariññātabhojanā. |
♦ "For whom there is no storing up, who have full knowledge of food, |
♦ suññato animitto ca, vimokkho yesaṃ gocaro. |
♦ whose resort is the liberation that is void and signless, |
♦ ākāseva sakuntānaṃ, gati tesaṃ durannayā”ti. |
♦ their track, like that of birds in the sky, is hard to trace." |
♦ tattha sannicayoti dve sannicayā — kammasannicayo ca, paccayasannicayo ca. |
♦ There, "storing up" means two kinds of storing up: storing up of karma and storing up of requisites. |
tesu kusalākusalakammaṃ kammasannicayo nāma, cattāro paccayā paccayasannicayo nāma. |
Among them, wholesome and unwholesome karma is called storing up of karma; the four requisites are called storing up of requisites. |
tattha vihāre vasantassa bhikkhuno ekaṃ guḷapiṇḍaṃ, catubhāgamattaṃ sappiṃ, ekañca taṇḍulanāḷiṃ ṭhapentassa paccayasannicayo natthi, tato uttari hoti. |
There, for a monk living in a monastery, for one who keeps a lump of molasses, about a quarter of a measure of ghee, and one measure of rice, there is no storing up of requisites; more than that is. |
yesaṃ ayaṃ duvidhopi sannicayo natthi. |
For whom this twofold storing up does not exist. |
pariññātabhojanāti tīhi pariññāhi pariññātabhojanā. |
"Who have full knowledge of food" means those who have full knowledge of food by the three kinds of full knowledge. |
yāguādīnañhi yāgubhāvādijānanaṃ ñātapariññā, āhāre paṭikūlasaññāvasena pana bhojanassa parijānanaṃ tīraṇapariññā, kabaḷīkārāhāre chandarāgāpakaḍḍhanañāṇaṃ pahānapariññā. |
For the knowing of the nature of gruel and so on as gruel is full knowledge by knowing. But the full knowledge of food by way of the perception of disgust in it is full knowledge by judgment. The knowledge that cuts off craving and attachment for solid food is full knowledge by abandoning. |
imāhi tīhi pariññāhi ye pariññātabhojanā. |
For whom food is fully known by these three kinds of full knowledge. |
suññato animitto cāti ettha appaṇihitavimokkhopi gahitoyeva. |
"Void and signless" here also includes the liberation that is undirected. |
tīṇipi cetāni nibbānasseva nāmāni. |
These three are names for Nibbāna itself. |
nibbānañhi rāgadosamohānaṃ abhāvena suññato, tehi ca vimuttanti suññato vimokkho, tathā rāgādinimittānaṃ abhāvena animittaṃ, tehi ca vimuttanti animitto vimokkho, rāgādipaṇidhīnaṃ pana abhāvena appaṇihitaṃ, tehi ca vimuttanti appaṇihito vimokkhoti vuccati. |
For Nibbāna, because of the absence of lust, hatred, and delusion, is void; and because it is freed from them, it is the void liberation. Likewise, because of the absence of the signs of lust and so on, it is signless; and because it is freed from them, it is the signless liberation. And because of the absence of the aspirations of lust and so on, it is undirected; and because it is freed from them, it is called the undirected liberation. |
phalasamāpattivasena taṃ ārammaṇaṃ katvā viharantānaṃ ayaṃ tividho vimokkho yesaṃ gocaro. |
For whom this threefold liberation is the resort, for those who live making it their object by way of the attainment of the fruit. |
gati tesaṃ durannayāti yathā nāma ākāsena gatānaṃ sakuṇānaṃ padanikkhepassa adassanena gati durannayā na sakkā jānituṃ, evameva yesaṃ ayaṃ duvidho sannicayo natthi, imāhi ca tīhi pariññāhi pariññātabhojanā, yesañca ayaṃ vuttappakāro vimokkho gocaro, tesaṃ tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti imesu pañcasu koṭṭhāsesu iminā nāma gatāti gamanassa apaññāyanato gati durannayā na sakkā paññāpetunti. |
"Their track is hard to trace" means just as for birds that have gone in the sky, because their footprints are not seen, their track is hard to trace, it is not possible to know; in the same way, for whom this twofold storing up does not exist, and for whom food is fully known by these three kinds of full knowledge, and for whom this liberation of the aforesaid kind is the resort, for them, in the five divisions of the three planes of existence, the four wombs, the five destinies, the seven stations of consciousness, and the nine abodes of beings, it is not possible to point out their track by the way of saying, "They have gone by this path," because their going is not knowable. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ belaṭṭhasīsattheravatthu tatiyaṃ. |
♦ The third story, of the Elder Belaṭṭhasīsa. |
♦ 4. anuruddhattheravatthu |
♦ 4. The Story of the Elder Anuruddha |
♦ yassāsavāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto anuruddhattheraṃ ārabbha kathesi. |
♦ "Whose cankers," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the Elder Anuruddha. |
♦ ekasmiñhi divase thero jiṇṇacīvaro saṅkārakūṭādīsu cīvaraṃ pariyesati. |
♦ On one occasion, the elder, with a worn-out robe, was searching for a robe in rubbish heaps and so on. |
tassa ito tatiye attabhāve purāṇadutiyikā tāvatiṃsabhavane nibbattitvā jālinī nāma devadhītā ahosi. |
In his third existence from this one, his former wife was born in the Tāvatiṃsa heaven and became a devadhītā named Jālinī. |
sā theraṃ coḷakāni pariyesamānaṃ disvā therassa atthāya terasahatthāyatāni catuhatthavitthatāni tīṇi dibbadussāni gahetvā “sacāhaṃ imāni iminā nīhārena dassāmi, thero na gaṇhissatī”ti cintetvā tassa coḷakāni pariyesamānassa purato ekasmiṃ saṅkārakūṭe yathā nesaṃ dasantamattameva paññāyati, tathā ṭhapesi. |
She saw the elder searching for rags and, for the elder's sake, she took three divine cloths, thirteen cubits long and four cubits wide, and thinking, "If I give these in this manner, the elder will not accept them," she placed them in a rubbish heap in front of him as he was searching for rags, in such a way that only the very tip of them was visible. |
thero tena maggena coḷakapariyesamānaṃ caranto nesaṃ dasantaṃ disvā tattheva gahetvā ākaḍḍhamāno vuttappamāṇāni dibbadussāni disvā “ukkaṭṭhapaṃsukūlaṃ vata idan”ti ādāya pakkāmi. |
The elder, while walking along that path searching for rags, saw their tip and, taking it right there and pulling, he saw the divine cloths of the aforesaid measure and, thinking, "This is indeed a superior rag-robe," he took them and departed. |
athassa cīvarakaraṇadivase satthā pañcasatabhikkhuparivāro vihāraṃ gantvā nisīdi, asītimahātherāpi tattheva nisīdiṃsu, cīvaraṃ sibbetuṃ mahākassapatthero mūle nisīdi, sāriputtatthero majjhe, ānandatthero agge, bhikkhusaṅgho suttaṃ vaṭṭesi, satthā sūcipāsake āvuṇi, mahāmoggallānatthero yena yena attho, taṃ taṃ upanento vicari. |
Then, on the day of the robe-making, the Teacher, with a retinue of five hundred monks, went to the monastery and sat down. The eighty great elders also sat there. To sew the robe, the Elder Mahākassapa sat at the base, the Elder Sāriputta in the middle, and the Elder Ānanda at the end. The Sangha of monks spun the thread. The Teacher threaded the needle-eyes. The Elder Mahāmoggallāna went about, bringing whatever was needed. |
♦ devadhītāpi antogāmaṃ pavisitvā “bhontā ayyassa no anuruddhattherassa cīvaraṃ karonto satthā asītimahāsāvakaparivuto pañcahi bhikkhusatehi saddhiṃ vihāre nisīdi, yāguādīni ādāya vihāraṃ gacchathā”ti bhikkhaṃ samādapesi. |
♦ The devadhītā also entered the village and exhorted the almsgiving, saying, "Sirs, the Teacher, with a retinue of eighty great disciples and five hundred monks, is sitting in the monastery, making a robe for our noble Elder Anuruddha. Take gruel and so on and go to the monastery." |
mahāmoggallānattheropi antarābhatte mahājambupesiṃ āhari, pañcasatā bhikkhū parikkhīṇaṃ khādituṃ nāsakkhiṃsu. |
The Elder Mahāmoggallāna also, before the meal, brought a large piece of Jambu fruit. The five hundred monks were not able to eat it all. |
sakko cīvarakaraṇaṭṭhāne bhūmiparibhaṇḍamakāsi, bhūmi alattakarasarañjitā viya ahosi. |
Sakka prepared the ground at the robe-making place; the ground was as if smeared with the juice of lac. |
bhikkhūhi paribhuttāvasesānaṃ yāgukhajjakabhattānaṃ mahārāsi ahosi. |
There was a great pile of the leftover gruel, snacks, and rice that the monks had eaten. |
bhikkhū ujjhāyiṃsu “ettakānaṃ bhikkhūnaṃ kiṃ evaṃbahukehi yāguādīhi, nanu nāma pamāṇaṃ sallakkhetvā ettakaṃ nāma āharathā”ti ñātakā ca upaṭṭhākā ca vattabbā siyuṃ, anuruddhatthero attano ñātiupaṭṭhākānaṃ bahubhāvaṃ ñāpetukāmo maññe”ti, atha ne satthā “kiṃ, bhikkhave, kathethā”ti pucchitvā, “bhante, idaṃ nāmā”ti vutte “kiṃ pana tumhe, bhikkhave, ‘idaṃ anuruddhena āharāpitan’ti maññathā”ti? |
The monks grumbled, "Why so much gruel and so on for so many monks? Should not the relatives and supporters be told, 'Consider the measure and bring so much'? The Elder Anuruddha, I suppose, wants to make known the large number of his relatives and supporters." Then the Teacher asked them, "Monks, what are you discussing?" and when told, "Venerable sir, this," he asked, "But do you, monks, think, 'This was brought by Anuruddha'?" |
“āma, bhante”ti. |
Yes, venerable sir. |
“na, bhikkhave, mama putto anuruddho evarūpaṃ vadeti. |
"No, monks, my son Anuruddha does not say such a thing. |
na hi khīṇāsavā paccayapaṭisaṃyuttaṃ kathaṃ kathenti, ayaṃ pana piṇḍapāto devatānubhāvena nibbatto”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For those whose cankers are destroyed do not speak a word connected with requisites. But this almsfood arose through the power of a devatā." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 93. |
♦ 93. |
♦ “yassāsavā parikkhīṇā, āhāre ca anissito. |
♦ "Whose cankers are destroyed, who is not dependent on food, |
♦ suññato animitto ca, vimokkho yassa gocaro. |
♦ whose resort is the liberation that is void and signless, |
♦ ākāseva sakuntānaṃ, padaṃ tassa durannayan”ti. |
♦ his track, like that of birds in the sky, is hard to find." |
♦ tattha yassāsavāti yassa cattāro āsavā parikkhīṇā. |
♦ There, "whose cankers" means for whom the four cankers are destroyed. |
āhāre ca anissitoti āhārasmiñca taṇhādiṭṭhinissayehi anissito. |
"Who is not dependent on food" means who is not dependent on food through the dependence of craving and views. |
padaṃ tassa durannayanti yathā ākāse gacchantānaṃ sakuṇānaṃ “imasmiṃ ṭhāne pādehi akkamitvā gatā, idaṃ ṭhānaṃ urena paharitvā gatā, idaṃ sīsena, idaṃ pakkhehī”ti na sakkā ñātuṃ, evameva evarūpassa bhikkhuno “nirayapadena vā gato, tiracchānayonipadena vā”tiādinā nayena padaṃ paññāpetuṃ nāma na sakkoti. |
"His track is hard to find" means just as for birds going in the sky, it is not possible to know, "They went by stepping on this place with their feet, they went by striking this place with their chest, this with their head, this with their wings," in the same way, for such a monk, it is not possible to point out his track by the way of saying, "He has gone by the path of hell, or by the path of the animal womb," and so on. |
♦ desanāvasāne bahū sotāpatti phalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ anuruddhattheravatthu catutthaṃ. |
♦ The fourth story, of the Elder Anuruddha. |
♦ 5. mahākaccāyanattheravatthu |
♦ 5. The Story of the Elder Mahākaccāyana |
♦ yassindriyānīti imaṃ dhammadesanaṃ satthā pubbārāme viharanto mahākaccāyanattheraṃ ārabbha kathesi. |
♦ "Whose senses," this Dhamma discourse the Teacher gave while staying at the Pubbārāma, beginning with the story of the Elder Mahākaccāyana. |
♦ ekasmiñhi samaye bhagavā mahāpavāraṇāya migāramātuyā pāsādassa heṭṭhā mahāsāvakaparivuto nisīdi. |
♦ On one occasion, the Blessed One, at the great Pavāraṇā ceremony, was sitting at the foot of Migāra's mother's mansion, surrounded by the great disciples. |
tasmiṃ samaye mahākaccāyanatthero avantīsu viharati. |
At that time, the Elder Mahākaccāyana was living in Avanti. |
so panāyasmā dūratopi āgantvā dhammassavanaṃ paggaṇhātiyeva. |
But that venerable one, even from a distance, would make a point of listening to the Dhamma. |
tasmā mahātherā nisīdantā mahākaccāyanattherassa āsanaṃ ṭhapetvā nisīdiṃsu. |
Therefore, the great elders, when they sat down, left a seat for the Elder Mahākaccāyana and sat down. |
sakko devarājā dvīhi devalokehi devaparisāya saddhiṃ āgantvā dibbagandhamālādīhi satthāraṃ pūjetvā ṭhito mahākaccāyanattheraṃ adisvā kiṃ nu kho mama, ayyo, na dissati, sādhu kho panassa sace āgaccheyyāti. |
Sakka, king of the devas, with the assembly of devas from the two deva worlds, came and, having worshipped the Teacher with divine perfumes, garlands, and so on, he stood and, not seeing the Elder Mahākaccāyana, he thought, "Why is my noble one not to be seen? It would be good if he were to come." |
theropi taṃ khaṇaññeva āgantvā attano āsane nisinnameva attānaṃ dassesi. |
The elder also, at that very moment, came and showed himself sitting on his own seat. |
sakko theraṃ disvā gopphakesu daḷhaṃ gahetvā “sādhu vata me, ayyo, āgato, ahaṃ ayyassa āgamanameva paccāsīsāmī”ti vatvā ubhohi hatthehi pāde sambāhitvā gandhamālādīhi pūjetvā vanditvā ekamantaṃ aṭṭhāsi. |
Sakka, seeing the elder, held him firmly by the ankles and said, "It is indeed good that my noble one has come. I was expecting the noble one's arrival," and having massaged his feet with both hands, he worshipped him with perfumes, garlands, and so on, paid homage, and stood to one side. |
bhikkhū ujjhāyiṃsu. |
The monks grumbled. |
“sakko mukhaṃ oloketvā sakkāraṃ karoti, avasesamahāsāvakānaṃ evarūpaṃ sakkāraṃ akaritvā mahākaccāyanaṃ disvā vegena gopphakesu gahetvā ‘sādhu vata me, ayyo, āgato, ahaṃ ayyassa āgamanameva paccāsīsāmī’ti vatvā ubhohi hatthehi pāde sambāhitvā pūjetvā vanditvā ekamantaṃ ṭhito”ti. |
Sakka pays honor by looking at the face. He did not pay such honor to the other great disciples, but upon seeing Mahākaccāyana, he quickly held him by the ankles and said, 'It is indeed good that my noble one has come. I was expecting the noble one's arrival,' and having massaged his feet with both hands, he worshipped him, paid homage, and stood to one side. |
satthā tesaṃ taṃ kathaṃ sutvā, “bhikkhave, mama puttena mahākaccāyanena sadisā indriyesu guttadvārā bhikkhū devānampi manussānampi piyāyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, hearing their discussion, said, "Monks, monks who are guarded in their senses like my son Mahākaccāyana are dear to both devas and men." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 94. |
♦ 94. |
♦ “yassindriyāni samathaṅgatāni, |
♦ "Whose senses have come to calm, |
♦ assā yathā sārathinā sudantā. |
♦ like horses well-tamed by a charioteer, |
♦ pahīnamānassa anāsavassa, |
♦ who has abandoned pride, who is without cankers, |
♦ devāpi tassa pihayanti tādino”ti. |
♦ even the devas hold such a one dear." |
♦ tassattho — yassa bhikkhuno chekena sārathinā sudantā assā viya cha indriyāni samathaṃ dantabhāvaṃ nibbisevanabhāvaṃ gatāni, tassa navavidhaṃ mānaṃ pahāya ṭhitattā pahīnamānassa catunnaṃ āsavānaṃ abhāvena anāsavassa. |
♦ Its meaning: for which monk the six senses have come to calm, to a state of being tamed, to a state of non-indulgence, like horses well-tamed by a skilled charioteer, for him, because he stands having abandoned the nine kinds of pride, who has abandoned pride, and because of the absence of the four cankers, who is without cankers. |
tādinoti tādibhāvasaṇṭhitassa tathārūpassa devāpi pihayanti, manussāpi dassanañca āgamanañca patthentiyevāti. |
"Such a one" means for one who is established in such a state, for one of such a kind, even the devas hold him dear, and men also desire to see him and for him to come. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ mahākaccāyanattheravatthu pañcamaṃ. |
♦ The fifth story, of the Elder Mahākaccāyana. |
♦ 6. sāriputtattheravatthu |
♦ 6. The Story of the Elder Sāriputta |
♦ pathavisamoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi. |
♦ "Like the earth," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Sāriputta. |
♦ ekasmiñhi samaye āyasmā sāriputto vuṭṭhavasso cārikaṃ pakkamitukāmo bhagavantaṃ āpucchitvā vanditvā attano parivārena saddhiṃ nikkhami. |
♦ On one occasion, the venerable Sāriputta, having completed the rains retreat and wishing to set out on a journey, took leave of the Blessed One, paid homage, and set out with his own retinue. |
aññepi bahū bhikkhū theraṃ anugacchiṃsu. |
Many other monks also followed the elder. |
thero ca nāmagottavasena paññāyamāne bhikkhū nāmagottavasena kathetvā nivattāpesi. |
The elder, however, speaking to the monks who were known by their names and clans by their names and clans, had them turn back. |
aññataro nāmagottavasena apākaṭo bhikkhu cintesi — |
A certain monk who was not well-known by his name and clan thought, |
“aho vata mampi nāmagottavasena paggaṇhanto kathetvā nivattāpeyyā”ti thero mahābhikkhusaṅghassa antare taṃ na sallakkhesi. |
"Oh, that he might also acknowledge me by my name and clan and, having spoken, have me turn back." The elder did not notice him in the midst of the great Sangha of monks. |
so “aññe viya bhikkhū na maṃ paggaṇhātī”ti there āghātaṃ bandhi. |
He, thinking, "He does not acknowledge me like the other monks," bore a grudge against the elder. |
therassapi saṅghāṭikaṇṇo tassa bhikkhuno sarīraṃ phusi, tenāpi āghātaṃ bandhiyeva. |
And the corner of the elder's double robe touched that monk's body, and for that too he bore a grudge. |
so “dāni thero vihārūpacāraṃ atikkanto bhavissatī”ti ñatvā satthāraṃ upasaṅkamitvā “āyasmā maṃ, bhante, sāriputto tumhākaṃ aggasāvakomhīti kaṇṇasakkhaliṃ bhindanto viya paharitvā akhamāpetvāva cārikaṃ pakkanto”ti āha. |
He, knowing, "Now the elder will have passed beyond the precincts of the monastery," approached the Teacher and said, "The venerable Sāriputta, venerable sir, saying, 'I am your chief disciple,' struck me as if breaking my ear-lobe and, without asking for forgiveness, has set out on a journey." |
satthā theraṃ pakkosāpesi. |
The Teacher had the elder summoned. |
♦ tasmiṃ khaṇe mahāmoggallānatthero ca ānandatthero ca cintesuṃ — |
♦ At that moment, the Elder Mahāmoggallāna and the Elder Ānanda thought, |
“amhākaṃ aggajeṭṭhabhātarā imassa bhikkhuno apahaṭabhāvaṃ satthā no na jānāti, sīhanādaṃ pana nadāpetukāmo bhavissatīti parisaṃ sannipātāpessāmā”ti. |
Our Teacher does not know that our eldest brother has struck this monk. But wishing to have him utter a lion's roar, we will have the assembly gathered. |
te kuñcikahatthā pariveṇadvārāni vivaritvā “abhikkamathāyasmanto, abhikkamathāyasmanto, idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī”ti mahābhikkhusaṅghaṃ sannipātesuṃ. |
They, with keys in hand, opened the doors of the cells and assembled the great Sangha of monks, saying, "Come, venerable sirs, come, venerable sirs. Now the venerable Sāriputta will utter a lion's roar in the presence of the Blessed One." |
theropi āgantvā satthāraṃ vanditvā nisīdi. |
The elder also came, paid homage to the Teacher, and sat down. |
atha naṃ satthā tamatthaṃ pucchi. |
Then the Teacher asked him about that matter. |
thero “nāyaṃ bhikkhu mayā pahaṭo”ti avatvāva attano guṇakathaṃ kathento “yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā”ti vatvā “seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti, asucimpi nikkhipantī”tiādinā nayena attano pathavīsamacittatañca āpotejovāyo rajoharaṇacaṇḍālakumārakausabhachinnavisāṇasamacittatañca ahikuṇapādīhi viya attano kāyena aṭṭiyanañca medakathālikā viya attano kāyapariharaṇañca pakāsesi. |
The elder, without even saying, "This monk was not struck by me," but speaking of his own virtues, said, "For whom, venerable sir, mindfulness directed to the body is not established, he, having assailed a certain fellow-monk here, might set out on a journey without having made amends," and he said, "Just as, venerable sir, on the earth they throw what is clean and what is unclean," and by this method he declared his mind to be like the earth, and his mind to be like water, fire, wind, a dust-rag, a caṇḍāla boy, and an ox with broken horns, and his being disgusted with his own body as with a snake's carcass, and his care of his own body as of a pot of grease. |
imāhi ca pana navahi upamāhi there attano guṇe kathente navasupi ṭhānesu udakapariyantaṃ katvā mahāpathavī kampi. |
And while the elder was speaking of his own virtues with these nine similes, at all nine points the great earth trembled to its watery boundaries. |
rajoharaṇacaṇḍālakumārakamedakathāliko pamānaṃ pana āharaṇakāle puthujjanā bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego udapādi. |
But at the time of bringing the similes of the dust-rag, the caṇḍāla boy, and the pot of grease, the ordinary monks could not hold back their tears; a religious emotion arose in those whose cankers were destroyed. |
♦ there attano guṇaṃ kathenteyeva abbhācikkhanakassa bhikkhuno sakalasarīre ḍāho uppajji, so tāvadeva bhagavato pādesu patitvā attano abbhācikkhanadosaṃ pakāsetvā accayaṃ desesi. |
♦ While the elder was speaking of his own virtues, a burning sensation arose in the whole body of the accusing monk. He immediately fell at the Blessed One's feet, confessed the fault of his false accusation, and confessed his transgression. |
satthā theraṃ āmantetvā, “sāriputta, khama imassa moghapurisassa, yāvassa sattadhā muddhā na phalatī”ti āha. |
The Teacher addressed the elder, "Sāriputta, forgive this foolish man, before his head shatters into seven pieces." |
thero ukkuṭikaṃ nisīditvā añjaliṃ paggayha “khamāmahaṃ, bhante, tassa āyasmato, khamatu ca me so āyasmā, sace mayhaṃ doso atthī”ti āha. |
The elder, sitting on his haunches and raising his cupped hands, said, "I forgive him, venerable sir, that venerable one. And may that venerable one forgive me, if there is any fault in me." |
bhikkhū kathayiṃsu “passatha dānāvuso, therassa anopamaguṇaṃ, evarūpassa nāma musāvādena abbhācikkhanakassa bhikkhuno upari appamattakampi kopaṃ vā dosaṃ vā akatvā sayameva ukkuṭikaṃ nisīditvā añjaliṃ paggayha khamāpetī”ti. |
The monks discussed, "Look now, friends, at the incomparable virtue of the elder. Towards a monk who falsely accused such a person with a lie, without making even the slightest anger or aversion, he himself sits on his haunches, raises his cupped hands, and asks for forgiveness." |
“satthā taṃ kathaṃ sutvā, bhikkhave, kiṃ kathethā”ti pucchitvā “idaṃ nāma, bhante”ti vutte, “na bhikkhave, sakkā sāriputtasadisānaṃ kopaṃ vā dosaṃ vā uppādetuṃ, mahāpathavīsadisaṃ, bhikkhave, indakhīlasadisaṃ pasannaudakarahadasadisañca sāriputtassa cittan”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, hearing that discussion, asked, "Monks, what are you discussing?" and when told, "This, venerable sir," he said, "Monks, it is not possible to arouse anger or aversion in those like Sāriputta. The mind of Sāriputta, monks, is like the great earth, like an Indakhila pillar, and like a clear lake." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 95. |
♦ 95. |
♦ “pathavisamo no virujjhati, |
♦ "Like the earth, he is not resentful; |
♦ indakhilupamo tādi subbato. |
♦ like an Indakhila pillar, such a one is of good vows. |
♦ rahadova apetakaddamo, |
♦ Like a lake free from mud, |
♦ saṃsārā na bhavanti tādino”ti. |
♦ for such a one there are no wanderings in saṃsāra." |
♦ tassattho — bhikkhave, yathā nāma pathaviyaṃ sucīni gandhamālādīnipi nikkhipanti, asucīni muttakarīsādīnipi nikkhipanti, yathā nāma nagaradvāre nikhātaṃ indakhīlaṃ dārakādayo omuttentipi ūhadantipi, apare pana taṃ gandhamālādīhi sakkaronti. |
♦ Its meaning: monks, just as on the earth they throw clean things like perfumes and garlands, and also unclean things like urine and feces; just as at the city gate, a caṇḍāla and others both urinate on and defecate on an Indakhila pillar dug in, and others honor it with perfumes, garlands, and so on. |
tattha pathaviyā indakhīlassa ca neva anurodho uppajjati, na virodho; |
There, neither attraction nor aversion arises in the earth or the Indakhila pillar; |
evameva yvāyaṃ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṃ sundaratāya subbato. |
in the same way, for that monk whose cankers are destroyed, who is steadfast because he is unshaken by the eight worldly conditions, who is of good vows because of the excellence of his vows, |
so “ime maṃ catūhi paccayehi sakkaronti, ime pana na sakkarontī”ti sakkārañca asakkārañca karontesu neva anurujjhati, no virujjhati, atha kho pathavisamo ca indakhilupamo eva ca hoti. |
he is neither attracted nor repulsed by those who pay honor and those who pay disrespect, saying, "These honor me with the four requisites, but these do not." But he is like the earth and like an Indakhila pillar. |
yathā ca apagatakaddamo rahado pasannodako hoti, evaṃ apagatakilesatāya rāgakaddamādīhi akaddamo vippasannova hoti. |
And just as a lake free from mud is clear, so, because his defilements have departed, he is free from the mud of lust and so on, and is perfectly clear. |
tādinoti tassa pana evarūpassa sugatiduggatīsu saṃsaraṇavasena saṃsārā nāma na hontīti. |
"For such a one" means that for such a one, there are no wanderings in saṃsāra by way of wandering in good and bad destinies. |
♦ desanāvasāne nava bhikkhusahassāni saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti. |
♦ At the end of the discourse, nine thousand monks attained Arahantship with the analytical knowledges. |
♦ sāriputtattheravatthu chaṭṭhaṃ. |
♦ The sixth story, of the Elder Sāriputta. |
♦ 7. kosambivāsītissattherasāmaṇeravatthu |
♦ 7. The Story of the Novice of the Elder Tissa of Kosambi |
♦ santaṃ tassa manaṃ hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattherassa sāmaṇeraṃ ārabbha kathesi. |
♦ "Calm is his mind," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the novice of the Elder Tissa. |
♦ eko kira kosambivāsī kulaputto satthu sāsane pabbajitvā laddhupasampado “kosambivāsītissatthero”ti paññāyi. |
♦ It is said that a certain clansman of Kosambi, having gone forth in the Teacher's dispensation and having received the higher ordination, became known as "the Elder Tissa of Kosambi." |
tassa kosambiyaṃ vuṭṭhavassassa upaṭṭhāko ticīvarañceva sappiphāṇitañca āharitvā pādamūle ṭhapesi. |
His supporter, when he had completed the rains retreat in Kosambi, brought a set of three robes and ghee and molasses and placed them at his feet. |
atha naṃ thero āha — |
Then the elder said to him: |
“kiṃ idaṃ upāsakā”ti. |
What is this, lay follower? |
“nanu mayā, bhante, tumhe vassaṃ vāsitā, amhākañca vihāre vuṭṭhavassā imaṃ lābhaṃ labhanti, gaṇhatha, bhante”ti. |
Did I not, venerable sir, have you reside for the rains? And those who have completed the rains retreat in our monastery receive this gain. Please accept it, venerable sir. |
“hotu, upāsaka, na mayhaṃ iminā attho”ti. |
Let it be, lay follower, I have no use for this. |
“kiṃ kāraṇā, bhante”ti? |
For what reason, venerable sir? |
“mama santike kappiyakārako sāmaṇeropi natthi, āvuso”ti. |
I have no suitable novice-attendant with me, friend. |
“sace, bhante, kappiyakārako natthi, mama putto ayyassa santike sāmaṇero bhavissatī”ti. |
If, venerable sir, you have no suitable attendant, my son will become a novice in the presence of the noble one. |
thero adhivāsesi. |
The elder consented. |
upāsako sattavassikaṃ attano puttaṃ therassa santikaṃ netvā “imaṃ pabbājethā”ti adāsi. |
The lay follower took his seven-year-old son to the elder and said, "Please ordain him," and gave him. |
athassa thero kese temetvā tacapañcakakammaṭṭhānaṃ datvā pabbājesi . |
Then the elder, having wet his hair, gave him the meditation subject of the five parts of the body and ordained him. |
so khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
At the very tip of the razor, he attained Arahantship with the analytical knowledges. |
♦ thero taṃ pabbājetvā aḍḍhamāsaṃ tattha vasitvā “satthāraṃ passissāmī”ti sāmaṇeraṃ bhaṇḍakaṃ gāhāpetvā gacchanto antarāmagge ekaṃ vihāraṃ pāvisi. |
♦ The elder, having ordained him and having lived there for half a month, thinking, "I will see the Teacher," had the novice take his belongings and, while going, he entered a monastery on the way. |
sāmaṇero upajjhāyassa senāsanaṃ gahetvā paṭijaggi. |
The novice took his preceptor's lodging and took care of it. |
tassa taṃ paṭijaggantasseva vikālo jāto, tena attano senāsanaṃ paṭijaggituṃ nāsakkhi. |
As he was taking care of it, it became late, so he was not able to take care of his own lodging. |
atha naṃ upaṭṭhānavelāyaṃ āgantvā nisinnaṃ thero pucchi — |
Then, at the time of attendance, when he came and sat down, the elder asked him: |
“sāmaṇera, attano vasanaṭṭhānaṃ paṭijaggitan”ti? |
Novice, have you taken care of your own dwelling place? |
“bhante, paṭijaggituṃ okāsaṃ nālatthan”ti. |
Venerable sir, I did not get a chance to take care of it. |
“tena hi mama vasanaṭṭhāneyeva vasa, dukkhaṃ te āgantukaṭṭhāne bahi vasitun”ti taṃ gahetvāva senāsanaṃ pāvisi. |
"Then live in my dwelling place. It is difficult for you to live outside in a guest's place." He took him and entered the lodging. |
thero pana puthujjano nipannamattova niddaṃ okkami. |
The elder, however, being an ordinary person, fell asleep as soon as he lay down. |
sāmaṇero cintesi — |
The novice thought: |
“ajja me upajjhāyena saddhiṃ tatiyo divaso ekasenāsane vasantassa, ‘sace nipajjitvā niddāyissāmi, thero sahaseyyaṃ āpajjeyyā’ti nisinnakova vītināmessāmī”ti upajjhāyassa mañcakasamīpe pallaṅkaṃ ābhujitvā nisinnakova rattiṃ vītināmesi. |
"Today is the third day that I have been living in the same lodging with my preceptor. If I lie down and sleep, the elder will be guilty of sleeping together. I will spend the night sitting." He sat cross-legged near his preceptor's bed and spent the night sitting. |
thero paccūsakāle paccuṭṭhāya “sāmaṇeraṃ nikkhamāpetuṃ vaṭṭatī”ti mañcakapasse ṭhapitabījaniṃ gahetvā bījanipattassa aggena sāmaṇerassa kaṭasārakaṃ paharitvā bījaniṃ uddhaṃ ukkhipanto “sāmaṇera, bahi nikkhamā”ti āha, bījanipattadaṇḍako akkhimhi paṭihaññi, tāvadeva akkhi bhijji. |
The elder, getting up at dawn, thinking, "It is proper to have the novice go out," took a fan that was placed by the side of the bed and, striking the novice's rush mat with the tip of the fan-leaf, he lifted the fan up and said, "Novice, go out." The handle of the fan-leaf struck his eye. At that very moment, his eye was broken. |
so “kiṃ, bhante”ti vatvā uṭṭhāya “bahi nikkhamā”ti vutte “akkhi me, bhante, bhinnan”ti avatvā ekena hatthena paṭicchādetvā nikkhami. |
He, saying, "What, venerable sir?" stood up and, when told, "Go out," he went out, covering his eye with one hand, without saying, "My eye is broken, venerable sir." |
vattakaraṇakāle ca pana “akkhi me bhinnan”ti tuṇhī anisīditvā ekena hatthena akkhiṃ gahetvā ekena hatthena muṭṭhisammuñjaniṃ ādāya vaccakuṭiñca mukhadhovanaṭṭhānañca sammajjitvā mukhadhovanodakañca ṭhapetvā pariveṇaṃ sammajji. |
But at the time of doing his duties, he did not sit silently, thinking, "My eye is broken," but holding his eye with one hand, he took a handful of broom with the other hand, swept the latrine and the place for washing the face, set up water for washing the face, and swept the cell. |
so upajjhāyassa dantakaṭṭhaṃ dadamāno ekeneva hatthena adāsi. |
When he was giving his preceptor a tooth-stick, he gave it with one hand. |
♦ atha naṃ upajjhāyo āha — |
♦ Then his preceptor said to him: |
“asikkhito vatāyaṃ sāmaṇero, ācariyupajjhāyānaṃ ekena hatthena dantakaṭṭhaṃ dātuṃ na vaṭṭatī”ti. |
This novice is indeed untrained. It is not proper to give a tooth-stick to a teacher and preceptor with one hand. |
jānāmahaṃ, bhante, “na evaṃ vaṭṭatī”ti, eko pana me hattho na tucchoti. |
I know, venerable sir, that it is not proper, but one of my hands is not free. |
“kiṃ sāmaṇerā”ti? |
What, novice? |
so ādito paṭṭhāya taṃ pavattiṃ ārocesi. |
He reported that event from the beginning. |
thero sutvāva saṃviggamānaso “aho vata mayā bhāriyaṃ kammaṃ katan”ti vatvā “khamāhi me, sappurisa, nāhametaṃ jānāmi, avassayo me hohī”ti añjaliṃ paggayha sattavassikadārakassa pādamūle ukkuṭikaṃ nisīdi. |
The elder, upon hearing it, his mind filled with religious emotion, said, "Oh, what a grave deed I have done," and said, "Forgive me, good man, I do not know this. Be my refuge." He raised his cupped hands and sat on his haunches at the feet of the seven-year-old boy. |
atha naṃ sāmaṇero āha — |
Then the novice said to him: |
“nāhaṃ, bhante, etadatthāya kathesiṃ, tumhākaṃ cittaṃ anurakkhantena mayā evaṃ vuttaṃ nevettha tumhākaṃ doso atthi, na mayhaṃ. |
"I did not speak for that purpose, venerable sir. I said so while protecting your mind. There is no fault of yours in this, nor of mine. |
vaṭṭasseveso doso, mā cintayittha, mayā tumhākaṃ vippaṭisāraṃ rakkhanteneva nārocitan”ti. |
This is the fault of the round of existence. Do not worry. It was because I was protecting you from remorse that I did not report it." |
thero sāmaṇerena assāsiyamānopi anassāsitvā uppannasaṃvego sāmaṇerassa bhaṇḍakaṃ gahetvā satthu santikaṃ pāyāsi. |
The elder, though comforted by the novice, was not comforted, and with the religious emotion that had arisen, he took the novice's belongings and set out for the Teacher's presence. |
satthāpissa āgamanaṃ olokentova nisīdi. |
The Teacher also sat watching for his arrival. |
so gantvā satthāraṃ vanditvā satthārā saddhiṃ paṭisammodanaṃ katvā “khamanīyaṃ te bhikkhu, kiñci atirekaṃ aphāsukaṃ atthī”ti pucchito āha — |
He went and paid homage to the Teacher and, having exchanged friendly greetings with the Teacher, when asked, "Is everything tolerable for you, monk? Is there any extra discomfort?" he said: |
“khamanīyaṃ, bhante, natthi me kiñci atirekaṃ aphāsukaṃ, apica kho pana me ayaṃ daharasāmaṇero viya añño atirekaguṇo na diṭṭhapubbo”ti. |
It is tolerable, venerable sir, I have no extra discomfort. But I have never seen anyone with more extra virtue than this young novice. |
“kiṃ pana iminā kataṃ bhikkhū”ti. |
But what has he done, monk? |
so ādito paṭṭhāya sabbaṃ taṃ pavattiṃ bhagavato ārocento āha — |
He reported that whole event to the Blessed One from the beginning, saying: |
“evaṃ, bhante, mayā khamāpiyamāno maṃ evaṃ vadesi ‘nevettha tumhākaṃ doso atthi, na mayhaṃ. |
"Thus, venerable sir, when I asked for his forgiveness, he said to me, 'There is no fault of yours in this, nor of mine. |
vaṭṭasseveso doso, tumhe mā cintayitthā’ti, iti maṃ assāsesiyeva, mayi neva kopaṃ, na dosamakāsi, na me, bhante, evarūpo guṇasampanno diṭṭhapubbo”ti. |
This is the fault of the round of existence. Do not worry.' Thus he comforted me. He showed no anger, no aversion towards me. I have never seen, venerable sir, one so endowed with virtue." |
atha naṃ satthā “bhikkhu khīṇāsavā nāma na kassaci kuppanti, na dussanti, santindriyā santamānasāva hontī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Then the Teacher said to him, "Monk, those whose cankers are destroyed are not angry with anyone, they are not displeased. They are of calm senses and calm mind." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 96. |
♦ 96. |
♦ “santaṃ tassa manaṃ hoti, santā vācā ca kamma ca. |
♦ "Calm is his mind, calm his speech and deed, |
♦ sammadaññā vimuttassa, upasantassa tādino”ti. |
♦ of one who is freed by right knowledge, of one who is peaceful and steadfast." |
♦ tattha santaṃ tassāti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṃ abhāvena manaṃ santameva hoti upasantaṃ nibbutaṃ . |
♦ There, "calm is his" means that for that novice whose cankers are destroyed, because of the absence of covetousness and so on, his mind is calm, peaceful, quenched. |
tathā musāvādādīnaṃ abhāvena vācā ca pāṇātipātādīnaṃ abhāvena kāyakammañca santameva hoti. |
Likewise, because of the absence of lying and so on, his speech, and because of the absence of killing and so on, his bodily action, are calm. |
sammadaññā vimuttassāti nayena hetunā jānitvā pañcahi vimuttīhi vimuttassa. |
"Of one who is freed by right knowledge" means of one who is freed by the five kinds of liberation, having known by reason and cause. |
upasantassāti abbhantare rāgādīnaṃ upasamena upasantassa. |
"Of one who is peaceful" means of one who is peaceful because of the calming of lust and so on within. |
tādinoti tathārūpassa guṇasampannassāti. |
"Of one who is steadfast" means of one of such a kind, endowed with virtue. |
♦ desanāvasāne kosambivāsītissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ At the end of the discourse, the Elder Tissa of Kosambi attained Arahantship with the analytical knowledges. |
sesamahājanassāpi sātthikā dhammadesanā ahosīti. |
For the rest of the great multitude also, the Dhamma discourse was beneficial. |
♦ kosambivāsītissattherasāmaṇeravatthu sattamaṃ. |
♦ The seventh story, of the novice of the Elder Tissa of Kosambi. |
♦ 8. sāriputtattheravatthu |
♦ 8. The Story of the Elder Sāriputta |
♦ assaddhoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi. |
♦ "Faithless," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Sāriputta. |
♦ ekasmiñhi samaye tiṃsamattā āraññakā bhikkhū satthu santikaṃ āgantvā vanditvā nisīdiṃsu. |
♦ On one occasion, about thirty forest-dwelling monks came to the Teacher, paid homage, and sat down. |
satthā tesaṃ saha paṭisambhidāhi arahattassūpanissayaṃ disvā sāriputtattheraṃ āmantetvā “saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amatapariyosānan”ti evaṃ pañcindriyāni ārabbha pañhaṃ pucchi. |
The Teacher, seeing their potential for Arahantship with the analytical knowledges, addressed the Elder Sāriputta and asked a question concerning the five faculties, "Do you believe, Sāriputta, that the faculty of faith, when developed and made much of, has the Deathless as its goal, the Deathless as its consummation?" |
thero “na khvāhaṃ, bhante, ettha bhagavato saddhāya gacchāmi, saddhindriyaṃ ... pe ... amatapariyosānaṃ. |
The elder replied, "I do not, venerable sir, go by faith in the Blessed One in this matter, that the faculty of faith... and so on... has the Deathless as its consummation. |
yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ. |
For those, venerable sir, for whom this is not known, not seen, not realized, not experienced by wisdom, they would go by faith in others in that matter. |
saddhindriyaṃ .. |
The faculty of faith... |
. pe .. |
...and so on... |
. amatapariyosānan”ti evaṃ taṃ pañhaṃ byākāsi. |
...has the Deathless as its consummation." Thus he answered that question. |
taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ “sāriputtatthero micchāgahaṇaṃ neva vissajjesi, ajjāpi sammāsambuddhassa na saddahatiyevā”ti. |
Hearing that, the monks started a discussion, "The Elder Sāriputta has not abandoned his wrong grasp; even today he does not have faith in the Perfectly Enlightened One." |
taṃ sutvā satthā “kiṃ nāmetaṃ, bhikkhave, vadetha. |
Hearing that, the Teacher said, "What is this you say, monks? |
ahañhi ‘pañcindriyāni abhāvetvā samathavipassanaṃ avaḍḍhetvā maggaphalāni sacchikātuṃ samattho nāma atthīti saddahasi tvaṃ sāriputto’ti pucchiṃ. |
I asked, 'Do you believe, Sāriputta, that anyone is able to realize the path and fruits without having developed the five faculties and without having increased calm and insight?' |
so ‘evaṃ sacchikaronto atthi nāmāti na saddahāmi, bhante’ti kathesi. |
He replied, 'I do not believe, venerable sir, that there is anyone who realizes it thus.' |
na dinnassa vā katassa vā phalaṃ vipākaṃ na saddahati, nāpi buddhādīnaṃ guṇaṃ na saddahati. |
He does not disbelieve that there is a fruit and result of what is given or done, nor does he disbelieve the virtues of the Buddha and so on. |
eso pana attanā paṭividdhesu jhānavipassanāmaggaphaladhammesu paresaṃ saddhāya na gacchati. |
But he does not go by faith in others in the matters of the Dhamma of jhāna, insight, path, and fruit, which he has penetrated himself. |
tasmā anupavajjo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Therefore, he is blameless." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 97. |
♦ 97. |
♦ “assaddho akataññū ca, sandhicchedo ca yo naro, |
♦ "Faithless, knowing the uncreated, a breaker of connections, |
♦ hatāvakāso vantāso, sa ve uttamaporiso”ti. |
♦ who has destroyed the opportunity, who has vomited his desires, he indeed is the supreme person." |
♦ tassatho — attano paṭividdhaguṇaṃ paresaṃ kathāya na saddahatīti assaddho. |
♦ Its meaning: He does not believe in the virtues he has penetrated himself on the word of others, thus "faithless." |
akataṃ nibbānaṃ jānātīti akataññū, sacchikatanibbānoti attho. |
He knows the uncreated, Nibbāna, thus "knowing the uncreated"; it means he has realized Nibbāna. |
vaṭṭasandhiṃ, saṃsārasandhiṃ chinditvā ṭhitoti sandhicchedo. |
He stands, having cut the connection of the round of existence, the connection of saṃsāra, thus "a breaker of connections." |
kusalākusalakammabījassa khīṇattā nibbattanāvakāso hato assāti hatāvakāso. |
Because the seed of wholesome and unwholesome karma is exhausted, the opportunity for rebirth is destroyed for him, thus "who has destroyed the opportunity." |
catūhi maggehi kattabbakiccassa katattā,sabbā āsā iminā vantāti vantāso. |
Because the deed to be done by the four paths has been done, all desires have been vomited by him, thus "who has vomited his desires." |
so evarūpo naro. |
Such a person. |
paṭividdhalokuttaradhammatāya purisesu uttamabhāvaṃ pattoti purisuttamoti. |
Because he has penetrated the transcendent Dhamma, he has attained the supreme state among persons, thus "the supreme person." |
♦ gāthāvasāne te āraññakā tiṃsamattā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. |
♦ At the end of the verse, those thirty forest-dwelling monks attained Arahantship with the analytical knowledges. |
sesajanassāpi satthikā dhammadesanā ahosīti. |
For the rest of the people also, the Dhamma discourse was beneficial. |
♦ sāriputtattheravatthu aṭṭhamaṃ. |
♦ The eighth story, of the Elder Sāriputta. |
♦ 9. khadiravaniyarevatattheravatthu |
♦ 9. The Story of the Elder Revata of the Khadira Forest |
♦ gāme vāti imaṃ dhammadesanaṃ satthā jetavane viharanto khadiravaniyarevatattheraṃ ārabbha kathesi. |
♦ "In a village or," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Revata of the Khadira Forest. |
♦ āyasmā hi sāriputto sattāsītikoṭidhanaṃ pahāya pabbajitvā cālā, upacālā, sīsūpacālāti tisso bhaginiyo, cundo upasenoti ime dve ca bhātaro pabbājesi. |
♦ It is said that the venerable Sāriputta, having abandoned a fortune of eighty-seven koṭis and having gone forth, ordained his three sisters, Cālā, Upacālā, and Sīsūpacālā, and his two brothers, Cunda and Upasena. |
revatakumāro ekova gehe avasiṭṭho. |
The boy Revata alone was left at home. |
athassa mātā cintesi — |
Then his mother thought: |
“mama putto upatisso ettakaṃ dhanaṃ pahāya pabbajitvā tisso ca bhaginiyo dve ca bhātaro pabbājesi, revato ekova avaseso. |
"My son Upatissa, having abandoned so much wealth and having gone forth, has ordained his three sisters and two brothers. Revata alone is left. |
sace imampi pabbājessati, ettakaṃ no dhanaṃ nassissati, kulavaṃso pacchijjissati, daharakāleyeva naṃ gharāvāsena bandhissāmī”ti. |
If he also ordains this one, all our wealth will be lost, and the family line will be cut off. I will bind him with the household life while he is young." |
sāriputtattheropi paṭikacceva bhikkhū āṇāpesi “sace, āvuso, revato pabbajitukāmo āgacchati, āgatamattameva naṃ pabbājeyyātha, mama mātāpitaro micchādiṭṭhikā, kiṃ tehi āpucchitehi, ahameva tassa mātā ca pitā cā”ti. |
The Elder Sāriputta also, from the very beginning, instructed the monks, "Friends, if Revata comes, wishing to go forth, ordain him as soon as he comes. My parents are of wrong view. What is the use of asking them? I myself am his mother and father." |
mātāpissa revatakumāraṃ sattavassikameva gharabandhanena bandhitukāmā samānajātike kule dārikaṃ vāretvā divasaṃ vavatthapetvā kumāraṃ maṇḍetvā pasādhetvā mahatā parivārena saddhiṃ ādāya kumārikāya ñātigharaṃ agamāsi. |
His mother, wishing to bind the boy Revata with the bond of the household while he was only seven years old, arranged for a girl from a family of equal birth, fixed a day, and having adorned and decorated the boy, she took him with a great retinue and went to the girl's relatives' house. |
atha nesaṃ katamaṅgalānaṃ dvinnampi ñātakesu sannipatitesu udakapātiyaṃ hatthe otāretvā maṅgalāni vatvā kumārikāya vuḍḍhiṃ ākaṅkhamānā ñātakā “tava ayyikāya diṭṭhadhammaṃ passa, ayyikā viya ciraṃ jīva, ammā”ti āhaṃsu. |
Then, when the ceremony had been performed for them and the relatives of both were assembled, they poured water into a bowl, spoke the auspicious words, and the relatives, wishing for the girl's prosperity, said, "See the Dhamma seen by your grandmother, and live long like your grandmother, my dear." |
revatakumāro “ko nu kho imissā ayyikāya diṭṭhadhammo”ti cintetvā “katarā imissā ayyikā”ti pucchi. |
The boy Revata, thinking, "What is this Dhamma seen by her grandmother?" asked, "Which one is her grandmother?" |
atha naṃ āhaṃsu, “tāta, kiṃ na passasi imaṃ vīsavassasatikaṃ khaṇḍadantaṃ palitakesaṃ valittacaṃ tilakāhatagattaṃ gopānasivaṅkaṃ, esā etissā ayyikā”ti. |
Then they told him, "Son, do you not see this one, a hundred and twenty years old, with broken teeth, gray hair, wrinkled skin, a body marked with moles, and bent like a roof-rafter? She is her grandmother." |
“kiṃ pana ayampi evarūpā bhavissatī”ti? |
But will she also become like that? |
“sace jīvissati, bhavissati, tātā”ti. |
If she lives, she will, son. |
so cintesi — |
He thought: |
“evarūpampi nāma sarīraṃ jarāya imaṃ vippakāraṃ pāpuṇissati, imaṃ me bhātarā upatissena diṭṭhaṃ bhavissati, ajjeva mayā palāyitvā pabbajituṃ vaṭṭatī”ti. |
Even such a body will be brought to this state of ruin by old age. My brother Upatissa must have seen this. It is proper for me to run away and go forth today. |
atha naṃ ñātakā kumārikāya saddhiṃ ekayānaṃ āropetvā ādāya pakkamiṃsu. |
Then the relatives, having placed him in the same vehicle with the girl, took him and departed. |
♦ so thokaṃ gantvā sarīrakiccaṃ apadisitvā “ṭhapetha tāva yānaṃ, otaritvā āgamissāmī”ti yānā otaritvā ekasmiṃ gumbe thokaṃ papañcaṃ katvā agamāsi. |
♦ He, having gone a little way, under the pretext of a bodily need, said, "Stop the vehicle for a while, I will get down and come back." He got down from the vehicle, made a little delay in a bush, and went on. |
punapi thokaṃ gantvā teneva apadesena otaritvā abhiruhi, punapi tatheva akāsi. |
Again, having gone a little way, he got down under the same pretext and got back in. Again he did the same. |
athassa ñātakā “addhā imassa uṭṭhānāni vattantī”ti sallakkhetvā nātidaḷhaṃ ārakkhaṃ kariṃsu. |
Then his relatives, noticing, "Surely his risings are frequent," did not keep a very strict watch. |
so punapi thokaṃ gantvā teneva apadesena otaritvā “tumhe pājento purato gacchatha, mayaṃ pacchato saṇikaṃ āgamissāmā”ti vatvā otaritvā gumbābhimukho ahosi. |
He again, having gone a little way, got down under the same pretext and said, "You drive on ahead, we will come slowly behind." He got down and went towards a bush. |
ñātakāpissa “pacchato āgamissatī”ti saññāya yānaṃ pājentā gamiṃsu. |
His relatives also, thinking, "He will come behind," drove the vehicle and went on. |
sopi tato palāyitvā ekasmiṃ padese tiṃsamattā bhikkhū vasanti, tesaṃ santikaṃ gantvā vanditvā āha — |
He also, having run away from there, went to a place where about thirty monks were living, paid homage, and said: |
“pabbājetha maṃ, bhante”ti. |
Please ordain me, venerable sirs. |
“āvuso, tvaṃ sabbālaṅkārapaṭimaṇḍito, mayaṃ te rājaputtabhāvaṃ vā amaccaputtabhāvaṃ vā na jānāma, kathaṃ pabbājessāmā”ti? |
Friend, you are adorned with all your ornaments. We do not know whether you are the son of a king or the son of a minister. How can we ordain you? |
“tumhe maṃ, bhante, na jānāthā”ti? |
You do not know me, venerable sirs? |
“na jānāmāvuso”ti. |
We do not know, friend. |
“ahaṃ upatissassa kaniṭṭhabhātiko”ti. |
I am the younger brother of Upatissa. |
“ko esa upatisso nāmā”ti? |
Who is this Upatissa? |
“bhante, bhaddantā mama bhātaraṃ ‘sāriputto’ti vadanti, tasmā mayā ‘upatisso’ti vutte na jānantī”ti. |
Venerable sirs, the venerable ones call my brother 'Sāriputta.' Therefore, when I said 'Upatissa,' they did not know. |
“kiṃ pana tvaṃ sāriputtattherassa kaniṭṭhabhātiko”ti? |
But are you the younger brother of the Elder Sāriputta? |
“āma, bhante”ti. |
Yes, venerable sirs. |
“tena hi ehi, bhātarā te anuññātamevā”ti vatvā bhikkhū tassa ābharaṇāni omuñcāpetvā ekamantaṃ ṭhapetvā taṃ pabbājetvā therassa sāsanaṃ pahiṇiṃsu. |
"Then come. It has been permitted by your brother." The monks, having had his ornaments removed and having placed them to one side, ordained him and sent a message to the elder. |
thero taṃ sutvā bhagavato ārocesi — |
The elder, hearing that, reported to the Blessed One: |
“bhante, ‘āraññikabhikkhūhi kira revato pabbājito’ti sāsanaṃ pahiṇiṃsu, gantvā taṃ passitvā āgamissāmī”ti. |
Venerable sir, it seems the forest-dwelling monks have ordained Revata. They have sent a message. I will go and see him and come back. |
satthā “adhivāsehi tāva, sāriputtā”ti gantuṃ na adāsi. |
The Teacher said, "Wait for a while, Sāriputta," and did not allow him to go. |
thero puna katipāhaccayena satthāraṃ āpucchi. |
The elder again, after a few days, asked the Teacher for leave. |
satthā “adhivāsehi tāva, sāriputta, mayampi āgamissāmā”ti neva gantuṃ adāsi. |
The Teacher said, "Wait for a while, Sāriputta, we will also come," and did not allow him to go. |
♦ sāmaṇeropi “sacāhaṃ idha vasissāmi, ñātakā maṃ anubandhitvā pakkosissantī”ti tesaṃ bhikkhūnaṃ santike yāva arahattā kammaṭṭhānaṃ uggaṇhitvā pattacīvaramādāya cārikaṃ caramāno tato tiṃsayojanike ṭhāne khadiravanaṃ gantvā antovasseyeva temāsabbhantare saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ The novice also, thinking, "If I live here, my relatives will follow me and summon me," learned a meditation subject up to Arahantship from those monks, took his bowl and robes, and while wandering, he went to a khadira forest in a place thirty yojanas from there and, within the three months of the rains retreat, he attained Arahantship with the analytical knowledges. |
theropi pavāretvā satthāraṃ puna tattha gamanatthāya āpucchi. |
The elder also, having completed the Pavāraṇā ceremony, again asked the Teacher for leave to go there. |
satthā “mayampi gamissāma, sāriputtā”ti pañcahi bhikkhusatehi saddhiṃ nikkhami. |
The Teacher said, "We will also go, Sāriputta," and set out with five hundred monks. |
thokaṃ gatakāle ānandatthero dvedhāpathe ṭhatvā satthāraṃ āha — |
When they had gone a little way, the Elder Ānanda, standing at a crossroads, said to the Teacher: |
“bhante, revatassa santikaṃ gamanamaggesu ayaṃ parihārapatho saṭṭhiyojaniko manussāvāso, ayaṃ ujumaggo tiṃsayojaniko amanussapariggahito, katarena gacchāmā”ti. |
Venerable sir, of the roads to Revata's side, this roundabout path is sixty yojanas and has human habitation. This direct path is thirty yojanas and is occupied by non-humans. By which shall we go? |
“sīvali, pana, ānanda, amhehi saddhiṃ āgato”ti? |
But has Sīvali, Ānanda, come with us? |
“āma, bhante”ti. |
Yes, venerable sir. |
“sace, sīvali, āgato, ujumaggameva gaṇhāhī”ti. |
If Sīvali has come, take the direct path. |
satthā kira “ahaṃ tumhākaṃ yāgubhattaṃ uppādessāmi, ujumaggaṃ gaṇhāhī”ti avatvā “tesaṃ tesaṃ janānaṃ puññassa vipākadānaṭṭhānaṃ etan”ti ñatvā “sace, sīvali, āgato, ujumaggaṃ gaṇhāhī”ti āha. |
It is said that the Teacher, without saying, "I will provide you with gruel and rice, take the direct path," but knowing, "This is the place for the ripening of the merit of these and those people," said, "If Sīvali has come, take the direct path." |
satthari pana taṃ maggaṃ paṭipanne devatā “amhākaṃ ayyassa sīvalittherassa sakkāraṃ karissāmā”ti cintetvā ekekayojane vihāre kāretvā ekayojanato uddhaṃ gantuṃ adatvā pāto vuṭṭhāya dibbayāguādīni gahetvā, “ayyo, no sīvalitthero kahaṃ nisinno”ti vicaranti. |
But when the Teacher had set out on that path, the devas, thinking, "We will pay honor to our noble Elder Sīvali," had monasteries built at every yojana and, not allowing them to go further than one yojana, they would get up in the morning, take divine gruel and so on, and go about, asking, "Where is our noble Elder Sīvali sitting?" |
thero attano abhihaṭaṃ buddhappamukhassa bhikkhusaṅghassa dāpesi. |
The elder would have what was brought for him given to the Sangha of monks headed by the Buddha. |
evaṃ satthā saparivāro tiṃsayojanikaṃ kantāraṃ sīvalittherassa puññaṃ anubhavamānova āgamāsi. |
Thus the Teacher with his retinue came through the thirty-yojana wilderness, enjoying the merit of the Elder Sīvali. |
revatattheropi satthu āgamanaṃ ñatvā bhagavato gandhakuṭiṃ māpetvā pañca kūṭāgārasatāni, pañca caṅkamanasatāni, pañcarattiṭṭhānadivāṭṭhānasatāni ca māpesi. |
The Elder Revata also, knowing of the Teacher's arrival, had a fragrant chamber for the Blessed One built, and also had five hundred pinnacle-houses, five hundred cloisters, and five hundred places for night and day built. |
satthā tassa santike māsamattameva vasi. |
The Teacher stayed at his side for about a month. |
tasmiṃ vasamānopi sīvalittherasseva puññaṃ anubhavi. |
While he was staying there, he also enjoyed the merit of the Elder Sīvali. |
♦ tattha pana dve mahallakabhikkhū satthu khadiravanaṃ pavisanakāle evaṃ cintayiṃsu — |
♦ But there, two old monks, when the Teacher was entering the khadira forest, thought thus: |
“ayaṃ bhikkhu ettakaṃ navakammaṃ karonto kiṃ sakkhissati samaṇadhammaṃ kātuṃ, satthā ‘sāriputtassa kaniṭṭho’ti mukholokanakiccaṃ karonto evarūpassa navakammikassa bhikkhussa santikaṃ āgato”ti. |
This monk, doing so much new work, how can he do the monk's life? The Teacher, doing the deed of looking at the face because he is Sāriputta's younger brother, has come to the side of such a monk who is a new-work-doer. |
satthāpi taṃ divasaṃ paccūsakāle lokaṃ voloketvā te bhikkhū disvā tesaṃ cittācāraṃ aññāsi. |
The Teacher also on that day, surveying the world at dawn, saw those monks and knew the state of their minds. |
tasmā tattha māsamattaṃ vasitvā nikkhamanadivase yathā te bhikkhū attano telanāḷiñca udakatumbañca upāhanāni ca pamussanti, tathā adhiṭṭhahitvā nikkhamanto vihārūpacārato bahi nikkhantakāle iddhiṃ vissajjesi. |
Therefore, having stayed there for about a month, on the day of his departure, he willed that those monks would forget their oil-flask, water-pot, and sandals, and when he had gone out from the precincts of the monastery, he released his psychic power. |
atha te bhikkhū “mayā idañcidañca pamuṭṭhaṃ, mayāpi pamuṭṭhan”ti ubhopi nivattitvā taṃ ṭhānaṃ asallakkhetvā khadirarukkhakaṇṭakehi vijjhamānā vicaritvā ekasmiṃ khadirarukkhe olambantaṃ attano bhaṇḍakaṃ disvā ādāya pakkamiṃsu. |
Then those monks, thinking, "I have forgotten this and that, I also have forgotten," both turned back and, not recognizing that place, they wandered about, being pricked by the thorns of the khadira trees, and saw their belongings hanging on a khadira tree, took them, and departed. |
satthāpi bhikkhusaṅghaṃ ādāya puna māsamatteneva sīvalittherassa puññaṃ anubhavamāno paṭigantvā pubbārāmaṃ pāvisi. |
The Teacher also, taking the Sangha of monks and again, for about a month, enjoying the merit of the Elder Sīvali, returned and entered the Pubbārāma. |
♦ atha te mahallakabhikkhū pātova mukhaṃ dhovitvā “āgantukabhattadāyikāya visākhāya gharaṃ yāguṃ pivissāmā”ti gantvā yāguṃ pivitvā khajjakaṃ khāditvā nisīdiṃsu. |
♦ Then those old monks, having washed their faces early in the morning, thinking, "We will drink gruel at the house of Visākhā, the giver of guest-meals," went and, having drunk gruel and eaten snacks, they sat down. |
atha ne visākhā pucchi — |
Then Visākhā asked them: |
“tumhepi, bhante, satthārā saddhiṃ revatattherassa vasanaṭṭhānaṃ agamitthā”ti. |
Did you also, venerable sirs, go with the Teacher to the dwelling place of the Elder Revata? |
“āma, upāsiketi, ramaṇīyaṃ, bhante, therassa vasanaṭṭhānan”ti. |
Yes, laywoman." "Is the elder's dwelling place pleasant, venerable sirs? |
“kuto tassa ramaṇīyatā setakaṇṭakakhadirarukkhagahanaṃ petānaṃ nivāsanaṭṭhānasadisaṃ upāsike”ti. |
How can it be pleasant? It is a thicket of white-thorned khadira trees, like a dwelling place of ghosts, laywoman. |
athaññe dve daharabhikkhū āgamiṃsu. |
Then two other young monks came. |
upāsikā tesampi yāgukhajjakaṃ datvā tatheva paṭipucchi . |
The laywoman gave them also gruel and snacks and asked them in the same way. |
te āhaṃsu — |
They said: |
“na sakkā upāsike vaṇṇetuṃ, sudhammadevasabhāsadisaṃ iddhiyā abhisaṅkhataṃ viya therassa vasanaṭṭhānan”ti. |
It is not possible to describe it, laywoman. The elder's dwelling place is like the Sudhamma deva-hall, as if created by psychic power. |
upāsikā cintesi — |
The laywoman thought: |
“paṭhamaṃ āgatā bhikkhū aññathā vadiṃsu, ime aññathā vadanti, paṭhamaṃ āgatā bhikkhū kiñcideva pamussitvā iddhiyā vissaṭṭhakāle paṭinivattitvā gatā bhavissanti, ime pana iddhiyā abhisaṅkharitvā nimmitakāle gatā bhavissantī”ti attano paṇḍitabhāvena etamatthaṃ ñatvā “satthāraṃ āgatakāle pucchissāmī”ti aṭṭhāsi. |
The monks who came first said one thing, these say another. The monks who came first must have forgotten something and, having turned back when the psychic power was released, they must have gone. But these must have gone when it was created and embellished by psychic power." Knowing this matter by her own wisdom, she stood, thinking, "I will ask the Teacher when he comes. |
tato muhuttaṃyeva satthā bhikkhusaṅghaparivuto visākhāya gehaṃ gantvā paññattāsane nisīdi. |
A moment after that, the Teacher, surrounded by the Sangha of monks, went to Visākhā's house and sat on the prepared seat. |
sā buddhappamukhaṃ bhikkhusaṅghaṃ sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ vanditvā paṭipucchi — |
She, having served the Sangha of monks headed by the Buddha respectfully, at the end of the meal, paid homage to the Teacher and asked: |
“bhante, tumhehi saddhiṃ gatabhikkhūsu ekacce revatattherassa vasanaṭṭhānaṃ ‘khadiragahanaṃ araññan’ti vadanti, ekacce ‘ramaṇīyan’ti, kiṃ nu kho etan”ti? |
Venerable sir, among the monks who went with you, some say that the dwelling place of the Elder Revata is a khadira thicket, a forest, and some say it is pleasant. What is this? |
taṃ sutvā satthā “upāsike gāmo vā hotu araññaṃ vā, yasmiṃ ṭhāne arahanto viharanti, taṃ ramaṇīyamevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Hearing that, the Teacher said, "Laywoman, whether it be a village or a forest, the place where Arahants live, that is pleasant indeed." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 98. |
♦ 98. |
♦ “gāme vā yadi vāraññe, ninne vā yadi vā thale. |
♦ "In a village or in a forest, in a low place or on high ground, |
♦ yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakan”ti. |
♦ wherever Arahants dwell, that land is delightful." |
♦ tattha kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva. |
♦ There, although Arahants in a village do not find seclusion of body, they do find seclusion of mind. |
tesañhi dibbapaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti. |
For even objects that are counterparts of the divine cannot shake their minds. |
tasmā gāmo vā hotu araññādīnaṃ vā aññataraṃ, yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakanti so bhūmipadeso ramaṇīyo evāti attho. |
Therefore, whether it be a village or one of the forests and so on, wherever Arahants live, that land is delightful; that piece of land is indeed pleasant. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ — |
♦ On another occasion, the monks started a discussion: |
“āvuso, kena nu kho kāraṇena āyasmā sīvalitthero sattadivasasattamāsādhikāni satta vassāni mātu kucchiyaṃ vasi, kena niraye pacci, kena nissandena lābhaggayasaggappatto jāto”ti? |
Friends, for what reason did the venerable Sīvali live in his mother's womb for seven years and seven months? For what did he boil in hell? As a result of what did he attain the highest gain and fame? |
satthā taṃ kathaṃ sutvā, “bhikkhave, kiṃ kathethā”ti pucchitvā, “bhante, idaṃ nāmā”ti vutte tassāyasmato pubbakammaṃ kathento āha -- |
The Teacher, hearing that discussion, asked, "Monks, what are you discussing?" and when told, "Venerable sir, this," he told the past karma of that venerable one, saying: |
♦ bhikkhave, ito ekanavutikappe vipassī bhagavā loke uppajjitvā ekasmiṃ samaye janapadacārikaṃ caritvā pitu nagaraṃ paccāgamāsi. |
♦ Monks, ninety-one kalpas ago from now, the Blessed One Vipassī arose in the world and, at one time, having wandered through the country, he returned to his father's city. |
rājā buddhappamukhassa bhikkhusaṅghassa āgantukadānaṃ sajjetvā nāgarānaṃ sāsanaṃ pesesi “āgantvā mayhaṃ dāne sahāyakā hontū”ti. |
The king prepared a guest-offering for the Sangha of monks headed by the Buddha and sent a message to the city dwellers, "Come and be my helpers in the offering." |
te tathā katvā “raññā dinnadānato atirekataraṃ dassāmā”ti satthāraṃ nimantetvā punadivase dānaṃ paṭiyādetvā rañño sāsanaṃ pahiṇiṃsu. |
They did so and, thinking, "We will give more than the offering given by the king," they invited the Teacher and the next day prepared the offering and sent a message to the king. |
rājā āgantvā tesaṃ dānaṃ disvā “ito adhikataraṃ dassāmī”ti punadivasatthāya satthāraṃ nimantesi, neva rājā nāgare parājetuṃ sakkhi, na nāgarā rājānaṃ. |
The king came and saw their offering and, thinking, "I will give more than this," he invited the Teacher for the next day. Neither could the king defeat the city dwellers, nor the city dwellers the king. |
nāgarā chaṭṭhe vāre “sve dāni yathā ‘imasmiṃ dāne idaṃ nāma natthī’ti na sakkā hoti vattuṃ, evaṃ dānaṃ dassāmā”ti cintetvā punadivase dānaṃ paṭiyādetvā “kiṃ nu kho ettha natthī”ti olokentā allamadhumeva na addasaṃsu. |
On the sixth occasion, the city dwellers thought, "Tomorrow we will give an offering in such a way that it will not be possible to say, 'In this offering, this thing is missing.'" The next day they prepared the offering and, looking to see, "What is missing here?" they saw only that there was no fresh honey. |
pakkamadhu pana bahuṃ atthi. |
But there was much boiled honey. |
te allamadhussatthāya catūsu nagaradvāresu cattāri kahāpaṇasahassāni gāhāpetvā pahiṇiṃsu. |
For the sake of fresh honey, they had four thousand kahāpaṇas taken at the four city gates and sent out. |
atheko janapadamanusso gāmabhojakaṃ passituṃ āgacchanto antarāmagge madhupaṭalaṃ disvā makkhikā palāpetvā sākhaṃ chinditvā sākhādaṇḍakeneva saddhiṃ madhupaṭalaṃ ādāya “gāmabhojakassa dassāmī”ti nagaraṃ pāvisi. |
Then a certain countryman, coming to see the village headman, saw a honeycomb on the way and, having driven away the bees, he cut the branch and, taking the honeycomb with the branch-stick, he entered the city, thinking, "I will give it to the village headman." |
madhuatthāya gato taṃ disvā, “ambho, vikkiṇiyaṃ madhun”ti pucchi. |
The one who had gone for honey saw him and asked, "Friend, is the honey for sale?" |
“na vikkiṇiyaṃ, sāmī”ti. |
It is not for sale, master. |
“handa, imaṃ kahāpaṇaṃ gahetvā dehī”ti. |
Well then, take this kahāpaṇa and give it. |
so cintesi — |
He thought: |
“imaṃ madhupaṭalaṃ pādamattampi na agghati, ayaṃ pana kahāpaṇaṃ deti. |
"This honeycomb is not worth even a quarter. But he gives a kahāpaṇa. |
bahukahāpaṇako maññe, mayā vaḍḍhetuṃ vaṭṭatī”ti. |
He must have many kahāpaṇas. I should increase it." |
atha naṃ “na demī”ti āha, “tena hi dve kahāpaṇe gaṇhāhī”ti. |
Then he said to him, "I will not give it." "Then take two kahāpaṇas." |
“dvīhipi na demī”ti. |
I will not give it for two either. |
evaṃ tāva vaḍḍhesi, yāva so “tena hi idaṃ sahassaṃ gaṇhāhī”ti bhaṇḍikaṃ upanesi. |
Thus he increased it, until he offered his bag, saying, "Then take this thousand." |
♦ atha naṃ so āha — |
♦ Then he said to him: |
“kiṃ nu kho tvaṃ ummattako, udāhu kahāpaṇānaṃ ṭhapanokāsaṃ na labhasi, pādampi na agghanakaṃ madhuṃ ‘sahassaṃ gahetvā dehī’ti vadasi, ‘kiṃ nāmetan’”ti? |
Are you mad, or do you not have a place to keep your kahāpaṇas, that you say, 'Take a thousand and give me honey that is not worth even a quarter'? What is this? |
‘jānāmahaṃ, bho, iminā pana me kammaṃ atthi, tenevaṃ vadāmī’ti. |
I know, sir, but I have a task with this, that is why I speak thus. |
“kiṃ kammaṃ, sāmī”ti? |
What task, master? |
“amhehi vipassībuddhassa aṭṭhasaṭṭhisamaṇasahassaparivārassa mahādānaṃ sajjitaṃ, tatrekaṃ allamadhumeva natthi, tasmā evaṃ gaṇhāmī”ti. |
We have prepared a great offering for the Buddha Vipassī and his sixty-eight thousand monks, and there only fresh honey is missing. That is why I am taking it thus. |
evaṃ, sante, nāhaṃ mūlena dassāmi, sace “ahampi dāne pattiṃ labhissāmi, dassāmī”ti. |
In that case, I will not give it for a price. If you say, 'I too will get a share in the offering,' I will give it. |
so gantvā nāgarānaṃ tamatthaṃ ārocesi. |
He went and reported the matter to the city dwellers. |
nāgarā tassa saddhāya balavabhāvaṃ ñatvā, “sādhu, pattiko hotū”ti paṭijāniṃsu, te buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakaṃ datvā mahatiṃ suvaṇṇapātiṃ āharāpetvā madhupaṭalaṃ pīḷāpesuṃ. |
The city dwellers, knowing the strength of his faith, promised, "Good, let him be a partaker." They had the Sangha of monks headed by the Buddha seated, gave them gruel and snacks, had a great golden bowl brought, and had the honeycomb squeezed. |
teneva manussena paṇṇākāratthāya dadhivārakopi āhaṭo atthi, so tampi dadhiṃ pātiyaṃ ākiritvā tena madhunā saṃsanditvā buddhappamukhassa bhikkhusaṅghassa ādito paṭṭhāya adāsi. |
There was also a curd-seller who had brought it as a gift for that man. He also poured that curd into the bowl, mixed it with that honey, and gave it to the Sangha of monks headed by the Buddha from the beginning. |
taṃ yāvadatthaṃ gaṇhantānaṃ sabbesaṃ pāpuṇi uttarimpi avasiṭṭhaṃ ahosiyeva. |
It was sufficient for all of them who took as much as they wanted, and there was even a remainder. |
“evaṃ thokaṃ madhu kathaṃ tāva bahūnaṃ pāpuṇī”ti na cintetabbaṃ. |
One should not think, "How did so little honey suffice for so many?" |
tañhi buddhānubhāvena pāpuṇi. |
For it sufficed through the power of the Buddha. |
buddhavisayo na cintetabbo. |
The domain of a Buddha should not be pondered. |
cattāri hi “acinteyyānī”ti vuttāni. |
For four things are said to be "unthinkable." |
tāni cintento ummādasseva bhāgī hotīti. |
One who ponders them becomes a partaker of madness. |
so puriso ettakaṃ kammaṃ katvā āyupariyosāne devaloke nibbattitvā ettakaṃ kālaṃ saṃsaranto ekasmiṃ samaye devalokā cavitvā bārāṇasiyaṃ rājakule nibbatto pitu accayena rajjaṃ pāpuṇi. |
That man, having done such a deed, at the end of his life was reborn in the deva world and, having wandered for so long, at one time he passed away from the deva world and was born in the royal family in Benares. After his father's death, he attained the kingdom. |
so “ekaṃ nagaraṃ gaṇhissāmī”ti gantvā parivāresi, nāgarānañca sāsanaṃ pahiṇi “rajjaṃ vā me dentu yuddhaṃ vā”ti. |
He, thinking, "I will take a city," went and surrounded it, and sent a message to the city dwellers, "Either give me the kingdom or battle." |
te “neva rajjaṃ dassāma, na yuddhan”ti vatvā cūḷadvārehi nikkhamitvā dārūdakādīni āharanti, sabbakiccāni karonti. |
They, saying, "We will neither give the kingdom nor battle," would come out by the small gates and bring firewood, water, and so on, and do all their tasks. |
♦ itaropi cattāri mahādvārāni rakkhanto sattamāsādhikāni satta vassāni nagaraṃ uparundhi. |
♦ The other, guarding the four great gates, besieged the city for seven years and seven months. |
athassa mātā “kiṃ me putto karotī”ti pucchitvā “idaṃ nāma devī”ti taṃ pavattiṃ sutvā “bālo mama putto, gacchatha, tassa ‘cūḷadvārānipi pidhāya nagaraṃ uparundhatū’ti vadethā”ti. |
Then his mother asked, "What is my son doing?" and having heard that news, "This is what is happening, Your Majesty," she said, "My son is a fool. Go and tell him, 'Besiege the city by closing the small gates as well.'" |
so mātu sāsanaṃ sutvā tathā akāsi. |
He, hearing his mother's message, did so. |
nāgarāpi bahi nikkhamituṃ alabhantā sattame divase attano rājānaṃ māretvā tassa rajjaṃ adaṃsu. |
The city dwellers also, being unable to go out, on the seventh day killed their own king and gave him the kingdom. |
so imaṃ kammaṃ katvā āyupariyosāne avīcimhi nibbattitvā yāvāyaṃ pathavī yojanamattaṃ ussannā, tāva niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchismiṃ paṭisandhiṃ gahetvā sattamāsādhikāni satta vassāni antokucchismiṃ vasitvā satta divasāni yonimukhe tiriyaṃ nipajji. |
He, having done this deed, at the end of his life was born in Avīci and, for as long as this earth is a yojana high, he was tormented in hell. Because he had closed the four small gates, having passed away from there, he took conception in the womb of that very same mother and lived in the womb for seven years and seven months, and for seven days he lay crosswise at the mouth of the womb. |
evaṃ, bhikkhave, sīvali, tadā nagaraṃ uparundhitvā gahitakammena ettakaṃ kālaṃ niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchiyaṃ paṭisandhiṃ gahetvā ettakaṃ kālaṃ kucchiyaṃ vasi. |
Thus, monks, Sīvali, by the karma of having besieged and taken a city at that time, was tormented in hell for so long. Because he had closed the four small gates, having passed away from there, he took conception in the womb of that very same mother and lived in the womb for so long. |
navamadhuno dinnattā lābhaggayasaggappatto jātoti. |
Because he had given fresh honey, he attained the highest gain and fame. |
♦ punekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ — |
♦ One day again, the monks started a discussion: |
“aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatādīni katānī”ti. |
Oh, the gain of the novice! Oh, the merit! By which one person has had five hundred pinnacle-houses and so on built for five hundred monks. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīnan”ti vatvā brāhmaṇavagge imaṃ gāthamāha — |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, my son has neither merit nor demerit; both have been abandoned by him," and in the Brāhmaṇa Vagga he spoke this verse: |
♦ “yodha puññañca pāpañca, ubho saṅgamupaccagā. |
♦ "He who here has passed beyond both merit and demerit, |
♦ asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ sorrowless, dustless, pure, him I call a brahmin." |
. |
. |
♦ khadiravaniyarevatattheravatthu navamaṃ. |
♦ The ninth story, of the Elder Revata of the Khadira Forest. |
♦ 10. aññataraitthivatthu |
♦ 10. The Story of a Certain Woman |
♦ ramaṇīyānīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ itthiṃ ārabbha kathesi. |
♦ "Delightful," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a certain woman. |
♦ eko kira piṇḍapātiko bhikkhu satthu santike kammaṭṭhānaṃ gahetvā ekaṃ jiṇṇauyyānaṃ pavisitvā samaṇadhammaṃ karoti. |
♦ It is said that a certain alms-gathering monk, having taken a meditation subject from the Teacher, entered an old park and was practicing the monk's life. |
ekā nagarasobhinī itthī purisena saddhiṃ “ahaṃ asukaṭṭhānaṃ nāma gamissāmi, tvaṃ tattha āgaccheyyāsī”ti saṅketaṃ katvā agamāsi. |
A certain city-courtesan, having made an appointment with a man, saying, "I will go to such-and-such a place. You come there," went. |
so puriso nāgacchi. |
That man did not come. |
sā tassa āgamanamaggaṃ olokentī taṃ adisvā ukkaṇṭhitvā ito cito ca vicaramānā taṃ uyyānaṃ pavisitvā theraṃ pallaṅkaṃ ābhujitvā nisinnaṃ disvā ito cito ca olokayamānā aññaṃ kañci adisvā “ayañca puriso eva, imassa cittaṃ pamohessāmī”ti tassa purato ṭhatvā punappunaṃ nivatthasāṭakaṃ mocetvā nivāseti, kese muñcitvā bandhati, pāṇiṃ paharitvā hasati. |
She, looking at the path of his arrival and not seeing him, became anxious and, wandering here and there, she entered that park and saw the elder sitting cross-legged. Looking here and there and not seeing anyone else, she thought, "This one is also a man. I will stir his mind." She stood in front of him and repeatedly loosened and retied the robe she was wearing, let down and tied up her hair, and, clapping her hands, she laughed. |
therassa saṃvego uppajjitvā sakalasarīraṃ phari. |
A religious emotion arose in the elder and suffused his whole body. |
so “kiṃ nu kho idan”ti cintesi. |
He thought, "What is this?" |
satthāpi “mama santike kammaṭṭhānaṃ gahetvā ‘samaṇadhammaṃ karissāmī’ti gatassa bhikkhuno kā nu kho pavattī”ti upadhārento taṃ itthiṃ disvā tassā anācārakiriyaṃ, therassa ca saṃveguppattiṃ ñatvā gandhakuṭiyaṃ nisinnova tena saddhiṃ kathesi — |
The Teacher also, considering, "What is the progress of the monk who has gone, thinking, 'I will do the monk's life,' after taking a meditation subject from me?" saw that woman and, knowing her improper actions and the arising of religious emotion in the elder, he spoke with him while sitting in the fragrant chamber: |
“bhikkhu, kāmagavesakānaṃ aramaṇaṭṭhānameva vītarāgānaṃ ramaṇaṭṭhānaṃ hotī”ti . |
Monk, the very place of non-delight for those who seek sensual pleasures is the place of delight for those who are free from lust. |
evañca pana vatvā obhāsaṃ pharitvā tassa dhammaṃ desento imaṃ gāthamāha — |
And having said this, he suffused him with light and, teaching him the Dhamma, he spoke this verse: |
♦ 99. |
♦ 99. |
♦ “ramaṇīyāni araññāni, yattha na ramatī jano. |
♦ "Delightful are the forests, where the crowd finds no delight. |
♦ vītarāgā ramissanti, na te kāmagavesino”ti. |
♦ There the passionless will find delight, for they are not seekers of sensual pleasures." |
♦ tattha araññānīti supupphitataruvanasaṇḍapaṭimaṇḍitāni vimalasalilasampannāni araññāni nāma ramaṇīyāni. |
♦ There, "forests" means forests adorned with groves of well-flowered trees and endowed with clear water are indeed delightful. |
yatthāti yesu araññesu vikasitesu padumavanesu gāmamakkhikā viya kāmagavesako jano na ramati. |
"Where" means in which forests the crowd of sensual-pleasure-seekers does not find delight, like village flies in a blossomed lotus grove. |
vītarāgāti vigatarāgā pana khīṇāsavā nāma bhamaramadhukarā viya padumavanesu tathārūpesu araññesu ramissanti. |
"The passionless" means those who are free from passion, the Arahants, will find delight in such forests like bees and honey-makers in lotus groves. |
kiṃ kāraṇā? |
For what reason? |
na te kāmapavesino, yasmā te kāmagavesino na hontīti attho. |
"For they are not seekers of sensual pleasures," because they are not seekers of sensual pleasures. This is the meaning. |
♦ desanāvasāne so thero yathānisinnova saha paṭisambhidāhi arahattaṃ pāpuṇitvā ākāsenāgantvā thutiṃ karonto tathāgatassa pāde vanditvā agamāsīti. |
♦ At the end of the discourse, that elder, while still sitting, attained Arahantship with the analytical knowledges and, having come through the air and having offered praise, he paid homage at the feet of the Tathāgata and departed. |
♦ aññataraitthivatthu dasamaṃ. |
♦ The tenth story, of a certain woman. |
♦ arahantavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Arahant Chapter is finished. |
♦ sattamo vaggo. |
♦ The seventh chapter. |
♦ 8. sahassavaggo |
♦ 8. The Chapter of the Thousand |
♦ 1. tambadāṭhikacoraghātakavatthu |
♦ 1. The Story of the Robber-Executioner Tambadāṭhika |
♦ sahassamapi ce vācāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto tambadāṭhikacoraghātakaṃ ārabbha kathesi. |
♦ "Though a thousand words," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the robber-executioner Tambadāṭhika. |
♦ ekūnapañcasatā kira corā gāmaghātakādīni karontā jīvikaṃ kappesuṃ. |
♦ It is said that four hundred and ninety-nine robbers made a living by committing village-raiding and so on. |
atheko puriso nibbiddhapiṅgalo tambadāṭhiko tesaṃ santikaṃ gantvā “ahampi tumhehi saddhiṃ jīvissāmī”ti āha. |
Then a certain man, with pale yellow eyes and copper-colored teeth, went to them and said, "I too will live with you." |
atha naṃ corajeṭṭhakassa dassetvā “ayampi amhākaṃ santike vasituṃ icchatī”ti āhaṃsu. |
Then they showed him to the chief of the robbers and said, "This one also wishes to live with us." |
atha naṃ corajeṭṭhako oloketvā “ayaṃ mātu thanaṃ chinditvā pitu vā galalohitaṃ nīharitvā khādanasamattho atikakkhaḷo”ti cintetvā “natthetassa amhākaṃ santike vasanakiccan”ti paṭikkhipi. |
Then the chief of the robbers looked at him and thought, "This one is capable of cutting his mother's breast or drinking his father's throat-blood and eating it; he is very cruel." He refused him, saying, "He has no business living with us." |
so evaṃ paṭikkhittopi āgantvā ekaṃ tasseva antevāsikaṃ upaṭṭhahanto ārādhesi. |
He, though thus refused, came and, by attending on one of his disciples, he pleased him. |
so taṃ ādāya corajeṭṭhakaṃ upasaṅkamitvā, “sāmi, bhaddako esa, amhākaṃ upakārako, saṅgaṇhatha nan”ti yācitvā corajeṭṭhakaṃ paṭicchāpesi. |
He took him and approached the chief of the robbers and, having begged, "Master, this one is a good man, he will be useful to us, please take him," he had the chief of the robbers accept him. |
athekadivasaṃ nāgarā rājapurisehi saddhiṃ ekato hutvā te core gahetvā vinicchayamahāmaccānaṃ santikaṃ nayiṃsu. |
One day, the city dwellers, together with the king's men, caught those robbers and took them to the great ministers of justice. |
amaccā tesaṃ pharasunā sīsacchedaṃ āṇāpesuṃ. |
The ministers ordered their heads to be cut off with an axe. |
tato “ko nu kho ime māressatī”ti pariyesantā te māretuṃ icchantaṃ kañci adisvā corajeṭṭhakaṃ āhaṃsu — |
Then, searching, "Who will kill them?" and not seeing anyone who wished to kill them, they said to the chief of the robbers: |
“tvaṃ ime māretvā jīvitañceva labhissasi sammānañca, mārehi ne”ti. |
You kill them and you will get your life and also an honorarium. Kill them. |
sopi attānaṃ nissāya vasitattā te māretuṃ na icchi. |
He also, because they had lived under his protection, did not wish to kill them. |
etenūpāyena ekūnapañcasate pucchiṃsu, sabbepi na icchiṃsu. |
In this way, they asked the four hundred and ninety-nine, and all of them did not wish to. |
sabbapacchā taṃ nibbiddhapiṅgalaṃ tambadāṭhikaṃ pucchiṃsu. |
Last of all, they asked that one with pale yellow eyes and copper-colored teeth. |
so “sādhū”ti sampaṭicchitvā te sabbepi māretvā jīvitañceva sammānañca labhi. |
He, saying, "Good," accepted and, having killed all of them, he got his life and also an honorarium. |
etenūpāyena nagarassa dakkhiṇatopi pañca corasatāni ānetvā amaccānaṃ dassetvā tehi tesampi sīsacchede āṇatte corajeṭṭhakaṃ ādiṃ katvā pucchantā kañci māretuṃ icchantaṃ adisvā “purimadivase eko puriso pañcasate core māresi, kahaṃ nu kho so”ti. |
In this way, five hundred robbers were also brought from the south of the city and shown to the ministers. When they had ordered their heads to be cut off, they asked, beginning with the chief of the robbers, and not seeing anyone who wished to kill them, they asked, "On a previous day, a certain man killed five hundred robbers. Where is he?" |
“asukaṭṭhāne amheti diṭṭho”ti vutte taṃ pakkosāpetvā “ime mārehi, sammānaṃ lacchasī”ti āṇāpesuṃ. |
When told, "He was seen by us in such-and-such a place," they had him summoned and commanded, "Kill these, and you will get an honorarium." |
so “sādhū”ti sampaṭicchitvā te sabbepi māretvā sammānaṃ labhi. |
He, saying, "Good," accepted and, having killed all of them, he got an honorarium. |
atha naṃ “bhaddako ayaṃ puriso, nibaddhaṃ coraghātakameva etaṃ karissāmā”ti mantetvā tassa taṃ ṭhānantaraṃ datvāva sammānaṃ kariṃsu. |
Then they consulted, "This is a good man. We will make him the permanent robber-executioner," and having given him that position, they honored him. |
so pacchimadisatopi uttaradisatopi ānīte pañcasate pañcasate core ghātesiyeva. |
He also killed five hundred robbers each brought from the west and the north. |
evaṃ catūhi disāhi ānītāni dve sahassāni māretvā tato paṭṭhāya devasikaṃ ekaṃ dveti ānīte te manusse māretvā pañcapaṇṇāsa saṃvaccharāni coraghātakakammaṃ akāsi. |
Thus, having killed two thousand brought from the four directions, from then on he killed the men brought daily, one or two, and did the work of a robber-executioner for fifty-five years. |
♦ so mahallakakāle ekappahāreneva sīsaṃ chindituṃ na sakkoti, dve tayo vāre paharanto manusse kilameti. |
♦ In his old age, he was not able to cut off a head with a single blow; striking two or three times, he tormented the men. |
nāgarā cintayiṃsu — |
The city dwellers thought: |
“aññopi coraghātako uppajjissati, ayaṃ ativiya manusse kilameti, kiṃ iminā”ti tassa taṃ ṭhānantaraṃ hariṃsu. |
"Another robber-executioner will arise. This one torments men too much. What is the use of him?" They took away his position. |
so pubbe coraghātakakammaṃ karonto “ahatasāṭake nivāsetuṃ, navasappinā saṅkhataṃ khīrayāguṃ pivituṃ, sumanapupphāni pilandhituṃ, gandhe vilimpitun”ti imāni cattāri na labhi. |
He, while previously doing the work of a robber-executioner, did not get these four things: to wear an unwashed robe, to drink milk-gruel prepared with fresh ghee, to wear sumana flowers, and to anoint himself with perfume. |
so ṭhānā cāvitadivase “khīrayāguṃ me pacathā”ti vatvā ahatavatthasumanamālāvilepanāni gāhāpetvā nadiṃ gantvā nhatvā ahatavatthāni nivāsetvā mālā pilandhitvā gandhehi anulittagatto gehaṃ āgantvā nisīdi. |
On the day he was removed from his position, he said, "Cook me milk-gruel," and having had an unwashed cloth, a garland of sumana flowers, and perfume taken, he went to the river, bathed, wore the unwashed clothes, wore the garland, and, with his body anointed with perfume, he came home and sat down. |
athassa navasappinā saṅkhataṃ khīrayāguṃ purato ṭhapetvā hatthadhovanodakaṃ āhariṃsu. |
Then they placed the milk-gruel prepared with fresh ghee in front of him and brought water for washing his hands. |
tasmiṃ khaṇe sāriputtatthero samāpattito vuṭṭhāya “kattha nu kho ajja mayā gantabban”ti attano bhikkhācāraṃ olokento tassa gehe khīrayāguṃ disvā “karissati nu kho me puriso saṅgahan”ti upadhārento “maṃ disvā mama saṅgahaṃ karissati, karitvā ca pana mahāsampattiṃ labhissati ayaṃ kulaputto”ti ñatvā cīvaraṃ pārupitvā pattaṃ ādāya tassa gehadvāre ṭhitameva attānaṃ dassesi. |
At that moment, the Elder Sāriputta, having emerged from attainment, looking at his alms-round, "Where should I go today?" saw the milk-gruel in his house and, considering, "Will the man do me a favor?" and knowing, "Seeing me, he will do me a favor, and having done it, this clansman will obtain great fortune," he put on his robe, took his bowl, and showed himself standing at the door of his house. |
♦ so theraṃ disvā pasannacitto cintesi — |
♦ He saw the elder and, with a pleased mind, thought: |
“mayā ciraṃ coraghātakakammaṃ kataṃ, bahū manussā māritā, idāni me gehe khīrayāgu paṭiyattā, thero āgantvā mama gehadvāre ṭhito, idāni mayā ayyassa deyyadhammaṃ dātuṃ vaṭṭatī”ti purato ṭhapitayāguṃ apanetvā theraṃ upasaṅkamitvā vanditvā antogehe nisīdāpetvā patte khīrayāguṃ ākiritvā navasappiṃ āsiñcitvā theraṃ bījamāno aṭṭhāsi. |
"I have done the work of a robber-executioner for a long time; many men have been killed. Now milk-gruel is prepared in my house. The elder has come and stands at my house door. Now it is proper for me to give the noble one a gift." He removed the gruel placed in front of him, approached the elder, paid homage, had him sit inside the house, poured the milk-gruel into his bowl, poured fresh ghee over it, and stood fanning the elder. |
athassa ca dīgharattaṃ aladdhapubbatāya khīrayāguṃ pātuṃ balavājjhāsayo ahosi. |
And for him, because he had not had it for a long time, there was a strong inclination to drink the milk-gruel. |
thero tassa ajjhāsayaṃ ñatvā “tvaṃ, upāsaka, attano yāguṃ pivā”ti āha. |
The elder, knowing his inclination, said, "You, lay follower, drink your gruel." |
so aññassa hatthe bījaniṃ datvā yāguṃ pivi. |
He gave the fan into another's hand and drank the gruel. |
thero bījamānaṃ purisaṃ “gaccha, upāsakameva bījāhī”ti āha. |
The elder said to the man who was fanning, "Go and fan the lay follower." |
so bījiyamāno kucchipūraṃ yāguṃ pivitvā āgantvā theraṃ bījamāno ṭhatvā katāhārakiccassa therassa pattaṃ aggahesi. |
He, being fanned, drank his fill of gruel and came and, standing and fanning the elder, when the elder had finished his meal, he took the bowl. |
thero tassa anumodanaṃ ārabhi. |
The elder began his blessing. |
so attano cittaṃ therassa dhammadesanānugaṃ kātuṃ nāsakkhi. |
He was not able to make his mind follow the elder's Dhamma discourse. |
thero sallakkhetvā, “upāsaka, kasmā cittaṃ desanānugaṃ kātuṃ na sakkosī”ti pucchi. |
The elder, noticing this, asked, "Lay follower, why are you not able to make your mind follow the discourse?" |
“bhante, mayā dīgharattaṃ kakkhaḷakammaṃ kataṃ, bahū manussā māritā, tamahaṃ attano kammaṃ anussaranto cittaṃ ayyassa desanānugaṃ kātuṃ nāsakkhin”ti. |
Venerable sir, I have done cruel work for a long time; many men have been killed. Remembering that karma of mine, I have not been able to make my mind follow the noble one's discourse. |
thero “vañcessāmi nan”ti cintetvā “kiṃ pana tvaṃ attano ruciyā akāsi, aññehi kāritosī”ti? |
The elder, thinking, "I will deceive him," asked, "But did you do it of your own accord, or were you made to do it by others?" |
“rājā maṃ kāresi, bhante”ti. |
The king made me do it, venerable sir. |
“kiṃ nu kho te, upāsaka, evaṃ sante akusalaṃ hotī”ti? |
Well then, lay follower, in that case, is there any demerit for you? |
mandadhātuko upāsako therenevaṃ vutte “natthi mayhaṃ akusalan”ti saññī hutvā tena hi, “bhante, dhammaṃ kathethā”ti. |
The lay follower, being of dull faculties, when told thus by the elder, having the perception, "There is no demerit for me," said, "Then, venerable sir, please preach the Dhamma." |
so there anumodanaṃ karonte ekaggacitto hutvā dhammaṃ suṇanto sotāpattimaggassa orato anulomikaṃ khantiṃ nibbattesi. |
He, while the elder was giving the blessing, with a one-pointed mind, listening to the Dhamma, produced the conformity of forbearance, which is lower than the path of stream-entry. |
theropi anumodanaṃ katvā pakkāmi. |
The elder also, having given the blessing, departed. |
♦ upāsakaṃ theraṃ anugantvā nivattamānaṃ ekā yakkhinī dhenuvesena āgantvā ure paharitvā māresi. |
♦ The lay follower, having followed the elder and turning back, a certain yakkhinī in the form of a cow came and, striking him in the chest, killed him. |
so kālaṃ katvā tusitapure nibbatti. |
He died and was reborn in the Tusita heaven. |
bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “coraghātako pañcapaṇṇāsa vassāni kakkhaḷakammaṃ katvā ajjeva tato mutto, ajjeva therassa bhikkhaṃ datvā ajjeva kālaṃ kato, kahaṃ nu kho nibbatto”ti. |
In the Dhamma-hall, the monks started a discussion: "The robber-executioner, having done cruel work for fifty-five years, was released from it just today. Just today he gave alms to the elder, and just today he died. Where was he reborn?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, tusitapure nibbatto”ti āha. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, he was reborn in the Tusita heaven." |
“kiṃ, bhante, vadetha, ettakaṃ kālaṃ ettake manusse ghātetvā tusitavimāne nibbatto”ti. |
What, venerable sir, do you say? Having killed so many men for so long, he was reborn in the Tusita heaven? |
“āma, bhikkhave, mahanto tena kalyāṇamitto laddho, so sāriputtassa dhammadesanaṃ sutvā anulomañāṇaṃ nibbattetvā ito cuto tusitavimāne nibbatto”ti vatvā imaṃ gāthamāha — |
"Yes, monks. He obtained a great good friend. He, having heard Sāriputta's Dhamma discourse, produced the knowledge of conformity and, having passed away from here, was reborn in the Tusita heaven." Having said this, he spoke this verse: |
♦ “subhāsitaṃ suṇitvāna, nagare coraghātako. |
♦ "Having heard the well-spoken words, the city's robber-executioner, |
♦ anulomakhantiṃ laddhāna, modatī tidivaṃ gato”ti. |
♦ having attained conformity of forbearance, rejoices, gone to the celestial world." |
♦ “bhante, anumodanakathā nāma na balavā, tena kataṃ akusalakammaṃ mahantaṃ, kathaṃ ettakena visesaṃ nibbattesī”ti. |
♦ "Venerable sir, the talk of blessing is not powerful. The unwholesome karma he has done is great. How did he produce a special attainment with so little?" |
satthā “kiṃ, bhikkhave, ‘mayā desitadhammassa appaṃ vā bahuṃ vā’ti mā pamāṇaṃ gaṇhatha. |
The Teacher said, "What, monks? Do not take the measure of the Dhamma I have taught as 'little' or 'much.' |
ekavācāpi hi atthanissitā seyyāvā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For even one word connected with the goal is better." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 100. |
♦ 100. |
♦ “sahassamapi ce vācā, anatthapadasaṃhitā. |
♦ "Though a thousand words, composed of meaningless phrases, |
♦ ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammatī”ti. |
♦ better is one meaningful phrase, which, having heard, one is pacified." |
♦ tattha sahassamapīti paricchedavacanaṃ, ekaṃ sahassaṃ dve sahassānīti evaṃ sahassena cepi paricchinnavācā honti, tā ca pana anatthapadasaṃhitā ākāsavaṇṇanāpabbatavaṇṇanāvanavaṇṇanādīni pakāsakehi aniyyānadīpakehi anatthakehi padehi saṃhitā yāva bahukā hoti, tāva pāpikā evāti attho. |
♦ There, "though a thousand" is a word of limitation. Even if there are words measured by a thousand, such as one thousand, two thousand, those that are composed of meaningless phrases, that is, connected with unedifying, unilluminating, meaningless phrases that describe the sky, mountains, forests, and so on, however many there are, they are just bad. This is the meaning. |
ekaṃ atthapadanti yaṃ pana “ayaṃ kāyo, ayaṃ kāyagatāsati, tisso vijjā anuppatto, kataṃ buddhassa sāsanan”ti evarūpaṃ ekaṃ atthapadaṃ sutvā rāgādivūpasamena upasammati, taṃ atthasādhakaṃ nibbānappaṭisaṃyuttaṃ khandhadhātuāyatanaindriyabalabojjhaṅgasatipaṭṭhānaparidīpakaṃ ekampi padaṃ seyyoyevāti attho. |
"One meaningful phrase" means that having heard one meaningful phrase such as, "This is the body, this is mindfulness directed to the body. Having attained the three knowledges, the Buddha's teaching has been done," one is pacified by the calming of lust and so on. That one phrase that accomplishes the goal, that is connected with Nibbāna, that illuminates the aggregates, elements, sense-bases, faculties, powers, factors of enlightenment, and foundations of mindfulness, even one such phrase is better. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ tambadāṭhikacoraghātakavatthu paṭhamaṃ. |
♦ The first story, of the robber-executioner Tambadāṭhika. |
♦ 2. bāhiyadārucīriyattheravatthu |
♦ 2. The Story of the Elder Bāhiya of the Bark-Cloth |
♦ sahassamapi ce gāthāti imaṃ dhammadesanaṃ satthā jetavane viharanto dārucīriyattheraṃ ārabbha kathesi. |
♦ "Though a thousand verses," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder of the Bark-Cloth. |
♦ ekasmiñhi kāle bahū manussā nāvāya mahāsamuddaṃ pakkhanditvā antomahāsamudde bhinnāya nāvāya macchakacchapabhakkhā ahesuṃ. |
♦ On one occasion, many people, having set out on the great ocean in a ship, when the ship broke up in the middle of the great ocean, became food for fish and turtles. |
ekovettha ekaṃ phalakaṃ gahetvā vāyamanto suppārakapaṭṭanatīraṃ okkami, tassa nivāsanapārupanaṃ natthi. |
One of them, taking a plank and striving, came ashore at the port of Suppāraka. He had no clothes to wear or cover himself with. |
so aññaṃ kiñci apassanto sukkhakaṭṭhadaṇḍake vākehi paliveṭhetvā nivāsanapārupanaṃ katvā devakulato kapālaṃ gahetvā suppārakapaṭṭanaṃ agamāsi, manussā taṃ disvā yāgubhattādīni datvā “ayaṃ eko arahā”ti sambhāvesuṃ. |
He, not seeing anything else, having wrapped dry sticks with bark as a covering for wearing and draping, and having taken a bowl from a temple, went to the port of Suppāraka. The people, seeing him, gave him gruel, rice, and so on, and esteemed him, "This is an Arahant." |
so vatthesu upanītesu “sacāhaṃ nivāsessāmi vā pārupissāmi vā, lābhasakkāro me parihāyissatī”ti tāni vatthāni paṭikkhipitvā dārucīrāneva paridahi. |
He, when clothes were offered, thinking, "If I wear or drape them, my gain and honor will decline," refused those clothes and wore only the bark-cloths. |
athassa bahūhi “arahā arahā”ti vuccamānassa evaṃ cetaso parivitakko udapādi “ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro”ti. |
Then, as he was being called "Arahant, Arahant" by many, a thought of this sort arose in his mind: "Whoever in the world are Arahants or have entered the path to Arahantship, I am one of them." |
athassa purāṇasālohitā devatā evaṃ cintesi. |
Then a devatā who was his former blood-relative thought thus. |
♦ purāṇasālohitāti pubbe ekato katasamaṇadhammā. |
♦ "Former blood-relative" means those who have practiced the monk's life together in the past. |
pubbe kira kassapadasabalassa sāsane osakkamāne sāmaṇerādīnaṃ vippakāraṃ disvā satta bhikkhū saṃvegappattā “yāva sāsanassa antaradhānaṃ na hoti, tāva attano patiṭṭhaṃ karissāmā”ti suvaṇṇacetiyaṃ vanditvā araññaṃ paviṭṭhā ekaṃ pabbataṃ disvā “jīvite sālayā nivattantu. |
It is said that in the past, when the dispensation of the Dasabala Kassapa was declining, seven monks, seeing the misconduct of novices and others, became filled with religious emotion and, thinking, "Before the dispensation disappears, we will establish ourselves," they paid homage to the golden cetiya and, having entered the forest, they saw a mountain and said, "Let those with attachment to life turn back. |
nirālayā imaṃ pabbataṃ abhiruhantū”ti vatvā nisseṇiṃ bandhitvā sabbepi taṃ abhiruyha nisseṇiṃ pātetvā samaṇadhammaṃ kariṃsu. |
Let those without attachment climb this mountain." They tied a ladder and, all of them having climbed it, they threw down the ladder and practiced the monk's life. |
tesu saṅghatthero ekarattātikkameneva arahattaṃ pāpuṇi. |
Among them, the chief elder attained Arahantship in just one night. |
so anotattadahe nāgalatādantakaṭṭhaṃ khāditvā uttarakuruto piṇḍapātaṃ āharitvā te bhikkhū āha — |
He, having chewed a nāgalatā tooth-stick in the Anotatta lake and having brought almsfood from Uttarakuru, said to those monks: |
“āvuso, imaṃ dantakaṭṭhaṃ khāditvā mukhaṃ dhovitvā imaṃ piṇḍapātaṃ paribhuñjathā”ti. |
Friends, chew this tooth-stick, wash your mouths, and eat this almsfood. |
kiṃ pana, bhante, amhehi evaṃ katikā katā “yo paṭhamaṃ arahattaṃ pāpuṇāti, tenābhataṃ piṇḍapātaṃ avasesā paribhuñjissantī”ti? |
But, venerable sir, did we make an agreement that 'whoever first attains Arahantship, the rest will eat the almsfood brought by him'? |
“no hetaṃ, āvuso”ti. |
That is not so, friends. |
“tena hi sace mayampi tumhe viya visesaṃ nibbattessāma, sayaṃ āharitvā paribhuñjissāmā”ti na icchiṃsu. |
"Then, if we also produce a special attainment like you, we will bring it ourselves and eat." They did not wish to. |
dutiyadivase dutiyatthero anāgāmiphalaṃ pāpuṇi. |
On the second day, the second elder attained the fruit of a non-returner. |
sopi tatheva piṇḍapātaṃ āharitvā itare nimantesi. |
He also, in the same way, brought almsfood and invited the others. |
te evamāhaṃsu — |
They said thus: |
“kiṃ pana, bhante, amhehi evaṃ katikā katā ‘mahātherena ābhataṃ piṇḍapātaṃ abhuñjitvā anutherena ābhataṃ bhuñjissāmā’”ti? |
But, venerable sir, did we make an agreement that 'having not eaten the almsfood brought by the great elder, we will eat what is brought by the next elder'? |
“no hetaṃ, āvuso”ti. |
That is not so, friends. |
“evaṃ sante tumhe viya mayampi visesaṃ nibbattetvā attano purisakārena bhuñjituṃ sakkontā bhuñjissāmā”ti na icchiṃsu. |
"In that case, if we also, like you, produce a special attainment and are able to eat by our own effort, we will eat." They did not wish to. |
tesu arahattaṃ patto bhikkhu parinibbāyi, anāgāmī brahmaloke nibbatti. |
Among them, the monk who had attained Arahantship passed into Nibbāna. The non-returner was reborn in the Brahma world. |
itare pañca therā visesaṃ nibbattetuṃ asakkontā sussitvā sattame divase kālaṃ katvā devaloke nibbattitvā imasmiṃ buddhuppāde tato cavitvā tattha tattha kulagharesu nibbattiṃsu. |
The other five elders, being unable to produce a special attainment, wasted away and on the seventh day died and were reborn in the deva world. In this Buddha-era, having passed away from there, they were reborn in various family homes. |
tesu eko pukkusāti rājā ahosi, eko kumārakassapo , eko dārucīriyo , eko dabbo mallaputto eko sabhiyo paribbājakoti . |
Among them, one became King Pukkusāti, one Kumārakassapa, one of the Bark-Cloth, one Dabba the Mallian, and one Sabhiya the wanderer. |
tattha yo brahmaloke nibbatto bhikkhu taṃ sandhāyetaṃ vuttaṃ “purāṇasālohitā devatā”ti. |
There, with reference to the monk who was reborn in the Brahma world, this was said: "a devatā who was his former blood-relative." |
♦ tassa hi brahmuno etadahosi — |
♦ For this occurred to that brahmā: |
“ayaṃ mayā saddhiṃ nisseṇiṃ bandhitvā pabbataṃ abhiruhitvā samaṇadhammaṃ akāsi, idāni imaṃ laddhiṃ gahetvā vicaranto vinasseyya, saṃvejessāmi nan”ti. |
This one, having tied a ladder with me and having climbed a mountain, practiced the monk's life. Now, holding this doctrine and wandering about, he would be ruined. I will stir him. |
atha naṃ upasaṅkamitvā evamāha — |
Then he approached him and said thus: |
“neva kho tvaṃ, bāhiya, arahā, napi arahattamaggaṃ vā samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno”ti. |
You are not, Bāhiya, an Arahant, nor have you entered the path to Arahantship. Nor do you have that practice by which you would be an Arahant or have entered the path to Arahantship. |
bāhiyo ākāse ṭhatvā kathentaṃ mahābrahmānaṃ oloketvā cintesi — |
Bāhiya, looking at the Mahābrahmā speaking while standing in the sky, thought: |
“aho bhāriyaṃ kammaṃ kataṃ, ahaṃ ‘arahantomhī’ti cintesiṃ, ayañca maṃ ‘na tvaṃ arahā, napi arahattamaggaṃ vā samāpannosī’ti vadati, atthi nu kho loke añño arahā”ti. |
Oh, what a grave deed I have done! I thought, 'I am an Arahant,' but this one tells me, 'You are not an Arahant, nor have you entered the path to Arahantship.' Is there any other Arahant in the world? |
atha naṃ pucchi — |
Then he asked him: |
“atthi nu kho etarahi devate loke arahā vā arahattamaggaṃ vā samāpanno”ti. |
Is there now, O devatā, in the world an Arahant or one who has entered the path to Arahantship? |
athassa devatā ācikkhi — |
Then the devatā told him: |
“atthi, bāhiya, uttaresu janapadesu sāvatthi nāma nagaraṃ, tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. |
"There is, Bāhiya. In the northern country there is a city named Sāvatthī. There the Blessed One is now living, an Arahant, a Perfectly Enlightened One. |
so hi, bāhiya, bhagavā arahā ceva arahattatthāya ca dhammaṃ desetī”ti. |
For he, Bāhiya, the Blessed One, is an Arahant and also teaches the Dhamma for the sake of Arahantship." |
♦ bāhiyo rattibhāge devatāya kathaṃ sutvā saṃviggamānaso taṃ khaṇaṃyeva suppārakā nikkhamitvā ekarattivāsena sāvatthiṃ agamāsi, sabbaṃ vīsayojanasatikaṃ maggaṃ ekarattivāseneva agamāsi. |
♦ Bāhiya, having heard the devatā's words in the night, his mind filled with religious emotion, at that very moment left Suppāraka and went to Sāvatthī in a single night's journey. He went the entire one hundred and twenty yojana road in just a single night's journey. |
gacchanto ca pana devatānubhāvena gato. |
And while going, he went by the power of the devatā. |
“buddhānubhāvenā”tipi vadantiyeva. |
Some even say, "By the power of the Buddha." |
tasmiṃ pana khaṇe satthā sāvatthiṃ piṇḍāya paviṭṭho hoti. |
But at that moment, the Teacher had entered Sāvatthī for alms. |
so bhuttapātarāse kāyāalasiyavimocanatthaṃ abbhokāse caṅkamante sambahule bhikkhū “kahaṃ etarahi satthā”ti pucchi. |
He, after his morning meal, asked many monks who were walking in the open air to relieve their bodily fatigue, "Where is the Teacher now?" |
bhikkhū “bhagavā sāvatthiṃ piṇḍāya paviṭṭho”ti vatvā taṃ pucchiṃsu — |
The monks, saying, "The Blessed One has entered Sāvatthī for alms," asked him: |
“tvaṃ pana kuto āgatosī”ti? |
But where have you come from? |
“suppārakā āgatomhī”ti. |
I have come from Suppāraka. |
“kadā nikkhantosī”ti? |
When did you set out? |
“hiyyo sāyaṃ nikkhantomhī”ti. |
I set out yesterday evening. |
“dūratosi āgato, nisīda, tava pāde dhovitvā telena makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhissasī”ti. |
You have come from afar. Sit down, wash your feet, anoint them with oil, and rest for a little while. You will see the Teacher when he comes. |
“ahaṃ, bhante, satthu vā attano vā jīvitantarāyaṃ na jānāmi, ekarattenevamhi katthaci aṭṭhatvā anisīditvā vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmī”ti. |
I, venerable sirs, do not know of any danger to the Teacher's life or to my own. I have come a hundred and twenty yojana road in a single night without stopping or sitting down anywhere. I will rest only after I have seen the Teacher. |
so evaṃ vatvā taramānarūpo sāvatthiṃ pavisitvā bhagavantaṃ anopamāya buddhasiriyā piṇḍāya carantaṃ disvā “cirassaṃ vata me gotamo sammāsambuddho diṭṭho”ti diṭṭhaṭṭhānato paṭṭhāya onatasarīro gantvā antaravīthiyameva pañcapatiṭṭhitena vanditvā gopphakesu daḷhaṃ gahetvā evamāha — |
He, having said this, entered Sāvatthī in a hurry and, seeing the Blessed One of incomparable Buddha-majesty going for alms, he thought, "After a long time, I have seen the Gotama, the Perfectly Enlightened One." From the place he saw him, with his body bowed, he went and, right in the middle of the street, he paid homage with the five-point prostration and, holding him firmly by the ankles, he said this: |
“desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti. |
Let the Blessed One, venerable sir, teach me the Dhamma. Let the Sugata teach the Dhamma, which will be for my long-term welfare and happiness. |
atha naṃ satthā “akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā”ti paṭikkhipi. |
Then the Teacher refused him, "It is not the right time, Bāhiya. We have entered among the houses for alms." |
♦ taṃ sutvā bāhiyo, bhante, saṃsāre saṃsarantena kabaḷīkārāhāro na aladdhapubbo, tumhākaṃ vā mayhaṃ vā jīvitantarāyaṃ na jānāmi, desetu me dhammanti. |
♦ Hearing that, Bāhiya said, "Venerable sir, while wandering in saṃsāra, solid food has not been unobtainable. I do not know of any danger to your life or to my own. Please teach me the Dhamma." |
satthā dutiyampi paṭikkhipiyeva. |
The Teacher refused him a second time. |
evaṃ kirassa ahosi — |
It is said that this occurred to him: |
“imassa maṃ diṭṭhakālato paṭṭhāya sakalasarīraṃ pītiyā nirantaraṃ ajjhotthaṭaṃ hoti, balavapītivego dhammaṃ sutvāpi na sakkhissati paṭivijjhituṃ, majjhattupekkhāya tāva tiṭṭhatu, ekaratteneva vīsayojanasatikaṃ maggaṃ āgatattā darathopissa balavā, sopi tāva paṭippassambhatū”ti. |
From the time he saw me, his whole body has been continuously suffused with joy. The strong force of joy will not allow him to penetrate the Dhamma even if he hears it. Let him first stand in equanimity. And because he has come a hundred and twenty yojana road in a single night, his fatigue is also strong. Let that also first subside. |
tasmā dvikkhattuṃ paṭikkhipitvā tatiyaṃ yācito antaravīthiyaṃ ṭhitova “tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissatī’”tiādinā nayena dhammaṃ desesi. |
Therefore, having refused him twice, when asked for the third time, he stood in the middle of the street and taught the Dhamma by the method, "Therefore, Bāhiya, you should train yourself thus: 'In the seen, there will be only the seen.'" |
so satthu dhammaṃ suṇantoyeva sabbāsave khepetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
He, while listening to the Teacher's Dhamma, having destroyed all the cankers, attained Arahantship with the analytical knowledges. |
tāvadeva ca pana bhagavantaṃ pabbajjaṃ yāci, “paripuṇṇaṃ te pattacīvaran”ti puṭṭho “na paripuṇṇan”ti āha. |
At that very moment, he asked the Blessed One for ordination. When asked, "Is your bowl and robe complete?" he said, "It is not complete." |
atha naṃ satthā “tena hi pattacīvaraṃ pariyesāhī”ti vatvā pakkāmi. |
Then the Teacher, saying, "Then search for a bowl and robe," departed. |
♦ “so kira vīsati vassasahassāni samaṇadhammaṃ karonto ‘bhikkhunā nāma attanā paccaye labhitvā aññaṃ anoloketvā sayameva paribhuñjituṃ vaṭṭatī’ti ekabhikkhussāpi pattena vā cīvarena vā saṅgahaṃ na akāsi, tenassa iddhimayapattacīvaraṃ na upajjissatī”ti ñatvā ehibhikkhubhāvena pabbajjaṃ na adāsi. |
♦ It is said that while practicing the monk's life for twenty thousand years, thinking, "It is proper for a monk to eat by himself what he has obtained by his own requisites, without looking to another," he did not do a favor for even one monk with a bowl or a robe. Because of that, a magically created bowl and robe would not arise for him. Knowing this, he did not give him ordination with the words, "Come, monk." |
tampi pattacīvaraṃ pariyesamānameva ekā yakkhinī dhenurūpena āgantvā uramhi paharitvā jīvitakkhayaṃ pāpesi. |
And as he was searching for a bowl and robe, a certain yakkhinī in the form of a cow came and, striking him in the chest, brought his life to an end. |
satthā piṇḍāya caritvā katabhattakicco sambahulehi bhikkhūhi saddhiṃ nikkhanto bāhiyassa sarīraṃ saṅkāraṭṭhāne patitaṃ disvā bhikkhū āṇāpesi, “bhikkhave, ekasmiṃ gehadvāre ṭhatvā mañcakaṃ āharāpetvā imaṃ sarīraṃ nagarato nīharitvā jhāpetvā thūpaṃ karothā”ti. |
The Teacher, having gone for alms and having finished his meal, while going out with many monks, saw Bāhiya's body fallen in a rubbish heap and commanded the monks, "Monks, stand at a house door and have a bier brought. Take this body out of the city, cremate it, and make a stūpa." |
bhikkhū tathā kariṃsu, katvā ca pana vihāraṃ gantvā satthāraṃ upasaṅkamitvā attanā katakiccaṃ ārocetvā tassa abhisamparāyaṃ pucchiṃsu. |
The monks did so, and having done it, they went to the monastery, approached the Teacher, reported what they had done, and asked about his future state. |
atha nesaṃ bhagavā tassa parinibbutabhāvaṃ ācikkhitvā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo”ti etadagge ṭhapesi. |
Then the Blessed One told them that he had passed into Nibbāna and said, "This is the foremost, monks, of my disciples, the monks who are of swift intuition, that is, Bāhiya of the Bark-Cloth," and he placed him in the foremost position. |
atha naṃ bhikkhū pucchiṃsu — |
Then the monks asked him: |
“bhante, tumhe ‘bāhiyo arahattaṃ patto’ti vadetha, kadā so arahattaṃ patto”ti? |
Venerable sir, you say, 'Bāhiya has attained Arahantship.' When did he attain Arahantship? |
“mama dhammaṃ sutakāle, bhikkhave”ti. |
At the time he heard my Dhamma, monks. |
“kadā panassa, bhante, tumhehi dhammo kathito”ti? |
But when, venerable sir, was the Dhamma taught by you to him? |
“piṇḍāya carantena antaravīthiyaṃ ṭhatvā”ti. |
While going for alms, standing in the middle of the street. |
“appamattako hi, bhante, tumhehi antaravīthiyaṃ ṭhatvā kathitadhammo kathaṃ so tāvattakena visesaṃ nibbattesī”ti, atha ne satthā “kiṃ, bhikkhave, mama dhammaṃ ‘appaṃ vā bahuṃ vā’ti mā pamāṇaṃ gaṇhatha. |
"The Dhamma taught by you while standing in the middle of the street was very brief, venerable sir. How did he produce a special attainment with so little?" Then the Teacher said to them, "What, monks? Do not take the measure of my Dhamma as 'little' or 'much.' |
anekānipi hi gāthāsahassāni anatthanissitāni na seyyo, atthanissitaṃ pana ekampi gāthāpadaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For even a hundred thousand verses without meaning are not better. But even one verse of the Dhamma with meaning is better." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 101. |
♦ 101. |
♦ “sahassamapi ce gāthā, anatthapadasaṃhitā. |
♦ "Though a thousand verses, composed of meaningless phrases, |
♦ ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī”ti. |
♦ better is one verse of the Dhamma, which, having heard, one is pacified." |
♦ tattha ekaṃ gāthāpadaṃ seyyoti “appamādo amatapadaṃ ... pe ... yathā mayā”ti evarūpā ekā gāthāpi seyyoti attho. |
♦ There, "better is one verse of the Dhamma" means that even one verse of such a kind as "Heedfulness is the path to the Deathless... and so on... as I have" is better. This is the meaning. |
sesaṃ purimanayeneva veditabbaṃ. |
The rest should be understood in the same way as before. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ bāhiyadārucīriyattheravatthu dutiyaṃ. |
♦ The second story, of the Elder Bāhiya of the Bark-Cloth. |
♦ 3. kuṇḍalakesittherīvatthu |
♦ 3. The Story of the Nun Kuṇḍalakesī |
♦ yo ca gāthāsataṃ bhāseti imaṃ dhammadesanaṃ satthā jetavane viharanto kuṇḍalakesiṃ ārabbha kathesi. |
♦ "And he who would recite a hundred verses," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of Kuṇḍalakesī. |
♦ rājagahe kira ekā seṭṭhidhītā soḷasavassuddesikā abhirūpā ahosi dassanīyā pāsādikā. |
♦ It is said that in Rājagaha, there was a merchant's daughter of about sixteen years, beautiful, lovely, and graceful. |
tasmiñca vaye ṭhitā nāriyo purisajjhāsayā honti purisalolā. |
And women who are at that age are inclined towards men, they are fond of men. |
atha naṃ mātāpitaro sattabhūmikassa pāsādassa uparimatale sirigabbhe nivāsāpesuṃ. |
Then her parents had her live in the chamber of honor on the top floor of a seven-storied mansion. |
ekamevassā dāsiṃ paricārikaṃ adaṃsu. |
They gave her only one female servant as an attendant. |
athekaṃ kulaputtaṃ corakammaṃ karontaṃ gahetvā pacchābāhaṃ bandhitvā catukke catukke kasāhi paharitvā āghātanaṃ nayiṃsu. |
Then, a certain clansman, while committing a theft, was caught and, with his arms bound behind his back, he was led to the place of execution, being beaten with whips at every crossroad. |
seṭṭhidhītā mahājanassa saddaṃ sutvā “kiṃ nu kho etan”ti pāsādatale ṭhatvā olokentī taṃ disvā paṭibaddhacittā hutvā taṃ patthayamānā āhāraṃ paṭikkhipitvā mañcake nipajji. |
The merchant's daughter, hearing the noise of the great crowd, thought, "What is this?" and standing on the mansion terrace and looking, she saw him and, her heart being attached, she, desiring him, refused food and lay down on her bed. |
atha naṃ mātā pucchi — |
Then her mother asked her: |
“kiṃ idaṃ, ammā”ti? |
What is this, my dear? |
“sace etaṃ ‘coro’ti gahetvā niyyamānaṃ purisaṃ labhissāmi, jīvissāmi. |
"If I get that man who is being led away after being caught as a 'thief,' I will live. |
no ce labhissāmi, jīvitaṃ me natthi, idheva marissāmī”ti. |
If I do not get him, my life is no more; I will die right here." |
“amma, mā evaṃ kari, amhākaṃ jātiyā ca gottena ca bhogena ca sadisaṃ aññaṃ sāmikaṃ labhissasī”ti. |
My dear, do not do so. You will get another husband equal to us in birth, clan, and wealth. |
“mayhaṃ aññena kiccaṃ natthi, imaṃ alabhamānā marissāmī”ti. |
I have no need of another. Not getting this one, I will die. |
mātā dhītaraṃ saññāpetuṃ asakkontī pituno ārocesi. |
The mother, being unable to persuade her daughter, reported it to her father. |
sopi naṃ saññāpetuṃ asakkonto “kiṃ sakkā kātun”ti cintetvā taṃ coraṃ gahetvā gacchantassa rājapurisassa sahassabhaṇḍikaṃ pesesi — |
He also, being unable to persuade her, thought, "What can be done?" and he sent a bag of a thousand to the king's man who was leading that thief away, saying: |
“imaṃ gahetvā etaṃ purisaṃ mayhaṃ dehī”ti. |
Take this and give that man to me. |
so “sādhū”ti kahāpaṇe gahetvā taṃ muñcitvā aññaṃ māretvā “mārito, deva, coro”ti rañño ārocesi. |
He, saying, "Good," took the kahāpaṇas, released him, and having killed another, he reported to the king, "The thief has been killed, Your Majesty." |
seṭṭhipi tassa dhītaraṃ adāsi. |
The merchant also gave his daughter to him. |
♦ sā tato paṭṭhāya “sāmikaṃ ārādhessāmī”ti sabbābharaṇapaṭimaṇḍitā sayameva tassa yāguādīni saṃvidahati, coro katipāhaccayena cintesi — |
♦ From then on, she, thinking, "I will please my husband," adorned with all her ornaments, herself prepares his gruel and so on. The thief, after a few days, thought: |
“kadā nu kho imaṃ māretvā etissā ābharaṇāni gahetvā ekasmiṃ surāgehe vikkiṇitvā khādituṃ labhissāmī”ti? |
When will I be able to kill this one, take her ornaments, sell them in a tavern, and eat? |
so “attheko upāyo”ti cintetvā āhāraṃ paṭikkhipitvā mañcake nipajji, atha naṃ sā upasaṅkamitvā “kiṃ te, sāmi, rujjatī”ti pucchi. |
He thought, "There is a way," and refusing food, he lay down on his bed. Then she approached him and asked, "What ails you, master?" |
“na kiñci me, bhaddeti, kacci pana me mātāpitaro tuyhaṃ kuddhā”ti? |
Nothing ails me, my dear. But are your parents perhaps angry with me? |
“na kujjhanti, bhadde”ti . |
They are not angry, my dear. |
atha “kiṃ nāmetan”ti? |
Then, "What is this?" |
“bhadde, ahaṃ taṃ divasaṃ bandhitvā niyyamāno corapapāte adhivatthāya devatāya balikammaṃ paṭissuṇitvā jīvitaṃ labhiṃ, tvampi mayā tassā eva ānubhāvena laddhā, ‘taṃ me devatāya balikammaṃ ṭhapitan’ti cintemi, bhadde”ti. |
My dear, on that day when I was bound and being led away, I promised an offering to the devatā dwelling on the Robbers' Cliff and obtained my life. You too were obtained by me through her power. I am thinking, 'The offering to that devatā has been neglected by me,' my dear. |
“sāmi, mā cintayi, karissāmi balikammaṃ, vadehi, kenattho”ti? |
Master, do not worry. I will make the offering. Tell me, what is needed? |
“appodakamadhupāyasena ca lājapañcamakapupphehi cā”ti. |
With watery honey-rice pudding and the five kinds of flowers with parched rice. |
“sādhu, sāmi, ahaṃ paṭiyādessāmī”ti sā sabbaṃ balikammaṃ paṭiyādetvā “ehi, sāmi, gacchāmā”ti āha. |
Good, master, I will prepare it." She prepared the whole offering and said, "Come, master, let us go. |
“tena hi, bhadde, tava ñātake nivattetvā mahagghāni vatthābharaṇāni gahetvā attānaṃ alaṅkarohi, hasantā kīḷantā sukhaṃ gamissāmā”ti. |
Then, my dear, send your relatives back, take your costly clothes and ornaments, and adorn yourself. We will go happily, laughing and playing. |
sā tathā akāsi. |
She did so. |
♦ atha naṃ so pabbatapādaṃ gatakāle āha — |
♦ Then, when he had gone to the foot of the mountain, he said to her: |
“bhadde, ito paraṃ ubhova janā gamissāma, sesajanaṃ yānakena saddhiṃ nivattāpetvā balikammabhājanaṃ sayaṃ ukkhipitvā gaṇhāhī”ti. |
My dear, from here on we two will go alone. Send the rest of the people back with the vehicle, and you yourself lift and take the offering-vessel. |
sā tathā akāsi. |
She did so. |
coro taṃ gahetvā corapapātapabbataṃ abhiruhi. |
The thief took her and climbed the Robbers' Cliff mountain. |
tassa hi ekena passena manussā abhiruhanti, ekaṃ passaṃ chinnapapātaṃ. |
For on one side of it, people climb up; one side is a sheer cliff. |
pabbatamatthake ṭhitā tena passena core pātenti. |
Standing on the top of the mountain, they throw the thieves down that side. |
te khaṇḍākhaṇḍaṃ hutvā bhūmiyaṃ patanti. |
They, having been broken into pieces, fall on the ground. |
tasmā “corapapāto”ti vuccati. |
Therefore, it is called "Robbers' Cliff." |
sā tassa pabbatassa matthake ṭhatvā “balikammaṃ te, sāmi, karohī”ti āha. |
She, standing on the top of that mountain, said, "Make your offering, master." |
so tuṇhī ahosi. |
He was silent. |
puna tāya “kasmā, sāmi, tuṇhībhūtosī”ti vutte taṃ āha — |
When she said again, "Why, master, are you silent?" he said to her: |
“na mayhaṃ balikammenattho, vañcetvā pana taṃ ādāya āgatomhī”ti. |
I have no need of an offering. But I have come, having deceived you and brought you. |
“kiṃ kāraṇā, sāmī”ti? |
For what reason, master? |
“taṃ māretvā tava ābharaṇāni gahetvā palāyanatthāyā”ti. |
To kill you, take your ornaments, and flee. |
sā maraṇabhayatajjitā āha — |
She, threatened with the fear of death, said: |
“sāmi, ahañca ābharaṇāni ca tava santakāneva, kasmā evaṃ vadesī”ti? |
Master, I and my ornaments are your property. Why do you speak thus? |
so, “mā evaṃ karohī”ti, punappunaṃ yāciyamānopi “māremi evā”ti āha. |
He said, "Do not do so." Though repeatedly begged, he said, "I will kill you." |
“evaṃ sante kiṃ te mama maraṇena? |
"In that case, what is my death to you? |
imāni ābharaṇāni gahetvā mayhaṃ jīvitaṃ dehi, ito paṭṭhāya maṃ ‘matā’ti dhārehi, dāsī vā te hutvā kammaṃ karissāmī”ti vatvā imaṃ gāthamāha — |
Take these ornaments and give me my life. From now on, consider me as 'dead.' I will be your slave and do your work." Having said this, she spoke this verse: |
♦ “idaṃ suvaṇṇakeyūraṃ, muttā veḷuriyā bahū. |
♦ "This golden bracelet, many pearls and beryls, |
♦ sabbaṃ harassu bhaddante, maṃ ca dāsīti sāvayā”ti. |
♦ take it all, my good lord, and declare me as your slave." |
. |
. |
♦ taṃ sutvā coro “evaṃ kate tvaṃ gantvā mātāpitūnaṃ ācikkhissasi, māressāmiyeva, mā tvaṃ bāḷhaṃ paridevasī”ti vatvā imaṃ gāthamāha — |
♦ Hearing that, the thief said, "If I do so, you will go and tell your parents. I will kill you. Do not lament too much," and he spoke this verse: |
♦ “mā bāḷhaṃ paridevesi, khippaṃ bandhāhi bhaṇḍikaṃ. |
♦ "Do not lament too much, quickly tie up your bundle. |
♦ na tuyhaṃ jīvitaṃ atthi, sabbaṃ gaṇhāmi bhaṇḍakan”ti. |
♦ Your life is no more; I will take all the goods." |
— |
— |
♦ sā cintesi — |
♦ She thought: |
“aho idaṃ kammaṃ bhāriyaṃ. |
"Oh, this deed is grave. |
paññā nāma na pacitvā khādanatthāya katā, atha kho vicāraṇatthāya katā, jānissāmissa kattabban”ti, atha naṃ āha — |
Wisdom is not made for being cooked and eaten, but for reflection. I will know what should be done for him." Then she said to him: |
“sāmi, yadā tvaṃ ‘coro’ti gahetvā nīyasi, tadāhaṃ mātāpitūnaṃ ācikkhiṃ, te sahassaṃ vissajjetvā taṃ āharāpetvā gehe kariṃsu. |
"Master, when you were caught as a 'thief' and were being led away, I told my parents. They sent a thousand and had you brought and kept at home. |
tato paṭṭhāya ahaṃ tuyhaṃ upakārikā, ajja me sudiṭṭhaṃ katvā attānaṃ vandituṃ dehī”ti. |
From then on, I have been your benefactress. Today, having made me well-seen, allow me to pay homage to myself." |
so “sādhu, bhadde, sudiṭṭhaṃ katvā vandāhī”ti vatvā pabbatante aṭṭhāsi. |
He, saying, "Good, my dear, having made yourself well-seen, pay homage," stood at the edge of the mountain. |
atha naṃ sā tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā, “sāmi, idaṃ te pacchimadassanaṃ, idāni tuyhaṃ vā mama dassanaṃ, mayhaṃ vā tava dassanaṃ natthī”ti purato ca pacchato ca āliṅgitvā pamattaṃ hutvā pabbatante ṭhitaṃ piṭṭhipasse ṭhatvā ekena hatthena khandhe gahetvā ekena piṭṭhikacchāya gahetvā pabbatapapāte khipi. |
Then she, having circumambulated him three times, paid homage at four points and said, "Master, this is the last sight of you. Now there is no sight of you for me, or of me for you." She embraced him from the front and from behind and, while he was heedless, standing at the edge of the mountain, she stood behind him and, taking him by the shoulders with one hand and by the small of his back with the other, she threw him down the mountain cliff. |
so pabbatakucchiyaṃ paṭihato khaṇḍākhaṇḍikaṃ hutvā bhūmiyaṃ pati. |
He, striking against the side of the mountain, was broken into pieces and fell on the ground. |
corapapātamatthake adhivatthā devatā tesaṃ dvinnampi kiriyaṃ disvā tassā itthiyā sādhukāraṃ datvā imaṃ gāthamāha — |
The devatā dwelling on the top of the Robbers' Cliff, seeing the actions of both of them, gave a shout of approval to that woman and spoke this verse: |
♦ “na hi sabbesu ṭhānesu, puriso hoti paṇḍito. |
♦ "Not in all situations is a man wise. |
♦ itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā”ti. |
♦ A woman too can be wise, discerning here and there." |
. |
. |
♦ sāpi coraṃ papāte khipitvā cintesi — |
♦ She also, having thrown the thief down the cliff, thought: |
“sacāhaṃ gehaṃ gamissāmi, ‘sāmiko te kuhin’ti pucchissanti, sacāhaṃ evaṃ puṭṭhā ‘mārito me’ti vakkhāmi, ‘dubbinīte sahassaṃ datvā taṃ āharāpetvā idāni naṃ māresī’ti maṃ mukhasattīhi vijjhissanti, ‘ābharaṇatthāya so maṃ māretukāmo ahosī’ti vuttepi na saddahissanti, alaṃ me gehenā”ti tatthevābharaṇāni chaḍḍetvā araññaṃ pavisitvā anupubbena vicarantī ekaṃ paribbājakānaṃ assamaṃ patvā vanditvā “mayhaṃ, bhante, tumhākaṃ santike pabbajjaṃ dethā”ti āha. |
If I go home, they will ask, 'Where is your husband?' If, when asked thus, I say, 'He has been killed by me,' they will pierce me with the spears of their mouths, saying, 'You wicked woman, having had him brought for a thousand, you have now killed him.' Even if I say, 'He wanted to kill me for my ornaments,' they will not believe me. Enough of the home for me." She threw away her ornaments right there, entered the forest, and while wandering in due course, she came to an ashram of wanderers, paid homage, and said, "Venerable sirs, please give me ordination in your presence. |
atha naṃ pabbājesuṃ. |
Then they ordained her. |
sā pabbajitvāva pucchi — |
Having been ordained, she asked: |
“bhante, tumhākaṃ pabbajjāya kiṃ uttaman”ti? |
Venerable sirs, what is the highest in your ordination? |
“bhadde, dasasu vā kasiṇesu parikammaṃ katvā jhānaṃ nibbattetabbaṃ, vādasahassaṃ vā uggaṇhitabbaṃ, ayaṃ amhākaṃ pabbajjāya uttamattho”ti. |
My dear, having done the preliminary work in the ten kasiṇas, jhāna should be produced, or twelve thousand questions should be learned. This is the highest goal in our ordination. |
“jhānaṃ tāva nibbattetuṃ ahaṃ na sakkhissāmi, vādasahassaṃ pana uggaṇhissāmi, ayyā”ti. |
I will not be able to produce jhāna, but I will learn the twelve thousand questions, sirs. |
atha naṃ te vādasahassaṃ uggaṇhāpetvā “uggahitaṃ te sippaṃ, idāni tvaṃ jambudīpatale vicaritvā attanā saddhiṃ pañhaṃ kathetuṃ samatthaṃ olokehī”ti tassa hatthe jambusākhaṃ datvā uyyojesuṃ — |
Then they had her learn the twelve thousand questions and, saying, "Your skill is learned. Now you wander in Jambudīpa and look for someone who is able to discuss a question with you," they gave a jambu branch into her hand and sent her away, saying: |
“gaccha, bhadde, sace koci gihibhūto tayā saddhiṃ pañhaṃ kathetuṃ sakkoti, tasseva pādaparicārikā bhavāhi, sace pabbajito sakkoti, tassa santike pabbajāhī”ti. |
Go, my dear. If any householder is able to discuss a question with you, become his foot-servant. If an ordained one is able to, go forth in his presence. |
♦ sā nāmena jambuparibbājikā nāma hutvā tato nikkhamitvā diṭṭhe diṭṭhe pañhaṃ pucchantī vicarati. |
♦ She, having become known by the name Jambuparibbājikā, having left there, went about asking questions of everyone she saw. |
tāya saddhiṃ kathetuṃ samattho nāma nāhosi. |
There was no one able to discuss with her. |
“ito jambuparibbājikā āgacchatī”ti sutvāva manussā palāyanti. |
Hearing, "Jambuparibbājikā is coming from here," the people would flee. |
sā gāmaṃ vā nigamaṃ vā bhikkhāya pavisantī gāmadvāre vālukarāsiṃ katvā tattha jambusākhaṃ ṭhapetvā “mayā saddhiṃ kathetuṃ samattho jambusākhaṃ maddatū”ti vatvā gāmaṃ pāvisi. |
She, when entering a village or a market town for alms, would make a pile of sand at the village gate, place the jambu branch on it, and say, "Let him who is able to discuss with me trample the jambu branch," and she would enter the village. |
taṃ ṭhānaṃ upasaṅkamituṃ samattho nāma nāhosi. |
There was no one able to approach that place. |
sāpi milātāya jambusākhāya aññaṃ jambusākhaṃ gaṇhāti, iminā nīhārena vicarantī sāvatthiṃ patvā gāmadvāre vālukarāsiṃ katvā jambusākhaṃ ṭhapetvā vuttanayeneva vatvā bhikkhāya pāvisi. |
She also, when the jambu branch withered, would take another jambu branch. Wandering in this manner, she reached Sāvatthī and, having made a pile of sand at the village gate and having placed a jambu branch, she spoke in the aforesaid manner and entered for alms. |
sambahulā gāmadārakā jambusākhaṃ parivāretvā aṭṭhaṃsu. |
Many village boys surrounded the jambu branch and stood there. |
tadā sāriputtatthero piṇḍāya caritvā katabhattakicco nagarā nikkhanto te dārake jambusākhaṃ parivāretvā ṭhite disvā “kiṃ idan”ti pucchi. |
At that time, the Elder Sāriputta, having gone for alms and having finished his meal, while coming out of the city, saw those boys standing, having surrounded the jambu branch, and asked, "What is this?" |
dārakā therassa taṃ pavattiṃ ācikkhiṃsu. |
The boys told the elder that event. |
“tena hi dārakā imaṃ sākhaṃ maddathā”ti. |
Then, boys, trample this branch. |
“bhāyāma, bhante”ti . |
We are afraid, venerable sir. |
“ahaṃ pañhaṃ kathessāmi, maddatha tumhe”ti. |
I will discuss the question. You trample it. |
te therassa vacanena sañjātussāhā tathā katvā maddantā jambusākhaṃ ukkhipiṃsu. |
They, with enthusiasm born from the elder's words, did so and, while trampling, they lifted the jambu branch. |
paribbājikā āgantvā te paribhāsitvā “tumhehi saddhiṃ mama pañhena kiccaṃ natthi, kasmā me sākhaṃ maddathā”ti āha. |
The female wanderer came and, having reviled them, said, "I have no business with you in a question. Why did you trample my branch?" |
“ayyenamhā maddāpitā”ti āhaṃsu. |
"The noble one had us trample it," they said. |
“bhante, tumhehi me sākhā maddāpitā”ti? |
Venerable sir, did you have my branch trampled? |
“āma, bhaginī”ti. |
Yes, sister. |
“tena hi mayā saddhiṃ pañhaṃ kathethā”ti. |
Then discuss a question with me. |
“sādhu kathessāmī”ti. |
Good, I will discuss it. |
♦ sā vaḍḍhamānakacchāyāya pañhaṃ pucchituṃ therassa santikaṃ agamāsi, sakalanagaraṃ saṅkhubhi. |
♦ She, in the growing shade of the afternoon, went to the elder to ask a question. The whole city was stirred up. |
“dvinnaṃ paṇḍitānaṃ kathaṃ suṇissāmā”ti nāgarā tāya saddhiṃyeva gantvā theraṃ vanditvā ekamantaṃ nisīdiṃsu. |
"We will hear the discussion of the two wise ones." The city dwellers, having gone with her, paid homage to the elder and sat to one side. |
paribbājikā theraṃ āha — |
The female wanderer said to the elder: |
“bhante, pucchāmi te pañhan”ti. |
Venerable sir, I ask you a question. |
“puccha, bhaginī”ti. |
Ask, sister. |
sā vādasahassaṃ pucchi, pucchitaṃ pucchitaṃ thero vissajjesi. |
She asked twelve thousand questions. The elder answered each question as it was asked. |
atha naṃ thero āha — |
Then the elder said to her: |
“ettakā eva te pañhā, aññepi atthī”ti? |
Are these all your questions, or are there others? |
“ettakā eva, bhante”ti. |
These are all, venerable sir. |
“tayā bahū pañhā puṭṭhā, mayampi ekaṃ pucchāma, vissajjissasi no”ti? |
You have asked many questions. We will also ask one. Will you answer us? |
“jānamānā vissajjissāmi pucchatha, bhante”ti. |
If I know, I will answer. Ask, venerable sir. |
thero “ekaṃ nāma kin”ti pañhaṃ pucchi. |
The elder asked the question, "What is the one thing?" |
sā “evaṃ nāmesa vissajjetabbo”ti ajānantī “kiṃ nāmetaṃ, bhante”ti pucchi. |
She, not knowing, "It should be answered thus," asked, "What is this called, venerable sir?" |
“buddhapañho nāma, bhaginī”ti. |
It is called a Buddha-question, sister. |
“mayhampi taṃ detha, bhante”ti. |
Please give it to me also, venerable sir. |
“sace mādisā bhavissasi, dassāmī”ti. |
If you become like me, I will give it. |
“tena hi maṃ pabbājethā”ti. |
Then please ordain me. |
thero bhikkhunīnaṃ ācikkhitvā pabbājesi. |
The elder, having informed the nuns, ordained her. |
sā pabbajitvā laddhūpasampadā kuṇḍalakesittherī nāma hutvā katipāhaccayeneva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
She, having been ordained and having received the higher ordination, being named the nun Kuṇḍalakesī, in a few days attained Arahantship with the analytical knowledges. |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
♦ In the Dhamma-hall, the monks started a discussion: |
“kuṇḍalakesittheriyā dhammassavanañca bahuṃ natthi, pabbajitakiccañcassā matthakaṃ pattaṃ, ekena kira corena saddhiṃ mahāsaṅgāmaṃ katvā jinitvā āgatā”ti. |
The nun Kuṇḍalakesī's listening to the Dhamma was not much, and her task of ordination has reached its culmination. It is said that she came after having fought and won a great battle with a certain thief. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mayā desitadhammaṃ ‘appaṃ vā bahuṃ vā’ti pamāṇaṃ mā gaṇhatha, anatthakaṃ padasatampi seyyo na hoti, dhammapadaṃ pana ekampi seyyova. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, do not take the measure of the Dhamma I have taught as 'little' or 'much.' Even a hundred phrases without meaning are not better. But even one phrase of the Dhamma is better. |
avasesacore jinantassa ca jayo nāma na hoti, ajjhattikakilesacore jinantasseva pana jayo nāma hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi — |
And for one who conquers other thieves, that is not called victory. But for one who conquers the thieves of the defilements within, that is called victory." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 102. |
♦ 102. |
♦ “yo ca gāthāsataṃ bhāse, anatthapadasaṃhitā. |
♦ "And he who would recite a hundred verses, composed of meaningless phrases, |
♦ ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati. |
♦ better is one phrase of the Dhamma, which, having heard, one is pacified. |
♦ 103. |
♦ 103. |
♦ “yo sahassaṃ sahassena, saṅgāme mānuse jine. |
♦ "He who in battle should conquer a thousand men a thousand times, |
♦ ekañca jeyyamattānaṃ, sa ve saṅgāmajuttamo”ti. |
♦ and he who should conquer himself alone, he is indeed the supreme victor in battle." |
♦ tattha gāthāsatanti yo ca puggalo sataparicchedā bahūpi gāthā bhāseyyāti attho. |
♦ There, "a hundred verses" means that a person might recite many verses, measured by a hundred. This is the meaning. |
anatthapadasaṃhitāti ākāsavaṇṇanādivasena anatthakehi padehi saṃhitā. |
"Composed of meaningless phrases" means connected with meaningless phrases by way of describing the sky and so on. |
dhammapadanti atthasādhakaṃ khandhādipaṭisaṃyuttaṃ, “cattārimāni paribbājakā dhammapadāni. |
"A phrase of the Dhamma" means one that accomplishes the goal, connected with the aggregates and so on. "These four, O wanderer, are phrases of the Dhamma. |
katamāni cattāri? |
What four? |
anabhijjhā paribbājakā dhammapadaṃ, abyāpādo paribbājakā dhammapadaṃ, sammāsati paribbājakā dhammapadaṃ, sammāsamādhi paribbājakā dhammapadan”ti evaṃ vuttesu catūsu dhammapadesu ekampi dhammapadaṃ seyyo. |
Non-covetousness, O wanderer, is a phrase of the Dhamma. Non-ill-will, O wanderer, is a phrase of the Dhamma. Right mindfulness, O wanderer, is a phrase of the Dhamma. Right concentration, O wanderer, is a phrase of the Dhamma." Even one of the four phrases of the Dhamma thus spoken is better. |
yo sahassaṃ sahassenāti yo eko saṅgāmayodho sahassena guṇitaṃ sahassaṃ mānuse ekasmiṃ saṅgāme jineyya, dasamanussasatasahassaṃ jinitvā jayaṃ āhareyya, ayampi saṅgāmajinataṃ uttamo pavaro nāma na hoti. |
"He who a thousand a thousand times" means he who, a single warrior, should conquer a thousand men a thousand times in a single battle, and having conquered a hundred thousand men, should bring victory, even he is not called the best and foremost of battle-winners. |
ekañca jeyyamattānanti yo rattiṭṭhānadivāṭṭhānesu ajjhattikakammaṭṭhānaṃ sammasanto attano lobhādikilesajayena attānaṃ jineyya . |
"And he who should conquer himself alone" means he who, in places for the night and day, while contemplating the meditation subject within himself, should conquer himself by the conquest of the defilements of lust and so on. |
sa ve saṅgāmajuttamoti so saṅgāmajinānaṃ uttamo pavaro saṅgāmasīsayodhoti. |
"He is indeed the supreme victor in battle" means he is the best and foremost of battle-winners, the chief warrior of the battle. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ kuṇḍalakesittherīvatthu tatiyaṃ. |
♦ The third story, of the nun Kuṇḍalakesī. |
♦ 4. anatthapucchakabrāhmaṇavatthu |
♦ 4. The Story of the Brahmin who Asked a Useless Question |
♦ attā haveti imaṃ dhammadesanaṃ satthā jetavane viharanto anatthapucchakaṃ brāhmaṇaṃ ārabbha kathesi. |
♦ "Oneself indeed," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a brahmin who asked a useless question. |
♦ so kira brāhmaṇo “kiṃ nu kho sammāsambuddho atthameva jānāti, udāhu anatthampi, pucchissāmi nan”ti satthāraṃ upasaṅkamitvā pucchi — |
♦ It is said that that brahmin, thinking, "Does the Perfectly Enlightened One know only what is useful, or also what is useless? I will ask him," approached the Teacher and asked: |
“bhante, tumhe atthameva jānātha maññe, no anatthan”ti? |
Venerable sir, I think you know only what is useful, not what is useless. |
“atthañcāhaṃ, brāhmaṇa, jānāmi anatthañcā”ti. |
I know both what is useful and what is useless, brahmin. |
“tena hi me anatthaṃ kathethā”ti. |
Then please tell me what is useless. |
athassa satthā imaṃ gāthamāha — |
Then the Teacher spoke this verse to him: |
♦ “ussūraseyyaṃ ālasyaṃ, caṇḍikkaṃ dīghasoṇḍiyaṃ. |
♦ "Sleeping late, laziness, fierceness, and long drunkenness, |
♦ ekassaddhānagamanaṃ paradārūpasevanaṃ. |
♦ traveling alone on a long journey, and frequenting another's wife, |
♦ etaṃ brāhmaṇa sevassu, anatthaṃ te bhavissatī”ti. |
♦ practice this, O brahmin, and it will be to your harm." |
♦ taṃ sutvā brāhmaṇo sādhukāramadāsi “sādhu sādhu, gaṇācariya, gaṇajeṭṭhaka, tumhe atthañca jānātha anatthañcā”ti . |
♦ Hearing that, the brahmin gave a shout of approval, "Good, good, teacher of a school, chief of a school! You know both what is useful and what is useless." |
“evaṃ kho, brāhmaṇa, atthānatthajānanako nāma mayā sadiso natthī”ti. |
Thus, brahmin, there is no one like me who knows what is useful and useless. |
athassa satthā ajjhāsayaṃ upadhāretvā, “brāhmaṇa, kena kammena jīvasī”ti pucchi. |
Then the Teacher, considering his inclination, asked, "Brahmin, by what work do you live?" |
“jūtakammena, bho gotamā”ti. |
By gambling, good Gotama. |
“kiṃ pana te jayo hoti parājayo”ti . |
But do you win or lose? |
“jayopi hoti parājayopī”ti vutte, “brāhmaṇa, appamattako esa, paraṃ jinantassa jayo nāma na seyyo. |
When told, "I both win and lose," he said, "Brahmin, that is a small matter. The victory of one who conquers another is not better. |
yo pana kilesajayena attānaṃ jināti, tassa jayo seyyo. |
But he who, by the conquest of the defilements, conquers himself, his victory is better. |
na hi taṃ jayaṃ koci apajayaṃ kātuṃ sakkotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi — |
For no one can turn that victory into defeat." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 104. |
♦ 104. |
♦ “attā have jitaṃ seyyo, yā cāyaṃ itarā pajā. |
♦ "To conquer oneself is better than to conquer other people. |
♦ attadantassa posassa, niccaṃ saññatacārino. |
♦ Of a man who is self-tamed, who always lives restrained. |
♦ 105. |
♦ 105. |
♦ “neva devo na gandhabbo, na māro saha brahmunā. |
♦ "Neither a deva, nor a gandhabba, nor Māra with Brahmā, |
♦ jitaṃ apajitaṃ kayirā, tathārūpassa jantuno”ti. |
♦ can turn into defeat the victory of such a person." |
♦ tattha haveti nipāto. |
♦ There, "indeed" is a particle. |
jitanti liṅgavipallāso, attano kilesajayena attā jito seyyoti attho. |
"Conquered" is a change of gender; the meaning is that oneself conquered by the conquest of one's own defilements is better. |
yā cāyaṃ itarā pajāti yā panāyaṃ avasesā pajā jūtena vā dhanaharaṇena vā saṅgāmena vā balābhibhavena vā jitā bhaveyya, taṃ jinantena yaṃ jitaṃ, na taṃ seyyoti attho. |
"Than this other folk" means that whatever remaining folk might be conquered by gambling, or by seizing wealth, or by battle, or by overpowering by force, what is conquered by one who conquers them, that is not better. |
kasmā pana tadeva jitaṃ seyyo, idaṃ na seyyoti? |
But why is that conquest better, and this one not better? |
yasmā attadantassa ... pe ... tathārūpassa jantunoti. |
Because "of a man who is self-tamed... and so on... of such a person." |
idaṃ vuttaṃ hoti — yasmā hi yvāyaṃ nikkilesatāya attadanto poso, tassa attadantassa kāyādīhi niccaṃ saññatacārino evarūpassa imehi kāyasaññamādīhi saññatassa jantuno devo vā gandhabbo vā māro vā brahmunā saha uṭṭhahitvā “ahamassa jitaṃ apajitaṃ karissāmi, maggabhāvanāya pahīne kilese puna uppādessāmī”ti ghaṭentopi vāyamantopi yathā dhanādīhi parājito pakkhantaro hutvā itarena jitaṃ puna jinanto apajitaṃ kareyya, “evaṃ apajitaṃ kātuṃ neva sakkuṇeyyā”ti. |
This is what is said: because for that man who is self-tamed by being without defilements, for that self-tamed one who always lives restrained by body and so on, for such a person who is restrained by these bodily restraints and so on, even if a deva, or a gandhabba, or Māra, rising up with Brahmā, strives and makes an effort, saying, "I will turn his victory into defeat, I will make the defilements abandoned by the development of the path arise again," just as one who is defeated by wealth and so on, becoming another's party, might conquer again what was conquered by another and turn it into defeat, "he would not be able to turn it into defeat thus." |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ anatthapucchakabrāhmaṇavatthu catutthaṃ. |
♦ The fourth story, of the brahmin who asked a useless question. |
♦ 5. sāriputtattherassa mātulabrāhmaṇavatthu |
♦ 5. The Story of the Maternal Uncle of the Elder Sāriputta |
♦ māse māseti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattherassa mātulabrāhmaṇaṃ ārabbha kathesi. |
♦ "Month after month," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the maternal uncle of the Elder Sāriputta. |
♦ thero kira tassa santikaṃ gantvā āha — |
♦ It is said that the elder went to his side and said, |
“kiṃ nu kho, brāhmaṇa, kiñcideva kusalaṃ karosī”ti? |
Well, brahmin, do you do any wholesome deed? |
“karomi, bhante”ti. |
I do, venerable sir. |
“kiṃ karosī”ti? |
What do you do? |
“māse māse sahassapariccāgena dānaṃ dammī”ti. |
Month after month, I give a gift with an offering of a thousand. |
“kassa desī”ti? |
To whom do you give it? |
“nigaṇṭhānaṃ, bhante”ti. |
To the Nigaṇṭhas, venerable sir. |
“kiṃ patthayanto”ti? |
Aspiring to what? |
“brahmalokaṃ, bhante”ti. |
To the Brahma world, venerable sir. |
“kiṃ pana brahmalokassa ayaṃ maggo”ti? |
But is this the path to the Brahma world? |
“āma, bhante”ti. |
Yes, venerable sir. |
“ko evamāhā”ti? |
Who said so? |
“ācariyehi me kathitaṃ, bhante”ti. |
My teachers told me, venerable sir. |
“no tvaṃ brahmalokassa maggaṃ jānāsi, nāpi te ācariyā, satthāva eko jānāti, ehi, brāhmaṇa, brahmalokassa te maggaṃ kathāpessāmī”ti taṃ ādāya satthu santikaṃ netvā, “bhante, ayaṃ brāhmaṇo evamāhā”ti, “taṃ pavattiṃ ārocetvā sādhu vatassa brahmalokassa maggaṃ kathethā”ti. |
You do not know the path to the Brahma world, nor do your teachers. The Teacher alone knows. Come, brahmin, I will have the path to the Brahma world explained to you." He took him and led him to the Teacher and, having said, "Venerable sir, this brahmin says thus," and having reported that event, he said, "It would be good if you would explain the path to the Brahma world to him. |
satthā “evaṃ kira, brāhmaṇā”ti pucchitvā “āma, bho gotamā”ti vutte, “brāhmaṇa, tayā evaṃ dadamānena vassasataṃ dinnadānatopi muhuttamattaṃ pasannacittena mama sāvakassa olokanaṃ vā kaṭacchubhikkhāmattadānaṃ vā mahapphalataran”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, having asked, "Is that so, brahmin?" and when told, "Yes, good Gotama," he said, "Brahmin, more fruitful than the gift given by you for a hundred years in this way is the looking at my disciple with a pleased mind for a moment, or the gift of a spoonful of alms," and connecting the story, he taught the Dhamma by speaking this verse: |
♦ 106. |
♦ 106. |
♦ “māse māse sahassena, yo yajetha sataṃ samaṃ. |
♦ "He who, month after month, with a thousand, should sacrifice for a hundred years, |
♦ ekañca bhāvitattānaṃ, muhuttamapi pūjaye. |
♦ and he who should honor for a moment one whose self is developed, |
♦ sāyeva pūjanā seyyo, yañce vassasataṃ hutan”ti. |
♦ that very honoring is better than the hundred years' sacrifice." |
♦ tattha sahassenāhi sahassapariccāgena. |
♦ There, "with a thousand" means with an offering of a thousand. |
yo yajetha sataṃ samanti yo vassasataṃ māse māse sahassaṃ pariccajanto lokiyamahājanassa dānaṃ dadeyya, ekañca bhāvitattānanti yo pana ekaṃ sīlādiguṇavisesena vaḍḍhitāttānaṃ heṭṭhimakoṭiyā sotāpannaṃ, uparimakoṭiyā khīṇāsavaṃ gharadvāraṃ sampattaṃ kaṭacchubhikkhādānavasena vā yāpanamattāahāradānavasena vā thūlasāṭakadānamattena vā pūjeyya. |
"He who should sacrifice for a hundred years" means he who, for a hundred years, month after month, offering a thousand, should give a gift to the great worldly multitude. "One whose self is developed" means one whose self is developed by the excellence of virtues such as morality, at the lowest level a stream-enterer, at the highest level an Arahant, who has come to his house door, he should honor by giving a spoonful of alms, or by giving food sufficient for sustenance, or by giving a coarse robe. |
yaṃ itarena vassasataṃ hutaṃ. |
The hundred years' sacrifice by the other. |
tato sāyeva pūjanā seyyo. |
Than that, that very honoring is better. |
seṭṭho uttamoti atthoti. |
It is best, it is supreme. This is the meaning. |
♦ desanāvasāne so brāhmaṇo sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, that brahmin attained the fruit of stream-entry, and many others also attained the fruits of stream-entry and so on. |
♦ sāriputtattherassa mātulabrāhmaṇavatthu pañcamaṃ. |
♦ The fifth story, of the maternal uncle of the Elder Sāriputta. |
♦ 6. sāriputtattherassa bhāgineyyavatthu |
♦ 6. The Story of the Nephew of the Elder Sāriputta |
♦ yo ca vassasataṃ jantūti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattherassa bhāgineyyaṃ ārabbha kathesi. |
♦ "And he who for a hundred years," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the nephew of the Elder Sāriputta. |
♦ tampi hi thero upasaṅkamitvā āha — |
♦ For he too, the elder approached and said, |
“kiṃ, brāhmaṇa, kusalaṃ karosī”ti? |
Well, brahmin, do you do any wholesome deed? |
“āma, bhante”ti. |
Yes, venerable sir. |
“kiṃ karosī”ti? |
What do you do? |
“māse māse ekaṃ ekaṃ pasuṃ ghātetvā aggiṃ paricarāmī”ti. |
Month after month, I kill one animal and tend the fire. |
“kimatthaṃ evaṃ karosī”ti? |
For what purpose do you do so? |
“brahmalokamaggo kireso”ti. |
It is said to be the path to the Brahma world. |
“kenevaṃ kathitan”ti? |
Who said so? |
“ācariyehi me, bhante”ti. |
My teachers, venerable sir. |
“neva tvaṃ brahmalokassa maggaṃ jānāsi, nāpi te ācariyā, ehi, satthu santikaṃ gamissāmā”ti taṃ satthu santikaṃ netvā taṃ pavattiṃ ārocetvā “imassa, bhante, brahmalokassa maggaṃ kathethā”ti āha. |
Neither you nor your teachers know the path to the Brahma world. Come, let us go to the Teacher." He took him to the Teacher, reported that event, and said, "Venerable sir, please explain the path to the Brahma world to him. |
satthā “evaṃ kirā”ti pucchitvā “evaṃ, bho gotamā”ti vutte, “brāhmaṇa, vassasatampi evaṃ aggiṃ paricarantassa tava aggipāricariyā mama sāvakassa taṅkhaṇamattaṃ pūjampi na pāpuṇātī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher asked, "Is that so?" and when told, "Yes, good Gotama," he said, "Brahmin, your tending of the fire for a hundred years in this way does not even amount to a moment's honoring of my disciple." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 107. |
♦ 107. |
♦ “yo ca vassasataṃ jantu, aggiṃ paricare vane. |
♦ "And he who for a hundred years, a person, should tend the fire in the forest, |
♦ ekañca bhāvitattānaṃ, muhuttamapi pūjaye. |
♦ and he who should honor for a moment one whose self is developed, |
♦ sāyeva pūjanā seyyo, yañce vassasataṃ hutan”ti. |
♦ that very honoring is better than the hundred years' sacrifice." |
♦ tattha jantūti sattādhivacanametaṃ. |
♦ There, "a person" is a term for a being. |
aggiṃ paricare vaneti nippapañcabhāvapatthanāya vanaṃ pavisitvāpi tattha aggiṃ paricareyya. |
"Should tend the fire in the forest" means that even having entered the forest with the aspiration of being free from proliferation, he should tend the fire there. |
sesaṃ purimasadisamevāti. |
The rest is the same as before. |
♦ desanāvasāne so brāhmaṇo sotāpattiphalaṃ pāpuṇi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, that brahmin attained the fruit of stream-entry, and many others also attained the fruits of stream-entry and so on. |
♦ sāriputtattherassa bhāgineyyavatthu chaṭṭhaṃ. |
♦ The sixth story, of the nephew of the Elder Sāriputta. |
♦ 7. sāriputtattherassa sahāyakabrāhmaṇavatthu |
♦ 7. The Story of the Brahmin Friend of the Elder Sāriputta |
♦ yaṃ kiñci yiṭṭhaṃ vāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattherassa sahāyakabrāhmaṇaṃ ārabbha kathesi. |
♦ "Whatever offering," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the brahmin friend of the Elder Sāriputta. |
♦ tampi hi thero upasaṅkamitvā “kiṃ, brāhmaṇa, kiñci kusalaṃ karosī”ti pucchi. |
♦ For he too, the elder approached and asked, "Well, brahmin, do you do any wholesome deed?" |
“āma, bhante”ti. |
Yes, venerable sir. |
“kiṃ karosī”ti? |
What do you do? |
“yiṭṭhayāgaṃ yajāmī”ti. |
I perform a sacrifice. |
“tadā kira taṃ yāgaṃ mahāpariccāgena yajan”ti. |
It is said that at that time, he performed that sacrifice with a great offering. |
ito paraṃ thero purimanayeneva pucchitvā taṃ satthu santikaṃ netvā taṃ pavattiṃ ārocetvā “imassa, bhante, brahmalokassa maggaṃ kathethā”ti āha. |
From here on, the elder, having asked in the same way as before, took him to the Teacher, reported that event, and said, "Venerable sir, please explain the path to the Brahma world to him." |
satthā, “brāhmaṇa, evaṃ kirā”ti pucchitvā “evaṃ, bho gotamā”ti vutte, “brāhmaṇa, tayā saṃvaccharaṃ yiṭṭhayāgaṃ yajantena lokiyamahājanassa dinnadānaṃ pasannacittena mama sāvakānaṃ vandantānaṃ uppannakusalacetanāya catubhāgamattampi na agghatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, having asked, "Brahmin, is that so?" and when told, "Yes, good Gotama," he said, "Brahmin, the gift given by you to the great worldly multitude while performing a sacrifice for a year is not worth even a quarter part of the wholesome intention that arises in one who pays homage to my disciples with a pleased mind." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 108. |
♦ 108. |
♦ “yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke, |
♦ "Whatever offering or sacrifice in the world, |
♦ saṃvaccharaṃ yajetha puññapekkho. |
♦ one might perform for a year, seeking merit, |
♦ sabbampi taṃ na catubhāgameti, |
♦ all that does not amount to a quarter part; |
♦ abhivādanā ujjugatesu seyyo”ti. |
♦ better is paying homage to the upright." |
♦ tattha yaṃ kiñcīti anavasesapariyādānavacanametaṃ. |
♦ There, "whatever" is a word of all-inclusive enumeration. |
yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṃ. |
"Offering" is a gift given mostly on occasions of celebration and so on. |
hutanti abhisaṅkharitvā kataṃ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca. |
"Sacrifice" is a gift for guests prepared with elaboration, and also a gift given with faith in karma and its result. |
saṃvaccharaṃ yajethāti ekasaṃvaccharaṃ nirantarameva vuttappakāraṃ dānaṃ sakalacakkavāḷepi lokiyamahājanassa dadeyya. |
"Should sacrifice for a year" means he should continuously give the aforesaid kind of gift for one whole year to the great worldly multitude in the entire world-system. |
puññapekkhoti puññaṃ icchanto. |
"Seeking merit" means desiring merit. |
ujjugatesūti heṭṭhimakoṭiyā sotāpannesu uparimakoṭiyā khīṇāsavesu. |
"To the upright" means at the lowest level to stream-enterers, at the highest level to Arahants. |
idaṃ vuttaṃ hoti — |
This is what is said: |
“evarūpesu pasannacittena sarīraṃ onamitvā vandantassa kusalacetanāya yaṃ phalaṃ, tato catubhāgampi sabbaṃ taṃ dānaṃ na agghati, tasmā ujugatesu abhivādanameva seyyo”ti. |
The fruit of the wholesome intention of one who pays homage to such ones with a pleased mind, bowing his body, all that offering is not worth a quarter part of that. Therefore, paying homage to the upright is indeed better. |
♦ desanāvasāne so brāhmaṇo sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, that brahmin attained the fruit of stream-entry, and many others also attained the fruits of stream-entry and so on. |
♦ sāriputtattherassa sahāyakabrāhmaṇavatthu sattamaṃ. |
♦ The seventh story, of the brahmin friend of the Elder Sāriputta. |
♦ 8. āyuvaḍḍhanakumāravatthu |
♦ 8. The Story of the Boy Āyuvaḍḍhana |
♦ abhivādanasīlissāti imaṃ dhammadesanaṃ satthā dīghalaṅghikaṃ nissāya araññakuṭiyaṃ viharanto dīghāyukumāraṃ ārabbha kathesi. |
♦ "For one who is in the habit of paying homage," this Dhamma discourse the Teacher gave while staying in a forest hut near Dīghalaṅghika, beginning with the story of the boy Dīghāyu. |
♦ dīghalaṅghikanagaravāsino kira dve brāhmaṇā bāhirakapabbajjaṃ pabbajitvā aṭṭhacattālīsa vassāni tapacaraṇaṃ kariṃsu. |
♦ It is said that two brahmins from the city of Dīghalaṅghika, having gone forth in an external ascetic order, practiced austerity for forty-eight years. |
tesu eko “paveṇi me nassissati, vibbhamissāmī”ti cintetvā attanā kataṃ tapaṃ paresaṃ vikkiṇitvā gosatena ceva kahāpaṇasatena ca saddhiṃ bhariyaṃ labhitvā kuṭumbaṃ saṇṭhapesi. |
One of them, thinking, "My lineage will be lost, I will go astray," sold the austerity he had practiced to others and, having obtained a wife with a hundred cattle and a hundred kahāpaṇas, he established a household. |
athassa bhariyā puttaṃ vijāyi. |
Then his wife gave birth to a son. |
itaro panassa sahāyako pavāsaṃ gantvā punadeva taṃ nagaraṃ paccāgami. |
But his other friend went on a journey and returned again to that city. |
so tassa āgatabhāvaṃ sutvā puttadāraṃ ādāya sahāyakassa dassanatthāya agamāsi. |
He, hearing of his arrival, took his wife and son and went to see his friend. |
gantvā puttaṃ mātu hatthe datvā sayaṃ tāva vandi, mātāpi puttaṃ pitu hatthe datvā vandi. |
Having gone, he gave his son into his mother's hand and first paid homage himself. The mother also gave her son into his father's hand and paid homage. |
so “dīghāyukā hothā”ti āha, putte pana vandāpite tuṇhī ahosi. |
He said, "May you live long." But when the son was made to pay homage, he was silent. |
atha naṃ “kasmā, bhante, amhehi vandite ‘dīghāyukā hothā’ti vatvā imassa vandanakāle kiñci na vadethā”ti āha. |
Then he said, "Why, venerable sir, when we paid homage, you said, 'May you live long,' but at the time of this one's paying homage, you said nothing?" |
“imasseko antarāyo atthi, brāhmaṇā”ti. |
There is a danger to this one, brahmin. |
“kittakaṃ jīvissati, bhante”ti? |
How long will he live, venerable sir? |
“sattāhaṃ, brāhmaṇā”ti. |
Seven days, brahmin. |
“paṭibāhanakāraṇaṃ atthi, bhante”ti? |
Is there a means of warding it off, venerable sir? |
“nāhaṃ paṭibāhanakāraṇaṃ jānāmī”ti. |
I do not know the means of warding it off. |
“ko pana jāneyya, bhante”ti? |
Who then would know, venerable sir? |
“samaṇo gotamo jāneyya, tassa santikaṃ gantvā pucchāhī”ti. |
The ascetic Gotama would know. Go to him and ask. |
“tattha gacchanto tapaparihānito bhāyāmī”ti. |
Going there, I am afraid of the loss of my austerity. |
“sace te puttasineho atthi, tapaparihāniṃ acintetvā tassa santikaṃ gantvā pucchāhī”ti. |
If you have affection for your son, without thinking of the loss of your austerity, go to him and ask. |
♦ so satthu santikaṃ gantvā sayaṃ tāva vandi. |
♦ He went to the Teacher and first paid homage himself. |
satthā “dīghāyuko hohī”ti āha, pajāpatiyā vandanakālepi tassā tatheva vatvā puttassa vandāpanakāle tuṇhī ahosi. |
The Teacher said, "May you live long." When his wife paid homage, he also said the same to her, but when the son was made to pay homage, he was silent. |
so purimanayeneva satthāraṃ pucchi, satthāpi tatheva byākāsi. |
He asked the Teacher in the same way as before, and the Teacher also replied in the same way. |
so kira brāhmaṇo sabbaññutaññāṇaṃ apaṭivijjhitvāva attano mantaṃ sabbaññutaññāṇena saṃsandesi, paṭibāhanūpāyaṃ pana na jānāti. |
It is said that that brahmin, without having penetrated the knowledge of omniscience, compared his own charm with the knowledge of omniscience, but he did not know the means of warding it off. |
brāhmaṇo satthāraṃ pucchi — |
The brahmin asked the Teacher: |
“atthi pana, bhante, paṭibāhanūpāyo”ti? |
But is there, venerable sir, a means of warding it off? |
“bhaveyya, brāhmaṇā”ti. |
There could be, brahmin. |
“kiṃ bhaveyyā”ti? |
What could it be? |
“sace tvaṃ attano gehadvāre maṇḍapaṃ kāretvā tassa majjhe pīṭhikaṃ kāretvā taṃ parikkhipanto aṭṭha vā soḷasa vā āsanāni paññāpetvā tesu mama sāvake nisīdāpetvā sattāhaṃ nirantaraṃ parittaṃ kātuṃ sakkuṇeyyāsi, evamassa antarāyo nasseyyā”ti. |
If you can have a pavilion built at the door of your house, have a platform made in the middle of it, and, surrounding it, have eight or sixteen seats prepared, and have my disciples seated on them, and have the paritta chanted continuously for seven days, then his danger would be averted. |
“bho gotama, mayā maṇḍapādīni sakkā kātuṃ, tumhākaṃ pana sāvake kathaṃ lacchāmī”ti? |
Good Gotama, I can have the pavilion and so on made, but how will I get your disciples? |
“tayā ettake kate ahaṃ mama sāvake pahiṇissāmī”ti. |
If you do that much, I will send my disciples. |
“sādhu, bho gotamā”ti so attano gehadvāre sabbaṃ kiccaṃ niṭṭhāpetvā satthu santikaṃ agamāsi. |
"Good, good Gotama." He, having completed all the work at the door of his house, went to the Teacher. |
satthā bhikkhū pahiṇi, te gantvā tattha nisīdiṃsu, dārakampi pīṭhikāyaṃ nipajjāpesuṃ, bhikkhū sattarattindivaṃ nirantaraṃ parittaṃ bhaṇiṃsu, sattame divase sāyaṃ satthā āgacchi. |
The Teacher sent the monks. They went and sat there. They also had the boy laid on the platform. The monks chanted the paritta continuously for seven days and nights. On the seventh day in the evening, the Teacher came. |
tasmiṃ āgate sabbacakkavāḷadevatā sannipatiṃsu. |
When he came, the devas of all the world-systems assembled. |
eko pana avaruddhako nāma yakkho dvādasa saṃvaccharāni vessavaṇaṃ upaṭṭhahitvā tassa santikā varaṃ labhanto “ito sattame divase imaṃ dārakaṃ gaṇheyyāsī”ti labhi. |
But a certain yakkha named Avaruddhaka, having attended on Vessavaṇa for twelve years, had obtained a boon from him, "On the seventh day from now, you may take this boy." |
tasmā sopi āgantvā aṭṭhāsi. |
Therefore, he also came and stood there. |
♦ satthari pana tattha gate mahesakkhāsu devatāsu sannipatitāsu appesakkhā devatā osakkitvā osakkitvā okāsaṃ alabhamānā dvādasa yojanāni paṭikkamiṃsu. |
♦ But when the Teacher went there, when the devas of great power had assembled, the devas of lesser power, moving back and back and not finding a place, retreated for twelve yojanas. |
avaruddhakopi tatheva paṭikkami, satthāpi sabbarattiṃ parittamakāsi. |
Avaruddhaka also retreated in the same way. The Teacher also chanted the paritta all night. |
sattāhe vītivatte avaruddhako dārakaṃ na labhi. |
When the seven days had passed, Avaruddhaka did not get the boy. |
aṭṭhame pana divase aruṇe uggatamatte dārakaṃ ānetvā satthāraṃ vandāpesuṃ. |
But on the eighth day, as soon as the dawn had risen, they brought the boy and had him pay homage to the Teacher. |
satthā “dīghāyuko hohī”ti āha. |
The Teacher said, "May you live long." |
“kīvaciraṃ pana, bho gotama, dārako ṭhassatī”ti? |
But for how long, good Gotama, will the boy live? |
“vīsavassasataṃ, brāhmaṇā”ti. |
A hundred and twenty years, brahmin. |
athassa “āyuvaḍḍhanakumāro”ti nāmaṃ kariṃsu. |
Then they named him "the boy Āyuvaḍḍhana." |
so vuddhimanvāya pañcahi upāsakasatehi parivuto vicari. |
He grew up and wandered about, surrounded by five hundred lay followers. |
athekadivasaṃ dhammasabhāyaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ “passathāvuso, āyuvaḍḍhanakumārena kira sattame divase maritabbaṃ abhavissa, so idāni vīsavassasataṭṭhāyī hutvā pañcahi upāsakasatehi parivuto vicarati, atthi maññe imesaṃ sattānaṃ āyuvaḍḍhanakāraṇan”ti. |
Then one day in the Dhamma-hall, the monks started a discussion: "Look, friends, it seems the boy Āyuvaḍḍhana was to have died on the seventh day. Now he, being one who will live for a hundred and twenty years, wanders about, surrounded by five hundred lay followers. It seems there is a reason for the increase of life for these beings." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, na kevalaṃ āyuvaḍḍhanameva, ime pana sattā guṇavante vandantā abhivādentā catūhi kāraṇehi vaḍḍhanti, parissayato muccanti, yāvatāyukameva tiṭṭhantī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, not only the increase of life, but these beings, when they pay homage and respect to the virtuous, they increase in four ways, they are freed from danger, and they live for their full lifespan." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 109. |
♦ 109. |
♦ “abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino. |
♦ "For one who is in the habit of paying homage, who always respects the elders, |
♦ cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balan”ti. |
♦ four things increase: long life, beauty, happiness, and strength." |
♦ tattha abhivādanasīlissāti vandanasīlissa, abhiṇhaṃ vandanakiccapasutassāti attho. |
♦ There, "for one who is in the habit of paying homage" means for one who is in the habit of venerating, for one who is constantly engaged in the act of veneration. |
vuḍḍhāpacāyinoti gihissa vā tadahupabbajite daharasāmaṇerepi, pabbajitassa vā pana pabbajjāya vā upasampadāya vā vuḍḍhatare guṇavuḍḍhe apacāyamānassa, abhivādanena vā niccaṃ pūjentassāti attho. |
"Who respects the elders" means for a householder who respects even a young novice ordained that day, or for an ordained one who respects one who is older in ordination or higher ordination, or who is senior in virtue, or who always honors them with veneration. |
cattāro dhammā vaḍḍhantīti āyumhi vaḍḍhamāne yattakaṃ kālaṃ taṃ vaḍḍhati, tattakaṃ itarepi vaḍḍhantiyeva. |
"Four things increase" means that when long life increases, for as long as it increases, the others also increase. |
yena hi paññāsavassāayusaṃvattanikaṃ kusalaṃ kataṃ, pañcavīsativassakāle cassa jīvitantarāyo uppajjeyya, so abhivādanasīlatāya paṭippassambhati, so yāvatāyukameva tiṭṭhati, vaṇṇādayopissa āyunāva saddhiṃ vaḍḍhanti. |
For he who has done wholesome deeds that result in a life of fifty years, if a danger to his life should arise at the age of twenty-five, it is allayed by his habit of paying homage. He lives for his full lifespan. His beauty and so on also increase along with his long life. |
ito uttaripi eseva nayo. |
From here on, this is the way. |
anantarāyena pavattassāyuno vaḍḍhanaṃ nāma natthi. |
There is no increase of life that proceeds without danger. |
♦ desanāvasāne āyuvaḍḍhanakumāro pañcahi upāsakasatehi saddhiṃ sotāpattiphale patiṭṭhahi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, the boy Āyuvaḍḍhana, with five hundred lay followers, was established in the fruit of stream-entry, and many others also attained the fruits of stream-entry and so on. |
♦ āyuvaḍḍhanakumāravatthu aṭṭhamaṃ. |
♦ The eighth story, of the boy Āyuvaḍḍhana. |
♦ 9. saṃkiccasāmaṇeravatthu |
♦ 9. The Story of the Novice Saṃkicca |
♦ yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto saṃkiccasāmaṇeraṃ ārabbha kathesi. |
♦ "And he who should live a hundred years," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the novice Saṃkicca. |
♦ sāvatthiyaṃ kira tiṃsamattā kulaputtā satthu dhammakathaṃ sutvā sāsane uraṃ datvā pabbajiṃsu. |
♦ It is said that in Sāvatthī, about thirty clansmen, having heard the Teacher's Dhamma talk, gave their hearts to the dispensation and were ordained. |
te upasampadāya pañcavassā hutvā satthāraṃ upasaṅkamitvā ganthadhuraṃ vipassanādhuranti dve dhurānīti sutvā “mayaṃ mahallakakāle pabbajitā”ti ganthadhure ussāhaṃ akatvā vipassanādhuraṃ pūretukāmā yāva arahattā kammaṭṭhānaṃ kathāpetvā, “bhante, ekaṃ araññāyatanaṃ gamissāmā”ti satthāraṃ āpucchiṃsu. |
They, having been of five years' standing since their higher ordination, approached the Teacher and, having heard that there were two trainings, the training in the scriptures and the training in insight, and thinking, "We were ordained in old age," they did not make an effort in the training in the scriptures, but wishing to fulfill the training in insight, they had the meditation subject up to Arahantship explained and said, "Venerable sir, we will go to a forest-dwelling," and took their leave of the Teacher. |
satthā “kataraṃ ṭhānaṃ gamissathā”ti pucchitvā “asukaṃ nāmā”ti vutte “tattha tesaṃ ekaṃ vighāsādaṃ nissāya bhayaṃ uppajjissati, tañca pana saṃkiccasāmaṇere gate vūpasamissati, atha nesaṃ pabbajitakiccaṃ pāripūriṃ gamissatī”ti aññāsi. |
The Teacher, having asked, "To what place will you go?" and when told, "To such-and-such a place," he knew, "A danger will arise for them there on account of a certain scrap-eater, but when the novice Saṃkicca goes, it will be pacified. Then their task of ordination will reach its completion." |
♦ saṃkiccasāmaṇero nāma sāriputtattherassa sāmaṇero sattavassiko jātiyā. |
♦ The novice Saṃkicca was a novice of the Elder Sāriputta, seven years of age. |
tassa kira mātā sāvatthiyaṃ aḍḍhakulassa dhītā. |
It is said that his mother was the daughter of a wealthy family in Sāvatthī. |
sā tasmiṃ kucchigate ekena byādhinā taṅkhaṇaññeva kālamakāsi. |
She, while he was in her womb, died at that very moment from a certain disease. |
tassā jhāpiyamānāya ṭhapetvā gabbhamaṃsaṃ sesaṃ jhāyi. |
When she was being cremated, everything was burned except the flesh of the womb. |
athassā gabbhamaṃsaṃ citakato otāretvā dvīsu tīsu ṭhānesu sūlehi vijjhiṃsu. |
Then they took the flesh of the womb from the pyre and pierced it in two or three places with stakes. |
sūlakoṭi dārakassa akkhikoṭiṃ pahari. |
The tip of a stake struck the corner of the boy's eye. |
evaṃ gabbhamaṃsaṃ vijjhitvā aṅgārarāsimhi khipitvā aṅgāreheva paṭicchādetvā pakkamiṃsu. |
Having thus pierced the flesh of the womb, they threw it on a pile of embers, covered it with embers, and departed. |
gabbhamaṃsaṃ jhāyi, aṅgāramatthake pana suvaṇṇabimbasadiso dārako padumagabbhe nipanno viya ahosi. |
The flesh of the womb was burned, but on top of the embers, the boy was like a golden image, as if lying in the heart of a lotus. |
pacchimabhavikassa sattassa hi sinerunā otthariyamānassapi arahattaṃ appatvā jīvitakkhayo nāma natthi. |
For a being in his last existence, even if he were crushed by Sineru, there is no end of life without attaining Arahantship. |
punadivase “citakaṃ nibbāpessāmā”ti āgatā tathānipannaṃ dārakaṃ disvā acchariyabbhutacittajātā “kathañhi nāma ettakesu dārūsu khīyamānesu sakalasarīre jhāpiyamāne dārako na jhāyi, kiṃ nu kho bhavissatī”ti dārakaṃ ādāya antogāmaṃ gantvā nemittake pucchiṃsu. |
The next day, those who had come, thinking, "We will extinguish the pyre," saw the boy lying thus and, their minds filled with wonder and astonishment, they said, "How is it that while so much wood was being consumed and the whole body was being burned, the boy was not burned? What can this be?" They took the boy and went into the village and asked the soothsayers. |
nemittakā “sace ayaṃ dārako agāraṃ ajjhāvassissati, yāva sattamā kulaparivaṭṭā ñātakā duggatā bhavissanti? |
The soothsayers said, "If this boy lives in a house, his relatives will be poor for seven generations. |
sace pabbajissati, pañcahi samaṇasatehi parivuto vicarissatī”ti āhaṃsu. |
If he is ordained, he will wander about with a retinue of five hundred monks." |
tassa saṅkunā akkhikoṭiyā bhinnattā saṃkiccanti nāmaṃ kariṃsu. |
Because his eye-corner had been pierced by a stake, they named him Saṃkicca. |
so aparena samayena saṃkiccoti paññāyi. |
On another occasion, he was known as Saṃkicca. |
atha naṃ ñātakā “hotu, vaḍḍhitakāle amhākaṃ ayyassa sāriputtassa santike pabbājessāmā”ti posiṃsu. |
Then his relatives, thinking, "So be it. When he is grown, we will ordain him in the presence of our noble Sāriputta," raised him. |
so sattavassikakāle “tava mātukucchiyaṃ vasanakāle mātā te kālamakāsi, tassā sarīre jhāpiyamānepi tvaṃ na jhāyī”ti kumārakānaṃ kathaṃ sutvā “ahaṃ kira evarūpā bhayā mutto, kiṃ me gharāvāsena, pabbajissāmī”ti ñātakānaṃ ārocesi. |
At the age of seven, having heard the story from the boys, "When you were living in your mother's womb, your mother died. Even when her body was being burned, you were not burned," he thought, "I have been freed from such a danger. What have I to do with the household life? I will go forth," and he informed his relatives. |
te “sādhu, tātā”ti sāriputtattherassa santikaṃ netvā, “bhante, imaṃ pabbājethā”ti adaṃsu. |
They, saying, "Good, son," took him to the Elder Sāriputta and said, "Venerable sir, please ordain him," and gave him. |
thero tacapañcakakammaṭṭhānaṃ datvā pabbājesi. |
The elder gave him the meditation subject of the five parts of the body and ordained him. |
so khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. |
At the very tip of the razor, he attained Arahantship with the analytical knowledges. |
ayaṃ saṃkiccasāmaṇero nāma. |
This is the novice Saṃkicca. |
♦ satthā “etasmiṃ gate taṃ bhayaṃ vūpasamissati, atha nesaṃ pabbajitakiccaṃ pāripūriṃ gamissatī”ti ñatvā, “bhikkhave, tumhākaṃ jeṭṭhabhātikaṃ sāriputtattheraṃ oloketvā gacchathā”ti āha. |
♦ The Teacher, knowing, "When he goes, that danger will be pacified, and then their task of ordination will reach its completion," said, "Monks, go after having seen your eldest brother, the Elder Sāriputta." |
te “sādhū”ti vatvā therassa santikaṃ gantvā “kiṃ, āvuso”ti vutte mayaṃ satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitukāmā hutvā āpucchimhā, atha no satthā evamāha — |
They, saying, "Good," went to the elder and, when asked, "What, friends?" they said, "We, having taken a meditation subject from the Teacher and wishing to enter the forest, took our leave. Then the Teacher said this to us: |
“tumhākaṃ jeṭṭhabhātikaṃ oloketvā gacchathā”ti? |
'Go after having seen your eldest brother.'" |
“tenamhā idhāgatā”ti. |
Therefore we have come here. |
thero “satthārā ime ekaṃ kāraṇaṃ disvā idha pahitā bhavissanti, kiṃ nu kho etan”ti āvajjento tamatthaṃ ñatvā āha — |
The elder, thinking, "The Teacher must have sent them here, having seen some reason. What can it be?" and reflecting, he knew the matter and said: |
“atthi pana vo, āvuso, sāmaṇero”ti? |
But do you have, friends, a novice? |
“natthi, āvuso”ti. |
We do not, friend. |
“sace natthi, imaṃ saṃkiccasāmaṇeraṃ gahetvā gacchathā”ti. |
If you do not, take this novice Saṃkicca and go. |
“alaṃ, āvuso, sāmaṇeraṃ nissāya no palibodho bhavissati, kiṃ araññe vasantānaṃ sāmaṇerenā”ti? |
Enough, friend. We will have trouble on account of the novice. What is the use of a novice for those who live in the forest? |
“nāvuso, imaṃ nissāya tumhākaṃ palibodho, apica kho pana tumhe nissāya imassa palibodho bhavissati. |
"No, friends. You will have no trouble on account of him. But he will have trouble on account of you. |
satthāpi tumhe mama santikaṃ pahiṇanto tumhehi saddhiṃ sāmaṇerassa pahiṇanaṃ paccāsīsanto pahiṇi, imaṃ gahetvā gacchathā”ti. |
The Teacher also, when he sent you to my side, sent you expecting that I would send the novice with you. Take him and go." |
te “sādhū”ti adhivāsetvā sāmaṇerena saddhiṃ ekatiṃsa janā theraṃ apaloketvā vihārā nikkhamma cārikaṃ carantā vīsayojanasatamatthake ekaṃ sahassakulaṃ gāmaṃ pāpuṇiṃsu. |
They, saying, "Good," consented and, with the novice, thirty-one people took their leave of the elder, left the monastery, and while wandering, they reached a village of a thousand families a hundred and twenty yojanas away. |
♦ manussā te disvā pasannacittā sakkaccaṃ parivisitvā, “bhante, kattha gamissathā”ti pucchitvā “yathāphāsukaṭṭhānaṃ, āvuso”ti vutte pādamūle nipajjitvā “mayaṃ, bhante, ayyesu imaṃ ṭhānaṃ nissāya antovassaṃ vasantesu pañcasīlaṃ samādāya uposathakammaṃ karissāmā”ti yāciṃsu. |
♦ The people, seeing them, with pleased minds, served them respectfully and, having asked, "Venerable sirs, where will you go?" and when told, "To a pleasant place, friends," they prostrated themselves at their feet and begged, "Venerable sirs, while the noble ones are living near this place for the rains retreat, we will undertake the five precepts and perform the Uposatha ceremony." |
therā adhivāsesuṃ. |
The elders consented. |
atha nesaṃ manussā rattiṭṭhānadivāṭṭhānacaṅkamanapaṇṇasālāyo saṃvidahitvā “ajja mayaṃ, sve mayan”ti ussāhappattā upaṭṭhānamakaṃsu. |
Then the people provided them with places for night and day, cloisters, and leaf-huts, and with great enthusiasm they attended on them, saying, "Today we will, tomorrow we will." |
therā vassūpanāyikadivase katikavattaṃ kariṃsu, “āvuso, amhehi dharamānakabuddhassa santike kammaṭṭhānaṃ gahitaṃ, na kho pana sakkā aññatra paṭipattisampadāya buddhe ārādhetuṃ, amhākañca apāyadvārāni vivaṭāneva, tasmā aññatra pāto bhikkhācāravelaṃ, sāyaṃ therūpaṭṭhānavelañca sesakāle dve ekaṭṭhāne na bhavissāma, yassa aphāsukaṃ bhavissati, tena ghaṇḍiyā pahaṭāya tassa santikaṃ gantvā bhesajjaṃ karissāma, ito aññasmiṃ rattibhāge vā divasabhāge vā appamattā kammaṭṭhānamanuyuñjissāmā”ti. |
The elders, on the day of entering the rains retreat, made an agreement: "Friends, we have taken a meditation subject from the living Buddha. And it is not possible to please the Buddhas except by the perfection of practice. And for us the gates of the states of woe are open. Therefore, except for the time of the morning alms-round and the evening attendance on the elders, we will not be two in one place at other times. For whom there is discomfort, he should strike the bell, and we will go to his side and give him medicine. At other times, in the night or in the day, being heedful, we will apply ourselves to the meditation subject." |
♦ tesu evaṃ katikaṃ katvā viharantesu eko duggatapuriso dhītaraṃ upanissāya jīvanto tasmiṃ ṭhāne dubbhikkhe uppanne aparaṃ dhītaraṃ upanissāya jīvitukāmo maggaṃ paṭipajji. |
♦ While they were living thus, having made an agreement, a certain poor man, living by depending on his daughter, when a famine arose in that place, wishing to live by depending on another daughter, set out on the road. |
therāpi gāme piṇḍāya caritvā vasanaṭṭhānaṃ āgacchantā antarāmagge ekissā nadiyā nhatvā vālukapuline nisīditvā bhattakiccaṃ kariṃsu. |
The elders also, having gone for alms in the village and coming to their dwelling place, bathed in a certain river on the way and, sitting on the sandy bank, they had their meal. |
tasmiṃ khaṇe so puriso taṃ ṭhānaṃ patvā ekamantaṃ aṭṭhāsi. |
At that moment, that man reached that place and stood to one side. |
atha naṃ therā “kahaṃ gacchasī”ti pucchiṃsu. |
Then the elders asked him, "Where are you going?" |
so tamatthaṃ ārocesi. |
He reported the matter. |
therā tasmiṃ kāruññaṃ uppādetvā, “upāsaka, ativiya chātosi, gaccha, paṇṇaṃ āhara, ekamekaṃ te bhattapiṇḍaṃ dassāmā”ti vatvā tena paṇṇe āhaṭe attanā attanā bhuñjananiyāmeneva sūpabyañjanehi sannahitvā ekamekaṃ piṇḍaṃ adaṃsu. |
The elders, feeling compassion for him, said, "Lay follower, you are very hungry. Go and bring a leaf. We will each give you a ball of rice," and when he had brought a leaf, they each gave a ball of rice, mixed with curry and sauce, in the same way as they themselves were eating. |
etadeva kira vattaṃ, yaṃ bhojanakāle āgatassa bhattaṃ dadamānena bhikkhunā aggabhattaṃ adatvā attanā bhuñjananiyāmeneva thokaṃ vā bahuṃ vā dātabbaṃ. |
This indeed is the rule, that a monk, when giving food to one who has come at mealtime, should not give the best food, but should give a little or a lot in the same way as he himself is eating. |
tasmā tepi tathā adaṃsu. |
Therefore, they also gave thus. |
so katabhattakicco there vanditvā pucchi — |
He, having finished his meal, paid homage to the elders and asked: |
“kiṃ, bhante, ayyā, kenaci nimantitā”ti? |
Well, venerable sirs, noble ones, have you been invited by anyone? |
“natthi, upāsaka, nimantanaṃ, manussā devasikaṃ evarūpameva āhāraṃ dentī”ti. |
There is no invitation, lay follower. The people give food of this kind every day. |
so cintesi — |
He thought: |
“mayaṃ niccakālaṃ uṭṭhāya samuṭṭhāya kammaṃ karontāpi evarūpaṃ āhāraṃ laddhuṃ na sakkoma, kiṃ me aññattha gatena, imesaṃ santikeyeva jīvissāmī”ti. |
We, getting up and setting out all the time and doing work, are not able to get such food. What is the use of my going elsewhere? I will live in the presence of these very ones. |
atha ne āha — |
Then he said to them: |
“ahaṃ vattapaṭivattaṃ katvā ayyānaṃ santike vasituṃ icchāmī”ti. |
I wish to live in the presence of the noble ones, doing services and counter-services. |
“sādhu, upāsakā”ti. |
Good, lay follower. |
so tehi saddhiṃ tesaṃ vasanaṭṭhānaṃ gantvā sādhukaṃ vattapaṭivattaṃ karonto bhikkhū ativiya ārādhetvā dvemāsaccayena dhītaraṃ daṭṭhukāmo hutvā “sace, ayye, āpucchissāmi, na maṃ vissajjissanti, anāpucchā gamissāmī”ti tesaṃ anācikkhitvāva nikkhami. |
He went with them to their dwelling place and, doing the services and counter-services well, he greatly pleased the monks. After two months, wishing to see his daughter, he thought, "If I ask the noble ones, they will not let me go. I will go without asking." He left without telling them. |
ettakameva kirassa oḷārikaṃ khalitaṃ ahosi, yaṃ bhikkhūnaṃ anārocetvā pakkāmi. |
This was his only gross fault, that he departed without informing the monks. |
♦ tassa pana gamanamagge ekā aṭavī atthi. |
♦ But on his way there was a forest. |
tattha pañcasatānaṃ corānaṃ “yo imaṃ aṭaviṃ pavisati, taṃ māretvā tassa maṃsalohitena tuyhaṃ balikammaṃ karissāmā”ti devatāya āyācanaṃ katvā vasantānaṃ sattamo divaso hoti. |
There, it was the seventh day for five hundred robbers who were living there, having made a vow to a devatā, "Whoever enters this forest, we will kill him and make an offering to you with his flesh and blood." |
tasmā sattame divase corajeṭṭhako rukkhaṃ āruyha olokento taṃ āgacchantaṃ disvā corānaṃ saññamadāsi. |
Therefore, on the seventh day, the chief of the robbers climbed a tree and, looking, he saw him coming and gave a signal to the robbers. |
te tassa aṭavimajjhaṃ paviṭṭhabhāvaṃ ñatvā parikkhipitvā taṃ gaṇhitvā gāḷhabandhanaṃ katvā araṇisahitena aggiṃ nibbattetvā dārūni saṅkaḍḍhitvā mahantaṃ aggikkhandhaṃ katvā sūlāni tacchiṃsu. |
They, knowing that he had entered the middle of the forest, surrounded him, caught him, bound him tightly, produced fire with fire-sticks, gathered firewood, made a great fire, and sharpened stakes. |
so tesaṃ taṃ kiriyaṃ disvā, “sāmi, imasmiṃ ṭhāne neva sūkarā, na migādayo dissanti, kiṃ kāraṇā idaṃ karothā”ti pucchi. |
He, seeing their action, asked, "Masters, in this place neither boars nor deer are to be seen. For what reason do you do this?" |
“taṃ māretvā tava maṃsalohitena devatāya balikammaṃ karissāmā”ti. |
We will kill you and make an offering to the devatā with your flesh and blood. |
so maraṇabhayatajjito bhikkhūnaṃ taṃ upakāraṃ acintetvā kevalaṃ attano jīvitameva rakkhamāno evamāha — |
He, threatened with the fear of death, without thinking of the favor done by the monks, but only protecting his own life, said this: |
“sāmi, ahaṃ vighāsādo, ucchiṭṭhabhattaṃ bhuñjitvā vaḍḍhito, vighāsādo nāma kāḷakaṇṇiko, ayyā pana yato tato nikkhamitvā pabbajitāpi khattiyāva, asukasmiṃ ṭhāne ekatiṃsa bhikkhū vasanti, te māretvā balikammaṃ karotha, ativiya vo devatā tussissatī”ti. |
Masters, I am a scrap-eater, brought up on leftover food. A scrap-eater is an unlucky person. But the noble ones are khattiyas, even though they have gone forth from wherever. In such-and-such a place, thirty-one monks are living. Kill them and make the offering. Your devatā will be very pleased. |
taṃ sutvā corā “bhaddakaṃ esa vadeti, kiṃ iminā kāḷakaṇṇinā, khattiye māretvā balikammaṃ karissāmā”ti cintetvā “ehi, nesaṃ vasanaṭṭhānaṃ dassehī”ti tameva maggadesakaṃ katvā taṃ ṭhānaṃ patvā vihāramajjhe bhikkhū adisvā “kahaṃ bhikkhū”ti naṃ pucchiṃsu. |
Hearing that, the robbers, thinking, "He speaks well. What is the use of this unlucky person? We will kill the khattiyas and make the offering," they made him their guide and, having reached that place and not seeing the monks in the middle of the monastery, they asked him, "Where are the monks?" |
so dve māse vasitattā tesaṃ katikavattaṃ jānanto evamāha — |
He, having lived there for two months and knowing their agreement, said this: |
“attano divāṭṭhānarattiṭṭhānesu nisinnā, etaṃ ghaṇḍiṃ paharatha, ghaṇḍisaddena sannipatissantī”ti. |
They are sitting in their own places for the day and night. Strike this bell. They will assemble at the sound of the bell. |
corajeṭṭhako ghaṇḍiṃ pahari. |
The chief of the robbers struck the bell. |
♦ bhikkhū ghaṇḍisaddaṃ sutvā “akāle ghaṇḍi pahaṭā, kassaci aphāsukaṃ bhavissatī”ti āgantvā vihāramajjhe paṭipāṭiyā paññattesu pāsāṇaphalakesu nisīdiṃsu. |
♦ The monks, hearing the sound of the bell, thought, "The bell has been struck at an unseasonable time. Someone must be unwell." They came and sat on the stone slabs prepared in rows in the middle of the monastery. |
saṅghatthero core oloketvā pucchi — |
The chief elder looked at the robbers and asked: |
“upāsakā kenāyaṃ ghaṇḍi pahaṭā”ti? |
Lay followers, by whom was this bell struck? |
corajeṭṭhako āha — |
The chief of the robbers said: |
“mayā, bhante”ti. |
By me, venerable sir. |
“kiṃ kāraṇā”ti? |
For what reason? |
“amhehi aṭavidevatāya āyācitaṃ atthi, tassā balikammakaraṇatthāya ekaṃ bhikkhuṃ gahetvā gamissāmā”ti. |
We have a vow to a forest devatā. We will go and take one monk to make an offering to her. |
taṃ sutvā mahāthero bhikkhū āha — |
Hearing that, the great elder said to the monks: |
“āvuso, bhātikānaṃ uppannakiccaṃ nāma jeṭṭhabhātikena nittharitabbaṃ, ahaṃ attano jīvitaṃ tumhākaṃ pariccajitvā imehi saddhiṃ gamissāmi, mā sabbesaṃ antarāyo hotu, appamattā samaṇadhammaṃ karothā”ti. |
Friends, a task that has arisen for brothers should be carried out by the eldest brother. I will offer my life for you and go with them. Let there be no danger to all of you. Practice the monk's life with heedfulness. |
anuthero āha — |
The next elder said: |
“bhante, jeṭṭhabhātu kiccaṃ nāma kaniṭṭhassa bhāro, ahaṃ gamissāmi, tumhe appamattā hothā”ti. |
Venerable sir, the task of the eldest brother is the burden of the younger. I will go. You be heedful. |
iminā upāyena “ahameva ahamevā”ti vatvā paṭipāṭiyā tiṃsapi janā uṭṭhahiṃsu, evaṃ te neva ekissā mātuyā puttā, na ekassa pituno, nāpi vītarāgā, atha ca pana avasesānaṃ atthāya paṭipāṭiyā jīvitaṃ pariccajiṃsu. |
In this way, saying, "I will, I will," all thirty of them stood up in turn. Thus they, though not sons of one mother, nor of one father, nor yet free from passion, yet they offered their lives in turn for the sake of the rest. |
tesu ekopi “tvaṃ yāhī”ti vattuṃ samattho nāma nāhosi. |
Not a single one of them was able to say, "You go." |
♦ saṃkiccasāmaṇero tesaṃ kathaṃ sutvā, “bhante, tumhe tiṭṭhatha, ahaṃ tumhākaṃ jīvitaṃ pariccajitvā gamissāmī”ti āha. |
♦ The novice Saṃkicca, hearing their discussion, said, "Venerable sirs, you wait. I will offer my life for you and go." |
te āhaṃsu — |
They said: |
“āvuso, mayaṃ sabbe ekato māriyamānāpi taṃ ekakaṃ na vissajjessāmā”ti. |
Friend, even if we were all being killed together, we would not let you go alone. |
“kiṃ kāraṇā, bhante”ti? |
For what reason, venerable sirs? |
“‘āvuso, tvaṃ dhammasenāpatisāriputtattherassa sāmaṇero, sace taṃ vissajjessāma, sāmaṇeraṃ me ādāya gantvā corānaṃ niyyādiṃsū’ti thero no garahissati, taṃ nindaṃ nittharituṃ na sakkhissāma, tena taṃ na vissajjessāmā”ti. |
Friend, you are the novice of the General of the Dhamma, Sāriputta. If we let you go, the elder will blame us, saying, 'Having taken my novice, they handed him over to the robbers.' We will not be able to clear ourselves of that reproach. Therefore we will not let you go. |
“bhante, sammāsambuddho tumhe mama upajjhāyassa santikaṃ pahiṇantopi, mama upajjhāyo maṃ tumhehi saddhiṃ pahiṇantopi idameva kāraṇaṃ disvā pahiṇi, tiṭṭhatha tumhe, ahameva gamissāmī”ti so tiṃsa bhikkhū vanditvā “sace, bhante, me doso atthi, khamathā”ti vatvā nikkhami. |
"Venerable sirs, the Perfectly Enlightened One also, when he sent you to my preceptor, and my preceptor, when he sent me with you, sent me, having seen this very reason. You wait. I will go." He paid homage to the thirty monks and said, "If there is any fault in me, venerable sirs, forgive me," and he went out. |
tadā bhikkhūnaṃ mahāsaṃvego uppajji, akkhīni assupuṇṇāni hadayamaṃsaṃ pavedhi. |
Then a great religious emotion arose in the monks. Their eyes were filled with tears, and the flesh of their hearts trembled. |
mahāthero core āha — |
The great elder said to the robbers: |
“upāsakā ayaṃ daharako tumhe aggiṃ karonte, sūlāni tacchante, paṇṇāni attharante disvā bhāyissati, imaṃ ekamante ṭhapetvā tāni kiccāni kareyyāthā”ti. |
Lay followers, this young one will be afraid, seeing you making a fire, sharpening stakes, and spreading leaves. Having taken him to one side, you should do those tasks. |
corā sāmaṇeraṃ ādāya gantvā ekamante ṭhapetvā sabbakiccāni kariṃsu. |
The robbers, having taken the novice, took him to one side and did all their tasks. |
♦ kiccapariyosāne corajeṭṭhako asiṃ abbāhitvā sāmaṇeraṃ upasaṅkami. |
♦ At the end of the task, the chief of the robbers, having drawn his sword, approached the novice. |
sāmaṇero nisīdamāno jhānaṃ samāpajjitvāva nisīdi. |
The novice, while sitting down, entered jhāna and sat. |
corajeṭṭhako asiṃ parivattetvā sāmaṇerassa khandhe pātesi, asi namitvā dhārāya dhāraṃ pahari, so “na sammā paharin”ti maññamāno puna taṃ ujukaṃ katvā pahari. |
The chief of the robbers, having swung the sword, brought it down on the novice's neck. The sword bent and struck its own edge. He, thinking, "I did not strike correctly," straightened it again and struck. |
asi tālapaṇṇaṃ viya veṭhayamāno tharumūlaṃ agamāsi. |
The sword, rolling up like a palm-leaf, went to the hilt. |
sāmaṇerañhi tasmiṃ kāle sinerunā avattharantopi māretuṃ samattho nāma natthi, pageva asinā. |
For at that time, not even Sineru could have killed the novice, let alone a sword. |
taṃ pāṭihāriyaṃ disvā corajeṭṭhako cintesi — |
Seeing that miracle, the chief of the robbers thought: |
“pubbe me asi silāthambhaṃ vā khadirakhāṇuṃ vā kaḷīraṃ viya chindati, idāni ekavāraṃ nami, ekavāraṃ tālapattaveṭhako viya jāto. |
"Previously my sword would cut a stone pillar or a khadira stump like a reed. Now once it has bent, and once it has become like a palm-leaf roll. |
ayaṃ nāma asi acetanā hutvāpi imassa guṇaṃ jānāti, ahaṃ sacetanopi na jānāmī”ti. |
This sword, though being without consciousness, knows his virtue. I, though with consciousness, do not know it." |
so asiṃ bhūmiyaṃ khipitvā tassa pādamūle urena nipajjitvā, “bhante, mayaṃ dhanakāraṇā aṭaviṃ paviṭṭhāmhā, amhe dūratova disvā sahassamattāpi manussā pavedhanti, dve tisso kathā kathetuṃ na sakkonti. |
He threw the sword on the ground and, prostrating himself at his feet with his chest, he said, "Venerable sir, we entered the forest for the sake of wealth. Even a thousand men, seeing us from afar, tremble. They cannot speak two or three words. |
tava pana santāsamattampi natthi, ukkāmukhe suvaṇṇaṃ viya supupphitakaṇikāraṃ viya ca te mukhaṃ virocati, kiṃ nu kho kāraṇan”ti pucchanto imaṃ gāthamāha — |
But you have not even the slightest fear. Your face shines like gold in a furnace, like a well-flowered kaṇikāra flower. What is the reason?" Asking this, he spoke this verse: |
♦ “tassa te natthi bhītattaṃ, bhiyyo vaṇṇo pasīdati. |
♦ "You have no fear, your complexion is even clearer. |
♦ kasmā na paridevesi, evarūpe mahabbhaye”ti. |
♦ Why do you not grieve in such a great terror?" |
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. |
♦ sāmaṇero jhānā vuṭṭhāya tassa dhammaṃ desento, “āvuso gāmaṇi, khīṇāsavassa attabhāvo nāma sīse ṭhapitabhāro viya hoti, so tasmiṃ bhijjante vā nassante vā tussateva, na bhāyatī”ti vatvā imā gāthā abhāsi — |
♦ The novice, having emerged from jhāna and teaching him the Dhamma, said, "Friend chieftain, for one whose cankers are destroyed, the aggregate of existence is like a burden placed on the head. When it is broken or destroyed, he is pleased, not afraid." Having said this, he spoke these verses: |
♦ “natthi cetasikaṃ dukkhaṃ, anapekkhassa gāmaṇi. |
♦ "There is no mental suffering for one who has no expectations, O chieftain. |
♦ atikkantā bhayā sabbe, khīṇasaṃyojanassa ve. |
♦ All fears have been overcome by one whose fetters are destroyed. |
♦ “khīṇāya bhavanettiyā, diṭṭhe dhamme yathātathe. |
♦ "When the guide to existence is destroyed, and the Dhamma is seen as it really is, |
♦ na bhayaṃ maraṇe hoti, bhāranikkhepane yathā”ti. |
♦ there is no fear in death, just as in laying down a burden." |
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♦ so tassa kathaṃ sutvā pañca corasatāni oloketvā āha — |
♦ He, hearing his words, looked at the five hundred robbers and said: |
“tumhe kiṃ karissathā”ti? |
What will you do? |
“tumhe pana, sāmī”ti. |
And you, master? |
“mama tāva, bho, ‘evarūpaṃ pāṭihāriyaṃ disvā agāramajjhe kammaṃ natthi, ayyassa santike pabbajissāmī’ti. |
For my part, sirs, having seen such a miracle, I have no work in the household life. I will go forth in the presence of the noble one. |
mayampi tatheva karissāmā”ti. |
We will do the same. |
“sādhu, tātā”ti tato pañcasatāpi corā sāmaṇeraṃ vanditvā pabbajjaṃ yāciṃsu . |
"Good, sons." Then all five hundred robbers paid homage to the novice and requested ordination. |
so tesaṃ asidhārāhi eva kese ceva vatthadasā ca chinditvā tambamattikāya rajitvā tāni kāsāyāni acchādāpetvā dasasu sīlesu patiṭṭhāpetvā te ādāya gacchanto cintesi — |
He, having cut their hair and the ends of their robes with the blades of their swords, and having dyed them with reddish clay, had them put on those saffron robes, established them in the ten precepts, and while going with them, he thought: |
“sacāhaṃ there adisvāva gamissāmi, te samaṇadhammaṃ kātuṃ na sakkhissanti. |
"If I go without seeing the elders, they will not be able to do the monk's life. |
corānañhi maṃ gahetvā nikkhantakālato paṭṭhāya tesu ekopi assūni sandhāretuṃ nāsakkhi, ‘mārito nu kho sāmaṇero, no’ti cintentānaṃ kammaṭṭhānaṃ abhimukhaṃ na bhavissati, tasmā disvāva ne gamissāmī”ti. |
For from the time I was taken by the robbers and left, not a single one of them was able to hold back their tears. While they are thinking, 'Has the novice been killed or not?' the meditation subject will not be present to their minds. Therefore I will go only after seeing them." |
so pañcasatabhikkhuparivāro tattha gantvā attano dassanena paṭiladdhāssāsehi tehi “kiṃ, sappurisa, saṃkicca, laddhaṃ te jīvitan”ti vutte, “āma, bhante, ime maṃ māretukāmā hutvā māretuṃ asakkontā mama guṇe pasīditvā dhammaṃ sutvā pabbajitā, ahaṃ ‘tumhe disvāva gamissāmī’ti āgato, appamattā samaṇadhammaṃ karotha, ahaṃ satthu santikaṃ gamissāmī”ti te bhikkhū vanditvā itare ādāya upajjhāyassa santikaṃ gantvā “kiṃ saṃkicca, antevāsikā te laddhā”ti vutte, “āma, bhante”ti taṃ pavattiṃ ārocesi. |
He, with a retinue of five hundred monks, went there and, when they, having regained their composure at the sight of him, said, "Well, good Saṃkicca, have you got your life?" he said, "Yes, venerable sirs. These, wishing to kill me, being unable to kill me, were pleased with my virtues, heard the Dhamma, and were ordained. I came, thinking, 'I will go only after seeing you.' Practice the monk's life with heedfulness. I will go to the Teacher." He paid homage to those monks and, taking the others, he went to his preceptor and, when asked, "Well, Saṃkicca, have you got disciples?" he said, "Yes, venerable sir," and reported that event. |
therena “gaccha saṃkicca, satthāraṃ passāhī”ti vutte, “sādhū”ti theraṃ vanditvā te ādāya satthu santikaṃ gantvā satthārāpi “kiṃ saṃkicca, antevāsikā te laddhā”ti vutte, “āma, bhante”ti taṃ pavattiṃ ārocesi. |
When the elder said, "Go, Saṃkicca, and see the Teacher," he said, "Good," paid homage to the elder, and taking them, he went to the Teacher and, when asked by the Teacher, "Well, Saṃkicca, have you got disciples?" he said, "Yes, venerable sir," and reported that event. |
satthā “evaṃ kira, bhikkhave”ti pucchitvā, “āma, bhante”ti vutte, “bhikkhave, tumhākaṃ corakammaṃ katvā dussīle patiṭṭhāya vassasataṃ jīvanato idāni sīle patiṭṭhāya ekadivasampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher asked, "Is that so, monks?" and when told, "Yes, venerable sir," he said, "Monks, for you, having done the work of robbers and being established in immorality, to live for a hundred years, it is better to live for even one day now, while practicing with the perfection of virtue." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 110. |
♦ 110. |
♦ “yo ca vassasataṃ jīve, dussīlo asamāhito. |
♦ "And he who should live a hundred years, immoral and unconcentrated, |
♦ ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino”ti. |
♦ better is a single day's life of one who is virtuous and meditative." |
♦ tattha dussīloti nissīlo. |
♦ There, "immoral" means without morality. |
sīlavantassāti dussīlassa vassasataṃ jīvanato sīlavantassa dvīhi jhānehi jhāyino ekadivasampi ekamuhuttampi jīvitaṃ seyyo, uttamanti attho. |
"Of one who is virtuous" means that for an immoral person to live a hundred years, it is better for a virtuous person who meditates with the two jhānas to live for even one day, even one moment; it is best. This is the meaning. |
♦ desanāvasāne te pañcasatāpi bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, all those five hundred monks attained Arahantship with the analytical knowledges, and for the great multitude that had assembled, the Dhamma discourse was also beneficial. |
♦ aparena samayena saṃkicco upasampadaṃ labhitvā dasavasso hutvā sāmaṇeraṃ gaṇhi. |
♦ On another occasion, Saṃkicca, having received the higher ordination and being of ten years' standing, took a novice. |
so pana tasseva bhāgineyyo adhimuttasāmaṇero nāma. |
But he was his own nephew, named the novice Adhimutta. |
atha naṃ thero paripuṇṇavassakāle āmantetvā “upasampadaṃ te karissāmi, gaccha, ñātakānaṃ santike vassaparimāṇaṃ pucchitvā ehī”ti uyyojesi. |
Then the elder, when he had completed his years, addressed him and said, "I will perform your higher ordination. Go and ask your relatives about the number of years and come back." He sent him away. |
so mātāpitūnaṃ santikaṃ gacchanto antarāmagge pañcasatehi corehi balikammatthāya māriyamāno tesaṃ dhammaṃ desetvā pasannacittehi tehi “na te imasmiṃ ṭhāne amhākaṃ atthibhāvo kassaci ārocetabbo”ti vissaṭṭho paṭipathe mātāpitaro āgacchante disvā tameva maggaṃ paṭipajjantānampi tesaṃ saccamanurakkhanto nārocesi. |
He, while going to his parents, was being killed on the way by five hundred robbers for an offering. He taught them the Dhamma and, when they were pleased, he was released by them, who said, "You must not report our existence in this place to anyone." He saw his parents coming on the same path, but even though they were taking the same path, he, protecting his promise, did not report it to them. |
tesaṃ corehi viheṭhiyamānānaṃ “tvampi corehi saddhiṃ ekato hutvā maññe, amhākaṃ nārocesī”ti paridevantānaṃ saddaṃ sutvā te mātāpitūnampi anārocitabhāvaṃ ñatvā pasannacittā pabbajjaṃ yāciṃsu. |
Hearing the sound of their lamenting when they were being harassed by the robbers, "You also, I suppose, having joined with the robbers, did not report it to us," they, knowing that he had not reported it even to his parents, were pleased and requested ordination. |
sopi saṃkiccasāmaṇero viya te sabbe pabbājetvā upajjhāyassa santikaṃ ānetvā tena satthu santikaṃ pesito gantvā taṃ pavattiṃ ārocesi. |
He also, like the novice Saṃkicca, ordained all of them and brought them to his preceptor. Being sent by him to the Teacher, he went and reported that event. |
satthā “evaṃ kira, bhikkhave”ti pucchitvā, “āma, bhante”ti vutte purimanayeneva anusandhiṃ ghaṭetvā dhammaṃ desento imameva gāthamāha — |
The Teacher asked, "Is that so, monks?" and when told, "Yes, venerable sir," he connected the story in the same way as before and, teaching the Dhamma, he spoke this very same verse: |
♦ “yo ca vassasataṃ jīve, dussīlo asamāhito. |
♦ "And he who should live a hundred years, immoral and unconcentrated, |
♦ ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino”ti. |
♦ better is a single day's life of one who is virtuous and meditative." |
♦ idampi adhimuttasāmaṇeravatthu vuttanayamevāti. |
♦ This story of the novice Adhimutta is in the same way as that which has been told. |
♦ saṃkiccasāmaṇeravatthu navamaṃ. |
♦ The ninth story, of the novice Saṃkicca. |
♦ 10. khāṇukoṇḍaññattheravatthu |
♦ 10. The Story of the Elder Khāṇukoṇḍañña |
♦ yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto khāṇukoṇḍaññattheraṃ ārabbha kathesi. |
♦ "And he who should live a hundred years," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Khāṇukoṇḍañña. |
♦ so kira thero satthu santike kammaṭṭhānaṃ gahetvā araññe viharanto arahattaṃ patvā “satthu ārocessāmī”ti tato āgacchanto antarāmagge kilanto maggā okkamma ekasmiṃ piṭṭhipāsāṇe nisinno jhānaṃ samāpajji. |
♦ It is said that that elder, having taken a meditation subject from the Teacher and living in the forest, attained Arahantship and, thinking, "I will report it to the Teacher," while coming from there, he became tired on the way, went off the road, sat on a flat stone, and entered jhāna. |
athekaṃ gāmaṃ vilumpitvā pañcasatā corā attano balānurūpena bhaṇḍikaṃ bandhitvā sīsenādāya gacchantā dūraṃ gantvā kilantarūpā “dūraṃ āgatāmha, imasmiṃ piṭṭhipāsāṇe vissamissāmā”ti maggā okkamma piṭṭhipāsāṇassa santikaṃ gantvā theraṃ disvāpi “khāṇuko ayan”ti saññino ahesuṃ. |
Then five hundred robbers, having plundered a village and having tied up their bundles according to their strength and carrying them on their heads, went a long way and, being tired, thought, "We have come a long way. We will rest on this flat stone." They went off the road and, having gone to the side of the flat stone, even though they saw the elder, they had the perception, "This is a tree-stump." |
atheko coro therassa sīse bhaṇḍikaṃ ṭhapesi, aparopi taṃ nissāya bhaṇḍikaṃ ṭhapesi. |
Then one robber placed his bundle on the elder's head. Another also placed his bundle, leaning against it. |
evaṃ pañcasatāpi corā pañcahi bhaṇḍikasatehi theraṃ parikkhipitvā sayampi nisinnā niddāyitvā aruṇuggamanakāle pabujjhitvā attano attano bhaṇḍikaṃ gaṇhantā theraṃ disvā “amanusso”ti saññāya palāyituṃ ārabhiṃsu. |
Thus all five hundred robbers surrounded the elder with five hundred bundles and, having sat down themselves and slept, they awoke at dawn and, while taking their own bundles, they saw the elder and, with the perception, "It is a non-human," they began to flee. |
atha ne thero āha — |
Then the elder said to them: |
“mā bhāyittha upāsakā, pabbajito ahan”ti. |
Do not be afraid, lay followers, I am an ordained one. |
te therassa pādamūle nipajjitvā “khamatha, bhante, mayaṃ khāṇukasaññino ahumhā”ti theraṃ khamāpetvā corajeṭṭhakena “ahaṃ ayyassa santike pabbajissāmī”ti vutte sesā “mayampi pabbajissāmā”ti vatvā sabbepi ekacchandā hutvā theraṃ pabbajjaṃ yāciṃsu. |
They fell at the elder's feet and said, "Forgive us, venerable sir, we had the perception of a tree-stump." They asked the elder for forgiveness, and when the chief of the robbers said, "I will go forth in the presence of the noble one," the rest said, "We also will go forth," and all of them, with one accord, requested ordination from the elder. |
thero saṃkiccasāmaṇero viya sabbepi te pabbājesi. |
The elder, like the novice Saṃkicca, ordained all of them. |
tato paṭṭhāya khāṇukoṇḍaññoti paññāyi. |
From then on, he was known as Khāṇukoṇḍañña. |
so tehi bhikkhūhi saddhiṃ satthu santikaṃ gantvā satthārā “kiṃ, koṇḍañña, antevāsikā te laddhā”ti vutte taṃ pavattiṃ ārocesi. |
He, with those monks, went to the Teacher and, when asked by the Teacher, "Well, Koṇḍañña, have you got disciples?" he reported that event. |
satthā “evaṃ kira, bhikkhave”ti pucchitvā, “āma, bhante, na no aññassa evarūpo ānubhāvo diṭṭhapubbo, tenamhā pabbajitā”ti vutte, “bhikkhave, evarūpe duppaññakamme patiṭṭhāya vassasataṃ jīvanato idāni vo paññāsampadāya vattamānānaṃ ekāhampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher asked, "Is that so, monks?" and when told, "Yes, venerable sir. We have never seen such power in another. Therefore we were ordained," he said, "Monks, for you, having been established in such an evil deed of ignorance, to live for a hundred years, it is better to live for even one day now, while practicing with the perfection of wisdom." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 111. |
♦ 111. |
♦ “yo ca vassasataṃ jīve, duppañño asamāhito. |
♦ "And he who should live a hundred years, ignorant and unconcentrated, |
♦ ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino”ti. |
♦ better is a single day's life of one who is wise and meditative." |
♦ tattha duppañño nippañño. |
♦ There, "ignorant" means without wisdom. |
paññavantassāti sappaññassa. |
"Of one who is wise" means of one with wisdom. |
sesaṃ purimasadisamevāti. |
The rest is the same as before. |
♦ desanāvasāne pañcasatāpi te bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. |
♦ At the end of the discourse, all those five hundred monks attained Arahantship with the analytical knowledges. |
sampattamahājanassāpi sātthikā dhammadesanā ahosīti. |
For the great multitude that had assembled, the Dhamma discourse was also beneficial. |
♦ khāṇukoṇḍaññattheravatthu dasamaṃ. |
♦ The tenth story, of the Elder Khāṇukoṇḍañña. |
♦ 11. sappadāsattheravatthu |
♦ 11. The Story of the Elder Sappadāsa |
♦ yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto sappadāsattheraṃ ārabbha kathesi. |
♦ "And he who should live a hundred years," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Sappadāsa. |
♦ sāvatthiyaṃ kireko kulaputto satthu dhammadesanaṃ sutvā pabbajitvā laddhūpasampado aparena samayena ukkaṇṭhitvā “mādisassa kulaputtassa gihibhāvo nāma ayutto, pabbajjāya ṭhatvā maraṇamhi me seyyo”ti cintetvā attano maraṇūpāyaṃ cintento vicarati. |
♦ It is said that in Sāvatthī, a certain clansman, having heard the Teacher's Dhamma discourse, was ordained and, having received the higher ordination, on another occasion he became discontented and, thinking, "For a clansman like me, the household life is not proper. It is better for me to die while remaining in the ordained life," he wandered about, thinking of a way to die. |
athekadivasaṃ pātova katabhattakiccā bhikkhū vihāraṃ gantvā aggisālāya sappaṃ disvā taṃ ekasmiṃ kuṭe pakkhipitvā kuṭaṃ pidahitvā ādāya vihārā nikkhamiṃsu. |
Then one day, early in the morning, the monks who had finished their meal, went to the monastery and, seeing a snake in the fire-hall, they put it in a pot, covered the pot, and, taking it, they went out of the monastery. |
ukkaṇṭhitabhikkhupi bhattakiccaṃ katvā āgacchanto te bhikkhū disvā “kiṃ idaṃ, āvuso”ti pucchitvā “sappo, āvuso”ti vutte iminā “kiṃ karissathā”ti? |
The discontented monk, having finished his meal and coming, saw those monks and asked, "What is this, friends?" and when told, "A snake, friend," he asked, "What will you do with this?" |
“chaḍḍessāma nan”ti. |
We will throw it away. |
tesaṃ vacanaṃ sutvā “iminā attānaṃ ḍaṃsāpetvā marissāmī”ti “āharatha, ahaṃ taṃ chaḍḍessāmī”ti tesaṃ hatthato kuṭaṃ gahetvā ekasmiṃ ṭhāne nisinno tena sappena attānaṃ ḍaṃsāpeti, sappo ḍaṃsituṃ na icchati. |
Hearing their words, he thought, "I will die by having myself bitten by this," and saying, "Bring it, I will throw it away," he took the pot from their hands and, sitting in a certain place, he had himself bitten by that snake. The snake did not want to bite. |
so kuṭe hatthaṃ otāretvā ito cito ca āloleti, ghorasappassa mukhaṃ vivaritvā aṅguliṃ pakkhipati, neva naṃ sappo ḍaṃsi. |
He put his hand into the pot and shook it here and there. He opened the mouth of the poisonous snake and put his finger in. The snake did not bite him. |
so “nāyaṃ āsīviso, gharasappo eso”ti taṃ pahāya vihāraṃ agamāsi. |
He thought, "This is not a poisonous snake, it is a house snake," and leaving it, he went to the monastery. |
atha naṃ bhikkhū “chaḍḍito te, āvuso, sappo”ti āhaṃsu. |
Then the monks said to him, "Have you thrown away the snake, friend?" |
“na so, āvuso, ghorasappo, gharasappo eso”ti. |
It is not, friends, a poisonous snake. It is a house snake. |
“ghorasappoyevāvuso, mahantaṃ phaṇaṃ katvā susuyanto dukkhena amhehi gahito, kiṃ kāraṇā evaṃ tvaṃ vadesī”ti āhaṃsu. |
"It is a poisonous snake, friend. It made a great hood and hissed. We caught it with difficulty. For what reason do you speak thus?" they said. |
“ahaṃ, āvuso, tena attānaṃ ḍaṃsāpentopi mukhe aṅguliṃ pakkhipentopi taṃ ḍaṃsāpetuṃ nāsakkhin”ti. |
I, friends, though I had myself bitten by it and though I put my finger in its mouth, I could not get it to bite me. |
taṃ sutvā bhikkhū tuṇhī ahesuṃ. |
Hearing that, the monks were silent. |
♦ athekadivasaṃ nhāpito dve tayo khure ādāya vihāraṃ gantvā ekaṃ bhūmiyaṃ ṭhapetvā ekena bhikkhūnaṃ kese ohāreti. |
♦ Then one day, a barber, taking two or three razors, went to the monastery and, having placed one on the ground, he was cutting the monks' hair with another. |
so bhūmiyaṃ ṭhapitaṃ khuraṃ gahetvā “iminā gīvaṃ chinditvā marissāmī”ti ekasmiṃ rukkhe gīvaṃ upanidhāya khuradhāraṃ galanāḷiyaṃ katvā ṭhito upasampadāmāḷato paṭṭhāya attano sīlaṃ āvajjento vimalacandamaṇḍalaṃ viya sudhotamaṇikhandhamiva ca nimmalaṃ sīlaṃ addasa. |
He took the razor placed on the ground and, thinking, "I will die by cutting my throat with this," he placed his neck against a certain tree, placed the edge of the razor on his windpipe, and stood. He adverted to his own morality from the time of his higher ordination and saw his morality to be as pure as a clear moon-disk and as a well-washed jewel-stone. |
tassa taṃ olokentassa sakalasarīraṃ pharantī pīti uppajji. |
As he was looking at it, a joy that suffused his whole body arose. |
so pītiṃ vikkhambhetvā vipassanaṃ vaḍḍhento saha paṭisambhidāhi arahattaṃ patvā khuraṃ ādāya vihāramajjhaṃ pāvisi. |
He, having suppressed the joy and developing insight, attained Arahantship with the analytical knowledges, took the razor, and entered the middle of the monastery. |
atha naṃ bhikkhū “kahaṃ gatosi, āvuso”ti pucchiṃsu. |
Then the monks asked him, "Where have you been, friend?" |
“‘iminā khurena galanāḷiṃ chinditvā marissāmī’ti gatomhi, āvuso”ti. |
I went, thinking, 'I will die by cutting my windpipe with this razor,' friends. |
atha “kasmā na matosī”ti? |
Then, "Why did you not die?" |
idānimhi satthaṃ āharituṃ abhabbo jāto. |
"Now I have become incapable of taking a weapon. |
ahañhi “iminā khurena galanāḷiṃ chindissāmī”ti ñāṇakhurena sabbakilese chindinti. |
For I, thinking, 'I will cut my windpipe with this razor,' have cut all the defilements with the razor of knowledge." |
bhikkhū “ayaṃ abhūtena aññaṃ byākarotī”ti bhagavato ārocesuṃ. |
The monks, thinking, "He declares another state by what is not," reported it to the Blessed One. |
bhagavā tesaṃ kathaṃ sutvā āha — |
The Blessed One, hearing their discussion, said: |
“na, bhikkhave, khīṇāsavā nāma sahatthā attānaṃ jīvitā voropentī”ti. |
No, monks, those whose cankers are destroyed do not deprive themselves of life with their own hands. |
bhante, tumhe imaṃ “khīṇāsavo”ti vadatha, evaṃ arahattūpanissayasampanno panāyaṃ kasmā ukkaṇṭhati, kimassa arahattūpanissayakāraṇaṃ “kasmā so sappo etaṃ na ḍaṃsatī”ti? |
Venerable sir, you say he is 'one whose cankers are destroyed.' But this one, being so endowed with the potential for Arahantship, why was he discontented? What is the reason for his potential for Arahantship? Why did that snake not bite him? |
“bhikkhave, so tāva sappo imassa ito tatiye attabhāve dāso ahosi, so attano sāmikassa sarīraṃ ḍaṃsituṃ na visahatī”ti. |
Monks, that snake was his slave in his third existence from this one. He did not dare to bite his master's body. |
evaṃ tāva nesaṃ satthā ekaṃ kāraṇaṃ ācikkhi. |
Thus the Teacher told them one reason. |
tato paṭṭhāya ca so bhikkhu sappadāso nāma jāto. |
And from then on, that monk was named Sappadāsa. |
♦ kassapasammāsambuddhakāle kireko kulaputto satthu dhammakathaṃ sutvā uppannasaṃvego pabbajitvā laddhūpasampado aparena samayena anabhiratiyā uppannāya ekassa sahāyakassa bhikkhuno ārocesi. |
♦ It is said that during the time of the Perfectly Enlightened One Kassapa, a certain clansman, having heard the Teacher's Dhamma discourse and having become filled with religious emotion, was ordained and, having received the higher ordination, on another occasion, when discontent had arisen, he reported it to a certain friend, a monk. |
so tassa abhiṇhaṃ gihibhāve ādīnavaṃ kathesi. |
He constantly spoke to him of the misery in the household life. |
taṃ sutvā itaro sāsane abhiramitvā pubbe anabhiratakāle malaggahite samaṇaparikkhāre ekasmiṃ soṇḍitīre nimmale karonto nisīdi. |
Hearing that, the other, delighting in the dispensation, was cleaning his monastic requisites, which had become dirty during the previous time of discontent, on the bank of a certain river. |
sahāyakopissa santikeyeva nisinno. |
His friend also sat near him. |
atha naṃ so evamāha — |
Then he said this to him: |
“ahaṃ, āvuso, uppabbajanto ime parikkhāre tuyhaṃ dātukāmo ahosin”ti. |
I, friend, when I was about to disrobe, wished to give these requisites to you. |
so lobhaṃ uppādetvā cintesi — |
He, having aroused greed, thought: |
“iminā mayhaṃ pabbajitena vā uppabbajitena vā ko attho, idāni parikkhāre gaṇhissāmī”ti. |
What is the use to me whether he is ordained or disrobed? I will take the requisites now. |
so tato paṭṭhāya “kiṃ dānāvuso, amhākaṃ jīvitena, ye mayaṃ kapālahatthā parakulesu bhikkhāya carāma, puttadārehi saddhiṃ ālāpasallāpaṃ na karomā”tiādīni vadanto gihibhāvassa guṇaṃ kathesi. |
He, from then on, speaking such things as, "What now, friends, is our life, that we wander with a bowl in hand among other families, and do not have conversation with our wives and children?" he spoke of the virtue of the household life. |
so tassa kathaṃ sutvā puna ukkaṇṭhito hutvā cintesi — |
He, hearing his words, became discontented again and thought: |
“ayaṃ mayā ‘ukkaṇṭhitomhī’ti vutte paṭhamaṃ gihibhāve ādīnavaṃ kathetvā idāni abhiṇhaṃ guṇaṃ katheti, ‘kiṃ nu kho kāraṇan’”ti cintento “imesu samaṇaparikkhāresu lobhenā”ti ñatvā sayameva attano cittaṃ nivattesi. |
"When I said, 'I am discontented,' he first spoke of the misery in the household life, but now he constantly speaks of its virtue. What is the reason?" Reflecting, he knew, "It is because of greed for these monastic requisites," and he himself turned his mind back. |
evamassa kassapasammāsambuddhakāle ekassa bhikkhuno ukkaṇṭhāpitattā idāni anabhirati uppannā. |
Thus, because he had made a certain monk discontented during the time of the Perfectly Enlightened One Kassapa, now discontent arose in him. |
yo pana teneva tadā vīsati vassasahassāni samaṇadhammo kato, svassa etarahi arahattūpanissayo jātoti. |
But the monk's life that he had practiced for twenty thousand years at that time has now become the potential for Arahantship for him. |
♦ imamatthaṃ te bhikkhū bhagavato santikā sutvā uttariṃ pucchiṃsu — |
♦ Having heard this matter from the Blessed One, those monks asked further: |
“bhante, ayaṃ kira bhikkhu khuradhāraṃ galanāḷiyaṃ katvā ṭhitova arahattaṃ pāpuṇāti, uppajjissati nu kho ettakena khaṇena arahattamaggo”ti. |
Venerable sir, it is said that this monk attained Arahantship while standing with a razor's edge at his windpipe. Can the Arahant path arise in so short a time? |
“āma, bhikkhave, āraddhavīriyassa bhikkhuno pādaṃ ukkhipitvā bhūmiyaṃ ṭhapentassa pāde bhūmiyaṃ asampatteyeva arahattamaggo uppajjati. |
"Yes, monks. For a monk of aroused energy, the Arahant path arises even before he, having lifted his foot, places it on the ground. |
kusītassa puggalassa hi vassasataṃ jīvanato āraddhavīriyassa khaṇamattampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā imaṃ gāthamāha — |
For a lazy person, to live a hundred years, it is better for one of aroused energy to live for even a moment." Connecting the story, he spoke this verse: |
♦ 112. |
♦ 112. |
♦ “yo ca vassasataṃ jīve, kusīto hīnavīriyo. |
♦ "And he who should live a hundred years, lazy and of weak energy, |
♦ ekāhaṃ jīvikaṃ seyyo, vīriyamārabhato daḷhan”ti. |
♦ better is a single day's life of one who has aroused his energy firmly." |
♦ tattha kusītoti kāmavitakkādīhi tīhi vitakkehi vītināmento puggalo. |
♦ There, "lazy" means a person who spends his time with the three kinds of thoughts, such as sensual thoughts. |
hīnavīriyoti nibbīriyo. |
"Of weak energy" means without energy. |
vīriyamārabhato daḷhanti duvidhajjhānanibbattanasamatthaṃ thiraṃ vīriyaṃ ārabhantassa. |
"Of one who has aroused his energy firmly" means of one who has aroused a firm energy, capable of producing the two kinds of jhāna. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sappadāsattheravatthu ekādasamaṃ. |
♦ The eleventh story, of the Elder Sappadāsa. |
♦ 12. paṭācārātherīvatthu |
♦ 12. The Story of the Nun Paṭācārā |
♦ yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto paṭācāraṃ theriṃ ārabbha kathesi. |
♦ "And he who should live a hundred years," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the nun Paṭācārā. |
♦ sā kira sāvatthiyaṃ cattālīsakoṭivibhavassa seṭṭhino dhītā ahosi abhirūpā. |
♦ It is said that she was the beautiful daughter of a merchant with a fortune of forty koṭis in Sāvatthī. |
taṃ soḷasavassuddesikakāle sattabhūmikassa pāsādassa uparimatale rakkhantā vasāpesuṃ. |
When she was about sixteen years old, they had her live, being guarded, on the top floor of a seven-storied mansion. |
evaṃ santepi sā ekena attano cūḷūpaṭṭhākena saddhiṃ vippaṭipajji . |
Even so, she had an affair with one of her junior attendants. |
athassā mātāpitaro samajātikakule ekassa kumārassa paṭissuṇitvā vivāhadivasaṃ ṭhapesuṃ. |
Then her parents, having promised her to the son of a family of equal birth, fixed a wedding day. |
tasmiṃ upakaṭṭhe sā taṃ cūḷūpaṭṭhākaṃ āha — |
When it was near, she said to that junior attendant: |
“maṃ kira asukakulassa nāma dassanti, mayi patikulaṃ gate mama paṇṇākāraṃ gahetvā āgatopi tattha pavesanaṃ na labhissasi, sace te mayi sineho atthi, idāneva maṃ gahetvā yena vā tena vā palāyassū”ti. |
It is said that I am to be given to such-and-such a family. When I have gone to my husband's family, even if you come with a gift for me, you will not get entry there. If you have any affection for me, take me now and run away wherever you can. |
“so sādhu, bhadde”ti. |
He said, "Good, my dear." |
“tena hi ahaṃ sve pātova nagaradvārassa asukaṭṭhāne nāma ṭhassāmi, tvaṃ ekena upāyena nikkhamitvā tattha āgaccheyyāsī”ti vatvā dutiyadivase saṅketaṭṭhāne aṭṭhāsi. |
"Then I will stand tomorrow early in the morning at such-and-such a place at the city gate. You, by some means, come out and come there." The next day, she stood at the appointed place. |
sāpi pātova kiliṭṭhaṃ vatthaṃ nivāsetvā kese vikkiritvā kuṇḍakena sarīraṃ makkhitvā kuṭaṃ ādāya dāsīhi saddhiṃ gacchantī viya gharā nikkhamitvā taṃ ṭhānaṃ agamāsi. |
She also, early in the morning, having put on a soiled cloth, having disheveled her hair, having smeared her body with bran, and having taken a pot, as if going with the female servants, she left the house and went to that place. |
so taṃ ādāya dūraṃ gantvā ekasmiṃ gāme nivāsaṃ kappetvā araññe khettaṃ kasitvā dārupaṇṇādīni āharati. |
He took her and, having gone far away, he set up a dwelling in a certain village, cultivated a field in the forest, and brought firewood, leaves, and so on. |
itarā kuṭena udakaṃ āharitvā sahatthā koṭṭanapacanādīni karontī attano pāpassa phalaṃ anubhoti. |
The other, bringing water with a pot and doing the pounding, cooking, and so on with her own hands, experienced the fruit of her own sin. |
athassā kucchiyaṃ gabbho patiṭṭhāsi. |
Then a fetus was established in her womb. |
sā paripuṇṇagabbhā “idha me koci upakārako natthi, mātāpitaro nāma puttesu muduhadayā honti, tesaṃ santikaṃ maṃ nehi, tattha me gabbhavuṭṭhānaṃ bhavissatī”ti sāmikaṃ yāci. |
She, when the fetus was fully developed, begged her husband, "Here I have no one to help me. Parents are of tender heart towards their children. Take me to them. There my delivery will take place." |
so “kiṃ, bhadde, kathesi, maṃ disvā tava mātāpitaro vividhā kammakāraṇā kareyyuṃ, na sakkā mayā tattha gantun”ti paṭikkhipi. |
He refused, "What are you saying, my dear? Seeing me, your parents would inflict various punishments. It is not possible for me to go there." |
sā punappunaṃ yācitvāpi gamanaṃ alabhamānā tassa araññaṃ gatakāle paṭivissake āmantetvā “sace so āgantvā maṃ apassanto ‘kahaṃ gatā’ti pucchissati, mama attano kulagharaṃ gatabhāvaṃ ācikkheyyāthā”ti vatvā gehadvāraṃ pidahitvā pakkāmi. |
She, though repeatedly begging, not getting to go, when he had gone to the forest, she addressed her neighbors and said, "If he comes and, not seeing me, asks, 'Where has she gone?' please tell him that I have gone to my own family's house." She closed the house door and departed. |
sopi āgantvā taṃ apassanto paṭivissake pucchitvā taṃ pavattiṃ sutvā “nivattessāmi nan”ti anubandhitvā taṃ disvā nānappakāraṃ yāciyamānopi nivattetuṃ nāsakkhi. |
He also, having come and not seeing her, asked the neighbors and, having heard that event, he followed her, thinking, "I will bring her back." Though he begged her in various ways, he was not able to make her turn back. |
athassā ekasmiṃ ṭhāne kammajavātā caliṃsu. |
Then, in a certain place, the birth-pains began for her. |
sā ekaṃ gacchantaraṃ pavisitvā, “sāmi, kammajavātā me calitā”ti vatvā bhūmiyaṃ nipajjitvā samparivattamānā kicchena dārakaṃ vijāyitvā “yassatthāyāhaṃ kulagharaṃ gaccheyyaṃ, so attho nipphanno”ti punadeva tena saddhiṃ gehaṃ āgantvā vāsaṃ kappesi. |
She entered a certain thicket and said, "Master, my birth-pains have begun." She lay down on the ground and, while writhing, she gave birth to a child with difficulty and, thinking, "The purpose for which I would go to my family's house is accomplished," she again came to the house with him and set up a dwelling. |
♦ tassā aparena samayena puna gabbho patiṭṭhahi. |
♦ On another occasion, a fetus was again established for her. |
sā paripuṇṇagabbhā hutvā purimanayeneva sāmikaṃ yācitvā gamanaṃ alabhamānā puttaṃ aṅkenādāya tatheva pakkamitvā tena anubandhitvā “tiṭṭhāhī”ti vutte nivattituṃ na icchi. |
She, when the fetus was fully developed, having begged her husband in the same way as before and not getting to go, she took her son on her hip and departed in the same way. When he followed her and said, "Stop," she did not wish to turn back. |
atha nesaṃ gacchantānaṃ mahā akālamegho udapādi samantā vijjulatāhi ādittaṃ viya meghatthanitehi, bhijjamānaṃ viya udakadhārānipātanirantaraṃ nabhaṃ ahosi. |
Then, as they were going, a great unseasonable cloud arose. The sky was as if ablaze with lightning flashes all around, as if breaking with the thunder of the clouds, and was continuous with the falling of streams of water. |
tasmiṃ khaṇe tassā kammajavātā caliṃsu. |
At that moment, the birth-pains began for her. |
sā sāmikaṃ āmantetvā, “sāmi, kammajavātā me calitā, na sakkomi sandhāretuṃ, anovassakaṭṭhānaṃ me jānāhī”ti āha. |
She addressed her husband and said, "Master, my birth-pains have begun. I cannot hold them back. Find me a place free from rain." |
so hatthagatāya vāsiyā ito cito ca upadhārento ekasmiṃ vammikamatthake jātaṃ gumbaṃ disvā chindituṃ ārabhi. |
He, with an axe in hand, looking here and there, saw a bush growing on an anthill and began to cut it. |
atha naṃ vammikato nikkhamitvā ghoraviso āsīviso ḍaṃsi. |
Then a poisonous snake came out of the anthill and bit him. |
taṅkhaṇaññevassa sarīraṃ antosamuṭṭhitāhi aggijālāhi ḍayhamānaṃ viya nīlavaṇṇaṃ hutvā tattheva pati. |
At that very moment, his body, as if being burned by flames arising from within, became blue and fell right there. |
itarāpi mahādukkhaṃ anubhavamānā tassa āgamanaṃ olokentīpi taṃ adisvāva aparampi puttaṃ vijāyi. |
The other also, experiencing great suffering and looking for his arrival, but not seeing him, gave birth to another son. |
dve dārakā vātavuṭṭhivegaṃ asahamānā mahāviravaṃ viravanti. |
The two children, unable to bear the force of the wind and rain, cried with a great cry. |
sā ubhopi te urantare katvā dvīhi jaṇṇukehi ceva hatthehi ca bhūmiyaṃ uppīḷetvā tathā ṭhitāva rattiṃ vītināmesi. |
She, having placed both of them between her breasts, and pressing on the ground with her two knees and hands, spent the night in that posture. |
sakalasarīraṃ nillohitaṃ viya paṇḍupalāsavaṇṇaṃ ahosi. |
Her whole body became the color of a pale leaf, as if without blood. |
sā uṭṭhite aruṇe maṃsapesivaṇṇaṃ ekaṃ puttaṃ aṅkenādāya itaraṃ aṅguliyā gahetvā “ehi, tāta, pitā te ito gato”ti vatvā sāmikassa gatamaggena gacchantī taṃ vammikamatthake kālaṃ katvā patitaṃ nīlavaṇṇaṃ thaddhasarīraṃ disvā “maṃ nissāya mama sāmiko panthe mato”ti rodantī paridevantī pāyāsi. |
She, when the dawn had risen, took one son, the color of a piece of flesh, on her hip, and holding the other by the finger, she said, "Come, son, your father has gone from here," and while going along the path her husband had gone, she saw him dead at the top of the anthill, his body blue and stiff, and she cried and lamented, "On my account my husband has died on the road," and she set out. |
♦ sā sakalarattiṃ devena vuṭṭhattā aciravatiṃ nadiṃ jaṇṇuppamāṇena kaṭippamāṇena thanappamāṇena udakena paripuṇṇaṃ disvā attano mandabuddhitāya dvīhi dārakehi saddhiṃ udakaṃ otarituṃ avisahantī jeṭṭhaputtaṃ orimatīre ṭhapetvā itaraṃ ādāya paratīraṃ gantvā sākhābhaṅgaṃ attharitvā nipajjāpetvā “itarassa santikaṃ gamissāmī”ti bālaputtakaṃ pahāya tarituṃ asakkontī punappunaṃ nivattitvā olokayamānā pāyāsi. |
♦ She, when the deva had rained all night, saw the Aciravatī river filled with water up to the knee, waist, and breast, and because of her dull intellect, being unable to enter the water with two children, she placed her elder son on the near bank, took the other, and went to the far bank. She spread a branch-bedding and laid him down, thinking, "I will go to the other one." Being unable to cross while leaving the baby, she repeatedly turned back and, looking, she set out. |
athassā nadīmajjhaṃ gatakāle eko seno taṃ kumāraṃ disvā “maṃsapesī”ti saññāya ākāsato bhassi. |
Then, when she had gone to the middle of the river, a hawk saw that boy and, with the perception, "It is a piece of flesh," it swooped down from the sky. |
sā taṃ puttassatthāya bhassantaṃ disvā ubho hatthe ukkhipitvā “sūsū”ti tikkhattuṃ mahāsaddaṃ nicchāresi. |
She, seeing it swooping down for her son, raised both her hands and uttered a great cry three times, "Sū-sū!" |
seno dūrabhāvena taṃ asutvāva kumārakaṃ gahetvā vehāsaṃ uppatitvā gato. |
The hawk, because of the distance, not hearing it, took the boy, rose up into the air, and went away. |
orimatīre ṭhitaputto mātaraṃ nadīmajjhe ubho hatthe ukkhipitvā mahāsaddaṃ nicchārayamānaṃ disvā “maṃ pakkosatī”ti saññāya vegena udake pati. |
The son standing on the near bank, seeing his mother in the middle of the river raising both her hands and uttering a great cry, with the perception, "She is calling me," he quickly fell into the water. |
itissā bālaputtaṃ seno hari, jeṭṭhaputto udakena vūḷho. |
Thus, a hawk carried away one of her sons, and the water swept away the elder son. |
♦ sā “eko me putto senena gahito, eko udakena vūḷho, panthe me pati mato”ti rodantī paridevantī gacchamānā sāvatthito āgacchantaṃ ekaṃ purisaṃ disvā pucchi — |
♦ She, crying and lamenting, "One of my sons has been taken by a hawk, one has been swept away by the water, and my husband has died on the road," while going, saw a man coming from Sāvatthī and asked: |
“kattha vāsikosi, tātā”ti? |
Where do you live, son? |
“sāvatthivāsikomhi, ammā”ti. |
I am a resident of Sāvatthī, mother. |
“sāvatthinagare asukavīthiyaṃ evarūpaṃ asukakulaṃ nāma atthi, jānāsi, tātā”ti? |
In the city of Sāvatthī, in such-and-such a street, there is such-and-such a family. Do you know it, son? |
“jānāmi, amma, taṃ pana mā pucchi, sace aññaṃ jānāsi pucchā”ti. |
I know it, mother, but do not ask about that. If you know anything else, ask. |
“aññena me kammaṃ natthi, tadeva pucchāmi, tātā”ti. |
I have no business with anything else. I ask about that very thing, son. |
“amma, tvaṃ attano anācikkhituṃ na desi, ajja te sabbarattiṃ devo vassanto diṭṭho”ti. |
Mother, you do not allow me not to tell you. Today have you seen the deva raining all night? |
“diṭṭho me, tāta, mayhameveso sabbarattiṃ vuṭṭho, na aññassa. |
"I have seen it, son. It was for me that he rained all night, not for another. |
mayhaṃ pana vuṭṭhakāraṇaṃ pacchā te kathessāmi, etasmiṃ tāva me seṭṭhigehe pavattiṃ kathehī”ti. |
But I will tell you later the reason for my being rained on. For now, tell me the news of that merchant's house." |
“amma, ajja rattiṃ seṭṭhiñca seṭṭhibhariyañca seṭṭhiputtañcāti tayopi jane avattharamānaṃ gehaṃ pati, te ekacitakasmiṃ jhāyanti. |
"Mother, tonight the merchant, the merchant's wife, and the merchant's son, all three people, the house fell on them, crushing them. They are burning on a single pyre. |
esa dhūmo paññāyati, ammā”ti. |
There is the smoke to be seen, mother." |
sā tasmiṃ khaṇe nivatthavatthaṃ patamānaṃ na sañjāni, ummattikabhāvaṃ patvā yathājātāva rodantī paridevantī — |
She, at that moment, did not notice that her worn cloth was falling off. Having reached a state of madness, she wandered about, naked as she was born, crying and lamenting: |
♦ “ubho puttā kālakatā, panthe mayhaṃ patī mato. |
♦ "Both my sons are dead, my husband is dead on the road. |
♦ mātā pitā ca bhātā ca, ekacitamhi ḍayhare”ti. |
♦ My mother, father, and brother are burning on a single pyre." |
— |
— |
♦ vilapantī paribbhami. |
♦ she wandered about, wailing. |
manussā taṃ disvā “ummattikā ummattikā”ti kacavaraṃ gahetvā paṃsuṃ gahetvā matthake okirantā leḍḍūhi paharanti. |
The people, seeing her, threw rubbish and dust on her head, saying, "Madwoman, madwoman," and struck her with clods. |
satthā jetavanamahāvihāre aṭṭhaparisamajjhe nisīditvā dhammaṃ desento taṃ āgacchamānaṃ addasa kappasatasahassaṃ pūritapāramiṃ abhinīhārasampannaṃ. |
The Teacher, sitting in the middle of the assembly of eight at the Jetavana Mahāvihāra and teaching the Dhamma, saw her coming, who had perfected her perfections for a hundred thousand kalpas and was endowed with her aspiration. |
♦ sā kira padumuttarabuddhakāle padumuttarasatthārā ekaṃ vinayadharattheriṃ bāhāya gahetvā nandanavane ṭhapentaṃ viya etadaggaṭṭhāne ṭhapiyamānaṃ disvā “ahampi tumhādisassa buddhassa santike vinayadharattherīnaṃ aggaṭṭhānaṃ labheyyan”ti adhikāraṃ katvā patthanaṃ ṭhapesi. |
♦ It is said that she, during the time of the Buddha Padumuttara, having seen the Teacher Padumuttara taking a certain nun who was a master of the Vinaya by the arm and placing her in the foremost position as if placing her in the Nandanavana, she made an aspiration, "May I also, in the presence of a Buddha like you, obtain the foremost position among the nuns who are masters of the Vinaya." |
padumuttarabuddho anāgataṃsañāṇaṃ pattharitvā patthanāya samijjhanabhāvaṃ ñatvā “anāgate gotamabuddhassa nāma sāsane ayaṃ paṭācārā nāmena vinayadharattherīnaṃ aggā bhavissatī”ti byākāsi. |
The Buddha Padumuttara, having extended his knowledge of the future and knowing that her aspiration would be fulfilled, prophesied, "In the future, in the dispensation of the one named Gotama Buddha, this one, by the name of Paṭācārā, will be the foremost of the nuns who are masters of the Vinaya." |
taṃ evaṃ patthitapatthanaṃ abhinīhārasampannaṃ satthā dūratova āgacchantiṃ disvā “imissā ṭhapetvā maṃ añño avassayo bhavituṃ samattho nāma natthī”ti cintetvā taṃ yathā vihārābhimukhaṃ āgacchati, evaṃ akāsi. |
The Teacher, seeing her, who was endowed with her aspiration and had made such a wish, coming from afar, thought, "There is no one able to be a refuge, a shelter, a protection for this one, except me," and he made it so that she came towards the monastery. |
parisā taṃ disvāva “imissā ummattikāya ito āgantuṃ mā daditthā”ti āha. |
The assembly, seeing her, said, "Do not let this madwoman come here." |
satthā “apetha, mā naṃ vārayitthā”ti vatvā avidūraṭṭhānaṃ āgatakāle “satiṃ paṭilabha bhaginī”ti āha. |
The Teacher, having said, "Step aside, do not prevent her," when she had come to a place not far away, said, "Regain your mindfulness, sister." |
sā taṃ khaṇaṃyeva buddhānubhāvena satiṃ paṭilabhi. |
She, at that moment, by the power of the Buddha, regained her mindfulness. |
tasmiṃkāle nivatthavatthassa patitabhāvaṃ sallakkhetvā hirottappaṃ paccupaṭṭhāpetvā ukkuṭikaṃ nisīdi. |
At that time, noticing that her worn cloth had fallen off, she re-established her shame and fear of wrongdoing and sat down squatting. |
athassā eko puriso uttarasāṭakaṃ khipi. |
Then a certain man threw her an upper robe. |
sā taṃ nivāsetvā satthāraṃ upasaṅkamitvā suvaṇṇavaṇṇesu pādesu pañcapatiṭṭhitena vanditvā, “bhante, avassayo me hotha, patiṭṭhā me hotha. |
She, having put it on, approached the Teacher and, having paid homage with the five-point prostration at his golden feet, she said, "Venerable sir, be my refuge, be my protection. |
ekañhi me puttaṃ seno gaṇhi, eko udakena vūḷho, panthe me pati mato, mātāpitaro ceva me bhātā ca gehena avatthaṭā ekacitakasmiṃ jhāyantī”ti. |
For one of my sons has been taken by a hawk, one has been swept away by the water, my husband is dead on the road, and my mother, father, and brother, crushed by the house, are burning on a single pyre." |
♦ satthā tassā vacanaṃ sutvā “paṭācāre, mā cintayi, tava tāṇaṃ saraṇaṃ avassayo bhavituṃ samatthasseva santikaṃ āgatāsi. |
♦ The Teacher, hearing her words, said, "Paṭācārā, do not worry. You have come to the side of one who is able to be your protection, your refuge, your shelter. |
yathā hi tava idāni eko puttako senena gahito, eko udakena vūḷho, panthe pati mato, mātāpitaro ceva bhātā ca gehena avatthaṭā; |
Just as now one of your sons has been taken by a hawk, one has been swept away by the water, your husband has died on the road, and your mother, father, and brother have been crushed by the house; |
evameva imasmiṃ saṃsāre puttādīnaṃ matakāle tava rodantiyā paggharitāssu catunnaṃ mahāsamuddānaṃ udakato bahutaran”ti vatvā imaṃ gāthamāha — |
in the same way, in this saṃsāra, the tears shed by you while weeping at the time of the death of your sons and so on are more than the water in the four great oceans." Having said this, he spoke this verse: |
♦ “catūsu samuddesu jalaṃ parittakaṃ, |
♦ "The water in the four oceans is little, |
♦ tato bahuṃ assujalaṃ anappakaṃ. |
♦ much more than that is the water of tears, not small. |
♦ dukkhena phuṭṭhassa narassa socanā, |
♦ The lamentation of a man afflicted by suffering, |
♦ kiṃ kāraṇā amma tuvaṃ pamajjasī”ti. |
♦ for what reason, mother, are you heedless?" |
♦ evaṃ satthari anamataggapariyāyaṃ kathente tassa sarīre soko tanuttaṃ agamāsi. |
♦ Thus, while the Teacher was speaking of the beginningless round of existence, her sorrow became slight in her body. |
atha naṃ tanubhūtasokaṃ ñatvā puna satthā āmantetvā “paṭācāre puttādayo nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkonti, tasmā vijjamānāpi te na santiyeva, paṇḍitena pana sīlaṃ visodhetvā attano nibbānagāmimaggaṃ khippameva sodhetuṃ vaṭṭatī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
Then, knowing that her sorrow had become slight, the Teacher again addressed her and said, "Paṭācārā, sons and so on are not able to be a protection, a shelter, or a refuge for one who is going to the next world. Therefore, even while they exist, they are not really there. But a wise person should purify his morality and quickly purify his own path leading to Nibbāna." Having said this and teaching the Dhamma, he spoke these verses: |
♦ “na santi puttā tāṇāya, na pitā nāpi bandhavā. |
♦ "Sons are no protection, nor a father, nor relatives. |
♦ antakenādhipannassa, natthi ñātīsu tāṇatā. |
♦ For one who is overcome by the Ender, there is no protection in kinsmen. |
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♦ “etamatthavassaṃ ñatvā, paṇḍito sīlasaṃvuto. |
♦ "Knowing the meaning of this, the wise one, restrained by morality, |
♦ nibbānagamanaṃ maggaṃ, khippameva visodhaye”ti. |
♦ should quickly clear the path leading to Nibbāna." |
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. |
♦ desanāvasāne paṭācārā mahāpathaviyaṃ paṃsuparimāṇe kilese jhāpetvā sotāpattiphale patiṭṭhahi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, Paṭācārā, having burned up the defilements, which were as numerous as the dust particles on the great earth, was established in the fruit of stream-entry, and many others also attained the fruits of stream-entry and so on. |
sā pana sotāpannā hutvā satthāraṃ pabbajjaṃ yāci. |
She, having become a stream-enterer, requested ordination from the Teacher. |
satthā taṃ bhikkhunīnaṃ santikaṃ pahiṇitvā pabbājesi. |
The Teacher sent her to the nuns and had her ordained. |
sā laddhūpasampadā paṭitācārattā paṭācārātveva paññāyi. |
She, having received the higher ordination, was known as Paṭācārā because she had been of fallen conduct. |
sā ekadivasaṃ kuṭena udakaṃ ādāya pāde dhovantī udakaṃ āsiñci, taṃ thokaṃ gantvā pacchijji. |
She, one day, having her turn in the Uposatha hall, lit a lamp and, while sitting, saw the lamp-flames arising and breaking up and thought, "Just so do these beings arise and cease. Only those who have attained Nibbāna are not known." She took that as her object of meditation. |
dutiyavāre āsittaṃ tato dūrataraṃ agamāsi. |
The Teacher, sitting in the fragrant chamber, suffused her with light and, as if sitting in front of her and speaking, he said, "So it is, Paṭācārā. For one who does not see the arising and passing away of the five aggregates, to live a hundred years, it is better for one who sees their arising and passing away to live for even one day, even one moment." Connecting the story, he taught the Dhamma by speaking this verse: |
tatiyavāre āsittaṃ tatopi dūrataranti. |
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sā tadeva ārammaṇaṃ gahetvā tayo vaye paricchinditvā “mayā paṭhamaṃ āsittaṃ udakaṃ viya ime sattā paṭhamavayepi maranti, tato dūrataraṃ gataṃ dutiyavāre āsittaṃ udakaṃ viya majjhimavayepi maranti, tatopi dūrataraṃ gataṃ tatiyavāre āsittaṃ udakaṃ viya pacchimavayepi marantiyevā”ti cintesi. |
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satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tassā sammukhe ṭhatvā kathento viya “evametaṃ paṭācāre, pañcannampi khandhānaṃ udayabbayaṃ apassantassa vassasataṃ jīvanato tesaṃ udayabbayaṃ passantassa ekāhampi ekakkhaṇampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento gāthamāha — |
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♦ 113. |
♦ 113. |
♦ “yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ. |
♦ "And he who should live a hundred years, not seeing the arising and passing away, |
♦ ekāhaṃ jīvitaṃ seyyo, passato udayabbayan”ti. |
♦ better is a single day's life of one who sees the arising and passing away." |
♦ tattha apassaṃ udayabbayanti pañcannaṃ khandhānaṃ pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto. |
♦ There, "not seeing the arising and passing away" means not seeing the arising and passing away of the five aggregates by their twenty-five characteristics. |
passato udayabbayanti tesaṃ udayañca vayañca passantassa. |
"Of one who sees the arising and passing away" means of one who sees their arising and passing away. |
itarassa jīvanato ekāhampi jīvitaṃ seyyoti. |
Than the life of the other, even a single day's life is better. |
♦ desanāvasāne paṭācārā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
♦ At the end of the discourse, Paṭācārā was established in Arahantship with the analytical knowledges, as she was sitting. |
♦ paṭācārātherīvatthu dvādasamaṃ. |
♦ The twelfth story, of the nun Paṭācārā. |
♦ 13. kisāgotamīvatthu |
♦ 13. The Story of Kisāgotamī |
♦ yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto kisāgotamiṃ ārabbha kathesi. |
♦ "And he who should live a hundred years," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of Kisāgotamī. |
♦ sāvatthiyaṃ kirekassa seṭṭhissa gehe cattālīsakoṭidhanaṃ aṅgārā eva hutvā aṭṭhāsi. |
♦ It is said that in Sāvatthī, in the house of a certain merchant, a fortune of forty koṭis stood as mere embers. |
seṭṭhi taṃ disvā uppannasoko āhāraṃ paṭikkhipitvā mañcake nipajji. |
The merchant, seeing that, with sorrow arisen, refused food and lay down on his bed. |
tasseko sahāyako gehaṃ gantvā, “samma, kasmā socasī”ti pucchitvā taṃ pavattiṃ sutvā, “samma, mā soci, ahaṃ ekaṃ upāyaṃ jānāmi, taṃ karohī”ti. |
A certain friend of his went to his house and, having asked, "Friend, why do you grieve?" and having heard that event, he said, "Friend, do not grieve. I know a way. Do it." |
“kiṃ karomi, sammā”ti? |
What shall I do, friend? |
attano āpaṇe kilañjaṃ pasāretvā tattha te aṅgāre rāsiṃ katvā vikkiṇanto viya nisīda, āgatāgatesu manussesu ye evaṃ vadanti — |
"Spread a mat in your shop and, having made a pile of those embers on it, sit as if selling them. Among the people who come and go, those who say this: |
“sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, tvaṃ pana aṅgāre vikkiṇanto nisinno”ti. |
'Other people sell cloth, oil, honey, molasses, and so on, but you are sitting, selling embers.' |
te vadeyyāsi — |
You should say to them: |
“attano santakaṃ avikkiṇanto kiṃ karomī”ti? |
'What can I do, not selling what is my own?' |
yo pana taṃ evaṃ vadati “sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, tvaṃ pana hiraññasuvaṇṇaṃ vikkiṇanto nisinno”ti. |
But he who says this to you, 'Other people sell cloth, oil, honey, molasses, and so on, but you are sitting, selling gold and silver.' |
taṃ vadeyyāsi “kahaṃ hiraññasuvaṇṇan”ti. |
You should say to him, 'Where is the gold and silver?' |
“idan”ti ca vutte “āhara, tāva nan”ti hatthehi paṭiccheyyāsi. |
And when he says, 'This,' you should accept it with your hands, saying, 'Bring it, then.'" |
evaṃ dinnaṃ tava hatthe hiraññasuvaṇṇaṃ bhavissati. |
"Thus given, it will become gold and silver in your hand. |
sā pana sace kumārikā hoti, tava gehe puttassa naṃ āharitvā cattālīsakoṭidhanaṃ tassā niyyādetvā tāya dinnaṃ valañjeyyāsi. |
And if she is a girl, bring her to your house for your son and, having entrusted the forty koṭi fortune to her, you may use what is given by her. |
sace kumārako hoti, tava gehe vayappattaṃ dhītaraṃ tassa datvā cattālīsakoṭidhanaṃ niyyādetvā tena dinnaṃ valañjeyyāsīti. |
If he is a boy, give your grown-up daughter in your house to him, entrust the forty koṭi fortune, and you may use what is given by him." |
so “bhaddako upāyo”ti attano āpaṇe aṅgāre rāsiṃ katvā vikkiṇanto viya nisīdi. |
He, thinking, "This is a good plan," made a pile of embers in his shop and sat as if selling them. |
ye pana naṃ evamāhaṃsu — |
But to those who said this to him: |
“sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, kiṃ pana tvaṃ aṅgāre vikkiṇanto nisinno”ti? |
Other people sell cloth, oil, honey, molasses, and so on, but why are you sitting, selling embers? |
tesaṃ “attano santakaṃ avikkiṇanto kiṃ karomī”ti paṭivacanaṃ adāsi. |
To them he gave the reply, "What can I do, not selling what is my own?" |
athekā gotamī nāma kumārikā kisasarīratāya kisāgotamīti paññāyamānā parijiṇṇakulassa dhītā attano ekena kiccena āpaṇadvāraṃ gantvā taṃ seṭṭhiṃ disvā evamāha — |
Then a certain girl named Gotamī, known as Kisāgotamī because of her lean body, the daughter of a decayed family, went to the shop door for some business of her own, saw that merchant, and said this: |
“kiṃ, tāta, sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, tvaṃ hiraññasuvaṇṇaṃ vikkiṇanto nisinno”ti? |
Why, father, do other people sell cloth, oil, honey, molasses, and so on, but you are sitting, selling gold and silver? |
“kahaṃ, amma, hiraññasuvaṇṇan”ti ? |
Where, mother, is the gold and silver? |
“nanu ‘tvaṃ tadeva gahetvā nisinnosī’ti, āhara, tāva naṃ, ammā”ti. |
Are you not sitting, having taken that very thing? Bring it, then, mother. |
sā hatthapūraṃ gahetvā tassa hatthesu ṭhapesi, taṃ hiraññasuvaṇṇameva ahosi. |
She took a handful and placed it in his hands. It became gold and silver itself. |
♦ atha naṃ seṭṭhi “kataraṃ te, amma, gehan”ti pucchitvā “asukaṃ nāmā”ti vutte tassā assāmikabhāvaṃ ñatvā dhanaṃ paṭisāmetvā taṃ attano puttassa ānetvā cattālīsakoṭidhanaṃ paṭicchāpesi. |
♦ Then the merchant asked her, "Which is your house, mother?" and when told, "Such-and-such a one," he knew that she was without a husband and, having stored the wealth, he brought her for his own son and entrusted the forty koṭi fortune. |
sabbaṃ hiraññasuvaṇṇameva ahosi. |
All of it became gold and silver itself. |
tassā aparena samayena gabbho patiṭṭhahi. |
On another occasion, a fetus was established for her. |
sā dasamāsaccayena puttaṃ vijāyi. |
She gave birth to a son after ten months. |
so padasā gamanakāle kālamakāsi. |
He died when he was able to walk. |
sā adiṭṭhapubbamaraṇatāya taṃ jhāpetuṃ nīharante vāretvā “puttassa me bhesajjaṃ pucchissāmī”ti matakaḷevaraṃ aṅkenādāya “api nu me puttassa bhesajjaṃ jānāthā”ti pucchantī gharapaṭipāṭiyā vicarati. |
She, having never before seen death, prevented them from taking him out to be cremated and, saying, "I will ask for medicine for my son," she took the dead body on her hip and wandered from house to house, asking, "Do you know of medicine for my son?" |
atha naṃ manussā, “amma, tvaṃ ummattikā jātā, matakaputtassa bhesajjaṃ pucchantī vicarasī”ti vadanti. |
Then the people say to her, "Mother, you have gone mad, that you wander about, asking for medicine for a dead son." |
sā “avassaṃ mama puttassa bhesajjaṃ jānanakaṃ labhissāmī”ti maññamānā vicarati. |
She wandered about, thinking, "I will surely find someone who knows medicine for my son." |
atha naṃ eko paṇḍitapuriso disvā, “ayaṃ mama dhītā paṭhamaṃ puttakaṃ vijātā bhavissati adiṭṭhapubbamaraṇā, mayā imissā avassayena bhavituṃ vaṭṭatī”ti cintetvā āha — |
Then a certain wise man saw her and, thinking, "This daughter of mine must have given birth to her first son and has never before seen death. I should be a refuge for her," he said: |
“amma, ahaṃ bhesajjaṃ na jānāmi, bhesajjajānanakaṃ pana jānāmī”ti. |
Mother, I do not know medicine, but I know one who knows medicine. |
“ko jānāti, tātā”ti? |
Who knows, father? |
“satthā, amma, jānāti, gaccha, taṃ pucchāhī”ti. |
The Teacher, mother, knows. Go and ask him. |
sā “gamissāmi, tāta, pucchissāmi, tātā”ti vatvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhitā pucchi — |
She said, "I will go, father, I will ask, father," and approached the Teacher, paid homage, and standing to one side, she asked: |
“tumhe kira me puttassa bhesajjaṃ jānātha, bhante”ti? |
It is said that you know medicine for my son, venerable sir? |
“āma, jānāmī”ti. |
Yes, I know. |
“kiṃ laddhuṃ vaṭṭatī”ti? |
What is proper to be obtained? |
“accharaggahaṇamatte siddhatthake laddhuṃ vaṭṭatī”ti. |
It is proper to obtain mustard seeds to the measure of a single grasp. |
“labhissāmi, bhante”. |
I will get them, venerable sir. |
“kassa pana gehe laddhuṃ vaṭṭatī”ti? |
But from whose house is it proper to obtain them? |
“yassa gehe putto vā dhītā vā na koci matapubbo”ti. |
From whose house no son or daughter or anyone has ever died. |
sā “sādhu, bhante”ti satthāraṃ vanditvā mataputtakaṃ aṅkenādāya antogāmaṃ pavisitvā paṭhamagehassa dvāre ṭhatvā “atthi nu kho imasmiṃ gehe siddhatthako, puttassa kira me bhesajjaṃ etan”ti vatvā “atthī”ti vutte tena hi dethāti. |
She, saying, "Good, venerable sir," paid homage to the Teacher and, taking the dead son on her hip, she entered the village and, standing at the door of the first house, she said, "Is there any mustard seed in this house? It is said to be medicine for my son," and when told, "There is," she said, "Then give." |
tehi āharitvā siddhatthakesu diyyamānesu “imasmiṃ gehe putto vā dhītā vā matapubbo koci natthi, ammā”ti pucchitvā “kiṃ vadesi, amma? |
When they were bringing and giving the mustard seeds, she asked, "In this house has no son or daughter ever died, mother?" and when told, "What are you saying, mother? |
jīvamānā hi katipayā, matakā eva bahukā”ti vutte “tena hi gaṇhatha vo siddhatthake, netaṃ mama puttassa bhesajjan”ti paṭiadāsi. |
The living are few, the dead are many," she said, "Then take your mustard seeds. This is not medicine for my son," and she gave them back. |
♦ sā iminā nīyāmena ādito paṭṭhāya naṃ pucchantī vicari. |
♦ She wandered about, asking from the beginning in this manner. |
sā ekagehepi siddhatthake agahetvā sāyanhasamaye cintesi — |
Not having taken mustard seeds from a single house, in the evening she thought: |
“aho bhāriyaṃ kammaṃ, ahaṃ ‘mameva putto mato’ti saññamakāsiṃ, sakalagāmepi pana jīvantehi matakāva bahutarā”ti. |
Oh, what a grave deed! I had the perception, 'Only my son is dead.' But in the whole village, the dead are more numerous than the living. |
tassā evaṃ cintayamānāya puttasinehaṃ mudukahadayaṃ thaddhabhāvaṃ agamāsi. |
As she was thinking thus, her affection for her son, her tender heart, became firm. |
sā puttaṃ araññe chaḍḍetvā satthu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. |
She threw her son in the forest, went to the Teacher, paid homage, and stood to one side. |
atha naṃ satthā “laddhā te ekaccharamattā siddhatthakā”ti āha. |
Then the Teacher said to her, "Have you got mustard seeds to the measure of a single grasp?" |
“na laddhā, bhante, sakalagāme jīvantehi matakāva bahutarā”ti. |
I have not, venerable sir. In the whole village, the dead are more numerous than the living. |
atha naṃ satthā “tvaṃ ‘mameva putto mato’ti sallakkhesi, dhuvadhammo esa sattānaṃ. |
Then the Teacher said to her, "You perceived, 'Only my son is dead.' This is the constant nature of beings. |
maccurājā hi sabbasatte aparipuṇṇajjhāsaye eva mahogho viya parikaḍḍhamānoyeva apāyasamudde pakkhipatī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
For the king of death, like a great flood, dragging all beings whose aspirations are unfulfilled, throws them into the ocean of the states of woe." Having said this and teaching the Dhamma, he spoke this verse: |
♦ “taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ. |
♦ "That man who is infatuated with his children and cattle, whose mind is attached, |
♦ suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti. |
♦ death carries him away, like a great flood a sleeping village." |
. |
. |
♦ gāthāpariyosāne kisāgotamī sotāpattiphale patiṭṭhahi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the verse, Kisāgotamī was established in the fruit of stream-entry, and many others also attained the fruits of stream-entry and so on. |
♦ sā pana satthāraṃ pabbajjaṃ yāci, satthā taṃ bhikkhunīnaṃ santikaṃ pesetvā pabbājesi. |
♦ She, however, requested ordination from the Teacher. The Teacher sent her to the nuns and had her ordained. |
sā laddhūpasampadā kisāgotamī therīti paññāyi. |
She, having received the higher ordination, was known as the nun Kisāgotamī. |
sā ekadivasaṃ uposathāgāre vāraṃ patvā dīpaṃ jāletvā nisinnā dīpajālā uppajjantiyo ca bhijjantiyo ca disvā “evameva ime sattā uppajjanti ceva nirujjhanti ca, nibbānappattā eva na paññāyantī”ti ārammaṇaṃ aggahesi. |
She, one day, having her turn in the Uposatha hall, lit a lamp and, while sitting, saw the lamp-flames arising and breaking up and thought, "Just so do these beings arise and cease. Only those who have attained Nibbāna are not known." She took that as her object of meditation. |
satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tassā sammukhe nisīditvā kathento viya “evameva, gotami, ime sattā dīpajālā viya uppajjanti ceva nirujjhanti ca, nibbānappattā eva na paññāyanti, evaṃ nibbānaṃ apassantānaṃ vassasataṃ jīvanato nibbānaṃ passantassa khaṇamattampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, sitting in the fragrant chamber, suffused her with light and, as if sitting in front of her and speaking, he said, "Just so, Gotamī, do these beings arise and cease like a lamp-flame. Only those who have attained Nibbāna are not known. For those who do not see Nibbāna thus, to live a hundred years, it is better for one who sees Nibbāna to live for even a moment." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 114. |
♦ 114. |
♦ “yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ. |
♦ "And he who should live a hundred years, not seeing the deathless state, |
♦ ekāhaṃ jīvitaṃ seyyo, passato amataṃ padan”ti. |
♦ better is a single day's life of one who sees the deathless state." |
♦ tattha amataṃ padanti maraṇavirahitakoṭṭhāsaṃ, amatamahānibbānanti attho. |
♦ There, "the deathless state" means the part that is free from death; it means the great deathless Nibbāna. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ desanāvasāne kisāgotamī yathānisinnāva saha paṭisambhidāhi arahatte patiṭṭhahīti. |
♦ At the end of the discourse, Kisāgotamī was established in Arahantship with the analytical knowledges, as she was sitting. |
♦ kisāgotamīvatthu terasamaṃ. |
♦ The thirteenth story, of Kisāgotamī. |
♦ 14. bahuputtikattherīvatthu |
♦ 14. The Story of the Nun Bahuputtikā |
♦ yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto bahuputtikaṃ theriṃ ārabbha kathesi. |
♦ "And he who should live a hundred years," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the nun Bahuputtikā. |
♦ sāvatthiyaṃ kirekasmiṃ kule satta puttā satta ca dhītaro ahesuṃ. |
♦ It is said that in Sāvatthī, in a certain family, there were seven sons and seven daughters. |
te sabbepi vayappattā gehe patiṭṭhahitvā attano dhammatāya sukhappattā ahesuṃ. |
All of them, upon reaching maturity, were established in their homes and had attained happiness according to their own nature. |
tesaṃ aparena samayena pitā kālamakāsi. |
On another occasion, their father died. |
mahāupāsikā sāmike naṭṭhepi na tāva kuṭumbaṃ vibhajati. |
The great laywoman, though her husband was lost, did not yet divide the household. |
atha naṃ puttā āhaṃsu — |
Then her sons said to her: |
“amma, amhākaṃ pitari naṭṭhe tuyhaṃ ko attho kuṭumbena, kiṃ mayaṃ taṃ upaṭṭhātuṃ na sakkomā”ti. |
Mother, now that our father is lost, what is the use of the household to you? Are we not able to support you? |
sā tesaṃ kathaṃ sutvā tuṇhī hutvā punappunaṃ tehi vuccamānā “puttā maṃ paṭijaggissanti, kiṃ me visuṃ kuṭumbenā”ti sabbaṃ sāpateyyaṃ majjhe bhinditvā adāsi. |
She, hearing their words and being silent, and when they said it again and again, she thought, "My sons will take care of me. What is the use of a separate household for me?" She divided all the property in the middle and gave it. |
atha naṃ katipāhaccayena jeṭṭhaputtassa bhariyā “aho amhākaṃ, ayyā, ‘jeṭṭhaputto me’ti dve koṭṭhāse datvā viya imameva gehaṃ āgacchatī”ti āha. |
Then, after a few days, the wife of her eldest son said, "Oh, our noble lady, as if giving two shares, saying, 'He is my eldest son,' she comes to this very house." |
sesaputtānaṃ bhariyāpi evameva vadiṃsu. |
The wives of her other sons also said the same. |
jeṭṭhadhītaraṃ ādiṃ katvā tāsaṃ gehaṃ gatakālepi naṃ evameva vadiṃsu. |
When she went to their houses, beginning with the eldest daughter, they also said the same to her. |
sā avamānappattā hutvā “kiṃ imesaṃ santike vuṭṭhena, bhikkhunī hutvā jīvissāmī”ti bhikkhunīupassayaṃ gantvā pabbajjaṃ yāci. |
She, having received disrespect, thought, "What is the use of living with them? I will live as a nun," and she went to the nuns' quarters and requested ordination. |
tā naṃ pabbājesuṃ. |
They ordained her. |
sā laddhūpasampadā hutvā bahuputtikattherīti paññāyi. |
She, having received the higher ordination, was known as the nun Bahuputtikā. |
sā “ahaṃ mahallakakāle pabbajitā, appamattāya me bhavitabban”ti bhikkhunīnaṃ vattapaṭivattaṃ karontī “sabbarattiṃ samaṇadhammaṃ karissāmī”ti heṭṭhāpāsāde ekaṃ thambhaṃ hatthena gahetvā taṃ āviñchamānāva samaṇadhammaṃ karoti, caṅkamamānāpi “andhakāraṭṭhāne me rukkhe vā katthaci vā sīsaṃ paṭihaññeyyā”ti taṃ rukkhaṃ hatthena gahetvā taṃ āviñchamānāva samaṇadhammaṃ karoti, “satthārā desitadhammameva karissāmī”ti dhammaṃ āvajjetvā dhammaṃ anussaramānāva samaṇadhammaṃ karoti. |
She, thinking, "I was ordained in old age. I must be heedful," while doing the services and counter-services for the nuns, thought, "I will do the monk's life all night." In the lower story of the mansion, she would hold a certain pillar with her hand and, while revolving around it, she would do the monk's life. And while walking, thinking, "In a dark place, my head might strike against a tree or something," she would hold that tree with her hand and, while revolving around it, she would do the monk's life. Thinking, "I will do only the Dhamma taught by the Teacher," she would advert to the Dhamma and, while remembering the Dhamma, she would do the monk's life. |
atha satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā sammukhe nisinno viya tāya saddhiṃ kathento “bahuputtike mayā desitaṃ dhammaṃ anāvajjentassa apassantassa vassasataṃ jīvanato mayā desitaṃ dhammaṃ passantassa muhuttampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Then the Teacher, sitting in the fragrant chamber, suffused her with light and, as if sitting in front of her, he spoke with her, "Bahuputtikā, for one who does not advert to and does not see the Dhamma taught by me, to live a hundred years, it is better for one who sees the Dhamma taught by me to live for even a moment." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 115. |
♦ 115. |
♦ “yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ. |
♦ "And he who should live a hundred years, not seeing the supreme Dhamma, |
♦ ekāhaṃ jīvitaṃ seyyo, passato dhammamuttaman”ti. |
♦ better is a single day's life of one who sees the supreme Dhamma." |
♦ tattha dhammamuttamanti navavidhaṃ lokuttaradhammaṃ. |
♦ There, "the supreme Dhamma" means the ninefold transcendent Dhamma. |
so hi uttamo dhammo nāma. |
For that is called the supreme Dhamma. |
yo hi taṃ na passati, tassa vassasatampi jīvanato taṃ dhammaṃ passantassa paṭivijjhantassa ekāhampi ekakkhaṇampi jīvitaṃ seyyoti. |
For he who does not see it, than his life of a hundred years, the life of even one day, even one moment, of one who sees and penetrates that Dhamma is better. |
♦ gāthāpariyosāne bahuputtikattherī saha paṭisambhidāhi arahatte patiṭṭhahīti. |
♦ At the end of the verse, the nun Bahuputtikā was established in Arahantship with the analytical knowledges. |
♦ bahuputtikattherīvatthu cuddasamaṃ. |
♦ The fourteenth story, of the nun Bahuputtikā. |
♦ sahassavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter of the Thousand is finished. |
♦ aṭṭhamo vaggo. |
♦ The eighth chapter. |
♦ . namo tassa bhagavato arahato sammāsambuddhassa. |
♦ . Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
♦ |
♦ |
♦ 9. pāpavaggo |
♦ 9. The Chapter on Evil |
♦ 1. cūḷekasāṭakabrāhmaṇavatthu |
♦ 1. The Story of the Brahmin with One Robe |
♦ abhittharetha kalyāṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷekasāṭakabrāhmaṇaṃ ārabbha kathesi. |
♦ "One should hasten in the good," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the brahmin with one robe. |
♦ vipassidasabalassa kālasmiñhi mahāekasāṭakabrāhmaṇo nāma ahosi, ayaṃ pana etarahi sāvatthiyaṃ cūḷekasāṭako nāma. |
♦ For during the time of the Dasabala Vipassī, there was a brahmin named Mahāekasāṭaka. This one, however, at this time in Sāvatthī, was named Cūḷekasāṭaka. |
tassa hi eko nivāsanasāṭako ahosi, brāhmaṇiyāpi eko. |
For he had one robe for wearing, and his brahmin wife also had one. |
ubhinnampi ekameva pārupanaṃ, bahi gamanakāle brāhmaṇo vā brāhmaṇī vā taṃ pārupati. |
Both of them had only one for draping. When going outside, either the brahmin or the brahmin wife would drape it. |
athekadivasaṃ vihāre dhammassavane ghosite brāhmaṇo āha — |
Then one day, when the listening to the Dhamma was announced in the monastery, the brahmin said: |
“bhoti dhammassavanaṃ ghositaṃ, kiṃ divā dhammassavanaṃ gamissasi, udāhu rattiṃ. |
"My dear, the listening to the Dhamma has been announced. Will you go to listen to the Dhamma during the day, or at night? |
pārupanassa hi abhāvena na sakkā amhehi ekato gantun”ti. |
For because of the lack of a covering, it is not possible for us to go together." |
brāhmaṇī, “sāmi, ahaṃ divā gamissāmī”ti sāṭakaṃ pārupitvā agamāsi. |
The brahmin wife, saying, "Master, I will go during the day," draped the robe and went. |
brāhmaṇo divasabhāgaṃ gehe vītināmetvā rattiṃ gantvā satthu purato nisinnova dhammaṃ assosi. |
The brahmin, having spent the daytime at home, went at night and, sitting in front of the Teacher, he listened to the Dhamma. |
athassa sarīraṃ pharamānā pañcavaṇṇā pīti uppajji. |
Then a five-colored joy that suffused his body arose in him. |
so satthāraṃ pūjitukāmo hutvā “sace imaṃ sāṭakaṃ dassāmi, neva brāhmaṇiyā, na mayhaṃ pārupanaṃ bhavissatī”ti cintesi. |
He, wishing to honor the Teacher, thought, "If I give this robe, there will be no covering for either the brahmin wife or for me." |
athassa maccheracittānaṃ sahassaṃ uppajji, punekaṃ saddhācittaṃ uppajji. |
Then a thousand thoughts of stinginess arose in him. Again one thought of faith arose. |
taṃ abhibhavitvā puna maccherasahassaṃ uppajji. |
Overcoming that, a thousand thoughts of stinginess arose again. |
itissa balavamaccheraṃ bandhitvā gaṇhantaṃ viya saddhācittaṃ paṭibāhatiyeva. |
Thus, as if a strong stinginess were binding and holding him, the thought of faith kept repelling it. |
tassa “dassāmi, na dassāmī”ti cintentasseva paṭhamayāmo apagato, majjhimayāmo sampatto. |
While he was thinking, "I will give, I will not give," the first watch of the night passed, and the middle watch arrived. |
tasmimpi dātuṃ nāsakkhi. |
In that too he was not able to give. |
pacchimayāme sampatte so cintesi — |
When the last watch arrived, he thought: |
“mama saddhācittena maccheracittena ca saddhiṃ yujjhantasseva dve yāmā vītivattā, idaṃ mama ettakaṃ maccheracittaṃ vaḍḍhamānaṃ catūhi apāyehi sīsaṃ ukkhipituṃ na dassati, dassāmi nan”ti. |
While my thought of faith was fighting with my thought of stinginess, two watches have passed. This stinginess of mine, increasing so much, will not let me lift my head from the four states of woe. I will give it. |
so maccherasahassaṃ abhibhavitvā saddhācittaṃ purecārikaṃ katvā sāṭakaṃ ādāya satthu pādamūle ṭhapetvā “jitaṃ me, jitaṃ me”ti tikkhattuṃ mahāsaddamakāsi. |
He, having overcome the thousand thoughts of stinginess and having made the thought of faith his forerunner, took the robe and, placing it at the Teacher's feet, he made a great sound three times, "I have won! I have won!" |
♦ rājā pasenadi kosalo dhammaṃ suṇanto taṃ saddaṃ sutvā “pucchatha naṃ, kiṃ kira tena jitan”ti āha. |
♦ King Pasenadi of Kosala, while listening to the Dhamma, heard that sound and said, "Ask him what he has won." |
so rājapurisehi pucchito tamatthaṃ ārocesi. |
When asked by the king's men, he reported the matter. |
taṃ sutvā rājā “dukkaraṃ kataṃ brāhmaṇena, saṅgahamassa karissāmī”ti ekaṃ sāṭakayugaṃ dāpesi. |
Hearing that, the king said, "The brahmin has done a difficult thing. I will do him a favor," and he had a pair of robes given. |
so tampi tathāgatasseva adāsi. |
He also gave that to the Tathāgata. |
puna rājā dve cattāri aṭṭha soḷasāti dviguṇaṃ katvā dāpesi. |
Again the king had two, four, eight, and sixteen given, doubling it. |
so tānipi tathāgatasseva adāsi. |
He also gave those to the Tathāgata. |
athassa rājā dvattiṃsa yugāni dāpesi. |
Then the king had thirty-two pairs given to him. |
brāhmaṇo “attano aggahetvā laddhaṃ laddhaṃ vissajjesiyevā”ti vādamocanatthaṃ tato ekaṃ yugaṃ attano, ekaṃ brāhmaṇiyāti dve yugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. |
The brahmin, to avoid the criticism, "He would just give away whatever he gets without taking it for himself," took one pair for himself and one for the brahmin wife, two pairs, and gave the thirty pairs to the Tathāgata. |
rājā pana tasmiṃ sattakkhattumpi dadante puna dātukāmoyeva ahosi. |
But the king, even when he gave for the seventh time, was still desirous of giving more. |
pubbe mahāekasāṭako catusaṭṭhiyā sāṭakayugesu dve aggahesi, ayaṃ pana dvattiṃsāya laddhakāle dve aggahesi. |
In the past, Mahāekasāṭaka took two of sixty-four pairs of robes. This one, however, when he had received thirty-two, took two. |
rājā purise āṇāpesi — |
The king commanded his men: |
“dukkaraṃ bhaṇe brāhmaṇena kataṃ, antepure mama dve kambalāni āharāpeyyāthā”ti. |
The brahmin has done a difficult thing. Have two blankets from my inner palace brought. |
te tathā kariṃsu. |
They did so. |
rājā satasahassagghanake dve kambale dāpesi. |
The king had two blankets worth a hundred thousand given. |
brāhmaṇo “na ime mama sarīre upayogaṃ arahanti, buddhasāsanasseva ete anucchavikā”ti ekaṃ kambalaṃ antogandhakuṭiyaṃ satthu sayanassa upari vitānaṃ katvā bandhi, ekaṃ attano ghare nibaddhaṃ bhuñjantassa bhikkhuno bhattakiccaṭṭhāne vitānaṃ katvā bandhi. |
The brahmin, thinking, "These are not suitable for use on my body; they are suitable only for the Buddha's dispensation," he tied one blanket as a canopy over the Teacher's couch in the inner fragrant chamber, and one he tied as a canopy at the place of the meal for the monk who ate regularly at his own house. |
rājā sāyanhasamaye satthu santikaṃ gantvā taṃ kambalaṃ sañjānitvā, “bhante, kena pūjā katā”ti pucchitvā “ekasāṭakenā”ti vutte “brāhmaṇo mama pasādaṭṭhāneyeva pasīdatī”ti vatvā “cattāro hatthī cattāro asse cattāri kahāpaṇasahassāni catasso itthiyo catasso dāsiyo cattāro purise caturo gāmavare”ti evaṃ yāva sabbasatā cattāri cattāri katvā sabbacatukkaṃ nāma assa dāpesi. |
The king, in the evening, went to the Teacher and, recognizing that blanket, he asked, "Venerable sir, by whom was this offering made?" and when told, "By the one with one robe," he said, "The brahmin is pleased in the very place of my pleasure," and he had given to him "four elephants, four horses, four thousand kahāpaṇas, four women, four female slaves, four male servants, four excellent villages," thus, up to a hundred of everything, he had given four of each, called "the all-fours." |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
♦ In the Dhamma-hall, the monks started a discussion: |
“aho acchariyaṃ cūḷekasāṭakassa kammaṃ, taṃmuhuttameva sabbacatukkaṃ labhi, idāni katena kalyāṇakammena ajjameva vipāko dinno”ti. |
Oh, the wonderful deed of Cūḷekasāṭaka! At that very moment he received the all-fours. The result of a good deed done now has been given today. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, sacāyaṃ ekasāṭako paṭhamayāme mayhaṃ dātuṃ asakkhissa, sabbasoḷasakaṃ alabhissa. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, if that one with one robe had been able to give to me in the first watch, he would have received the all-sixteens. |
sace majjhimayāme asakkhissa, sabbaṭṭhakaṃ alabhissa . |
If he had been able to in the middle watch, he would have received the all-eights. |
balavapacchimayāme dinnattā panesa sabbacatukkaṃ labhi. |
But because he gave in the strong last watch, he received the all-fours. |
kalyāṇakammaṃ karontena hi uppannaṃ cittaṃ ahāpetvā taṅkhaṇaññeva kātabbaṃ. |
For by one who is doing a good deed, the thought that has arisen should not be abandoned, but it should be done at that very moment. |
dandhaṃ kataṃ kusalañhi sampattiṃ dadamānaṃ dandhameva dadāti, tasmā cittuppādasamanantarameva kalyāṇakammaṃ kātabban”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For a wholesome deed done slowly gives its reward slowly. Therefore, a good deed should be done immediately after the thought arises." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 116. |
♦ 116. |
♦ “abhittharetha kalyāṇe, pāpā cittaṃ nivāraye. |
♦ "One should hasten in the good, one should restrain the mind from evil. |
♦ dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano”ti. |
♦ For one who is slow in doing good, the mind delights in evil." |
♦ tattha abhittharethāti turitaturitaṃ sīghasīghaṃ kareyyāti attho. |
♦ There, "one should hasten" means one should do it very quickly, very swiftly. This is the meaning. |
gihinā vā hi “salākabhattadānādīsu kiñcideva kusalaṃ karissāmī”ti citte uppanne yathā aññe okāsaṃ na labhanti, evaṃ “ahaṃ pure, ahaṃ pure”ti turitaturitameva kātabbaṃ. |
For by a householder, when the thought arises, "I will do some wholesome deed, such as giving a ticket-meal," it should be done very quickly, saying, "I first, I first," so that others do not get a chance. |
pabbajitena vā upajjhāyavattādīni karontena aññassa okāsaṃ adatvā “ahaṃ pure, ahaṃ pure”ti turitaturitameva kātabbaṃ. |
Or by an ordained one, while doing the duties of a preceptor and so on, without giving a chance to another, it should be done very quickly, saying, "I first, I first." |
pāpā cittanti kāyaduccaritādipāpakammato vā akusalacittuppādato vā sabbathāmena cittaṃ nivāraye. |
"The mind from evil" means one should restrain the mind with all one's might from evil action such as bodily misconduct, or from the arising of unwholesome thoughts. |
dandhañhi karototi yo pana “dassāmi, na dassāmi sampajjissati nu kho me, no”ti evaṃ cikkhallamaggena gacchanto viya dandhaṃ puññaṃ karoti, tassa ekasāṭakassa viya maccherasahassaṃ pāpaṃ okāsaṃ labhati. |
"For one who is slow in doing" means he who, like one going on a muddy road, does a good deed slowly, thinking, "I will give, I will not give. Will it be successful for me or not?" for him, like the one with one robe, the evil of a thousand stinginesses gets a chance. |
athassa pāpasmiṃ ramatī mano, kusalakammakaraṇakāleyeva hi cittaṃ kusale ramati, tato muccitvā pāpaninnameva hotīti. |
Then his mind delights in evil. For at the time of doing a wholesome deed, the mind delights in the wholesome, but being freed from that, it becomes inclined to evil. |
♦ gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the verse, many attained the fruits of stream-entry and so on. |
♦ cūḷekasāṭakabrāhmaṇavatthu paṭhamaṃ. |
♦ The first story, of the brahmin with one robe. |
♦ 2. seyyasakattheravatthu |
♦ 2. The Story of the Elder Seyyasaka |
♦ pāpañca purisoti imaṃ dhammadesanaṃ satthā jetavane viharanto seyyasakattheraṃ ārabbha kathesi. |
♦ "If a man," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Seyyasaka. |
♦ so hi lāḷudāyittherassa saddhivihāriko, attano anabhiratiṃ tassa ārocetvā tena paṭhamasaṅghādisesakamme samādapito uppannuppannāya anabhiratiyā taṃ kammamakāsi . |
♦ For he was a co-resident of the Elder Lāḷudāyī. Having reported his own discontent to him and having been exhorted by him in the matter of the first Saṅghādisesa offense, he committed that act whenever discontent arose. |
satthā tassa kiriyaṃ sutvā taṃ pakkosāpetvā “evaṃ kira tvaṃ karosī”ti pucchitvā “āma, bhante”ti vutte “kasmā bhāriyaṃ kammaṃ akāsi, ananucchavikaṃ moghapurisā”ti nānappakārato garahitvā sikkhāpadaṃ paññāpetvā “evarūpañhi kammaṃ diṭṭhadhammepi samparāyepi dukkhasaṃvattanikameva hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, hearing of his action, had him summoned and asked, "Is it true that you do so?" and when told, "Yes, venerable sir," he reviled him in various ways, saying, "Why did you do a grave deed, unfitting for a foolish man?" and having laid down a rule of training, he said, "For such a deed is conducive to suffering both in the present life and in the future," and connecting the story, he taught the Dhamma by speaking this verse: |
♦ 117. |
♦ 117. |
♦ “pāpañce puriso kayirā, na naṃ kayirā punappunaṃ. |
♦ "If a man should do evil, he should not do it again and again. |
♦ na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo”ti. |
♦ He should not make a wish for it; painful is the accumulation of evil." |
♦ tassattho — sace puriso sakiṃ pāpakammaṃ kareyya, taṅkhaṇeyeva paccavekkhitvā “idaṃ appatirūpaṃ oḷārikan”ti na naṃ kayirā punappunaṃ. |
♦ Its meaning: If a man should do an evil deed once, he should reflect at that very moment, "This is unseemly and gross," and he should not do it again and again. |
yopi tamhi chando vā ruci vā uppajjeyya, tampi vinodetvā na kayirātheva. |
And if any wish or liking for it should arise, he should dispel that and not do it. |
kiṃ kāraṇā? |
For what reason? |
dukkho pāpassa uccayo. |
Painful is the accumulation of evil. |
pāpassa hi uccayo vuḍḍhi idhalokepi samparāyepi dukkhameva āvahatīti. |
For the accumulation, the increase of evil, brings only suffering in this world and in the next. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ seyyasakattheravatthu dutiyaṃ. |
♦ The second story, of the Elder Seyyasaka. |
♦ 3. lājadevadhītāvatthu |
♦ 3. The Story of the Devadhītā Lājā |
♦ puññañceti imaṃ dhammadesanaṃ satthā jetavane viharanto lājadevadhītaraṃ ārabbha kathesi. |
♦ "And if," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the devadhītā Lājā. |
vatthu rājagahe samuṭṭhitaṃ. |
The story arose in Rājagaha. |
♦ āyasmā hi mahākassapo pippaliguhāyaṃ viharanto jhānaṃ samāpajjitvā sattame divase vuṭṭhāya dibbena cakkhunā bhikkhācāraṭṭhānaṃ olokento ekaṃ sālikhettapālikaṃ itthiṃ sālisīsāni gahetvā lāje kurumānaṃ disvā “saddhā nu kho, assaddhā”ti vīmaṃsitvā “saddhā”ti ñatvā “sakkhissati nu kho me saṅgahaṃ kātuṃ, no”ti upadhārento “visāradā kuladhītā mama saṅgahaṃ karissati, katvā ca pana mahāsampattiṃ labhissatī”ti ñatvā cīvaraṃ pārupitvā pattamādāya sālikhettasamīpeyeva aṭṭhāsi. |
♦ For the venerable Mahākassapa, while living in the Pipphali cave, having entered jhāna and having emerged on the seventh day, while looking at the place for his alms-round with his divine eye, he saw a certain woman who was a guardian of a rice-field, taking ears of rice and making parched rice. He investigated, "Is she faithful or not?" and knowing, "She is faithful," he considered, "Will she be able to do me a favor or not?" and reflecting, "The clanswoman is skilled, she will do me a favor, and having done it, she will obtain great fortune," he put on his robe, took his bowl, and stood right near the rice-field. |
kuladhītā theraṃ disvāva pasannacittā pañcavaṇṇāya pītiyā phuṭṭhasarīrā “tiṭṭhatha, bhante”ti vatvā lāje ādāya vegena gantvā therassa patte ākiritvā pañcapatiṭṭhitena vanditvā, “bhante, tumhehi diṭṭhadhammassa bhāginī assan”ti patthanaṃ akāsi. |
The clanswoman, upon seeing the elder, her mind pleased, her body suffused with five-colored joy, said, "Wait, venerable sir," and taking the parched rice, she went quickly, poured it into the elder's bowl, paid homage with the five-point prostration, and made a wish, "Venerable sir, may I be a partaker of the Dhamma you have seen." |
thero “evaṃ hotū”ti anumodanamakāsi. |
The elder gave his blessing, "So be it." |
sāpi theraṃ vanditvā attanā dinnadānaṃ āvajjamānā nivatti. |
She also, having paid homage to the elder, turned back, adverting to the gift she had given. |
tāya ca pana kedāramariyādāya gamanamagge ekasmiṃ bile ghoraviso sappo nipajji. |
But on the path of her going, on the boundary of the rice-field, a poisonous snake lay in a certain hole. |
so therassa kāsāyapaṭicchannaṃ jaṅghaṃ ḍaṃsituṃ nāsakkhi. |
He was not able to bite the elder's leg, which was covered with the saffron robe. |
itarā dānaṃ āvajjamānā nivattantī taṃ padesaṃ pāpuṇi. |
The other, adverting to her gift and turning back, reached that place. |
sappo bilā nikkhamitvā taṃ ḍaṃsitvā tattheva pātesi. |
The snake came out of the hole, bit her, and felled her right there. |
sā pasannacittena kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne suttappabuddhā viya sabbālaṅkārapaṭimaṇḍitena tigāvutena attabhāvena nibbatti. |
She, having died with a pleased mind, was reborn in the Tāvatiṃsa heaven in a golden mansion of thirty yojanas, as if waking from sleep, with a body of three-quarters of a yojana, adorned with all her ornaments. |
sā dvādasayojanikaṃ ekaṃ dibbavatthaṃ nivāsetvā ekaṃ pārupitvā accharāsahassaparivutā pubbakammapakāsanatthāya suvaṇṇalājabharitena olambakena suvaṇṇasarakena paṭimaṇḍite vimānadvāre ṭhitā attano sampattiṃ oloketvā “kiṃ nu kho me katvā ayaṃ sampatti laddhā”ti dibbena cakkhunā upadhārentī “ayyassa me mahākassapattherassa dinnalājanissandena sā laddhā”ti aññāsi. |
She, wearing one divine cloth of twelve yojanas and draping another, surrounded by a thousand nymphs, stood at the door of the mansion, which was adorned with a golden bowl filled with golden parched rice, to proclaim her past karma. She looked at her own fortune and, considering with her divine eye, "By what deed have I obtained this fortune?" she knew, "It has been obtained as a result of the parched rice given to my noble Elder Mahākassapa." |
♦ sā evaṃ parittakena kammena evarūpaṃ sampattiṃ labhitvā “na dāni mayā pamajjituṃ vaṭṭati, ayyassa vattapaṭivattaṃ katvā imaṃ sampattiṃ thāvaraṃ karissāmī”ti cintetvā pātova kanakamayaṃ sammajjaniñceva kacavarachaḍḍanakañca pacchiṃ ādāya gantvā therassa pariveṇaṃ sammajjitvā pānīyaparibhojanīyaṃ upaṭṭhāpesi. |
♦ She, having obtained such a fortune by so small a deed, thought, "Now it is not proper for me to be heedless. I will make this fortune lasting by doing the services and counter-services for the noble one." She took a golden broom and a basket for throwing away rubbish early in the morning, went and swept the elder's cell, and set up drinking and washing water. |
thero taṃ disvā “kenaci daharena vā sāmaṇerena vā vattaṃ kataṃ bhavissatī”ti sallakkhesi. |
The elder, seeing that, noticed, "Some young person or a novice must have done the service." |
sā dutiyadivasepi tatheva akāsi, theropi tatheva sallakkhesi. |
She also did the same on the second day, and the elder also noticed the same. |
tatiyadivase pana thero tassā sammajjanisaddaṃ sutvā tālacchiddādīhi ca paviṭṭhaṃ sarīrobhāsaṃ disvā dvāraṃ vivaritvā “ko esa sammajjatī”ti pucchi. |
But on the third day, the elder, hearing the sound of her sweeping and seeing the light of her body that had entered through the keyhole and so on, opened the door and asked, "Who is this sweeping?" |
“ahaṃ, bhante, tumhākaṃ upaṭṭhāyikā lājadevadhītā”ti. |
I, venerable sir, your attendant, the devadhītā Lājā. |
“nanu mayhaṃ evaṃnāmikā upaṭṭhāyikā nāma natthī”ti. |
But I have no attendant of that name. |
“ahaṃ, bhante, sālikhettaṃ rakkhamānā lāje datvā pasannacittā nivattantī sappena daṭṭhā kālaṃ katvā tāvatiṃsadevaloke uppannā, mayā ayyaṃ nissāya ayaṃ sampatti laddhā, idānipi tumhākaṃ vattapaṭivattaṃ katvā ‘sampattiṃ thāvaraṃ karissāmī’ti āgatāmhi, bhante”ti. |
I, venerable sir, while guarding a rice-field, gave parched rice and, with a pleased mind, while returning, was bitten by a snake, died, and was born in the Tāvatiṃsa deva world. I have obtained this fortune on account of the noble one. Now I have come, thinking, 'I will make my fortune lasting by doing the service and counter-service for you,' venerable sir. |
“hiyyopi parepi tayāvetaṃ ṭhānaṃ sammajjitaṃ, tayāva pānīyabhojanīyaṃ upaṭṭhāpitan”ti. |
Yesterday and the day before, was it you who swept this place? Was it you who set up the drinking and washing water? |
“āma, bhante”ti. |
Yes, venerable sir. |
“apehi devadhīte, tayā kataṃ vattaṃ kataṃva hotu, ito paṭṭhāya imaṃ ṭhānaṃ mā āgamī”ti. |
Go away, devadhītā. The service you have done is done. From now on, do not come to this place. |
“bhante, mā maṃ nāsetha, tumhākaṃ vattaṃ katvā sampattiṃ me thiraṃ kātuṃ dethā”ti. |
Venerable sir, do not destroy me. Let me make my fortune firm by doing your service. |
“apehi devadhīte, mā maṃ anāgate cittabījaniṃ gahetvā nisinnehi dhammakathikehi ‘mahākassapattherassa kira ekā devadhītā āgantvā vattapaṭivattaṃ katvā pānīyaparibhojanīyaṃ upaṭṭhāpesī’ti vattabbataṃ kari, ito paṭṭhāya idha mā āgami, paṭikkamā”ti. |
Go away, devadhītā. Do not make me a subject of talk for the Dhamma-speakers who, in the future, will sit with a ceremonial fan in hand, saying, 'It seems a certain devadhītā came to the Elder Mahākassapa, did the service and counter-service, and set up the drinking and washing water.' From now on, do not come here. Depart. |
sā “mā maṃ, bhante, nāsethā”ti punappunaṃ yāciyeva. |
She begged again and again, "Venerable sir, do not destroy me." |
thero “nāyaṃ mama vacanaṃ suṇātī”ti cintetvā “tuvaṃ pamāṇaṃ na jānāsī”ti accharaṃ pahari. |
The elder, thinking, "She does not listen to my words," said, "You do not know the measure," and snapped his fingers. |
sā tattha saṇṭhātuṃ asakkontī ākāse uppatitvā añjaliṃ paggayha, “bhante, mayā laddhasampattiṃ mā nāsetha, thāvaraṃ kātuṃ dethā”ti rodantī ākāse aṭṭhāsi. |
She, being unable to stand there, rose up into the sky and, with her hands raised in salutation, stood in the sky, weeping, "Venerable sir, do not destroy the fortune I have obtained. Let me make it firm." |
♦ satthā jetavane gandhakuṭiyaṃ nisinnova tassā roditasaddaṃ sutvā obhāsaṃ pharitvā devadhītāya sammukhe nisīditvā kathento viya “devadhīte mama puttassa kassapassa saṃvarakaraṇameva bhāro, puññatthikānaṃ pana ‘ayaṃ no attho’ti sallakkhetvā puññakaraṇameva bhāro. |
♦ The Teacher, sitting in the fragrant chamber at the Jetavana, heard the sound of her weeping and, suffusing her with light, as if sitting in front of the devadhītā and speaking, he said, "Devadhītā, the burden of my son Kassapa is the practice of restraint. But for those who desire merit, the burden is to recognize, 'This is our goal,' and to do merit. |
puññakaraṇañhi idha ceva samparāye ca sukhamevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For the doing of merit is happiness both here and in the next world." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 118. |
♦ 118. |
♦ “puññañce puriso kayirā, kayirā naṃ punappunaṃ. |
♦ "If a man should do good, he should do it again and again. |
♦ tamhi chandaṃ kayirātha, sukho puññassa uccayo”ti. |
♦ He should make a wish for it; happy is the accumulation of good." |
♦ tassattho — sace puriso puññaṃ kareyya, “ekavāraṃ me puññaṃ kataṃ, alaṃ ettāvatā”ti anoramitvā punappunaṃ karotheva. |
♦ Its meaning: If a man should do a meritorious deed, he should not rest, thinking, "I have done a meritorious deed once, that is enough," but he should do it again and again. |
tassa akaraṇakkhaṇepi tamhi puññe chandaṃ ruciṃ ussāhaṃ karotheva. |
Even at the time of not doing it, he should make a wish, a liking, an enthusiasm for that merit. |
kiṃ kāraṇā? |
For what reason? |
sukho puññassa uccayo. |
Happy is the accumulation of good. |
puññassa hi uccayo vuḍḍhi idhalokaparalokasukhāvahanato sukhoti. |
For the accumulation, the increase of merit, is happiness because it brings happiness in this world and in the next. |
♦ desanāvasāne devadhītā pañcacattālīsayojanamatthake ṭhitāva sotāpattiphalaṃ pāpuṇīti. |
♦ At the end of the discourse, the devadhītā, while standing at a height of forty-five yojanas, attained the fruit of stream-entry. |
♦ lājadevadhītāvatthu tatiyaṃ. |
♦ The third story, of the devadhītā Lājā. |
♦ 4. anāthapiṇḍikaseṭṭhivatthu |
♦ 4. The Story of the Merchant Anāthapiṇḍika |
♦ pāpopi passatī bhadranti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikaṃ ārabbha kathesi. |
♦ "Even an evil-doer sees good," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of Anāthapiṇḍika. |
♦ anāthapiṇḍiko hi vihārameva uddissa catupaṇṇāsakoṭidhanaṃ buddhasāsane vikiritvā satthari jetavane viharante devasikaṃ tīṇi mahāupaṭṭhānāni gacchati, gacchanto ca “kiṃ nu kho ādāya āgatoti sāmaṇerā vā daharā vā hatthampi me olokeyyun”ti tucchahattho nāma na gatapubbo. |
♦ For Anāthapiṇḍika, having scattered a fortune of fifty-four koṭis in the Buddha's dispensation for the sake of the monastery alone, when the Teacher was staying at the Jetavana, would go for the three great attendances daily. And when he went, he never went with empty hands, thinking, "Novices or young monks might look at my hand, wondering, 'What has he brought?'" |
pātova gacchanto yāguṃ gāhāpetvāva gacchati, katapātarāso sappinavanītādīni bhesajjāni. |
When he went early in the morning, he would have gruel taken. After his morning meal, he would have medicines such as ghee and fresh butter. |
sāyanhasamaye mālāgandhavilepanavatthādīni gāhāpetvā gacchati. |
In the evening, he would have garlands, perfumes, ointments, cloths, and so on taken. |
evaṃ niccakālameva divase divase dānaṃ datvā sīlaṃ rakkhati. |
Thus he always gave gifts every day and kept the precepts. |
aparabhāge dhanaṃ parikkhayaṃ gacchati. |
Later on, his wealth declined. |
vohārūpajīvinopissa hatthato aṭṭhārasakoṭidhanaṃ iṇaṃ gaṇhiṃsu, kulasantakāpissa aṭṭhārasahiraññakoṭiyo, nadītīre nidahitvā ṭhapitā udakena kūle bhinne mahāsamuddaṃ pavisiṃsu. |
For traders had taken a debt of eighteen koṭis of wealth from his hand. His family's own eighteen koṭis of gold, which were kept buried on a riverbank, entered the great ocean when the bank was broken by the water. |
evamassa anupubbena dhanaṃ parikkhayaṃ agamāsi. |
Thus his wealth gradually declined. |
so evaṃbhūtopi saṅghassa dānaṃ detiyeva, paṇītaṃ pana katvā dātuṃ na sakkoti. |
Even so, he still gave gifts to the Sangha, but he was not able to make them splendid. |
♦ so ekadivasaṃ satthārā “dīyati pana te, gahapati, kule dānan”ti vutte “dīyati, bhante, tañca kho kaṇājakaṃ bilaṅgadutiyan”ti āha. |
♦ One day, when the Teacher asked him, "Is a gift being given in your family, householder?" he said, "It is given, venerable sir, but it is coarse rice with sour gruel as the second dish." |
atha naṃ satthā, “gahapati, ‘lūkhaṃ dānaṃ demī’ti mā cintayi. |
Then the Teacher said to him, "Householder, do not think, 'I am giving a coarse gift.' |
cittasmiñhi paṇīte buddhādīnaṃ dinnadānaṃ lūkhaṃ nāma natthi, apica tvaṃ aṭṭhannaṃ ariyapuggalānaṃ dānaṃ desi, ahaṃ pana velāmakāle sakalajambudīpaṃ unnaṅgalaṃ katvā mahādānaṃ pavattayamānopi tisaraṇagatampi kañci nālatthaṃ, dakkhiṇeyyā nāma evaṃ dullabhā. |
For when the mind is splendid, a gift given to the Buddhas and so on is not called coarse. Moreover, you are giving a gift to the eight noble persons. I, on the other hand, at the time of Velāma, having made the whole of Jambudīpa a place of plowing and having set a great offering in motion, did not get anyone who had taken the three refuges. So rare are those worthy of offerings. |
tasmā ‘lūkhaṃ me dānan’ti mā cintayī”ti vatvā velāmasuttamassa kathesi. |
Therefore, do not think, 'My gift is coarse,'" and he told him the Velāma Sutta. |
athassa dvārakoṭṭhake adhivatthā devatā satthari ceva satthusāvakesu ca gehaṃ pavisantesu tesaṃ tejena saṇṭhātuṃ asakkontī, “yathā ime imaṃ gehaṃ na pavisanti, tathā gahapatiṃ paribhindissāmī”ti taṃ vattukāmāpi issarakāle kiñci vattuṃ nāsakkhi, idāni “panāyaṃ duggato gaṇhissati me vacanan”ti rattibhāge seṭṭhissa sirigabbhaṃ pavisitvā ākāse aṭṭhāsi. |
Then the devatā dwelling at the gate-pillar, when the Teacher and his disciples were entering the house, being unable to stand the power of their majesty, thought, "I will break the householder so that they do not enter this house." Though she wished to say it, she was not able to say anything at the time of his power. But now, thinking, "This one is poor, he will take my word," she entered the merchant's chamber of honor in the night and stood in the air. |
atha seṭṭhi naṃ disvā “ko eso”ti āha. |
Then the merchant, seeing her, said, "Who is that?" |
ahaṃ te mahāseṭṭhi catutthadvārakoṭṭhake adhivatthā devatā, tuyhaṃ ovādadānatthāya āgatāti. |
I am the devatā dwelling at your fourth gate-pillar, great merchant. I have come to give you advice. |
tena hi ovadehīti. |
Then give your advice. |
mahāseṭṭhi tayā pacchimakālaṃ anoloketvāva samaṇassa gotamassa sāsane bahuṃ dhanaṃ vippakiṇṇaṃ, idāni duggato hutvāpi taṃ na muñcasiyeva, evaṃ vattamāno katipāheneva ghāsacchādanamattampi na labhissasi, kiṃ te samaṇena gotamena, atipariccāgato oramitvā kammante payojento kuṭumbaṃ saṇṭhāpehīti. |
Great merchant, you, without looking to the future, have scattered much wealth in the dispensation of the ascetic Gotama. Now, though you have become poor, you do not abandon him. If you continue thus, in a few days you will not get even enough for food and clothing. What have you to do with the ascetic Gotama? Restrain yourself from excessive giving, and by applying yourself to your business, establish your household. |
ayaṃ me tayā dinnaovādoti. |
Is this the advice you have given me? |
āma, seṭṭhīti. |
Yes, merchant. |
gaccha, nāhaṃ tādisīnaṃ satenapi sahassenapi satasahassenapi sakkā kampetuṃ, ayuttaṃ te vuttaṃ, kaṃ tayā mama gehe vasamānāya, sīghaṃ sīghaṃ me gharā nikkhamāhīti. |
Go away. I am not one who can be shaken by a hundred, a thousand, or a hundred thousand such as you. What you have said is unfitting. What right have you to live in my house? Get out of my house quickly, quickly. |
sā sotāpannassa ariyasāvakassa vacanaṃ sutvā ṭhātuṃ asakkontī dārake ādāya nikkhami, nikkhamitvā ca pana aññattha vasanaṭṭhānaṃ alabhamānā “seṭṭhiṃ khamāpetvā tattheva vasissāmī”ti nagarapariggāhakaṃ devaputtaṃ upasaṅkamitvā attanā katāparādhaṃ ācikkhitvā “ehi, maṃ seṭṭhissa santikaṃ netvā khamāpetvā vasanaṭṭhānaṃ dāpehī”ti āha. |
She, hearing the words of the noble disciple who was a stream-enterer, was unable to stand and, taking her children, she went out. And having gone out, not finding another place to live, thinking, "I will ask the merchant for forgiveness and live there," she approached the devaputta who was the guardian of the city, confessed the offense she had committed, and said, "Come, take me to the merchant, ask him to forgive me, and have him give me a place to live." |
so “ayuttaṃ tayā vuttaṃ, nāhaṃ tassa santikaṃ gantuṃ ussahāmī”ti taṃ paṭikkhipi. |
He refused her, "What you have said is unfitting. I do not dare to go to his side." |
sā catunnaṃ mahārājānaṃ santikaṃ gantvā tehipi paṭikkhittā sakkaṃ devarājānaṃ upasaṅkamitvā taṃ pavattiṃ ācikkhitvā, “ahaṃ, deva, vasanaṭṭhānaṃ alabhamānā dārake hatthena gahetvā anāthā vicarāmi, vasanaṭṭhānaṃ me dāpehī”ti suṭṭhutaraṃ yāci. |
She went to the four great kings and, being refused by them also, she approached Sakka, king of the devas, reported that event, and begged earnestly, "Deva, not finding a place to live, I am wandering about helpless, holding my children by the hand. Please have a place to live given to me." |
♦ atha naṃ so “ahampi tava kāraṇā seṭṭhiṃ vattuṃ na sakkhissāmi, ekaṃ pana te upāyaṃ kathessāmī”ti āha. |
♦ Then he said to her, "I too will not be able to speak to the merchant on your account. But I will tell you a way." |
sādhu, deva, kathehīti. |
Good, deva, tell me. |
gaccha, seṭṭhino āyuttakavesaṃ gahetvā seṭṭhissa hatthato paṇṇaṃ āropetvā vohārūpajīvīhi gahitaṃ aṭṭhārasakoṭidhanaṃ attano ānubhāvena sodhetvā tucchagabbhe pūretvā mahāsamuddaṃ paviṭṭhaṃ aṭṭhārasakoṭidhanaṃ atthi, aññampi asukaṭṭhāne nāma assāmikaṃ aṭṭhārasakoṭidhanaṃ atthi, taṃ sabbaṃ saṃharitvā tassa tucchagabbhe pūretvā daṇḍakammaṃ katvā khamāpehīti. |
Go, take the guise of the merchant's tax-collector and, having had a bill recorded from the merchant's hand, by your own power, collect the eighteen koṭi of wealth taken by the traders, and fill his empty storerooms. There is an eighteen koṭi fortune that has entered the great ocean. And in such-and-such a place there is an eighteen koṭi fortune without an owner. Gather all that and, having filled his empty storerooms, and having done this as a penalty, ask him for forgiveness. |
sā “sādhu, devā”ti vuttanayeneva taṃ sabbaṃ katvā puna tassa sirigabbhaṃ obhāsayamānā ākāse ṭhatvā “ko eso”ti vutte ahaṃ te catutthadvārakoṭṭhake adhivatthā andhabāladevatā, mayā andhabālatāya yaṃ tumhākaṃ santike kathitaṃ, taṃ me khamatha. |
She, saying, "Good, deva," did all that in the aforesaid manner and again, illuminating his chamber of honor, she stood in the air and, when asked, "Who is that?" she said, "I am the blind and foolish devatā who dwells at your fourth gate-pillar. Forgive me for the evil word I spoke in your presence out of blind foolishness, not knowing your virtues. |
sakkassa hi me vacanena catupaṇṇāsakoṭidhanaṃ saṃharitvā tucchagabbhapūraṇaṃ daṇḍakammaṃ kataṃ, vasanaṭṭhānaṃ alabhamānā kilamāmīti. |
For by the word of Sakka, having collected a fortune of fifty-four koṭis and having filled your empty storerooms, I have done this as a penalty. Not finding a place to live, I am in distress." |
anāthapiṇḍiko cintesi — |
Anāthapiṇḍika thought: |
“ayaṃ devatā ‘daṇḍakammañca me katan’ti vadati, attano ca dosaṃ paṭijānāti, sammāsambuddhassa naṃ dassessāmī”ti. |
This devatā says, 'My penalty has been done,' and she confesses her own fault. I will show her to the Perfectly Enlightened One. |
so taṃ satthu santikaṃ netvā tāya katakammaṃ sabbaṃ ārocesi. |
He took her to the Teacher and reported all the deeds she had done. |
devatā satthu pādesu sirasā nipatitvā, “bhante, yaṃ mayā andhabālatāya tumhākaṃ guṇe ajānitvā pāpakaṃ vacanaṃ vuttaṃ, taṃ me khamathā”ti satthāraṃ khamāpetvā mahāseṭṭhiṃ khamāpesi. |
The devatā fell with her head at the Teacher's feet and said, "Venerable sir, forgive me for the evil word I spoke out of blind foolishness, not knowing your virtues." She asked the Teacher for forgiveness and then asked the great merchant for forgiveness. |
satthā kalyāṇapāpakānaṃ kammānaṃ vipākavasena seṭṭhiñceva devatañca ovadanto “idha, gahapati, pāpapuggalopi yāva pāpaṃ na paccati, tāva bhadrampi passati. |
The Teacher, advising both the merchant and the devatā on the ripening of good and evil karma, said, "Here, householder, even an evil person sees good as long as his evil has not ripened. |
yadā panassa pāpaṃ paccati, tadā pāpameva passati. |
But when his evil ripens, then the evil person sees only evil. |
bhadrapuggalopi yāva bhadraṃ na paccati, tāva pāpāni passati. |
Even a good person sees evil as long as his good has not ripened. |
yadā panassa bhadraṃ paccati, tadā bhadrameva passatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi — |
But when his good ripens, then the good person sees only good." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 119. |
♦ 119. |
♦ “pāpopi passatī bhadraṃ, yāva pāpaṃ na paccati. |
♦ "Even an evil-doer sees good, as long as the evil has not ripened. |
♦ yadā ca paccatī pāpaṃ, atha pāpo pāpāni passati. |
♦ But when the evil ripens, then the evil-doer sees evil. |
♦ 120. |
♦ 120. |
♦ “bhadropi passatī pāpaṃ, yāva bhadraṃ na paccati. |
♦ "Even a good man sees evil, as long as the good has not ripened. |
♦ yadā ca paccatī bhadraṃ, atha bhadro bhadrāni passatī”ti. |
♦ But when the good ripens, then the good man sees good." |
♦ tattha pāpoti kāyaduccaritādinā pāpakammena yuttapuggalo. |
♦ There, "an evil-doer" is a person endowed with evil karma such as bodily misconduct. |
sopi hi purimasucaritānubhāvena nibbattaṃ sukhaṃ anubhavamāno bhadrampi passati. |
For he too, experiencing the happiness born from the power of his past good deeds, also sees good. |
yāva pāpaṃ na paccatīti yāvassa taṃ pāpakammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. |
"As long as the evil has not ripened" means as long as that evil karma does not give its result either in this life or in a future one. |
yadā panassa taṃ diṭṭhadhamme vā samparāye vā vipākaṃ deti, atha diṭṭhadhamme vividhā kammakāraṇā, samparāye ca apāyadukkhaṃ anubhonto so pāpo pāpāniyeva passati. |
But when it gives its result either in this life or in a future one, then that evil-doer, experiencing various punishments in this life and the suffering of the states of woe in the future, sees only evil. |
dutiyagāthāyapi kāyasucaritādinā bhadrakammena yutto bhadro. |
In the second verse also, "a good man" is one endowed with good karma such as bodily good conduct. |
sopi hi purimaduccaritānubhāvena nibbattaṃ dukkhaṃ anubhavamāno pāpaṃ passati. |
For he too, experiencing the suffering born from the power of his past evil deeds, sees evil. |
yāva bhadraṃ na paccatīti yāvassa taṃ bhadraṃ kammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. |
"As long as the good has not ripened" means as long as that good karma does not give its result either in this life or in a future one. |
yadā pana taṃ vipākaṃ deti, atha diṭṭhadhamme lābhasakkārādisukhaṃ, samparāye ca dibbasampattisukhaṃ anubhavamāno so bhadro bhadrāniyeva passatīti. |
But when it gives its result, then that good man, experiencing the happiness of gain, honor, and so on in this life, and the happiness of divine fortune in the future, sees only good. |
♦ desanāvasāne sā devatā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that devatā was established in the fruit of stream-entry, and for the assembled congregation also, the Dhamma discourse was beneficial. |
♦ anāthapiṇḍikaseṭṭhivatthu catutthaṃ. |
♦ The fourth story, of the merchant Anāthapiṇḍika. |
♦ 5. asaññataparikkhārabhikkhuvatthu |
♦ 5. The Story of the Monk with Unrestrained Requisites |
♦ māvamaññetha pāpassāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ asaññataparikkhāraṃ bhikkhuṃ ārabbha kathesi. |
♦ "One should not think lightly of evil," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a certain monk with unrestrained requisites. |
♦ so kira yaṃ kiñci mañcapīṭhādibhedaṃ parikkhāraṃ bahi paribhuñjitvā tattheva chaḍḍeti. |
♦ It is said that he would use any requisite, such as a bed, a seat, and so on, outside and leave it right there. |
parikkhāro vassenapi ātapenapi upacikādīhipi vinassati. |
The requisite would be destroyed by rain, sun, termites, and so on. |
so bhikkhūhi “nanu, āvuso, parikkhāro nāma paṭisāmitabbo”ti vutte “appakaṃ mayā kataṃ, āvuso, etaṃ, na etassa cittaṃ atthi, na pittan”ti vatvā tatheva karoti. |
When told by the monks, "But, friend, should not a requisite be taken care of?" he would say, "What I have done is little, friend. It has no mind, no consciousness," and he would do the same. |
bhikkhū tassa kiriyaṃ satthu ārocesuṃ. |
The monks reported his action to the Teacher. |
satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ bhikkhu evaṃ karosī”ti pucchi. |
The Teacher had him summoned and asked, "Is it true, monk, that you do so?" |
so satthārā pucchitopi “kiṃ etaṃ bhagavā appakaṃ mayā kataṃ, na tassa cittaṃ atthi, nāssa pittan”ti tatheva avamaññanto āha. |
He, even when asked by the Teacher, despising it in the same way, said, "What is this, Blessed One? What I have done is little. It has no mind, no consciousness." |
atha naṃ satthā “bhikkhūhi evaṃ kātuṃ na vaṭṭati, pāpakammaṃ nāma ‘appakan’ti na avamaññitabbaṃ. |
Then the Teacher said to him, "It is not proper for monks to act thus. Evil karma should not be thought of as 'little.' |
ajjhokāse ṭhapitañhi vivaṭamukhaṃ bhājanaṃ deve vassante kiñcāpi ekabindunā na pūrati, punappunaṃ vassante pana pūrateva, evamevaṃ pāpaṃ karonto puggalo anupubbena mahantaṃ pāparāsiṃ karotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For a vessel with its mouth open, placed in the open, when it rains, though it is not filled by a single drop, yet when it rains again and again, it is filled. In the same way, a person who does evil accumulates a great mass of evil little by little." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 121. |
♦ 121. |
♦ “māvamaññetha pāpassa, na mandaṃ āgamissati. |
♦ "One should not think lightly of evil, saying, 'It will not come to me.' |
♦ udabindunipātena, udakumbhopi pūrati. |
♦ Even a water-pot is filled by the falling of drops. |
♦ bālo pūrati pāpassa, thokaṃ thokampi ācinan”ti. |
♦ The fool is filled with evil, even if he gathers it little by little." |
♦ tattha māvamaññethāti na avajāneyya. |
♦ There, "one should not think lightly" means one should not despise. |
pāpassāti pāpaṃ. |
"Of evil" means evil. |
na mandaṃ āgamissatīti “appamattakaṃ me pāpakaṃ kataṃ, kadā etaṃ vipaccissatī”ti evaṃ pāpaṃ nāvajāneyyāti attho. |
"It will not come to me" means one should not despise evil, thinking, "The evil I have done is very little. When will it ripen?" This is the meaning. |
udakumbhopīti deve vassante mukhaṃ vivaritvā ṭhapitaṃ yaṃ kiñci kulālabhājanaṃ yathā taṃ ekekassāpi udakabinduno nipātena anupubbena pūrati, evaṃ bālapuggalo thokaṃ thokampi pāpaṃ ācinanto karonto vaḍḍhento pāpassa pūratiyevāti attho. |
"Even a water-pot" means just as any clay vessel placed with its mouth open when it rains is filled gradually by the falling of each single drop of water, in the same way, a foolish person, gathering evil little by little, doing it and increasing it, is filled with evil. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
satthāpi “ajjhokāse seyyaṃ santharitvā paṭipākatikaṃ akaronto imaṃ nāma āpattimāpajjatī”ti sikkhāpadaṃ paññāpesīti. |
The Teacher also laid down a rule of training, "One who, having spread a bed in the open, does not put it back in its proper place, incurs this offense." |
♦ asaññataparikkhārabhikkhuvatthu pañcamaṃ. |
♦ The fifth story, of the monk with unrestrained requisites. |
♦ 6. biḷālapādakaseṭṭhivatthu |
♦ 6. The Story of the Merchant with the Cat's Paw |
♦ māvamaññetha puññassāti imaṃ dhammadesanaṃ satthā jetavane viharanto biḷālapādakaseṭṭhiṃ ārabbha kathesi. |
♦ "One should not think lightly of merit," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the merchant with the cat's paw. |
♦ ekasmiñhi samaye sāvatthivāsino vaggabandhanena buddhappamukhassa bhikkhusaṅghassa dānaṃ denti. |
♦ On one occasion, the people of Sāvatthī, having formed a group, gave an offering to the Sangha of monks headed by the Buddha. |
athekadivasaṃ satthā anumodanaṃ karonto evamāha — |
Then one day, the Teacher, while giving his blessing, said this: |
♦ “upāsakā idhekacco attanāva dānaṃ deti, paraṃ na samādapeti. |
♦ "Lay followers, here a certain person gives a gift himself, but does not exhort others. |
so nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ. |
He, in whatever place he is reborn, obtains the fortune of wealth, but not the fortune of a retinue. |
ekacco attanā dānaṃ na deti, paraṃ samādapeti. |
A certain person does not give a gift himself, but exhorts others. |
so nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ. |
He, in whatever place he is reborn, obtains the fortune of a retinue, but not the fortune of wealth. |
ekacco attanā ca na deti, parañca na samādapeti. |
A certain person neither gives himself nor exhorts others. |
so nibbattanibbattaṭṭhāne neva bhogasampadaṃ labhati, na parivārasampadaṃ, vighāsādo hutvā vicarati. |
He, in whatever place he is reborn, obtains neither the fortune of wealth nor the fortune of a retinue; he wanders about as one who eats scraps. |
ekacco attanā ca deti, parañca samādapeti. |
A certain person both gives himself and exhorts others. |
so nibbattanibbattaṭṭhāne bhogasampadañceva labhati, parivārasampadañcā”ti. |
He, in whatever place he is reborn, obtains both the fortune of wealth and the fortune of a retinue." |
♦ atheko paṇḍitapuriso taṃ dhammadesanaṃ sutvā “aho acchariyamidaṃ kāraṇaṃ, ahaṃ dāni ubhayasampattisaṃvattanikaṃ kammaṃ karissāmī”ti cintetvā satthāraṃ uṭṭhāya gamanakāle āha — |
♦ Then a certain wise man, hearing that Dhamma discourse, thought, "Oh, what a wonderful reason! I will now do a deed that leads to both fortunes," and at the time the Teacher rose to leave, he said: |
“bhante, sve amhākaṃ bhikkhaṃ gaṇhathā”ti. |
Venerable sir, tomorrow, please accept our alms. |
kittakehi pana te bhikkhūhi atthoti? |
But with how many monks do you need? |
sabbabhikkhūhi, bhanteti. |
With all the monks, venerable sir. |
satthā adhivāsesi . |
The Teacher consented. |
sopi gāmaṃ pavisitvā, “ammatātā, mayā svātanāya buddhappamukho bhikkhusaṅgho nimantito, yo yattakānaṃ bhikkhūnaṃ sakkoti, so tattakānaṃ yāguādīnaṃ atthāya taṇḍulādīni detu, ekasmiṃ ṭhāne pacāpetvā dānaṃ dassāmā”ti ugghosento vicari. |
He also entered the village and wandered about, announcing, "Mothers and fathers, I have invited the Sangha of monks headed by the Buddha for tomorrow. Whoever is able, for as many monks as he can, let him give rice and so on for the sake of gruel and other things. We will have it cooked in one place and give the offering." |
♦ atha naṃ eko seṭṭhi attano āpaṇadvāraṃ sampattaṃ disvā “ayaṃ attano pahonake bhikkhū animantetvā pana sakalagāmaṃ samādapento vicaratī”ti kujjhitvā “tayā gahitabhājanaṃ āharā”ti tīhi aṅgulīhi gahetvā thoke taṇḍule adāsi, tathā mugge, tathā māseti. |
♦ Then a certain merchant, seeing him come to his shop door, became angry, thinking, "This one, without inviting as many monks as he can afford, wanders about exhorting the whole village." He said, "Bring the vessel you have taken," and taking a few grains of rice with three fingers, he gave them; likewise with beans, likewise with lentils. |
so tato paṭṭhāya biḷālapādakaseṭṭhi nāma jāto, sappiphāṇitādīni dentopi karaṇḍaṃ kuṭe pakkhipitvā ekato koṇaṃ katvā binduṃ binduṃ paggharāyanto thokathokameva adāsi. |
From then on, he was named the merchant with the cat's paw. Even when giving ghee, molasses, and so on, he would put the container in a pot, turn it to one corner, and let it drip drop by drop, giving only a very little. |
upāsako avasesehi dinnaṃ ekato katvā iminā dinnaṃ visuṃyeva aggahesi. |
The lay follower, having gathered what was given by the rest, took what was given by this one separately. |
so seṭṭhi tassa kiriyaṃ disvā “kiṃ nu kho esa mayā dinnaṃ visuṃ gaṇhātī”ti cintetvā tassa pacchato pacchato ekaṃ cūḷupaṭṭhākaṃ pahiṇi “gaccha, yaṃ esa karoti, taṃ jānāhī”ti. |
That merchant, seeing his action, thought, "Why does he take what was given by me separately?" and he sent a junior attendant behind him, saying, "Go and find out what he is doing." |
so gantvā “seṭṭhissa mahapphalaṃ hotū”ti yāgubhattapūvānaṃ atthāya ekaṃ dve taṇḍule pakkhipitvā muggamāsepi telaphāṇitādibindūnipi sabbabhājanesu pakkhipi. |
He went and, saying, "May the merchant have great fruit," for the sake of gruel, rice, and cakes, he put one or two grains of rice in, and also beans, lentils, and drops of oil, molasses, and so on in all the vessels. |
cūḷupaṭṭhāko gantvā seṭṭhissa ārocesi . |
The junior attendant went and reported to the merchant. |
taṃ sutvā seṭṭhi cintesi — |
Hearing that, the merchant thought: |
“sace me so parisamajjhe avaṇṇaṃ bhāsissati, mama nāme gahitamatteyeva naṃ paharitvā māressāmī”ti nivāsanantare churikaṃ bandhitvā punadivase gantvā bhattagge aṭṭhāsi. |
"If he speaks ill of me in the midst of the assembly, as soon as my name is mentioned, I will strike and kill him." He tied a dagger under his lower garment and the next day went and stood at the refectory. |
so puriso buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā bhagavantaṃ āha — |
That man, having served the Sangha of monks headed by the Buddha, said to the Blessed One: |
“bhante, mayā mahājanaṃ samādapetvā imaṃ dānaṃ dinnaṃ, tattha samādapitamanussā attano attano balena bahūnipi thokānipi taṇḍulādīni adaṃsu, tesaṃ sabbesaṃ mahapphalaṃ hotū”ti. |
Venerable sir, I have given this offering after exhorting the great multitude. There, the people who were exhorted gave rice and so on, much or little, according to their own ability. May all of them have great fruit. |
taṃ sutvā so seṭṭhi cintesi — |
Hearing that, that merchant thought: |
“ahaṃ ‘asukena nāma accharāya gaṇhitvā taṇḍulādīni dinnānīti mama nāme gahitamatte imaṃ māressāmī’ti āgato, ayaṃ pana sabbasaṅgāhikaṃ katvā ‘yehipi nāḷiādīhi minitvā dinnaṃ, yehipi accharāya gahetvā dinnaṃ, sabbesaṃ mahapphalaṃ hotū’ti vadati. |
"I came thinking, 'As soon as my name is mentioned, saying that so-and-so gave rice and so on, taking it with a snap of his fingers, I will kill this one.' But this one, making it all-inclusive, says, 'Those who gave by measuring with a nāḷi and so on, and those who gave by taking with a snap of their fingers, may all of them have great fruit.' |
sacāhaṃ evarūpaṃ na khamāpessāmi, devadaṇḍo mama matthake patissatī”ti. |
If I do not ask forgiveness from such a person, a divine punishment will fall on my head." |
so tassa pādamūle nipajjitvā “khamāhi me, sāmī”ti āha. |
He fell at his feet and said, "Forgive me, master." |
“kiṃ idan”ti ca tena vutte sabbaṃ taṃ pavattiṃ ārocesi. |
And when asked by him, "What is this?" he reported that whole event. |
taṃ kiriyaṃ disvā satthā “kiṃ idan”ti dānaveyyāvaṭikaṃ pucchi. |
Seeing that action, the Teacher asked the alms-steward, "What is this?" |
so atītadivasato paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. |
He reported that whole event from the previous day. |
atha naṃ satthā “evaṃ kira seṭṭhī”ti pucchitvā, “āma, bhante”ti vutte, “upāsaka, puññaṃ nāma ‘appakan’ti na avamaññitabbaṃ, mādisassa buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā ‘appakan’ti na avamaññitabbaṃ. |
Then the Teacher asked, "Is that so, merchant?" and when told, "Yes, venerable sir," he said, "Lay follower, merit should not be thought of as 'little.' Having given a gift to the Sangha of monks headed by a Buddha like me, it should not be thought of as 'little.' |
paṇḍitamanussā hi puññaṃ karontā vivaṭabhājanaṃ viya udakena anukkamena puññena pūrantiyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For wise men, while doing merit, are filled with merit little by little, like an open vessel with water." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 122. |
♦ 122. |
♦ “māvamaññetha puññassa, na mandaṃ āgamissati. |
♦ "One should not think lightly of merit, saying, 'It will not come to me.' |
♦ udabindunipātena, udakumbhopi pūrati. |
♦ Even a water-pot is filled by the falling of drops. |
♦ dhīro pūrati puññassa, thokaṃ thokampi ācinan”ti. |
♦ The wise person is filled with merit, even if he gathers it little by little." |
♦ tassattho — paṇḍitamanusso puññaṃ katvā “appakamattaṃ mayā kataṃ, na mandaṃ vipākavasena āgamissati, evaṃ parittakaṃ kammaṃ kahaṃ maṃ dakkhissati, ahaṃ vā taṃ kahaṃ dakkhissāmi, kadā etaṃ vipaccissatī”ti evaṃ puññaṃ māvamaññetha na avajāneyya. |
♦ Its meaning: A wise person, having done a meritorious deed, should not think lightly of it, saying, "I have done very little, it will not come to me in the form of a result. Where will such a small deed see me, or where will I see it? When will it ripen?" One should not despise merit thus. |
yathā hi nirantaraṃ udabindunipātena vivaritvā ṭhapitaṃ kulālabhājanaṃ pūrati, evaṃ dhīro paṇḍitapuriso thokaṃ thokampi puññaṃ ācinanto puññassa pūratīti. |
Just as a potter's vessel placed open is filled by the continuous falling of drops of water, in the same way, a wise person, gathering merit little by little, is filled with merit. |
♦ desanāvasāne so seṭṭhi sotāpattiphalaṃ pāpuṇi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that merchant attained the fruit of stream-entry, and for the assembled congregation also, the Dhamma discourse was beneficial. |
♦ biḷālapādakaseṭṭhivatthu chaṭṭhaṃ. |
♦ The sixth story, of the merchant with the cat's paw. |
♦ 7. mahādhanavāṇijavatthu |
♦ 7. The Story of the Merchant Mahādhana |
♦ vāṇijovāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ ārabbha kathesi. |
♦ "Like a merchant," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the merchant Mahādhana. |
♦ tassa kira vāṇijassa gehe pañcasatā corā otāraṃ gavesamānā otāraṃ na labhiṃsu. |
♦ It is said that at that merchant's house, five hundred robbers, seeking an opportunity, could not find one. |
aparena samayena vāṇijo pañca sakaṭasatāni bhaṇḍassa pūretvā bhikkhūnaṃ ārocāpesi — |
On another occasion, the merchant, having filled five hundred carts with goods, had it announced to the monks: |
“ahaṃ asukaṭṭhānaṃ nāma vāṇijjatthāya gacchāmi, ye, ayyā, taṃ ṭhānaṃ gantukāmā, te nikkhamantu, magge bhikkhāya na kilamissantī”ti. |
I am going to such-and-such a place for trade. Let those noble sirs who wish to go to that place set out. They will not be troubled for alms on the way. |
taṃ sutvā pañcasatā bhikkhū tena saddhiṃ maggaṃ paṭipajjiṃsu. |
Hearing that, five hundred monks set out on the road with him. |
tepi corā “so kira vāṇijo nikkhanto”ti gantvā aṭaviyaṃ aṭṭhaṃsu. |
Those robbers also, thinking, "It seems that merchant has set out," went and stood in the forest. |
vāṇijopi gantvā aṭavimukhe ekasmiṃ gāme vāsaṃ katvā dve tayopi divase goṇasakaṭādīni saṃvidahi, tesaṃ pana bhikkhūnaṃ nibaddhaṃ bhikkhaṃ detiyeva. |
The merchant also went and, having made a camp at the entrance to the forest in a certain village, for two or three days he arranged his oxen, carts, and so on. But he gave alms to those monks regularly. |
corā tasmiṃ aticirāyante “gaccha, tassa nikkhamanadivasaṃ ñatvā ehī”ti ekaṃ purisaṃ pahiṇiṃsu. |
The robbers, as he was taking too long, sent a certain man, saying, "Go and find out the day of his departure and come back." |
so taṃ gāmaṃ gantvā ekaṃ sahāyakaṃ pucchi — |
He went to that village and asked a friend: |
“kadā vāṇijo nikkhamissatī”ti. |
When will the merchant set out? |
so “dvīhatīhaccayenā”ti vatvā “kimatthaṃ pana pucchasī”ti āha. |
He, having said, "In two or three days," asked, "But why do you ask?" |
athassa so “mayaṃ pañcasatā corā etassatthāya aṭaviyaṃ ṭhitā”ti ācikkhi. |
Then he told him, "We are five hundred robbers, and we are waiting in the forest for him." |
itaro “tena hi gaccha, sīghaṃ nikkhamissatī”ti taṃ uyyojetvā, “kiṃ nu kho core vāremi, udāhu vāṇijan”ti cintetvā, “kiṃ me corehi, vāṇijaṃ nissāya pañcasatā bhikkhū jīvanti, vāṇijassa saññaṃ dassāmī”ti so tassa santikaṃ gantvā “kadā gamissathā”ti pucchitvā “tatiyadivase”ti vutte mayhaṃ vacanaṃ karotha, aṭaviyaṃ kira tumhākaṃ atthāya pañcasatā corā ṭhitā, mā tāva gamitthāti. |
The other sent him away, saying, "Then go, he will set out quickly." Thinking, "Should I warn the robbers, or the merchant?" he thought, "What have I to do with the robbers? Five hundred monks are living on account of the merchant. I will give a sign to the merchant." He went to his side and asked, "When will you go?" and when told, "On the third day," he said, "Do as I say. It seems five hundred robbers are waiting for you in the forest. Do not go yet." |
tvaṃ kathaṃ jānāsīti? |
How do you know? |
tesaṃ antare mama sahāyo atthi, tassa me kathāya ñātanti. |
I have a friend among them. I know from his words to me. |
“tena hi ‘kiṃ me etto gatenā’ti nivattitvā gehameva gamissāmī”ti āha. |
"Then, thinking, 'What is the use of my going from here?' I will turn back and go home," he said. |
tasmiṃ cirāyante puna tehi corehi pesito puriso āgantvā taṃ sahāyakaṃ pucchitvā taṃ pavattiṃ sutvā “nivattitvā gehameva kira gamissatī”ti gantvā corānaṃ ārocesi. |
As he was taking a long time, the man sent by those robbers came again and, having asked that friend and having heard that news, "It seems he will turn back and go home," he went and reported to the robbers. |
taṃ sutvā corā tato nikkhamitvā itarasmiṃ magge aṭṭhaṃsu, tasmiṃ cirayante punapi te corā tassa santikaṃ purisaṃ pesesuṃ. |
Hearing that, the robbers left there and stood on the other road. When he took a long time, those robbers again sent a man to his side. |
so tesaṃ tattha ṭhitabhāvaṃ ñatvā puna vāṇijassa ārocesi. |
He, knowing that they were standing there, again reported to the merchant. |
vāṇijo “idhāpi me vekallaṃ natthi, evaṃ sante neva etto gamissāmi, na ito, idheva bhavissāmī”ti bhikkhūnaṃ santikaṃ gantvā āha — |
The merchant, thinking, "Here too I have no lack. In that case, I will neither go from here nor from there. I will stay here for a while," went to the monks and said: |
“bhante, corā kira maṃ vilumpitukāmā magge ṭhitā, ‘puna nivattissatī’ti sutvā itarasmiṃ magge ṭhitā, ahaṃ etto vā ito vā agantvā thokaṃ idheva bhavissāmi, bhadantā idheva vasitukāmā vasantu, gantukāmā attano ruciṃ karontū”ti. |
Venerable sirs, it seems robbers, wishing to plunder me, are waiting on the road. Hearing, 'He will turn back again,' they are waiting on the other road. I, not going from here or from there, will stay here for a little while. Let the venerable ones who wish to stay here stay. Let those who wish to go do as they please. |
bhikkhū “evaṃ sante mayaṃ nivattissāmā”ti vāṇijaṃ āpucchitvā punadeva sāvatthiṃ gantvā satthāraṃ vanditvā nisīdiṃsu. |
The monks, thinking, "In that case, we will turn back," took leave of the merchant and, having gone again to Sāvatthī, they paid homage to the Teacher and sat down. |
satthā “kiṃ, bhikkhave, mahādhanavāṇijena saddhiṃ na gamitthā”ti pucchitvā “āma, bhante, mahādhanavāṇijassa vilumpanatthāya dvīsupi maggesu corā pariyuṭṭhiṃsu, tena so tattheva ṭhito, mayaṃ pana taṃ āpucchitvā āgatā”ti vutte, “bhikkhave, mahādhanavāṇijo corānaṃ atthitāya maggaṃ parivajjati, jīvitukāmo viya puriso halāhalaṃ visaṃ parivajjeti, bhikkhunāpi ‘tayo bhavā corehi pariyuṭṭhitamaggasadisā’ti ñatvā pāpaṃ parivajjetuṃ vaṭṭatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher asked, "Why, monks, did you not go with the merchant Mahādhana?" and when told, "Yes, venerable sir. Robbers had beset both roads to plunder the merchant Mahādhana. Therefore he stayed there. We, however, having taken leave of him, have come," he said, "Monks, the merchant Mahādhana avoids the road because of the presence of robbers. Just as a man who wishes to live avoids a deadly poison, so a monk, knowing, 'The three planes of existence are like a road beset with robbers,' should avoid evil." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 123. |
♦ 123. |
♦ “vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano. |
♦ "Like a merchant with a small caravan and great wealth avoids a dangerous road, |
♦ visaṃ jīvitukāmova, pāpāni parivajjaye”ti. |
♦ and like one who wishes to live avoids poison, so should one avoid evils." |
♦ tattha bhayanti bhāyitabbaṃ, corehi pariyuṭṭhitattā sappaṭibhayanti attho. |
♦ There, "dangerous" means to be feared; it means it is fraught with danger because it is beset with robbers. |
idaṃ vuttaṃ hoti — yathā mahādhanavāṇijo appasattho sappaṭibhayaṃ maggaṃ, yathā ca jīvitukāmo halāhalaṃ visaṃ parivajjeti, evaṃ paṇḍito bhikkhu appamattakānipi pāpāni parivajjeyyāti. |
This is what is said: just as a merchant with great wealth and a small caravan avoids a dangerous road, and just as one who wishes to live avoids a deadly poison, in the same way, a wise monk should avoid even the slightest evils. |
♦ desanāvasāne te bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks attained Arahantship with the analytical knowledges, and for the great multitude that had assembled, the Dhamma discourse was also beneficial. |
♦ mahādhanavāṇijavatthu sattamaṃ. |
♦ The seventh story, of the merchant Mahādhana. |
♦ 8. kukkuṭamittanesādavatthu |
♦ 8. The Story of the Hunter Kukkuṭamitta |
♦ pāṇimhi ceti imaṃ dhammadesanaṃ satthā veḷuvane viharanto kukkuṭamittaṃ nāma nesādaṃ ārabbha kathesi. |
♦ "If in the hand," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of a hunter named Kukkuṭamitta. |
♦ rājagahe kira ekā seṭṭhidhītā vayappattā sattabhūmikapāsādassa upari sirigabbhe ārakkhaṇatthāya ekaṃ paricārikaṃ datvā mātāpitūhi vāsiyamānā ekadivasaṃ sāyanhasamaye vātapānena antaravīthiṃ olokentī pañca pāsasatāni pañca sūlasatāni ādāya mige vadhitvā jīvamānaṃ ekaṃ kukkuṭamittaṃ nāma nesādaṃ pañca migasatāni vadhitvā tesaṃ maṃsena mahāsakaṭaṃ pūretvā sakaṭadhure nisīditvā maṃsavikkiṇanatthāya nagaraṃ pavisantaṃ disvā tasmiṃ paṭibaddhacittā paricārikāya hatthe paṇṇākāraṃ datvā “gaccha, etassa paṇṇākāraṃ datvā gamanakālaṃ ñatvā ehī”ti pesesi. |
♦ It is said that in Rājagaha, a certain merchant's daughter, having come of age and being guarded in the chamber of honor on top of a seven-storied mansion, one day in the evening, while looking at the street from a window, saw a certain hunter named Kukkuṭamitta, who lived by killing deer, taking five hundred snares and five hundred stakes, and having killed five hundred deer and having filled a large cart with their meat, he was sitting on the axle of the cart and entering the city to sell the meat. She, her heart being attached to him, gave a gift into the hand of her female attendant and sent her, saying, "Go, give this gift to him and, having found out the time of his departure, come back." |
sā gantvā tassa paṇṇākāraṃ datvā pucchi — |
She went and gave him the gift and asked: |
“kadā gamissasī”ti? |
When will you go? |
so “ajja maṃsaṃ vikkiṇitvā pātova asukadvārena nāma nikkhamitvā gamissāmī”ti āha. |
He said, "Having sold the meat today, I will leave early in the morning by such-and-such a gate and go." |
sā tena kathitakathaṃ sutvā āgantvā tassā ārocesi. |
She, having heard what he said, came and reported to her. |
seṭṭhidhītā attanā gahetabbayuttakaṃ vatthābharaṇajātaṃ saṃvidahitvā pātova malinavatthaṃ nivāsetvā kuṭaṃ ādāya dāsīhi saddhiṃ udakatitthaṃ gacchantī viya nikkhamitvā taṃ ṭhānaṃ gantvā tassāgamanaṃ olokentī aṭṭhāsi. |
The merchant's daughter, having prepared the clothes and ornaments that she should take, early in the morning, having put on a dirty cloth and having taken a pot, as if going to the water-ghat with the female servants, she left and went to that place and stood, watching for his arrival. |
sopi pātova sakaṭaṃ pājento nikkhami. |
He also, early in the morning, drove his cart and set out. |
sā tassa pacchato pacchato pāyāsi. |
She followed him. |
so taṃ disvā “ahaṃ taṃ ‘asukassa nāma dhītā’ti na jānāmi, mā maṃ anubandhi, ammā”ti āha. |
He saw her and said, "I do not know you as the daughter of so-and-so. Do not follow me, mother." |
na maṃ tvaṃ pakkosasi, ahaṃ attano dhammatāya āgacchāmi, tvaṃ tuṇhī hutvā attano sakaṭaṃ pājehīti. |
You do not call me. I am coming of my own accord. You be silent and drive your cart. |
so punappunaṃ taṃ nivāretiyeva. |
He repeatedly tried to stop her. |
atha naṃ sā āha — |
Then she said to him: |
“sāmi, sirī nāma attano santikaṃ āgacchantī nivāretuṃ na vaṭṭatī”ti. |
Master, it is not proper to prevent good fortune that is coming to one's side. |
so tassā nissaṃsayena āgamanakāraṇaṃ ñatvā taṃ sakaṭaṃ āropetvā agamāsi. |
He, knowing for certain the reason for her coming, put her in the cart and went away. |
tassā mātāpitaro ito cito ca pariyesāpetvā apassantā “matā bhavissatī”ti matakabhattaṃ kariṃsu. |
Her parents, having had her searched for here and there and not seeing her, thinking, "She must be dead," performed the funeral rites. |
sāpi tena saddhiṃ saṃvāsamanvāya paṭipāṭiyā satta putte vijāyitvā te vayappatte gharabandhanena bandhi. |
She also, living with him, gave birth to seven sons in succession and, when they came of age, she bound them with the bond of the household. |
♦ athekadivasaṃ satthā paccūsasamaye lokaṃ volokento kukkuṭamittaṃ saputtaṃ sasuṇisaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā, “kiṃ nu kho etan”ti upadhārento tesaṃ pannarasannampi sotāpattimaggassa upanissayaṃ disvā pātova pattacīvaraṃ ādāya tassa pāsaṭṭhānaṃ agamāsi . |
♦ Then one day, the Teacher, surveying the world at dawn, saw Kukkuṭamitta with his sons and daughters-in-law entered into the net of his knowledge and, considering, "What is this?" he saw the potential for the path of stream-entry for all fifteen of them and, early in the morning, taking his bowl and robes, he went to his snaring-place. |
taṃ divasaṃ pāse baddho ekamigopi nāhosi. |
On that day, not a single deer was caught in the snares. |
satthā tassa pāsamūle padavalañjaṃ dassetvā purato ekassa gumbassa heṭṭhā chāyāyaṃ nisīdi. |
The Teacher, having shown his footprint at the base of his snare, sat in the shade at the foot of a certain bush in front. |
kukkuṭamitto pātova dhanuṃ ādāya pāsaṭṭhānaṃ gantvā ādito paṭṭhāya pāse olokayamāno pāse baddhaṃ ekampi migaṃ adisvā satthu padavalañjaṃ addasa. |
Kukkuṭamitta, early in the morning, taking his bow, went to the snaring-place and, looking at the snares from the beginning, he did not see a single deer caught in the snares and saw the Teacher's footprint. |
athassa etadahosi — |
Then this occurred to him: |
“ko mayhaṃ baddhamige mocento vicaratī”ti. |
Who is it that wanders about, releasing the deer I have caught? |
so satthari āghātaṃ bandhitvā gacchanto gumbamūle nisinnaṃ satthāraṃ disvā, “iminā mama migā mocitā bhavissanti, māressāmi nan”ti dhanuṃ ākaḍḍhi. |
He, bearing a grudge against the Teacher and going, saw the Teacher sitting at the foot of a bush and, thinking, "My deer must have been released by this one. I will kill him," he drew his bow. |
satthā dhanuṃ ākaḍḍhituṃ datvā vissajjetuṃ nādāsi. |
The Teacher allowed him to draw the bow but did not allow him to release it. |
so saraṃ vissajjetumpi oropetumpi asakkonto phāsukāhi bhijjantīhi viya mukhato kheḷena paggharantena kilantarūpo aṭṭhāsi. |
He, being unable to either release the arrow or to lower it, stood, weary, with his sides as if breaking and with spittle flowing from his mouth. |
athassa puttā gehaṃ gantvā “pitā no cirāyati, kiṃ nu kho etan”ti vatvā “gacchatha, tātā, pitu santikan”ti mātarā pesitā dhanūni ādāya gantvā pitaraṃ tathāṭhitaṃ disvā “ayaṃ no pitu paccāmitto bhavissatī”ti sattapi janā dhanūni ākaḍḍhitvā buddhānubhāvena yathā nesaṃ pitā ṭhito, tatheva aṭṭhaṃsu. |
Then his sons went home and, saying, "Our father is late. What is this?" and being sent by their mother, "Go, sons, to your father's side," they took their bows and went and, seeing their father standing thus, they thought, "This must be our father's enemy," and all seven of them drew their bows. By the power of the Buddha, they stood just as their father was standing. |
atha nesaṃ mātā “kiṃ nu kho me puttāpi cirāyantī”ti vatvā sattahi suṇisāhi saddhiṃ gantvā te tathāṭhite disvā “kassa nu kho ime dhanūni ākaḍḍhitvā ṭhitā”ti olokentī satthāraṃ disvā bāhā paggayha — |
Then their mother, saying, "Why are my sons also late?" went with her seven daughters-in-law and, seeing them standing thus, she looked, thinking, "At whom have they drawn their bows?" and seeing the Teacher, she raised her arms and |
“mā me pitaraṃ nāsetha, mā me pitaraṃ nāsethā”ti mahāsaddamakāsi. |
made a great cry, "Do not destroy my father! Do not destroy my father!" |
kukkuṭamitto taṃ saddaṃ sutvā cintesi — |
Kukkuṭamitta, hearing that sound, thought: |
“naṭṭho vatamhi, sasuro kira me esa, aho mayā bhāriyaṃ kammaṃ katan”ti. |
I am ruined! This is my father-in-law! Oh, what a grave deed I have done! |
puttāvissa “ayyako kira no esa, aho bhāriyaṃ kammaṃ katan”ti cintayiṃsu. |
His sons also thought, "This is our grandfather! Oh, what a grave deed we have done!" |
kukkuṭamitto “ayaṃ sasuro me”ti mettacittaṃ upaṭṭhapesi, puttāpissa “ayyako no”ti mettacittaṃ upaṭṭhapesuṃ. |
Kukkuṭamitta established a mind of loving-kindness, thinking, "This is my father-in-law." His sons also established a mind of loving-kindness, thinking, "He is our grandfather." |
atha te nesaṃ mātā seṭṭhidhītā “khippaṃ dhanūni chaḍḍetvā pitaraṃ me khamāpethā”ti āha. |
Then their mother, the merchant's daughter, said, "Quickly throw down your bows and ask my father for forgiveness." |
♦ satthā tesaṃ muducittataṃ ñatvā dhanuṃ otāretuṃ adāsi. |
♦ The Teacher, knowing their softened minds, allowed them to lower their bows. |
te sabbe satthāraṃ vanditvā “khamatha no, bhante”ti khamāpetvā ekamantaṃ nisīdiṃsu. |
All of them paid homage to the Teacher and, having asked for forgiveness, "Forgive us, venerable sir," they sat to one side. |
atha nesaṃ satthā anupubbiṃ kathaṃ kathesi. |
Then the Teacher gave them a gradual discourse. |
desanāvasāne kukkuṭamitto saddhiṃ puttehi ceva suṇisāhi ca attapañcadasamo sotāpattiphale patiṭṭhahi. |
At the end of the discourse, Kukkuṭamitta, with his sons and daughters-in-law, fifteen in all, was established in the fruit of stream-entry. |
satthā piṇḍāya caritvā pacchābhattaṃ vihāraṃ agamāsi. |
The Teacher, having gone for alms, went to the monastery after his meal. |
atha naṃ ānandatthero pucchi — |
Then the Elder Ānanda asked him: |
“bhante, kahaṃ gamitthā”ti. |
Venerable sir, where have you been? |
kukkuṭamittassa santikaṃ, ānandāti. |
To Kukkuṭamitta's side, Ānanda. |
pāṇātipātakammassa vo, bhante, akārako katoti. |
Have you made him a non-doer of the act of killing, venerable sir? |
āmānanda, so attapañcadasamo acalasaddhāya patiṭṭhāya tīsu ratanesu nikkaṅkho hutvā pāṇātipātakammassa akārako jātoti. |
Yes, Ānanda. He, fifteen in all, having been established in unshakable faith and being without doubt in the three jewels, has become a non-doer of the act of killing. |
bhikkhū āhaṃsu — |
The monks said: |
“nanu, bhante, bhariyāpissa atthī”ti. |
But, venerable sir, is his wife not also there? |
āma, bhikkhave, sā kulagehe kumārikā hutvā sotāpattiphalaṃ pattāti. |
Yes, monks. She, being a girl in a family of good lineage, attained the fruit of stream-entry. |
bhikkhū kathaṃ samuṭṭhāpesuṃ “kukkuṭamittassa kira bhariyā kumārikakāle eva sotāpattiphalaṃ patvā tassa gehaṃ gantvā satta putte labhi, sā ettakaṃ kālaṃ sāmikena ‘dhanuṃ āhara, sare āhara, sattiṃ āhara, sūlaṃ āhara, jālaṃ āharā’ti vuccamānā tāni adāsi. |
The monks started a discussion: "It seems the wife of Kukkuṭamitta, having attained the fruit of stream-entry while still a girl, went to his house and had seven sons. She, for so long, when told by her husband, 'Bring the bow, bring the arrows, bring the spear, bring the stake, bring the net,' gave them. |
sopi tāya dinnāni ādāya gantvā pāṇātipātaṃ karoti, kiṃ nu kho sotāpannāpi pāṇātipātaṃ karontī”ti. |
He also, having taken what was given by her, went and committed the act of killing. Do stream-enterers also commit the act of killing?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “na, bhikkhave, sotāpannā pāṇātipātaṃ karonti, sā pana ‘sāmikassa vacanaṃ karomī’ti tathā akāsi. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "No, monks, stream-enterers do not commit the act of killing. But she did so, thinking, 'I am doing my husband's bidding.' |
‘idaṃ gahetvā esa gantvā pāṇātipātaṃ karotū’ti tassā cittaṃ natthi. |
She did not have the thought, 'Having taken this, let him go and commit the act of killing.' |
pāṇitalasmiñhi vaṇe asati visaṃ gaṇhantassa taṃ visaṃ anuḍahituṃ na sakkoti, evamevaṃ akusalacetanāya abhāvena pāpaṃ akarontassa dhanuādīni nīharitvā dadatopi pāpaṃ nāma na hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For one who takes poison when there is no wound on the palm of his hand, that poison cannot burn him. In the same way, for one who does not do evil because of the absence of an unwholesome intention, there is no evil even in bringing out and giving a bow and so on. Evil does not follow his mind, just as poison does not follow a hand without a wound." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 124. |
♦ 124. |
♦ “pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ. |
♦ "If there is no wound in the hand, one can carry poison with the hand. |
♦ nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato”ti. |
♦ Poison does not affect one who is unwounded; there is no evil for one who does no evil." |
♦ tattha nāssāti na bhaveyya. |
♦ There, "should not be" means "would not be." |
hareyyāti harituṃ sakkuṇeyya. |
Could carry" means "would be able to carry. |
kiṃ kāraṇā? |
For what reason? |
yasmā nābbaṇaṃ visamanveti avaṇañhi pāṇiṃ visaṃ anvetuṃ na sakkoti, evameva dhanuādīni nīharitvā dentassāpi akusalacetanāya abhāvena pāpaṃ akubbato pāpaṃ nāma natthi, avaṇaṃ pāṇiṃ visaṃ viya nāssa cittaṃ pāpaṃ anugacchatīti. |
Because "poison does not affect one who is unwounded." For poison is not able to affect a hand without a wound. In the same way, for one who brings out and gives a bow and so on, because of the absence of an unwholesome intention, for one who does no evil, there is no evil. Evil does not follow his mind, just as poison does not follow a hand without a wound. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ — |
♦ On another occasion, the monks started a discussion: |
“ko nu kho kukkuṭamittassa saputtassa sasuṇisassa sotāpattimaggassūpanissayo, kena kāraṇena nesādakule nibbatto”ti. |
What is the supporting condition for the stream-entry path of Kukkuṭamitta with his sons and daughters-in-law? For what reason was he born in a hunter's family? |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, bhikkhave, atīte kassapadasabalassa dhātucetiyaṃ saṃvidahantā evamāhaṃsu — |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, in the past, those who were arranging the relic-cetiya of the Dasabala Kassapa said this: |
“kiṃ nu kho imassa cetiyassa mattikā bhavissati, kiṃ udakan”ti. |
What will be the clay for this cetiya? What the water? |
atha nesaṃ etadahosi — |
Then this occurred to them: |
“haritālamanosilā mattikā bhavissati, tilatelaṃ udakan”ti. |
Orpiment and realgar will be the clay. Sesame oil will be the water. |
te haritālamanosilā koṭṭetvā tilatelena saṃsanditvā iṭṭhakāya ghaṭetvā suvaṇṇena khacitvā anto ciniṃsu, bahimukhe pana ekagghanasuvaṇṇaiṭṭhakāva ahesuṃ. |
They, having ground orpiment and realgar and having mixed it with sesame oil, built it with bricks, and having encrusted it with gold, they built it on the inside. But on the outside, there were only solid gold bricks. |
ekekā satasahassagghanikā ahosi. |
Each one was worth a hundred thousand. |
te yāva dhātunidhānā cetiye niṭṭhite cintayiṃsu — |
When the cetiya was finished up to the relic-deposition, they thought: |
“dhātunidhānakāle bahunā dhanena attho, kaṃ nu kho jeṭṭhakaṃ karomā”ti. |
At the time of the relic-deposition, much wealth is needed. Whom shall we make the chief? |
♦ atheko gāmavāsiko seṭṭhi “ahaṃ jeṭṭhako bhavissāmī”ti dhātunidhāne ekaṃ hiraññakoṭiṃ pakkhipi. |
♦ Then a certain village merchant said, "I will be the chief," and deposited a koṭi of gold at the relic-deposition. |
taṃ disvā raṭṭhavāsino “ayaṃ nagaraseṭṭhi dhanameva saṃharati, evarūpe cetiye jeṭṭhako bhavituṃ na sakkoti, gāmavāsī pana koṭidhanaṃ pakkhipitvā jeṭṭhako jāto”ti ujjhāyiṃsu. |
Seeing that, the people of the country grumbled, "This city merchant only collects wealth. He is not able to be the chief at such a cetiya. But a villager, having deposited a koṭi of wealth, has become the chief." |
so tesaṃ kathaṃ sutvā “ahaṃ dve koṭiyo datvā jeṭṭhako bhavissāmī”ti dve koṭiyo adāsi. |
He, hearing their words, said, "I will give two koṭis and be the chief," and he gave two koṭis. |
itaro “ahameva jeṭṭhako bhavissāmī”ti tisso koṭiyo adāsi. |
The other, thinking, "I will be the chief," gave three koṭis. |
evaṃ vaḍḍhetvā vaḍḍhetvā nagaravāsī aṭṭha koṭiyo adāsi. |
Thus, increasing it and increasing it, the city-dweller gave eight koṭis. |
gāmavāsino pana gehe navakoṭidhanameva atthi, nagaravāsino cattālīsakoṭidhanaṃ. |
But the villager had only nine koṭis of wealth at home. The city-dweller had forty koṭis. |
tasmā gāmavāsī cintesi — |
Therefore, the villager thought: |
“sacāhaṃ nava koṭiyo dassāmi, ayaṃ ‘dasa koṭiyo dassāmī’ti vakkhati, atha me niddhanabhāvo paññāyissatī”ti. |
If I give nine koṭis, this one will say, 'I will give ten koṭis.' Then my poverty will become known. |
so evamāha — |
He said this: |
“ahaṃ ettakañca dhanaṃ dassāmi, saputtadāro ca cetiyassa dāso bhavissāmī”ti satta putte satta suṇisāyo bhariyañca gahetvā attanā saddhiṃ cetiyassa niyyādesi. |
"I will give so much wealth, and with my wife and son I will be a slave of the cetiya." He took his seven sons, seven daughters-in-law, and his wife, and with himself he dedicated them to the cetiya. |
raṭṭhavāsino “dhanaṃ nāma sakkā uppādetuṃ, ayaṃ pana saputtadāro attānaṃ niyyādesi, ayameva jeṭṭhako hotū”ti taṃ jeṭṭhakaṃ kariṃsu. |
The people of the country, thinking, "Wealth can be produced, but this one has dedicated himself with his wife and son. Let him be the chief," they made him the chief. |
iti te soḷasapi janā cetiyassa dāsā ahesuṃ. |
Thus all sixteen of them became slaves of the cetiya. |
raṭṭhavāsino pana te bhujisse akaṃsu. |
But the people of the country made them free. |
evaṃ santepi cetiyameva paṭijaggitvā yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattiṃsu. |
Even so, having taken care of the cetiya for their whole lives, they passed away from there and were reborn in the deva world. |
tesu ekaṃ buddhantaraṃ devaloke vasantesu imasmiṃ buddhuppāde bhariyā tato cavitvā rājagahe seṭṭhino dhītā hutvā nibbatti. |
While they were living in the deva world for one Buddha-interval, in this Buddha-era, the wife, having passed away from there, was born as the daughter of a merchant in Rājagaha. |
sā kumārikāva hutvā sotāpattiphalaṃ pāpuṇi. |
She, while still a girl, attained the fruit of stream-entry. |
adiṭṭhasaccassa pana paṭisandhi nāma bhāriyāti tassā sāmiko samparivattamāno gantvā nesādakule nibbatti. |
But for one who has not seen the truth, conception is a grave matter. Her husband, while wandering, was born in a hunter's family. |
tassa saha dassaneneva seṭṭhidhītaraṃ pubbasineho ajjhotthari. |
At the very sight of her, the merchant's daughter's former affection for him overwhelmed her. |
vuttampi cetaṃ — |
And this has been said: |
♦ “pubbeva sannivāsena, paccuppannahitena vā. |
♦ "By previous association or by present benefit, |
♦ evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. |
♦ thus is that love born, like a lotus in the water." |
. |
. |
♦ sā pubbasineheneva nesādakulaṃ agamāsi. |
♦ She went to the hunter's family out of her former affection. |
puttāpissā devalokā cavitvā tassā eva kucchismiṃ paṭisandhiṃ gaṇhiṃsu, suṇisāyopissā tattha tattha nibbattitvā vayappattā tesaṃyeva gehaṃ agamaṃsu. |
Her sons also, having passed away from the deva world, took conception in her very womb. Her daughters-in-law also, having been born here and there, upon reaching maturity, went to the houses of those very same ones. |
evaṃ te sabbepi tadā cetiyaṃ paṭijaggitvā tassa kammassānubhāvena sotāpattiphalaṃ pattāti. |
Thus all of them, at that time, having taken care of the cetiya, by the power of that karma, attained the fruit of stream-entry. |
♦ kukkuṭamittanesādavatthu aṭṭhamaṃ. |
♦ The eighth story, of the hunter Kukkuṭamitta. |
♦ 9. kokasunakhaluddakavatthu |
♦ 9. The Story of the Dog-Hunter Koka |
♦ yo appaduṭṭhassāti imaṃ dhammadesanaṃ satthā jetavane viharanto kokaṃ nāma sunakhaluddakaṃ ārabbha kathesi. |
♦ "He who to the harmless," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a dog-hunter named Koka. |
♦ so kira ekadivasaṃ pubbaṇhasamaye dhanuṃ ādāya sunakhaparivuto araññaṃ gacchanto antarāmagge ekaṃ piṇḍāya pavisantaṃ bhikkhuṃ disvā kujjhitvā “kāḷakaṇṇi me diṭṭho, ajja kiñci na labhissāmī”ti cintetvā pakkāmi. |
♦ It is said that he, one day in the forenoon, taking his bow and surrounded by his dogs, while going to the forest, saw a certain monk entering for alms on the way and, being angry, he thought, "I have seen an unlucky person. I will get nothing today," and he departed. |
theropi gāme piṇḍāya caritvā katabhattakicco puna vihāraṃ pāyāsi. |
The elder also, having gone for alms in the village and having finished his meal, set out again for the monastery. |
itaropi araññe vicaritvā kiñci alabhitvā paccāgacchanto puna theraṃ disvā “ajjāhaṃ imaṃ kāḷakaṇṇiṃ disvā araññaṃ gato kiñci na labhiṃ, idāni me punapi abhimukho jāto, sunakhehi naṃ khādāpessāmī”ti saññaṃ datvā sunakhe vissajjesi. |
The other also, having wandered in the forest and having got nothing, while returning, saw the elder again and thought, "Today, having seen this unlucky person, I went to the forest and got nothing. Now he has come face to face with me again. I will have the dogs eat him." He gave a signal and sent the dogs. |
theropi “mā evaṃ kari upāsakā”ti yāci. |
The elder also begged, "Do not do so, lay follower." |
so “ajjāhaṃ tava sammukhībhūtattā kiñci nālatthaṃ, punapi me sammukhībhāvamāgatosi, khādāpessāmeva tan”ti vatvā sunakhe uyyojesi. |
He said, "Today, because I came face to face with you, I got nothing. Now you have come face to face with me again. I will have you eaten." He sent the dogs. |
thero vegena ekaṃ rukkhaṃ abhiruhitvā purisappamāṇe ṭhāne nisīdi. |
The elder quickly climbed a certain tree and sat in a place the height of a man. |
sunakhā rukkhaṃ parivāresuṃ. |
The dogs surrounded the tree. |
luddako gantvā “rukkhaṃ abhiruhatopi te mokkho natthī”ti taṃ saratuṇḍena pādatale vijjhi. |
The hunter went and said, "Even though you have climbed a tree, there is no escape for you," and he pierced the sole of his foot with an arrow-tip. |
thero “mā evaṃ karohī”ti taṃ yāciyeva. |
The elder begged him, "Do not do so." |
itaro tassa yācanaṃ anādiyitvā punappunaṃ vijjhiyeva. |
The other, not heeding his plea, pierced him again and again. |
thero ekasmiṃ pādatale vijjhiyamāne taṃ ukkhipitvā dutiyaṃ pādaṃ olambitvā tasmiṃ vijjhiyamāne tampi ukkhipati, evamassa so yācanaṃ anādiyitvāva dvepi pādatalāni vijjhiyeva. |
When one sole of his foot was being pierced, the elder would lift it and hang by the other foot. When that one was being pierced, he would lift that too. Thus, he, not heeding his plea, pierced both soles of his feet. |
therassa sarīraṃ ukkāhi ādittaṃ viya ahosi. |
The elder's body was as if ablaze with torches. |
so vedanānuvattiko hutvā satiṃ paccupaṭṭhāpetuṃ nāsakkhi, pārutacīvaraṃ bhassantampi na sallakkhesi. |
He, being overcome by the pain, was not able to establish his mindfulness. He did not even notice that the double-robe he was wearing was slipping off. |
taṃ patamānaṃ kokaṃ sīsato paṭṭhāya parikkhipantameva pati. |
As it was falling, it fell, covering Koka from head to foot. |
sunakhā “thero patito”ti saññāya cīvarantaraṃ pavisitvā attano sāmikaṃ luñjitvā khādantā aṭṭhimattāvasesaṃ kariṃsu. |
The dogs, with the perception, "The elder has fallen," entered under the robe and, having torn their own master and eaten him, they made him a mere skeleton. |
sunakhā cīvarantarato nikkhamitvā bahi aṭṭhaṃsu. |
The dogs came out from under the robe and stood outside. |
♦ atha nesaṃ thero ekaṃ sukkhadaṇḍakaṃ bhañjitvā khipi. |
♦ Then the elder broke a dry stick and threw it at them. |
sunakhā theraṃ disvā “sāmikova amhehi khādito”ti ñatvā araññaṃ pavisiṃsu. |
The dogs, seeing the elder, knew, "It was our master we ate," and they entered the forest. |
thero kukkuccaṃ uppādesi “mama cīvarantaraṃ pavisitvā esa naṭṭho, arogaṃ nu kho me sīlan”ti. |
The elder felt remorse, "He was destroyed, having entered under my robe. Is my morality pure?" |
so rukkhā otaritvā satthu santikaṃ gantvā ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocetvā — |
He descended from the tree, went to the Teacher, and reported that whole event from the beginning, asking: |
“bhante, mama cīvaraṃ nissāya so upāsako naṭṭho, kacci me arogaṃ sīlaṃ, atthi me samaṇabhāvo”ti pucchi. |
Venerable sir, that lay follower was destroyed on account of my robe. Is my morality pure? Is my monastic state intact? |
satthā tassa vacanaṃ sutvā “bhikkhu arogaṃ te sīlaṃ, atthi te samaṇabhāvo, so appaduṭṭhassa padussitvā vināsaṃ patto, na kevalañca idāneva, atītepi appaduṭṭhānaṃ padussitvā vināsaṃ pattoyevā”ti vatvā tamatthaṃ pakāsento atītaṃ āhari -- |
The Teacher, hearing his words, said, "Monk, your morality is pure, your monastic state is intact. He, having harmed one who was harmless, has met with destruction. And not just now, but in the past too he has met with destruction by harming the harmless." To clarify that matter, he brought up a story from the past: |
♦ atīte kireko vejjo vejjakammatthāya gāmaṃ vicaritvā kiñci kammaṃ alabhitvā chātajjhatto nikkhamitvā gāmadvāre sambahule kumārake kīḷante disvā “ime sappena ḍaṃsāpetvā tikicchitvā āhāraṃ labhissāmī”ti ekasmiṃ rukkhabile sīsaṃ niharitvā nipannaṃ sappaṃ dassetvā, “ambho, kumārakā eso sāḷikapotako, gaṇhatha nan”ti āha. |
♦ It is said that in the past, a certain physician, wandering to a village for the sake of his medical practice and not getting any work, and being afflicted with hunger, came out and, seeing many boys playing at the village gate, he thought, "I will have them bitten by a snake and, by treating them, I will get food." He showed them a snake lying with its head out of a hole in a certain tree and said, "Friends, that is a sāḷika chick. Seize it." |
atheko kumārako sappaṃ gīvāyaṃ daḷhaṃ gahetvā nīharitvā tassa sappabhāvaṃ ñatvā viravanto avidūre ṭhitassa vejjassa matthake khipi. |
Then one boy, having seized the snake firmly by the neck and having brought it out, and knowing it to be a snake, while crying out, he threw it on the head of the physician who was standing not far away. |
sappo vejjassa khandhaṭṭhikaṃ parikkhipitvā daḷhaṃ ḍaṃsitvā tattheva jīvitakkhayaṃ pāpesi, evamesa koko sunakhaluddako pubbepi appaduṭṭhassa padussitvā vināsaṃ pattoyevāti. |
The snake, having coiled around the physician's collarbone and having bitten him firmly, brought his life to an end right there. Thus this Koka the dog-hunter, in the past too, having harmed one who was harmless, has met with destruction. |
♦ satthā imaṃ atītaṃ āharitvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
♦ The Teacher, having brought up this past story and connecting the story, taught the Dhamma by speaking this verse: |
♦ 125. |
♦ 125. |
♦ “yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa. |
♦ "He who offends an inoffensive man, a pure person, one who is without blemish, |
♦ tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto”ti. |
♦ upon that very fool the evil recoils, like fine dust thrown against the wind." |
♦ tattha appaduṭṭhassāti attano vā sabbasattānaṃ vā aduṭṭhassa. |
♦ There, "to the inoffensive" means to one who has no ill-will towards himself or towards any beings. |
narassāti sattassa. |
"A man" means a being. |
dussatīti aparajjhati. |
"Offends" means wrongs. |
suddhassāti niraparādhasseva. |
"Of a pure person" means of one who is blameless. |
posassāti idampi aparenākārena sattādhivacanameva. |
"Person" here is another term for a being. |
anaṅgaṇassāti nikkilesassa. |
"Without blemish" means without defilements. |
paccetīti patieti. |
"Recoils" means returns. |
paṭivātanti yathā ekena purisena paṭivāte ṭhitaṃ paharitukāmatāya khitto sukhumo rajoti tameva purisaṃ pacceti, tasseva upari patati, evameva yo puggalo apaduṭṭhassa purisassa pāṇippaharādīni dadanto padussati, tameva bālaṃ diṭṭheva dhamme, samparāye vā nirayādīsu vipaccamānaṃ taṃ pāpaṃ vipākadukkhavasena paccetīti attho. |
"Against the wind" means just as fine dust thrown by a certain man with the intention of striking one who is standing against the wind returns to that very man, it falls upon him; in the same way, he who, by giving blows with his hands and so on, offends an inoffensive person, that evil, ripening in this very life or in a future one in hell and so on, returns to that very fool by way of the suffering of its result. This is the meaning. |
♦ desanāvasāne so bhikkhu arahatte patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that monk was established in Arahantship, and for the assembled congregation also, the Dhamma discourse was beneficial. |
♦ kokasunakhaluddakavatthu navamaṃ. |
♦ The ninth story, of the dog-hunter Koka. |
♦ 10. maṇikārakulūpakatissattheravatthu |
♦ 10. The Story of the Elder Tissa, the Jeweler's Patron |
♦ gabbhameketi imaṃ dhammadesanaṃ satthā jetavane viharanto maṇikārakulūpakaṃ tissattheraṃ ārabbha kathesi. |
♦ "Some are born in the womb," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Tissa, the patron of a jeweler. |
♦ so kira thero ekassa maṇikārassa kule dvādasa vassāni bhuñji. |
♦ It is said that that elder ate in the family of a certain jeweler for twelve years. |
tasmiṃ kule jayampatikā mātāpituṭṭhāne ṭhatvā theraṃ paṭijaggiṃsu. |
In that family, the husband and wife, standing in the place of his mother and father, took care of the elder. |
athekadivasaṃ so maṇikāro therassa purato maṃsaṃ chindanto nisinno hoti. |
Then one day, that jeweler was sitting, cutting meat in front of the elder. |
tasmiṃ khaṇe rājā pasenadi kosalo ekaṃ maṇiratanaṃ “imaṃ dhovitvā vijjhitvā pahiṇatū”ti pesesi. |
At that moment, King Pasenadi of Kosala sent a certain gem, saying, "Let him wash this, have it pierced, and send it." |
maṇikāro salohiteneva hatthena taṃ paṭiggahetvā peḷāya upari ṭhapetvā hatthadhovanatthaṃ anto pāvisi. |
The jeweler, with his hand still bloody, received it, placed it on top of a casket, and went inside to wash his hand. |
tasmiṃ pana gehe posāvaniyakoñcasakuṇo atthi. |
But in that house, there was a pet crane. |
so lohitagandhena maṃsasaññāya taṃ maṇiṃ therassa passantasseva gili. |
It, with the smell of blood and the perception of meat, swallowed that gem while the elder was watching. |
maṇikāro āgantvā maṇiṃ apassanto “maṇi kena gahito”ti bhariyañca puttake ca paṭipāṭiyā pucchitvā tehi “na gaṇhāmā”ti vutte “therena gahito bhavissatī”ti. |
The jeweler, having come and not seeing the gem, asked his wife and children in turn, "By whom was the gem taken?" and when they said, "We did not take it," he thought, "It must have been taken by the elder." |
cintetvā bhariyāya saddhiṃ mantesi — |
He consulted with his wife, thinking: |
“therena maṇi gahito bhavissatī”ti. |
The gem must have been taken by the elder. |
sā, sāmi, mā evaṃ avaca, ettakaṃ kālaṃ mayā therassa na kiñci vajjaṃ diṭṭhapubbaṃ, na so maṇiṃ gaṇhātīti. |
She said, "Master, do not say so. For so long I have never seen any fault in the elder. He does not take gems." |
maṇikāro theraṃ pucchi — |
The jeweler asked the elder: |
“bhante, imasmiṃ ṭhāne maṇiratanaṃ tumhehi gahitan”ti. |
Venerable sir, was the gem in this place taken by you? |
na gaṇhāmi, upāsakāti. |
I did not take it, lay follower. |
bhante, na idha añño atthi, tumhehiyeva gahito bhavissati, detha me maṇiratananti. |
Venerable sir, there is no one else here. It must have been taken by you. Give me the gem. |
so tasmiṃ asampaṭicchante puna bhariyaṃ āha — |
When he did not accept it, he again said to his wife: |
“thereneva maṇi gahito, pīḷetvā naṃ pucchissāmī”ti. |
The gem was taken by the elder. I will question him by torturing him. |
sā, sāmi, mā no nāsayi, varaṃ amhehi dāsabyaṃ upagantuṃ, na ca theraṃ evarūpaṃ vattunti. |
She said, "Master, do not destroy us. It is better for us to enter into slavery than to say such a thing to the elder." |
so “sabbeva mayaṃ dāsattaṃ upagacchantā maṇimūlaṃ na agghāmā”ti rajjuṃ gahetvā therassa sīsaṃ veṭhetvā daṇḍena ghaṭṭesi. |
He, thinking, "Even if we all enter into slavery, we will not be worth the price of the gem," took a rope, wrapped it around the elder's head, and twisted it with a stick. |
therassa sīsato ca kaṇṇanāsāhi ca lohitaṃ pagghari, akkhīni nikkhamanākārappattāni ahesuṃ, so vedanāpamatto bhūmiyaṃ pati. |
Blood flowed from the elder's head and from his ears and nose. His eyes were on the verge of coming out. He fell to the ground, overcome with pain. |
koñco lohitagandhenā gantvā lohitaṃ pivi. |
The crane, with the smell of blood, came and drank the blood. |
atha naṃ maṇikāro there uppannakodhavegena “tvaṃ kiṃ karosī”ti pādena paharitvā khipi. |
Then the jeweler, in a fit of anger that had arisen against the elder, kicked it with his foot, saying, "What are you doing?" and threw it. |
so ekappahāreneva maritvā uttāno ahosi. |
It died at a single blow and lay on its back. |
♦ thero taṃ disvā, upāsaka, sīse veṭhanaṃ tāva me sithilaṃ katvā imaṃ koñcaṃ olokehi “mato vā, no vā”ti. |
♦ The elder, seeing that, said, "Lay follower, first loosen the binding on my head and look at this crane, whether it is dead or not." |
atha naṃ so āha — |
Then he said to him: |
“eso viya tvampi marissasī”ti. |
You will die like this one. |
upāsaka, iminā so maṇi gilito, sace ayaṃ na amarissā, na te ahaṃ marantopi maṇiṃ ācikkhissanti. |
Lay follower, that gem was swallowed by this one. If this one had not died, I would not tell you about the gem even if I were dying. |
so tassa udaraṃ phāletvā maṇiṃ disvā pavedhento saṃviggamānaso therassa pādamūle nipajjitvā “khamatha, me, bhante, ajānantena mayā katan”ti āha. |
He cut open its stomach and, seeing the gem, he trembled and, his mind filled with religious emotion, he fell at the elder's feet and said, "Forgive me, venerable sir. It was done by me in ignorance." |
upāsaka, neva tuyhaṃ doso atthi, na mayhaṃ, vaṭṭassevesa doso, khamāmi teti. |
Lay follower, there is no fault of yours, nor of mine. This is the fault of the round of existence. I forgive you. |
bhante, sace me khamatha, pakatiniyāmeneva me gehe nisīditvā bhikkhaṃ gaṇhathāti. |
Venerable sir, if you forgive me, please accept alms in my house as you usually do. |
“upāsaka, na dānāhaṃ ito paṭṭhāya paresaṃ gehassa antochadanaṃ pavisissāmi, antogehapavesanasseva hi ayaṃ doso, ito paṭṭhāya pādesu āvahantesu gehadvāre ṭhitova bhikkhaṃ gaṇhissāmī”ti vatvā dhutaṅgaṃ samādāya imaṃ gāthamāha — |
"Lay follower, from now on I will not enter under the roof of another's house. For this is the fault of entering into a house. From now on, when they bring it to my feet, I will accept alms only while standing at the house door." Having said this and having undertaken the ascetic practice, he spoke this verse: |
♦ “paccati munino bhattaṃ, thokaṃ thokaṃ kule kule. |
♦ "The monk's food is cooked little by little in family after family. |
♦ piṇḍikāya carissāmi, atthi jaṅghabalaṃ mamā”ti. |
♦ I will go on my alms-round; I have the strength of my shanks." |
— |
— |
♦ idañca pana vatvā thero teneva byādhinā na cirasseva parinibbāyi. |
♦ And having said this, the elder, with that very same illness, in a short time passed into Nibbāna. |
koñco maṇikārassa bhariyāya kucchismiṃ paṭisandhiṃ gaṇhi. |
The crane took conception in the womb of the jeweler's wife. |
maṇikāro kālaṃ katvā niraye nibbatti. |
The jeweler died and was reborn in hell. |
maṇikārassa bhariyā there muducittatāya kālaṃ katvā devaloke nibbatti. |
The jeweler's wife, because of her tender mind towards the elder, died and was reborn in the deva world. |
bhikkhū satthāraṃ tesaṃ abhisamparāyaṃ pucchiṃsu. |
The monks asked the Teacher about their future states. |
satthā, “bhikkhave, idhekacce gabbhe nibbattanti, ekacce pāpakārino niraye nibbattanti, ekacce katakalyāṇā devaloke nibbattanti, anāsavā pana parinibbāyantī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher said, "Monks, here some are born in the womb, some evil-doers are born in hell, some who have done good are born in the deva world, but those without cankers pass into Nibbāna." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 126. |
♦ 126. |
♦ “gabbhameke uppajjanti, nirayaṃ pāpakammino. |
♦ "Some are born in the womb; evil-doers in hell. |
♦ saggaṃ sugatino yanti, parinibbanti anāsavā”ti. |
♦ The virtuous go to heaven; the cankerless attain Nibbāna." |
♦ tattha gabbhanti idha manussagabbhova adhippeto. |
♦ There, "in the womb" here means only a human womb. |
sesamettha uttānatthameva. |
The rest here is of plain meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ maṇikārakulūpakatissattheravatthu dasamaṃ. |
♦ The tenth story, of the Elder Tissa, the jeweler's patron. |
♦ 11. tayojanavatthu |
♦ 11. The Story of the Three Persons |
♦ na antalikkheti imaṃ dhammadesanaṃ satthā jetavane viharanto tayo jane ārabbha kathesi. |
♦ "Not in the sky," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of three persons. |
♦ satthari kira jetavane viharante sambahulā bhikkhū satthu dassanatthāya āgacchantā ekaṃ gāmaṃ piṇḍāya pavisiṃsu. |
♦ It is said that while the Teacher was staying at the Jetavana, many monks, while coming to see the Teacher, entered a certain village for alms. |
gāmavāsino te sampatte ādāya āsanasālāya nisīdāpetvā yāgukhajjakaṃ datvā piṇḍapātavelaṃ āgamayamānā dhammaṃ suṇantā nisīdiṃsu. |
The villagers took them upon their arrival, had them seated in the rest house, gave them gruel and snacks, and while waiting for the almsfood time, they sat listening to the Dhamma. |
tasmiṃ khaṇe bhattaṃ pacitvā sūpabyañjanaṃ dhūpayamānāya ekissā itthiyā bhājanato aggijālā uṭṭhahitvā chadanaṃ gaṇhi. |
At that moment, a flame of fire rose from the vessel of a certain woman who was cooking rice and flavoring a curry, and it caught the roof. |
tato ekaṃ tiṇakaraḷaṃ uṭṭhahitvā jalamānaṃ ākāsaṃ pakkhandi. |
From there, a blade of grass rose up, burning, and plunged into the sky. |
tasmiṃ khaṇe eko kāko ākāsena gacchanto tattha gīvaṃ pavesetvā tiṇavalliveṭhito jhāyitvā gāmamajjhe pati . |
At that moment, a certain crow, while flying in the sky, put its neck there and, being entangled in a blade of grass, it was burned and fell in the middle of the village. |
bhikkhū taṃ disvā “aho bhāriyaṃ kammaṃ, passathāvuso, kākena pattaṃ vippakāraṃ, iminā katakammaṃ aññatra satthārā ko jānissati, satthāramassa kammaṃ pucchissāmā”ti cintetvā pakkamiṃsu. |
The monks, seeing that, thought, "Oh, what a grave deed! Look, friends, at the misfortune that has befallen the crow. Who, other than the Teacher, will know the deed done by this one? We will ask the Teacher about its karma," and they departed. |
♦ aparesampi bhikkhūnaṃ satthu dassanatthāya nāvaṃ abhiruyha gacchantānaṃ nāvā samudde niccalā aṭṭhāsi. |
♦ Also, other monks, while going to see the Teacher, having boarded a ship, the ship stood still in the ocean. |
manussā “kāḷakaṇṇinā ettha bhavitabban”ti salākaṃ vicāresuṃ. |
The people drew lots, thinking, "There must be an unlucky person here." |
nāvikassa ca bhariyā paṭhamavaye ṭhitā dassanīyā pāsādikā, salākā tassā pāpuṇi. |
And the shipmaster's wife was in her first youth, lovely and graceful. The lot fell to her. |
“salākaṃ puna vicārethā”ti vatvā yāvatatiyaṃ vicāresuṃ, tikkhattumpi tassā eva pāpuṇi. |
Having said, "Draw the lot again," they drew it up to the third time. All three times it fell to her. |
manussā “kiṃ, sāmī”ti nāvikassa mukhaṃ olokesuṃ. |
The people looked at the shipmaster's face, saying, "Well, master?" |
nāviko “na sakkā ekissā atthāya mahājanaṃ nāsetuṃ, udake naṃ khipathā”ti āha. |
The shipmaster said, "It is not possible to destroy the great multitude for the sake of one. Throw her into the water." |
sā gahetvā udake khipiyamānā maraṇabhayatajjitā viravaṃ akāsi. |
As she was being seized and thrown into the water, she, being threatened with the fear of death, cried out. |
taṃ sutvā nāviko ko attho imissā ābharaṇehi naṭṭhehi, sabbābharaṇāni omuñcitvā ekaṃ pilotikaṃ nivāsāpetvā chaḍḍetha naṃ, ahaṃ panetaṃ udakapiṭṭhe plavamānaṃ daṭṭhuṃ na sakkhissāmī tasmā yathā naṃ ahaṃ na passāmi, tathā ekaṃ vālukakuṭaṃ gīvāya bandhitvā samudde khipathāti. |
Hearing that, the shipmaster said, "What is the use of her ornaments being lost? Having removed all her ornaments and having had her wear a single cloth, throw her away. But I cannot bear to see her floating on the surface of the water. Therefore, so that I do not see her, tie a pot of sand to her neck and throw her into the ocean." |
te tathā kariṃsu. |
They did so. |
tampi patitaṭṭhāneyeva macchakacchapā vilumpiṃsu. |
Right where she fell, fish and turtles devoured her. |
bhikkhū taṃ pavattiṃ ñatvā “ṭhapetvā satthāraṃ ko añño etissā itthiyā katakammaṃ jānissati, satthāraṃ tassā kammaṃ pucchissāmā”ti icchitaṭṭhānaṃ patvā nāvāto oruyha pakkamiṃsu. |
The monks, knowing that event, thought, "Who other than the Teacher will know the deed done by this woman? We will ask the Teacher about her karma." Having reached their desired place and having disembarked from the ship, they departed. |
♦ aparepi satta bhikkhū satthu dassanatthāya gacchantā sāyaṃ ekaṃ vihāraṃ pavisitvā vasanaṭṭhānaṃ pucchiṃsu. |
♦ Also, seven other monks, while going to see the Teacher, entered a certain monastery in the evening and asked for a place to live. |
ekasmiñca leṇe satta mañcā honti. |
And in one cave there were seven beds. |
tesaṃ tadeva labhitvā tattha nipannānaṃ rattibhāge kūṭāgāramatto pāsāṇo pavaṭṭamāno āgantvā leṇadvāraṃ pidahi. |
Having obtained that very one, as they were lying there, in the night a rock the size of a pinnacle-house, rolling, came and blocked the entrance to the cave. |
nevāsikā bhikkhū “mayaṃ imaṃ leṇaṃ āgantukabhikkhūnaṃ pāpayimhā, ayañca mahāpāsāṇo leṇadvāraṃ pidahanto aṭṭhāsi, apanessāma nan”ti samantā sattahi gāmehi manusse sannipātetvā vāyamantāpi ṭhānā cāletuṃ nāsakkhiṃsu. |
The resident monks thought, "We sent the visiting monks to this cave, and this great rock has stood, blocking the entrance to the cave. We will remove it." They gathered men from the seven surrounding villages and, though they tried, they were not able to move it from its place. |
anto paviṭṭhabhikkhūpi vāyamiṃsuyeva. |
The monks who had entered inside also tried. |
evaṃ santepi sattāhaṃ pāsāṇaṃ cāletuṃ nāsakkhiṃsu. |
Even so, for seven days they were not able to move the rock. |
āgantukā sattāhaṃ chātajjhattā mahādukkhaṃ anubhaviṃsu. |
The visitors, being afflicted with hunger for seven days, experienced great suffering. |
sattame divase pāsāṇo sayameva pavaṭṭitvā apagato. |
On the seventh day, the rock, rolling of its own accord, moved away. |
bhikkhū nikkhamitvā “amhākaṃ imaṃ pāpaṃ aññatra satthārā ko jānissati, satthāraṃ pucchissāmā”ti cintetvā pakkamiṃsu. |
The monks came out and, thinking, "Who other than the Teacher will know this evil of ours? We will ask the Teacher," they departed. |
te purimehi saddhiṃ antarāmagge samāgantvā sabbe ekatova satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinnā satthārā katapaṭisanthārā attanā attanā diṭṭhānubhūtāni kāraṇāni paṭipāṭiyā pucchiṃsu. |
They, having met the previous ones on the way, all of them together approached the Teacher, paid homage, and sitting to one side, having had friendly greetings with the Teacher, they asked in turn about the reasons for what they had seen and experienced. |
♦ satthāpi tesaṃ paṭipāṭiyā evaṃ byākāsi — |
♦ The Teacher also answered them in turn thus: |
“bhikkhave, so tāva kāko attanā katakammameva anubhosi. |
"Monks, that crow experienced the result of its own deed. |
atītakāle hi bārāṇasiyaṃ eko kassako attano goṇaṃ damento dametuṃ nāsakkhi. |
For in a past time, a certain farmer in Benares, while taming his ox, was not able to tame it. |
so hissa goṇo thokaṃ gantvā nipajji, pothetvā uṭṭhāpitopi thokaṃ gantvā punapi tatheva nipajji. |
For his ox, having gone a little way, would lie down. Even when made to get up by beating, it would go a little way and again lie down in the same way. |
so vāyamitvā taṃ dametuṃ asakkonto kodhābhibhūto hutvā ‘ito dāni paṭṭhāya sukhaṃ nipajjissasī’ti palālapiṇḍaṃ viya karonto palālena tassa gīvaṃ paliveṭhetvā aggimadāsi, goṇo tattheva jhāyitvā mato. |
He, having tried and being unable to tame it, and being overcome with anger, said, 'From now on you will lie down comfortably.' He made it like a bundle of straw and, having wrapped its neck with straw, he set fire to it. The ox was burned right there and died. |
tadā, bhikkhave, tena kākena taṃ pāpakammaṃ kataṃ. |
At that time, monks, that evil deed was done by that crow. |
so tassa vipākena dīgharattaṃ niraye paccitvā vipākāvasesena sattakkhattuṃ kākayoniyaṃ nibbattitvā evameva ākāse jhāyitvāva mato”ti. |
As a result of that, having been tormented in hell for a long time, with the remainder of the result, having been born seven times in the womb of a crow, he died in the very same way, being burned in the sky." |
♦ sāpi, bhikkhave, itthī attanā katakammameva anubhosi. |
♦ "And that woman, monks, experienced the result of her own deed. |
sā hi atīte bārāṇasiyaṃ ekassa gahapatikassa bhariyā udakaharaṇakoṭṭanapacanādīni sabbakiccāni sahattheneva akāsi. |
For she, in a past time in Benares, was the wife of a certain householder and did all the tasks of bringing water, pounding, cooking, and so on with her own hands. |
tassā eko sunakho taṃ gehe sabbakiccāni kurumānaṃ olokentova nisīdati. |
A certain dog of hers would sit and watch her while she was doing all the tasks in the house. |
khette bhattaṃ harantiyā dārupaṇṇādīnaṃ vā atthāya araññaṃ gacchantiyā tāya saddhiṃyeva gacchati. |
When she was taking food to the field or going to the forest for the sake of firewood, leaves, and so on, it would go with her. |
taṃ disvā daharamanussā “ambho nikkhanto sunakhaluddako, ajja mayaṃ maṃsena bhuñjissāmā”ti uppaṇḍenti. |
Seeing that, the young men would jeer, "Friend, the dog-hunter has come out. Today we will eat with meat." |
sā tesaṃ kathāya maṅku hutvā sunakhaṃ leḍḍudaṇḍādīhi paharitvā palāpeti, sunakho nivattitvā puna anubandhati. |
She, being embarrassed by their words, would drive the dog away by hitting it with clods, sticks, and so on. The dog would turn back and follow again. |
so kirassā tatiye attabhāve bhattā ahosi, tasmā sinehaṃ chindituṃ na sakkoti. |
It is said that in her third existence, he was her husband. Therefore, he was not able to cut off his affection. |
kiñcāpi hi anamatagge saṃsāre jāyā vā pati vā abhūtapubbā nāma natthi, avidūre pana attabhāve ñātakesu adhimatto sineho hoti, tasmā so sunakho taṃ vijahituṃ na sakkoti. |
For although in the beginningless round of existence there is no one who has not formerly been a wife or a husband, yet in a recent existence there is a great affection for relatives. Therefore, that dog was not able to abandon her. |
sā tassa kujjhitvā khettaṃ sāmikassa yāguṃ haramānā rajjuṃ ucchaṅge ṭhapetvā agamāsi, sunakho tāyeva saddhiṃ gato. |
She, being angry with it, while taking gruel to her husband in the field, put a rope in her lap and went. The dog went with her. |
sā sāmikassa yāguṃ datvā tucchakuṭaṃ ādāya ekaṃ udakaṭṭhānaṃ gantvā kuṭaṃ vālukāya pūretvā samīpe oloketvā ṭhitassa sunakhassa saddamakāsi. |
She, having given the gruel to her husband and having taken the empty pot, went to a certain water-place, filled the pot with sand, and made a sound to the dog who was standing nearby, looking. |
sunakho “cirassaṃ vata me ajja madhurakathā laddhā”ti naṅguṭṭhaṃ cālento taṃ upasaṅkami. |
The dog, thinking, "After a long time, today I have got a sweet word," came up to her, wagging its tail. |
sā taṃ gīvāyaṃ daḷhaṃ gahetvā ekāya rajjukoṭiyā kuṭaṃ bandhitvā ekaṃ rajjukoṭiṃ sunakhassa gīvāyaṃ bandhitvā kuṭaṃ udakābhimukhaṃ pavaṭṭesi. |
She, having seized it firmly by the neck, tied the pot with one end of the rope and tied the other end of the rope to the dog's neck and rolled the pot towards the water. |
sunakho kuṭaṃ anubandhanto udake patitvā tattheva kālamakāsi. |
The dog, following the pot, fell into the water and died right there. |
sā tassa kammassa vipākena dīgharattaṃ niraye paccitvā vipākāvasesena attabhāvasate vālukakuṭaṃ gīvāyaṃ bandhitvā udake pakkhittā kālamakāsīti. |
She, as a result of that karma, having been tormented in hell for a long time, with the remainder of the result, for a hundred existences, having had a pot of sand tied to her neck and being thrown into the water, she died." |
♦ tumhehipi, bhikkhave, attanā katakammameva anubhūtaṃ. |
♦ "And you also, monks, have experienced the result of your own deed. |
atītasmiñhi bārāṇasivāsino satta gopālakadārakā ekasmiṃ aṭavipadese sattāhavārena gāviyo vicarantā ekadivasaṃ gāviyo vicāretvā āgacchantā ekaṃ mahāgodhaṃ disvā anubandhiṃsu. |
For in a past time, seven cowherd boys of Benares, while herding cows in a certain forest region for a week at a time, one day, having herded the cows and coming, saw a large iguana and pursued it. |
godhā palāyitvā ekaṃ vammikaṃ pāvisi. |
The iguana fled and entered an anthill. |
tassa pana vammikassa satta chiddāni, dārakā “mayaṃ dāni gahetuṃ na sakkhissāma, sve āgantvā gaṇhissāmā”ti ekeko ekekaṃ sākhabhaṅgamuṭṭhiṃ ādāya sattapi janā satta chiddāni pidahitvā pakkamiṃsu . |
But that anthill had seven holes. The boys, thinking, "We cannot catch it now. We will come tomorrow and catch it," each one took a handful of broken branches, and all seven of them, having blocked the seven holes, departed. |
te punadivase taṃ godhaṃ amanasikatvā aññasmiṃ padese gāviyo vicāretvā sattame divase gāviyo ādāya gacchantā taṃ vammikaṃ disvā satiṃ paṭilabhitvā “kā nu kho tassā godhāya pavattī”ti attanā attanā pidahitāni chiddāni vivariṃsu. |
The next day, not thinking of that iguana, they herded the cows in another region and, on the seventh day, while taking the cows and going, they saw that anthill and, regaining their memory, they thought, "What is the news of that iguana?" They opened the holes that they themselves had blocked. |
godhā jīvite nirālayā hutvā aṭṭhicammāvasesā pavedhamānā nikkhami. |
The iguana, having no hope for its life and being a mere skeleton, came out trembling. |
te taṃ disvā anukampaṃ katvā “mā naṃ māretha, sattāhaṃ chinnabhattā jātā”ti tassā piṭṭhiṃ parimajjitvā “sukhena gacchāhī”ti vissajjesuṃ. |
They, seeing it and feeling compassion, said, "Do not kill it. It has been without food for seven days." They stroked its back and released it, saying, "Go in peace." |
te godhāya amāritattā niraye tāva na pacciṃsu. |
Because the iguana was not killed by them, they were not tormented in hell. |
te pana satta janā ekato hutvā cuddasasu attabhāvesu satta satta divasāni chinnabhattā ahesuṃ. |
But those seven people, having come together, for fourteen existences were without food for seven days each. |
tadā, bhikkhave, tumhehi sattahi gopālakehi hutvā taṃ kammaṃ katanti. |
At that time, monks, you, having been the seven cowherds, did that deed." |
evaṃ satthā tehi puṭṭhapuṭṭhaṃ pañhaṃ byākāsi. |
Thus the Teacher answered the questions asked by them. |
♦ atheko bhikkhu satthāraṃ āha — |
♦ Then a certain monk said to the Teacher: |
“kiṃ pana, bhante, pāpakammaṃ katvā ākāse uppatitassapi samuddaṃ pakkhandassāpi pabbatantaraṃ paviṭṭhassāpi mokkho natthī”ti. |
But, venerable sir, for one who has done an evil deed, is there no escape even if he flies up into the sky, or plunges into the ocean, or enters into the cleft of a mountain? |
satthā “evametaṃ, bhikkhave, ākāsādīsupi ekapadesopi natthi, yattha ṭhito pāpakammato mucceyyā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher said, "So it is, monks. There is not a single place in the sky and so on where, having stood, one could escape from evil karma." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 127. |
♦ 127. |
♦ “na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa. |
♦ "Not in the sky, not in the middle of the sea, not by entering a cleft of the mountains, |
♦ na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā”ti. |
♦ is there found on earth a place where, having stood, one might be freed from an evil deed." |
♦ tassattho — sace hi koci “iminā upāyena pāpakammato muccissāmī”ti antalikkhe vā nisīdeyya, caturāsītiyojanasahassagambhīraṃ mahāsamuddaṃ vā paviseyya, pabbatantare vā nisīdeyya, neva pāpakammato mucceyya. |
♦ Its meaning: If anyone, thinking, "By this means I will be freed from evil karma," should sit in the sky, or enter the great ocean, eighty-four thousand yojanas deep, or sit in the cleft of a mountain, he would not be freed from evil karma. |
puratthimādīsu jagatipadesesu pathavībhāgesu na so vālaggamattopi okāso atthi, yattha ṭhito pāpakammato muccituṃ sakkuṇeyyāti. |
In the regions of the earth, in the east and so on, there is not even a space the size of a hair's tip where, having stood, one could be freed from evil karma. |
♦ desanāvasāne te bhikkhū sotāpattiphalādīni pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks attained the fruits of stream-entry and so on, and for the great multitude that had assembled, the Dhamma discourse was also beneficial. |
♦ tayojanavatthu ekādasamaṃ. |
♦ The eleventh story, of the three persons. |
♦ 12. suppabuddhasakyavatthu |
♦ 12. The Story of Suppabuddha the Sakyan |
♦ na antalikkheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto suppabuddhaṃ sakkaṃ ārabbha kathesi. |
♦ "Not in the sky," this Dhamma discourse the Teacher gave while staying at the Nigrodhārāma, beginning with the story of Suppabuddha the Sakyan. |
♦ so kira “ayaṃ mama dhītaraṃ chaḍḍetvā nikkhanto ca, mama puttaṃ pabbājetvā tassa veriṭṭhāne ṭhito cā”ti imehi dvīhi kāraṇehi satthari āghātaṃ bandhitvā ekadivasaṃ “na dānissa nimantanaṭṭhānaṃ gantvā bhuñjituṃ dassāmī”ti gamanamaggaṃ pidahitvā antaravīthiyaṃ suraṃ pivanto nisīdi. |
♦ It is said that he, for these two reasons, "This one left my daughter and went forth, and he ordained my son and stands in the position of his enemy," bore a grudge against the Teacher and one day, thinking, "I will not let him go to the place of his invitation and eat," he sat down, blocking the path, drinking liquor. |
athassa satthari bhikkhusaṅghaparivute taṃ ṭhānaṃ āgate “satthā āgato”ti ārocesuṃ . |
Then, when the Teacher, surrounded by the Sangha of monks, came to that place, they reported to him, "The Teacher has come." |
so āha — |
He said: |
“purato gacchāti tassa vadetha, nāyaṃ mayā mahallakataro, nāssa maggaṃ dassāmī”ti punappunaṃ vuccamānopi tatheva vatvā nisīdi. |
"Tell him to go in front. He is not older than I. I will not give him the way." Though told again and again, he sat, speaking in the same way. |
satthā mātulassa santikā maggaṃ alabhitvā tato nivatti. |
The Teacher, not getting the way from his maternal uncle, turned back from there. |
sopi ekaṃ carapurisaṃ pesesi “gaccha, tassa kathaṃ sutvā ehī”ti. |
He also sent a certain spy, "Go and hear his words and come back." |
satthāpi nivattanto sitaṃ katvā ānandattherena “ko nu kho, bhante, sitassa pātukammassa paccayo”ti puṭṭho āha — |
The Teacher also, while turning back, smiled. When asked by the Elder Ānanda, "What, venerable sir, is the cause of your smile?" he said: |
“passasi, ānanda, suppabuddhan”ti. |
Do you see, Ānanda, Suppabuddha? |
passāmi, bhanteti. |
I see, venerable sir. |
bhāriyaṃ tena kammaṃ kataṃ mādisassa buddhassa maggaṃ adentena, ito sattame divase heṭṭhāpāsāde sopānapādamūle pathaviṃ pavisissatīti. |
A grave deed has been done by him, by not giving the way to a Buddha like me. On the seventh day from now, at the foot of the stairs of the lower palace, he will enter the earth. |
carapuriso taṃ kathaṃ sutvā suppabuddhassa santikaṃ gantvā “kiṃ mama bhāgineyyena nivattantena vuttan”ti puṭṭho yathāsutaṃ ārocesi. |
The spy, having heard that conversation, went to Suppabuddha and, when asked, "What did my nephew say while turning back?" he reported what he had heard. |
so tassa vacanaṃ sutvā “na dāni mama bhāgineyyassa kathāya doso atthi, addhā yaṃ so vadati, taṃ tatheva hoti. |
He, hearing his words, said, "Now there is no fault in my nephew's words. Surely what he says, that will be so. |
evaṃ santepi naṃ idāni musāvādena niggaṇhissāmi. |
Even so, I will now convict him of a lie. |
so hi maṃ ‘sattame divase pathaviṃ pavisissatī’ti aniyamena avatvā ‘heṭṭhāpāsāde sopānapādamūle pathaviṃ pavisissatī’”ti āha. |
For he, without saying indefinitely, 'On the seventh day he will enter the earth,' said, 'At the foot of the stairs of the lower palace he will enter the earth.'" |
“ito dāni paṭṭhāyāhaṃ taṃ ṭhānaṃ na gamissāmi, atha naṃ tasmiṃ ṭhāne pathaviṃ apavisitvā musāvādena niggaṇhissāmī”ti attano upabhogajātaṃ sabbaṃ sattabhūmikapāsādassa upari āropetvā sopānaṃ harāpetvā dvāraṃ pidahāpetvā ekekasmiṃ dvāre dve dve malle ṭhapetvā “sacāhaṃ pamādena heṭṭhā orohitukāmo homi, nivāreyyātha man”ti vatvā sattame pāsādatale sirigabbhe nisīdi. |
"From now on I will not go to that place. Then, by not entering the earth in that place, I will convict him of a lie." He had all his possessions taken to the top of the seven-storied mansion, had the stairs removed, had the door closed, placed two wrestlers at each door, and said, "If I, through heedlessness, should wish to descend, prevent me." He sat in the chamber of honor on the seventh floor of the mansion. |
satthā taṃ pavattiṃ sutvā, “bhikkhave, suppabuddho na kevalaṃ pāsādatale vehāsaṃ uppatitvā ākāse vā nisīdatu, nāvāya vā samuddaṃ pakkhandatu, pabbatantaraṃ vā pavisatu, buddhānaṃ kathāya dvidhābhāvo nāma natthi, mayā vuttaṭṭhāneyeva so pathaviṃ pavisissatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, hearing that news, said, "Monks, let Suppabuddha not only sit on the palace floor, but let him fly up and sit in the sky, or let him set out on the ocean in a ship, or let him enter into the cleft of a mountain. There is no duality in the words of the Buddhas. He will enter the earth in the very place I have spoken of." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 128. |
♦ 128. |
♦ “na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa. |
♦ "Not in the sky, not in the middle of the sea, not by entering a cleft of the mountains, |
♦ na vijjatī so jagatippadeso, yatthaṭṭhitaṃ nappasaheyya maccū”ti. |
♦ is there found on earth a place where, having stood, death would not overcome him." |
♦ tattha yattha ṭhitaṃ nappasaheyya, maccūti yasmiṃ padese ṭhitaṃ maraṇaṃ nappasaheyya nābhibhaveyya, kesaggamattopi pathavippadeso natthi. |
♦ There, "where, having stood, death would not overcome him," means there is not even a piece of earth the size of a hair's tip where, having stood, death would not overcome, would not overwhelm. |
sesaṃ purimasadisamevāti. |
The rest is the same as before. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sattame divase satthu bhikkhācāramaggassa niruddhavelāya heṭṭhāpāsāde suppabuddhassa maṅgalasso uddāmo hutvā taṃ taṃ bhittiṃ pahari. |
♦ On the seventh day, at the time the Teacher's alms-round path was blocked, in the lower palace, Suppabuddha's royal horse became unruly and struck this and that wall. |
so upari nisinnovassa saddaṃ sutvā “kimetan”ti pucchi. |
He, while sitting above, heard its sound and asked, "What is that?" |
“maṅgalasso uddāmo”ti. |
The royal horse is unruly. |
so panasso suppabuddhaṃ disvāva sannisīdati. |
But that horse, upon seeing Suppabuddha, would calm down. |
atha naṃ so gaṇhitukāmo hutvā nisinnaṭṭhānā uṭṭhāya dvārābhimukho ahosi, dvārāni sayameva vivaṭāni, sopānaṃ sakaṭṭhāneyeva ṭhitaṃ. |
Then he, wishing to catch it, rose from the place where he was sitting and went towards the door. The doors opened of their own accord. The stairs stood in their own place. |
dvāre ṭhitā mallā taṃ gīvāyaṃ gahetvā heṭṭhābhimukhaṃ khipiṃsu. |
The wrestlers standing at the door seized him by the neck and threw him downwards. |
etenupāyena sattasupi talesu dvārāni sayameva vivaṭāni, sopānāni yathāṭhāne ṭhitāni. |
In this way, on all seven floors, the doors opened of their own accord, and the stairs stood in their proper places. |
tattha tattha mallā taṃ gīvāyameva gahetvā heṭṭhābhimukhaṃ khipiṃsu. |
At each place, the wrestlers seized him by the neck and threw him downwards. |
atha naṃ heṭṭhāpāsāde sopānapādamūlaṃ sampattameva mahāpathavī vivaramānā bhijjitvā sampaṭicchi, so gantvā avīcimhi nibbattīti. |
Then, as soon as he reached the foot of the stairs in the lower palace, the great earth, opening, split and received him. He went and was reborn in Avīci. |
♦ suppabuddhasakyavatthu dvādasamaṃ. |
♦ The twelfth story, of Suppabuddha the Sakyan. |
♦ pāpavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter on Evil is finished. |
♦ navamo vaggo. |
♦ The ninth chapter. |
♦ 10. daṇḍavaggo |
♦ 10. The Chapter on the Rod |
♦ 1. chabbaggiyabhikkhuvatthu |
♦ 1. The Story of the Group of Six Monks |
♦ sabbe tasantīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye bhikkhū ārabbha kathesi. |
♦ "All tremble," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the group of six monks. |
♦ ekasmiñhi samaye sattarasavaggiyehi senāsane paṭijaggite chabbaggiyā bhikkhū “nikkhamatha, mayaṃ mahallakatarā, amhākaṃ etaṃ pāpuṇātī”ti vatvā tehi “na mayaṃ dassāma, amhehi paṭhamaṃ paṭijaggitan”ti vutte te bhikkhū pahariṃsu. |
♦ On one occasion, when the group of seventeen had taken care of their lodgings, the group of six monks said, "Get out, we are older, this belongs to us." When they said, "We will not give it, it was taken care of by us first," they struck those monks. |
sattarasavaggiyā maraṇabhayatajjitā mahāviravaṃ viraviṃsu. |
The group of seventeen, threatened with the fear of death, cried with a great cry. |
satthā tesaṃ saddaṃ sutvā “kiṃ idan”ti pucchitvā “idaṃ nāmā”ti ārocite “na, bhikkhave, ito paṭṭhāya bhikkhunā nāma evaṃ kattabbaṃ, yo karoti, so imaṃ nāma āpattiṃ āpajjatī”ti pahāradānasikkhāpadaṃ paññāpetvā, “bhikkhave, bhikkhunā nāma ‘yathā ahaṃ, tatheva aññepi daṇḍassa tasanti, maccuno bhāyantī’ti ñatvā paro na paharitabbo, na ghātetabbo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, hearing their sound, asked, "What is this?" and when told, "This," he laid down the rule of training concerning giving a blow, "No, monks, from now on a monk should not act thus. Whoever does so incurs this offense." He said, "Monks, a monk, knowing, 'Just as I, so also others tremble at the rod, they are afraid of death,' should not strike another, should not have him killed." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 129. |
♦ 129. |
♦ “sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno. |
♦ "All tremble at the rod, all are afraid of death. |
♦ attānaṃ upamaṃ katvā, na haneyya na ghātaye”ti. |
♦ Having made oneself the example, one should neither strike nor cause to be struck." |
♦ tattha sabbe tasantīti sabbepi sattā attani daṇḍe patante tassa daṇḍassa tasanti. |
♦ There, "all tremble" means all beings tremble at the rod when it falls on them. |
maccunoti maraṇassāpi bhāyantiyeva. |
"Of death" means they are afraid of death as well. |
imissā ca desanāya byañjanaṃ niravasesaṃ, attho pana sāvaseso. |
And the letter of this discourse is complete, but the meaning has a remainder. |
yathā hi raññā “sabbe sannipatantū”ti bheriyā carāpitāyapi rājamahāmatte ṭhapetvā sesā sannipatanti, evamidha “sabbe tasantī”ti vuttepi hatthājāneyyo assājāneyyo usabhājāneyyo khīṇāsavoti ime cattāro ṭhapetvā avasesāva tasantīti veditabbā. |
Just as when a drum is beaten by the king, saying, "Let all assemble," yet, except for the king's great ministers, the rest assemble, in the same way, here, when it is said, "all tremble," yet, except for these four, the thoroughbred elephant, the thoroughbred horse, the thoroughbred bull, and the one whose cankers are destroyed, the rest tremble. This should be understood. |
imesu hi khīṇāsavo sakkāyadiṭṭhiyā pahīnattā maraṇakasattaṃ apassanto na bhāyati, itare tayo sakkāyadiṭṭhiyā balavattā attano paṭipakkhabhūtaṃ sattaṃ apassantā na bhāyantīti. |
For among these, the one whose cankers are destroyed, because his personality-view is abandoned, not seeing a being to be killed, is not afraid. The other three, because their personality-view is strong, not seeing a being who is their opponent, are not afraid. |
na haneyya na ghātayeti yathā ahaṃ, evaṃ aññepi sattāti neva paraṃ pahareyya na paharāpeyyāti attho. |
"One should not strike nor cause to be struck" means just as I, so also other beings. One should neither strike another nor have him struck. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ chabbaggiyabhikkhuvatthu paṭhamaṃ. |
♦ The first story, of the group of six monks. |
♦ 2. chabbaggiyabhikkhuvatthu |
♦ 2. The Story of the Group of Six Monks |
♦ sabbe tasantīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye bhikkhū ārabbha kathesi. |
♦ "All tremble," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the group of six monks. |
♦ teyeva ekasmiñhi samaye teneva kāraṇena purimasikkhāpade sattarasavaggiye pahariṃsu. |
♦ They also, on one occasion, for the same reason as in the previous rule of training, struck the group of seventeen. |
teneva kāraṇena tesaṃ talasattikaṃ uggiriṃsu. |
For that same reason, they raised their hands against them. |
idhāpi satthā tesaṃ saddaṃ sutvā “kiṃ idan”ti pucchitvā “idaṃ nāmā”ti ārocite “na, bhikkhave, ito paṭṭhāya bhikkhunā nāma evaṃ kattabbaṃ, yo karoti, so imaṃ nāma āpattiṃ āpajjatī”ti talasattikasikkhāpadaṃ paññāpetvā, “bhikkhave, bhikkhunā nāma ‘yathā ahaṃ, tatheva aññepi daṇḍassa tasanti, yathā ca mayhaṃ, tatheva nesaṃ jīvitaṃ piyan’ti ñatvā paro na paharitabbo na ghāṭetabbo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Here also, the Teacher, hearing their sound, asked, "What is this?" and when told, "This," he laid down the rule of training concerning raising the hand, "No, monks, from now on a monk should not act thus. Whoever does so incurs this offense." He said, "Monks, a monk, knowing, 'Just as I, so also others tremble at the rod; and just as for me, so also for them life is dear,' should not strike another nor cause him to be struck." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 130. |
♦ 130. |
♦ “sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ. |
♦ "All tremble at the rod, for all life is dear. |
♦ attānaṃ upamaṃ katvā, na haneyya na ghātaye”ti. |
♦ Having made oneself the example, one should neither strike nor cause to be struck." |
♦ tattha sabbesaṃ jīvitaṃ piyanti khīṇāsavaṃ ṭhapetvā sesasattānaṃ jīvitaṃ piyaṃ madhuraṃ, khīṇāsavo pana jīvite vā maraṇe vā upekkhakova hoti. |
♦ There, "for all life is dear" means that except for one whose cankers are destroyed, for the rest of beings life is dear, it is sweet. But one whose cankers are destroyed is indifferent to life or death. |
sesaṃ purimasadisamevāti. |
The rest is the same as before. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ chabbaggiyabhikkhuvatthu dutiyaṃ. |
♦ The second story, of the group of six monks. |
♦ 3. sabbahulakumārakavatthu |
♦ 3. The Story of a Group of Boys |
♦ sukhakāmāni bhūtānīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule kumārake ārabbha kathesi. |
♦ "Beings who desire happiness," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a group of boys. |
♦ ekasmiñhi samaye satthā sāvatthiyaṃ piṇḍāya pavisanto antarāmagge sambahule kumārake ekaṃ gharasappajātikaṃ ahiṃ daṇḍakena paharante disvā “kumārakā kiṃ karothā”ti pucchitvā “ahiṃ, bhante, daṇḍakena paharāmā”ti vutte “kiṃ kāraṇā”ti puna pucchitvā “ḍaṃsanabhayena, bhante”ti vutte “tumhe ‘attano sukhaṃ karissāmā’ti imaṃ paharantā nibbattanibbattaṭṭhāne sukhalābhino na bhavissatha. |
♦ On one occasion, the Teacher, while entering Sāvatthī for alms, saw a group of boys on the way, beating a house-snake with a stick and, having asked, "Boys, what are you doing?" and when told, "We are beating a snake with a stick, venerable sir," he asked again, "For what reason?" and when told, "For fear of being bitten, venerable sir," he said, "You, by beating this one, thinking, 'We will make ourselves happy,' will not be finders of happiness in whatever place you are reborn. |
attano sukhaṃ patthentena hi paraṃ paharituṃ na vaṭṭatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi — |
For one who desires his own happiness, it is not proper to strike another." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 131. |
♦ 131. |
♦ “sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati. |
♦ "Beings who desire happiness, he who harms them with a rod, |
♦ attano sukhamesāno, pecca so na labhate sukhaṃ. |
♦ seeking his own happiness, he does not find happiness after death. |
♦ 132. |
♦ 132. |
♦ “sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati. |
♦ "Beings who desire happiness, he who does not harm them with a rod, |
♦ attano sukhamesāno, pecca so labhate sukhan”ti. |
♦ seeking his own happiness, he finds happiness after death." |
♦ tattha yo daṇḍenāti yo puggalo daṇḍena vā leḍḍuādīhi vā viheṭheti. |
♦ There, "he who with a rod" means he who harasses with a rod or with clods and so on. |
pecca so na labhate sukhanti so puggalo paraloke manussasukhaṃ vā dibbasukhaṃ vā paramatthabhūtaṃ vā nibbānasukhaṃ na labhati. |
"He does not find happiness after death" means that person does not find human happiness or divine happiness or the ultimate happiness of Nibbāna in the next world. |
dutiyagāthāya pecca so labhateti so puggalo paraloke vuttappakāraṃ tividhampi sukhaṃ labhatīti attho. |
In the second verse, "he finds after death" means that person finds the threefold happiness of the aforesaid kind in the next world. This is the meaning. |
♦ desanāvasāne pañcasatāpi te kumārakā sotāpattiphale patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all those five hundred boys were established in the fruit of stream-entry. |
♦ sambahulakumārakavatthu tatiyaṃ. |
♦ The third story, of a group of boys. |
♦ 4. koṇḍadhānattheravatthu |
♦ 4. The Story of the Elder Koṇḍadhāna |
♦ māvoca pharusaṃ kañcīti imaṃ dhammadesanaṃ satthā jetavane viharanto koṇḍadhānattheraṃ ārabbha kathesi. |
♦ "Do not say anything harsh to anyone," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Koṇḍadhāna. |
♦ tassa kira pabbajitadivasato paṭṭhāya ekaṃ itthirūpaṃ therena saddhiṃyeva vicarati. |
♦ It is said that from the day of his ordination, the form of a woman wandered about with the elder. |
taṃ thero na passati, mahājano pana passati. |
The elder did not see it, but the great multitude did. |
antogāmaṃ piṇḍāya caratopissa manussā ekaṃ bhikkhaṃ datvā, “bhante, ayaṃ tumhākaṃ hotu, ayaṃ pana tumhākaṃ sahāyikāyā”ti vatvā dutiyampi dadanti. |
Even when he was going for alms in the village, the people, having given one portion of alms, would say, "Venerable sir, let this be for you. But this is for your female companion," and they would give a second portion. |
♦ kiṃ tassa pubbakammanti? |
♦ What was his past karma? |
kassapasammāsambuddhakāle kira dve sahāyakā bhikkhū ekamātukucchito nikkhantasadisā ativiya samaggā ahesuṃ. |
It is said that during the time of the Perfectly Enlightened One Kassapa, two monk-friends were as if born from the womb of one mother, they were very harmonious. |
dīghāyukabuddhakāle ca anusaṃvaccharaṃ vā anuchamāsaṃ vā bhikkhū uposathatthāya sannipatanti. |
And during the time of the long-lived Buddha, every year or every six months, the monks would assemble for the Uposatha. |
tasmā tepi “uposathaggaṃ gamissāmā”ti vasanaṭṭhānā nikkhamiṃsu. |
Therefore, they also, thinking, "We will go to the Uposatha hall," left their dwelling place. |
te ekā tāvatiṃsabhavane nibbattadevatā disvā “ime bhikkhū ativiya samaggā, sakkā nu kho ime bhinditun”ti cintetvā attano bālatāya cintitasamanantarameva āgantvā tesu ekena, “āvuso, muhuttaṃ āgamehi, sarīrakiccenamhi atthiko”ti vutte sā devatā ekaṃ manussitthivaṇṇaṃ māpetvā therassa gacchantaraṃ pavisitvā nikkhamanakāle ekena hatthena kesakalāpaṃ, ekena nivāsanaṃ saṇṭhāpayamānā tassa piṭṭhito nikkhami. |
A certain devatā born in the Tāvatiṃsa heaven saw them and, thinking, "These monks are very harmonious. Can they be divided?" and immediately after thinking thus out of her own foolishness, she came. When one of them said, "Friend, wait a moment. I have a bodily need," that devatā created the form of a human woman and, when the elder had entered a thicket, at the time of his coming out, she came out behind him, arranging her mass of hair with one hand and her lower garment with the other. |
so taṃ na passati, tamāgamayamāno pana purato ṭhitabhikkhu nivattitvā olokayamāno taṃ tathā katvā nikkhamantaṃ passi. |
He did not see her, but the monk who was waiting for him and standing in front, turned and looked and saw her coming out, doing thus. |
sā tena diṭṭhabhāvaṃ ñatvā antaradhāyi. |
She, knowing that she had been seen by him, disappeared. |
itaro taṃ bhikkhuṃ attano santikaṃ āgatakāle āha — |
The other, when that monk came to his side, said: |
“āvuso, sīlaṃ te bhinnan”ti. |
Friend, your morality is broken. |
“natthāvuso, mayhaṃ evarūpan”ti. |
It is not so, friend, I have no such thing. |
idāneva te mayā pacchato nikkhamamānā taruṇaitthī idaṃ nāma karontī diṭṭhā, tvaṃ “natthi mayhaṃ evarūpan”ti kiṃ vadesīti. |
Just now I saw a young woman coming out behind you, doing this. Why do you say, 'I have no such thing'? |
so asaniyā matthake avatthaṭo viya mā maṃ, āvuso, nāsehi, natthi mayhaṃ evarūpanti. |
He, as if struck on the head by a thunderbolt, said, "Do not destroy me, friend. I have no such thing." |
itaro “mayā sāmaṃ akkhīhi diṭṭhaṃ, kiṃ tava saddahissāmī”ti daṇḍako viya bhijjitvā pakkāmi, uposathaggepi “nāhaṃ iminā saddhiṃ uposathaṃ karissāmī”ti nisīdi. |
The other, thinking, "I have seen it with my own eyes. Why should I believe you?" broke with him as if with a stick and departed. At the Uposatha hall also, he sat down, saying, "I will not perform the Uposatha with this one." |
itaro “mayhaṃ, bhante, sīle aṇumattampi kāḷaṃ natthī”ti bhikkhūnaṃ kathesi. |
The other said to the monks, "Venerable sirs, there is not even a speck of black in my morality." |
sopi “mayā sāmaṃ diṭṭhan”ti āha. |
He also said, "I have seen it with my own eyes." |
devatā taṃ tena saddhiṃ uposathaṃ kātuṃ anicchantaṃ disvā “bhāriyaṃ mayā kammaṃ katan”ti cintetvā — |
The devatā, seeing that he was unwilling to perform the Uposatha with him, thought, "A grave deed has been done by me," and |
“bhante, mayhaṃ ayyassa sīlabhedo natthi, mayā pana vīmaṃsanavasenetaṃ kataṃ, karotha tena saddhiṃ uposathan”ti āha. |
said, "Venerable sir, there is no breach of morality in my noble one. But this was done by me by way of a test. Please perform the Uposatha with him." |
so tassā ākāse ṭhatvā kathentiyā saddahitvā uposathaṃ akāsi, na pana there pubbe viya muducitto ahosi. |
He, believing her who was speaking while standing in the sky, performed the Uposatha, but he was not of as tender a mind towards the elder as before. |
ettakaṃ devatāya pubbakammaṃ. |
This much was the past karma of the devatā. |
♦ āyupariyosāne pana te therā yathāsukhaṃ devaloke nibbattiṃsu. |
♦ At the end of their lives, however, those elders were reborn in the deva world as they pleased. |
devatā apīcimhi nibbattitvā ekaṃ buddhantaraṃ tattha paccitvā imasmiṃ buddhuppāde sāvatthiyaṃ nibbattitvā vuddhimanvāya sāsane pabbajitvā upasampadaṃ labhi. |
The devatā, having been born in Avīci and having been tormented there for one Buddha-interval, in this Buddha-era was born in Sāvatthī and, having grown up, she was ordained in the dispensation and received the higher ordination. |
tassa pabbajitadivasato paṭṭhāya taṃ itthirūpaṃ tatheva paññāyi. |
From the day of his ordination, that female form appeared in the same way. |
tenevassa koṇḍadhānattheroti nāmaṃ kariṃsu. |
Therefore, they named him the Elder Koṇḍadhāna. |
taṃ tathāvicarantaṃ disvā bhikkhū anāthapiṇḍikaṃ āhaṃsu — |
Seeing him wandering about thus, the monks said to Anāthapiṇḍika: |
“mahāseṭṭhi, imaṃ dussīlaṃ tava vihārā nīhara. |
"Great merchant, remove this immoral one from your monastery. |
imañhi nissāya sesabhikkhūnaṃ ayaso uppajjissatī”ti. |
For on account of this one, disrepute will arise for the other monks." |
kiṃ pana, bhante, satthā vihāre natthīti? |
But, venerable sirs, is the Teacher not in the monastery? |
atthi upāsakāti. |
He is, lay follower. |
tena hi, bhante, satthāva jānissatīti. |
Then, venerable sirs, the Teacher himself will know. |
bhikkhū gantvā visākhāyapi tatheva kathesuṃ. |
The monks went and spoke to Visākhā in the same way. |
sāpi nesaṃ tatheva paṭivacanaṃ adāsi. |
She also gave them the same reply. |
♦ bhikkhūpi tehi asampaṭicchitavacanā rañño ārocesuṃ — |
♦ The monks also, their words not being accepted by them, reported to the king: |
“mahārāja, koṇḍadhānatthero ekaṃ itthiṃ gahetvā vicaranto sabbesaṃ ayasaṃ uppādesi, taṃ tumhākaṃ vijitā nīharathā”ti. |
Great king, the Elder Koṇḍadhāna, taking a woman and wandering about, has brought disrepute upon all. Please remove him from your kingdom. |
“kahaṃ pana so, bhante”ti? |
But where is he, venerable sirs? |
“vihāre, mahārājā”ti. |
In the monastery, great king. |
“katarasmiṃ senāsane viharatī”ti? |
In which lodging does he live? |
“asukasmiṃ nāmā”ti. |
In such-and-such a one. |
“tena hi gacchatha, ahaṃ taṃ gaṇhissāmī”ti so sāyanhasamaye vihāraṃ gantvā taṃ senāsanaṃ purisehi parikkhipāpetvā therassa vasanaṭṭhānābhimukho agamāsi. |
"Then go. I will seize him." He went to the monastery in the evening and, having had that lodging surrounded by men, he went towards the elder's dwelling place. |
thero mahāsaddaṃ sutvā vihārā nikkhamitvā pamukhe aṭṭhāsi. |
The elder, hearing the great noise, came out of the monastery and stood in the porch. |
tampissa itthirūpaṃ piṭṭhipasse ṭhitaṃ rājā addasa. |
That female form of his also stood behind him, and the king saw it. |
thero rañño āgamanaṃ ñatvā vihāraṃ abhiruhitvā nisīdi. |
The elder, knowing of the king's arrival, went up to the monastery and sat down. |
rājā theraṃ na vandi, tampi itthiṃ nāddasa. |
The king did not pay homage to the elder, nor did he see that woman. |
so dvārantarepi heṭṭhāmañcepi olokento adisvāva theraṃ āha — |
He, looking in the doorway and on the lower bed and not seeing her, said to the elder: |
“bhante, imasmiṃ ṭhāne ekaṃ itthiṃ addasaṃ, kahaṃ sā”ti? |
Venerable sir, in this place I saw a woman. Where is she? |
“na passāmi, mahārājā”ti. |
I do not see, great king. |
“idāni mayā tumhākaṃ piṭṭhipasse ṭhitā diṭṭhā”ti vuttepi “ahaṃ na passāmi”ccevāha. |
Just now I saw her standing behind you." Even when told thus, he said, "I do not see. |
rājā “kiṃ nu kho etan”ti cintetvā, “bhante, ito tāva nikkhamathā”ti āha. |
The king, thinking, "What is this?" said, "Venerable sir, please come out from here." |
there nikkhamitvā pamukhe ṭhite puna sā therassa piṭṭhipasse aṭṭhāsi. |
When the elder had come out and was standing in the porch, she again stood behind the elder. |
rājā taṃ disvā puna uparitalaṃ abhiruhi, tassa āgatabhāvaṃ ñatvā thero nisīdi. |
The king saw her and again went up to the upper floor. The elder, knowing of his arrival, sat down. |
puna rājā taṃ sabbaṭṭhānesu olokentopi adisvā, “bhante, kahaṃ sā itthī”ti puna theraṃ pucchi. |
Again the king, though looking in all places, did not see her and again asked the elder, "Venerable sir, where is that woman?" |
nāhaṃ passāmi mahārājāti. |
I do not see, great king. |
“kiṃ kathetha, bhante, mayā idāneva tumhākaṃ piṭṭhipasse ṭhitā diṭṭhā”ti āha. |
"What do you say, venerable sir? Just now I saw her standing behind you," he said. |
āma, mahārāja, mahājanopi “me pacchato pacchato itthī vicaratī”ti vadati, ahaṃ pana na passāmīti . |
Yes, great king. The great multitude also says, 'A woman wanders behind me,' but I do not see her. |
rājā “paṭirūpakena bhavitabban”ti sallakkhetvā puna theraṃ, “bhante, ito tāva otarathā”ti vatvā there otaritvā pamukhe ṭhite puna taṃ tassa piṭṭhipasse ṭhitaṃ disvā uparitalaṃ abhiruhi. |
The king, noticing, "It must be a counterpart," and having come to the conclusion, "This is a counterpart," said to the elder again, "Venerable sir, please come down from here," and when the elder had come down and was standing in the porch, he saw her again standing behind him and went up to the upper floor. |
puna nāddasa. |
Again he did not see her. |
so puna theraṃ pucchitvā tena “na passāmi”cceva vutte “paṭirūpakamevetan”ti niṭṭhaṃ gantvā theraṃ āha — |
He again asked the elder and, when told by him, "I do not see," he came to the conclusion, "This is a counterpart," and said to the elder: |
“bhante, evarūpe saṃkilese tumhākaṃ piṭṭhito vicarante añño koci tumhākaṃ bhikkhaṃ na dassati, nibaddhaṃ mama gehaṃ pavisatha, ahameva catūhi paccayehi upaṭṭhahissāmī”ti theraṃ nimantetvā pakkāmi. |
"Venerable sir, with such a defilement wandering behind you, no one else will give you alms. Please enter my house regularly. I myself will attend on you with the four requisites." He invited the elder and departed. |
♦ bhikkhū “passathāvuso, rañño pāpakiriyaṃ, ‘etaṃ vihārato nīharā’ti vutte āgantvā catūhi paccayehi nimantetvā gato”ti ujjhāyiṃsu. |
♦ The monks grumbled, "Look, friends, at the king's evil action! When told, 'Remove this one from the monastery,' he came and, having invited him with the four requisites, he has gone." |
tampi theraṃ āhaṃsu — |
They also said to that elder: |
“ambho, dussīla, idānisi rājakoṇḍo jāto”ti. |
Friend, immoral one, now you have become the king's darling. |
sopi pubbe bhikkhū kiñci vattuṃ asakkonto “tumhe dussīlā, tumhe koṇḍā, tumhe itthiṃ gahetvā vicarathā”ti āha. |
He also, who had previously been unable to say anything to the monks, said, "You are immoral, you are darlings, you wander about, taking a woman." |
te gantvā satthu ārocesuṃ — |
They went and reported to the Teacher: |
“bhante, koṇḍadhānatthero amhehi vutto amhe ‘dussīlā’tiādīni vatvā akkosatī”ti. |
Venerable sir, the Elder Koṇḍadhāna, when told by us, abuses us, saying, 'You are immoral,' and so on. |
satthā taṃ pakkosāpetvā pucchi — |
The Teacher had him summoned and asked: |
“saccaṃ kira tvaṃ, bhikkhu, evaṃ vadesī”ti? |
Is it true, monk, that you speak thus? |
“saccaṃ, bhante”ti. |
It is true, venerable sir. |
“kiṃ kāraṇā”ti? |
For what reason? |
“mayā saddhiṃ kathitakāraṇā”ti. |
For the reason that they spoke with me. |
“tumhe, bhikkhave, iminā saddhiṃ kasmā kathethā”ti. |
You, monks, why did you speak with him? |
“imassa pacchato itthiṃ vicarantiṃ disvā, bhante”ti. |
Seeing a woman wandering behind him, venerable sir. |
“ime kira tayā saddhiṃ itthiṃ vicarantiṃ disvā vadanti, tvaṃ kasmā kathesi, ete tāva disvā kathenti. |
"It seems these speak, having seen a woman wandering with you. Why did you speak? They, at least, speak, having seen. |
tvaṃ adisvāva imehi saddhiṃ kasmā kathesi, nanu pubbe taveva pāpikaṃ diṭṭhiṃ nissāya idaṃ jātaṃ, idāni kasmā puna pāpikaṃ diṭṭhiṃ gaṇhāsī”ti. |
Why did you speak, not having seen? Was this not born in the past from your own evil view? Why do you now again take up an evil view?" |
bhikkhū “kiṃ pana, bhante, iminā pubbe katan”ti pucchiṃsu. |
The monks asked, "But, venerable sir, what was done by him in the past?" |
atha nesaṃ satthā tassa pubbakammaṃ kathetvā “bhikkhu idaṃ pāpakammaṃ nissāya tvaṃ imaṃ vippakāraṃ patto, idāni te puna tathārūpaṃ pāpikaṃ diṭṭhiṃ gahetuṃ na yuttaṃ, mā puna bhikkhūhi saddhiṃ kiñci kathehi, nissaddo mukhavaṭṭiyaṃ chinnakaṃsathālasadiso hohi, evaṃ karonto nibbānappatto nāma bhavissatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi — |
Then the Teacher told them his past karma and said, "Monk, on account of this evil karma you have met with this misfortune. Now it is not proper for you to take up such an evil view again. Do not speak anything with the monks again. Be silent, like a broken bronze bowl with its rim cut off. By doing so, you will be called one who has attained Nibbāna." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 133. |
♦ 133. |
♦ “māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ. |
♦ "Do not say anything harsh to anyone; those spoken to might retaliate. |
♦ dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ. |
♦ For angry talk is painful; counter-blows may touch you. |
♦ 134. |
♦ 134. |
♦ “sace neresi attānaṃ, kaṃso upahato yathā. |
♦ "If you make yourself still, like a shattered bronze gong, |
♦ esa pattosi nibbānaṃ, sārambho te na vijjatī”ti. |
♦ you have reached Nibbāna; there is no angry talk for you." |
♦ tattha māvoca pharusaṃ kañcīti kañci ekapuggalampi pharusaṃ mā avaca. |
♦ There, "do not say anything harsh to anyone" means do not say anything harsh to a single person. |
vuttāti tayā pare “dussīlā”ti vuttā, tampi tatheva paṭivadeyyuṃ. |
"Those spoken to" means those spoken to by you as "immoral," they might retaliate in the same way. |
sārambhakathāti esā karaṇuttarā yugaggāhakathā nāma dukkhā. |
"Angry talk" means that this talk of taking up the yoke, which has a cause, is painful. |
paṭidaṇḍāti kāyadaṇḍādīhi paraṃ paharantassa tādisā paṭidaṇḍā ca tava matthake pateyyuṃ. |
"Counter-blows" means that for one who strikes another with a bodily blow and so on, similar counter-blows may fall on your head. |
sace neresīti sace attānaṃ niccalaṃ kātuṃ sakkhissasi. |
"If you make still" means if you are able to make yourself motionless. |
kaṃso upahato yathāti mukhavaṭṭiyaṃ chinditvā talamattaṃ katvā ṭhapitakaṃsathālaṃ viya. |
"Like a shattered bronze gong" means like a bronze bowl that, having had its rim cut off, is made into a mere bottom and kept. |
tañhi hatthapādehi vā daṇḍakena vā pahaṭampi saddaṃ na karoti, esa pattosīti sace evarūpo bhavituṃ sakkhissasi, imaṃ paṭipadaṃ pūrayamāno idāni appattopi eso nibbānappatto nāma. |
For it, even when struck by hand or foot or by a stick, makes no sound. "You have reached" means that if you are able to become like that, while fulfilling this practice, though you have not yet attained it, you are called one who has attained Nibbāna. |
sārambho te na vijjatīti evaṃ sante ca pana “tvaṃ dussīlo, tumhe dussīlā”tievamādiko uttarakaraṇavācālakkhaṇo sārambhopi te na vijjati, na bhavissatiyevāti attho. |
"There is no angry talk for you" means that in that case, the angry talk characterized by reciprocal speech, such as "You are immoral, you are immoral," will also not exist for you; it will not be at all. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu, koṇḍadhānattheropi satthārā dinnaovāde ṭhatvā arahattaṃ pāpuṇi, na cirasseva ākāse uppatitvā paṭhamaṃ salākaṃ gaṇhīti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. The Elder Koṇḍadhāna also, having stood in the instruction given by the Teacher, attained Arahantship and, in a short time, having risen up into the sky, he took the first ticket-meal. |
♦ koṇḍadhānattheravatthu catutthaṃ. |
♦ The fourth story, of the Elder Koṇḍadhāna. |
♦ 5. uposathikaitthīnaṃ vatthu |
♦ 5. The Story of the Women on Uposatha Day |
♦ yathā daṇḍenāti imaṃ dhammadesanaṃ satthā pubbārāme viharanto visākhādīnaṃ upāsikānaṃ uposathakammaṃ ārabbha kathesi. |
♦ "As with a rod," this Dhamma discourse the Teacher gave while staying at the Pubbārāma, beginning with the story of the laywomen, Visākhā and others, on an Uposatha day. |
♦ sāvatthiyaṃ kira ekasmiṃ mahāuposathadivase pañcasatamattā itthiyo uposathikā hutvā vihāraṃ agamiṃsu. |
♦ It is said that in Sāvatthī, on a great Uposatha day, about five hundred women, having become observers of the Uposatha, went to the monastery. |
visākhā tāsu mahallakitthiyo upasaṅkamitvā pucchi, “ammā, kimatthaṃ uposathikā jātatthā”ti. |
Visākhā approached the old women among them and asked, "Mothers, for what purpose have you become observers of the Uposatha?" |
tāhi “dibbasampattiṃ patthetvā”ti vutte majjhimitthiyo pucchi, tāhi “sapattivāsā muccanatthāyā”ti vutte taruṇitthiyo pucchi, tāhi “paṭhamagabbhe puttapaṭilābhatthāyā”ti vutte kumārikāyo pucchi, tāhi “taruṇabhāveyeva patikulagamanatthāyā”ti vutte taṃ sabbampi tāsaṃ kathaṃ sutvā tā ādāya satthu santikaṃ gantvā paṭipāṭiyā ārocesi. |
When told by them, "Aspiring to divine fortune," she asked the middle-aged women. When told by them, "To be freed from co-wife-hood," she asked the young women. When told by them, "To obtain a son in the first pregnancy," she asked the young girls. When told by them, "To go to a husband's family while still young," she heard all their talk and, taking them, she went to the Teacher and reported it in turn. |
taṃ sutvā satthā “visākhe imesaṃ sattānaṃ jātiādayo nāma daṇḍahatthakagopālakasadisā, jāti jarāya santikaṃ, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ pesetvā maraṇaṃ kuṭhāriyā chindantā viya jīvitaṃ chindati, evaṃ santepi vivaṭṭaṃ patthentā nāma natthi, vaṭṭameva pana patthentī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
Hearing that, the Teacher said, "Visākhā, for these beings, birth and so on are like a cowherd with a rod in hand. Birth sends them to old age, old age to sickness, sickness to death, and death cuts off their life as if cutting with an axe. Even so, there are none who aspire to the un-evolving state, but they aspire only to the round of existence." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 135. |
♦ 135. |
♦ “yathā daṇḍena gopālo, gāvo pājeti gocaraṃ. |
♦ "As a cowherd with a rod drives his cattle to pasture, |
♦ evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinan”ti. |
♦ so do old age and death drive the life of living beings." |
♦ tattha pājetīti cheko gopālo kedārantaraṃ pavisantiyo gāvo daṇḍena nivāretvā teneva pothento sulabhatiṇodakaṃ gocaraṃ neti. |
♦ There, "drives" means a skilled cowherd, preventing the cows from entering a rice-field, and by beating them with a rod, he leads them to a pasture with abundant grass and water. |
āyuṃ pājentīti jīvitindriyaṃ chindanti khepenti. |
"Drive the life" means they cut off, they exhaust the life-faculty. |
gopālako viya hi jarā ca maccu ca, gogaṇo viya jīvitindriyaṃ, gocarabhūmi viya maraṇaṃ. |
For old age and death are like the cowherd, the life-faculty is like the herd of cattle, and death is like the pasture land. |
tattha jāti tāva sattānaṃ jīvitindriyaṃ jarāya santikaṃ pesesi, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ. |
There, birth first sends the life-faculty of beings to old age, old age to sickness, and sickness to death. |
tameva maraṇaṃ kuṭhāriyā chedaṃ viya chinditvā gacchatīti idamettha opammasampaṭipādanaṃ. |
That very death, like cutting with an axe, goes on cutting it off. This is the application of the simile here. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ uposathikaitthīnaṃ vatthu pañcamaṃ. |
♦ The fifth story, of the women on Uposatha day. |
♦ 6. ajagarapetavatthu |
♦ 6. The Story of the Python-Ghost |
♦ atha pāpāni kammānīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ajagarapetaṃ ārabbha kathesi. |
♦ "Then his evil deeds," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of a python-ghost. |
♦ ekasmiñhi samaye mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭato otaranto dibbena cakkhunā pañcavīsatiyojanikaṃ ajagarapetaṃ nāma addasa. |
♦ On one occasion, the Elder Mahāmoggallāna, while descending from Vulture Peak with the Elder Lakkhaṇa, saw with his divine eye a python-ghost of twenty-five yojanas. |
tassa sīsato aggijālā uṭṭhahitvā pariyantaṃ gacchanti, pariyantato uṭṭhahitvā sīsaṃ gacchanti, ubhayato uṭṭhahitvā majjhe otaranti. |
From its head a flame of fire rose and went to its end; from its end it rose and went to its head; from both sides it rose and descended in the middle. |
thero taṃ disvā sitaṃ pātvākāsi. |
The elder, seeing it, smiled. |
lakkhaṇattherena sitakāraṇaṃ puṭṭho “akālo, āvuso, imassa pañhassa veyyākaraṇāya, satthu santike maṃ puccheyyāsī”ti vatvā rājagahe piṇḍāya caritvā satthu santikaṃ gatakāle lakkhaṇattherena puṭṭho āha — |
When asked by the Elder Lakkhaṇa the reason for his smile, he said, "It is not the time, friend, for the explanation of this question. You may ask me in the presence of the Teacher." Having gone for alms in Rājagaha and having gone to the Teacher, when asked by the Elder Lakkhaṇa, he said: |
“tatrāhaṃ, āvuso, ekaṃ petaṃ addasaṃ, tassa evarūpo nāma attabhāvo, ahaṃ taṃ disvā ‘na vata me evarūpo attabhāvo diṭṭhapubbo’ti sitaṃ pātvākāsin”ti. |
There, friend, I saw a ghost. His form was of such a kind. I, seeing him, smiled, thinking, 'I have never seen such a form before.' |
satthā “cakkhubhūtā vata, bhikkhave, sāvakā viharantī”tiādīni vadanto therassa kathaṃ patiṭṭhāpetvā “mayāpi eso, bhikkhave, peto bodhimaṇḍeyeva diṭṭho, ‘ye ca pana me vacanaṃ na saddaheyyuṃ, tesaṃ taṃ ahitāya assā’ti na kathesiṃ, idāni moggallānaṃ sakkhiṃ labhitvā kathemī”ti vatvā bhikkhūhi tassa pubbakammaṃ puṭṭho byākāsi -- |
The Teacher, saying, "The disciples, monks, live with their eyes open," and so on, and confirming the elder's words, said, "I also, monks, saw this ghost at the seat of enlightenment. But thinking, 'Those who do not believe my words, it would be to their detriment,' I did not speak of it. Now, having obtained Moggallāna as a witness, I will speak." Being asked by the monks about his past karma, he explained: |
♦ kassapabuddhakāle kira sumaṅgalaseṭṭhi nāma suvaṇṇiṭṭhakāhi bhūmiṃ santharitvā vīsatiusabhaṭṭhāne tattakeneva dhanena vihāraṃ kāretvā tāvattakeneva vihāramahaṃ kāresi. |
♦ It is said that during the time of the Buddha Kassapa, a merchant named Sumaṅgala, having paved the ground with golden bricks in a place of twenty usabhas, had a monastery built with that much wealth, and with that much he had a monastery festival performed. |
so ekadivasaṃ pātova satthu santikaṃ gacchanto nagaradvāre ekissā sālāya kāsāvaṃ sasīsaṃ pārupitvā kalalamakkhitehi pādehi nipannaṃ ekaṃ coraṃ disvā “ayaṃ kalalamakkhitapādo rattiṃ vicaritvā divā nipannamanusso bhavissatī”ti āha. |
He, one day early in the morning, while going to the Teacher, saw at the city gate a certain thief lying in a hall, covered from head to foot with a saffron robe, with his feet smeared with mud, and he said, "This one with mud-smeared feet, having wandered at night, must be a man who sleeps during the day." |
coro mukhaṃ vivaritvā seṭṭhiṃ disvā “hotu, jānissāmi te kattabban”ti āghātaṃ bandhitvā sattakkhattuṃ khettaṃ jhāpesi, sattakkhattuṃ vaje gunnaṃ pāde chindi, sattakkhattuṃ gehaṃ jhāpesi, so ettakenāpi kopaṃ nibbāpetuṃ asakkonto tassa cūḷūpaṭṭhākena saddhiṃ mittasanthavaṃ katvā “kiṃ te seṭṭhino piyan”ti puṭṭho “gandhakuṭito aññaṃ tassa piyataraṃ natthī”ti sutvā “hotu, gandhakuṭiṃ jhāpetvā kopaṃ nibbāpessāmī”ti satthari piṇḍāya paviṭṭhe pānīyaparibhojanīyaghaṭe bhinditvā gandhakuṭiyaṃ aggiṃ adāsi. |
The thief, opening his mouth and seeing the merchant, bore a grudge, thinking, "So be it, I will know what should be done to you." He burned his field seven times, he cut the feet of the cattle in his pen seven times, he burned his house seven times. Not being able to extinguish his anger with so much, he made friends with his junior attendant and, having asked, "What is dear to your merchant?" and hearing, "There is nothing dearer to him than the fragrant chamber," he thought, "So be it, I will extinguish my anger by burning the fragrant chamber." When the Teacher had entered for alms, he broke the pots for drinking and washing water and set fire to the fragrant chamber. |
seṭṭhi “gandhakuṭi kira jhāyatī”ti sutvā āgacchanto jhāmakāle āgantvā gandhakuṭiṃ jhāmaṃ olokento vālaggamattampi domanassaṃ akatvā vāmabāhuṃ samañjitvā dakkhiṇena hatthena mahāapphoṭanaṃ apphoṭesi. |
The merchant, hearing, "It seems the fragrant chamber is burning," while coming, he came at the time of the burning and, looking at the burned fragrant chamber, without showing even a hair's breadth of dejection, he bent his left arm and, with his right hand, he clapped a great clap. |
atha naṃ samīpe ṭhitā pucchiṃsu — |
Then those standing near asked him: |
“kasmā, sāmi, ettakaṃ dhanaṃ vissajjetvā katagandhakuṭiyā jhāmakāle apphoṭesī”ti? |
Why, master, do you clap at the time of the burning of the fragrant chamber built by spending so much wealth? |
so āha — |
He said: |
“ettakaṃ me, tātā, aggiādīhi asādhāraṇe buddhassa sāsane dhanaṃ nidahituṃ laddhaṃ, ‘punapi ettakaṃ dhanaṃ vissajjetvā satthu gandhakuṭiṃ kātuṃ labhissāmī’ti tuṭṭhamānaso apphoṭesin”ti. |
I have been able to place so much wealth in the dispensation of the Buddha, which is not shared with fire and so on. I clapped, my mind pleased, thinking, 'I will again be able to spend so much wealth and build a fragrant chamber for the Teacher.' |
so puna tattakaṃ dhanaṃ vissajjetvā gandhakuṭiṃ kāretvā vīsatisahassabhikkhuparivārassa satthuno dānaṃ adāsi. |
He again spent that much wealth and had a fragrant chamber built and gave an offering to the Teacher with his retinue of twenty thousand monks. |
taṃ disvā coro cintesi — |
Seeing that, the thief thought: |
“ahaṃ imaṃ amāretvā maṅkukātuṃ na sakkhissāmi, hotu, māressāmi nan”ti nivāsanantare churikaṃ bandhitvā sattāhaṃ vihāre vicarantopi okāsaṃ na labhi. |
"Without killing this one, I will not be able to embarrass him. So be it, I will kill him." He tied a dagger under his lower garment and, though he wandered in the monastery for seven days, he did not get an opportunity. |
mahāseṭṭhipi satta divasāni buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā satthāraṃ vanditvā āha — |
The great merchant also, having given an offering to the Sangha of monks headed by the Buddha for seven days, paid homage to the Teacher and said: |
“bhante, mama ekena purisena sattakkhattuṃ khettaṃ jhāpitaṃ, sattakkhattuṃ vaje gunnaṃ pādā chinnā, sattakkhattuṃ gehaṃ jhāpitaṃ, idāni gandhakuṭipi teneva jhāpitā bhavissati, ahaṃ imasmiṃ dāne paṭhamaṃ pattiṃ tassa dammī”ti. |
Venerable sir, my field has been burned seven times by a certain man, the feet of the cattle in my pen have been cut seven times, and my house has been burned seven times. Now the fragrant chamber also must have been burned by him. In this offering, I first give the merit to him. |
♦ taṃ sutvā coro “bhāriyaṃ vata me kammaṃ kataṃ, evaṃ aparādhakārake mayi imassa kopamattampi natthi, imasmimpi dāne mayhameva paṭhamaṃ pattiṃ deti, ahaṃ imasmiṃ dubbhāmi, evarūpaṃ me purisaṃ akhamāpentassa devadaṇḍopi me matthake pateyyā”ti gantvā seṭṭhissa pādamūle nipajjitvā “khamāhi me, sāmī”ti vatvā “kiṃ idan”ti vutte, “sāmi, evaṃ ayuttakaṃ kammaṃ mayā kataṃ, tassa me khamāhī”ti āha. |
♦ Hearing that, the thief thought, "A grave deed has been done by me! Towards me who have done such wrong, he has not even a speck of anger. And in this offering, he gives the merit first to me. I am doing wrong to him. If I do not ask forgiveness from such a person, a divine punishment will also fall on my head." He went and fell at the merchant's feet and said, "Forgive me, master." When asked, "What is this?" he said, "Master, such an unfitting deed was done by me. Forgive me for that." |
atha naṃ seṭṭhi “tayā me idañcidañca katan”ti sabbaṃ pucchitvā “āma, mayā katan”ti vutte, “tvaṃ mayā na diṭṭhapubbo, kasmā me kujjhitvā evamakāsī”ti pucchi. |
Then the merchant asked him everything, "This and that was done by you?" and when told, "Yes, it was done by me," he asked, "I have never seen you before. Why were you angry with me and did so?" |
so ekadivasaṃ nagarā nikkhantena tena vuttavacanaṃ sāretvā “iminā me kāraṇena kopo uppādito”ti āha. |
He reminded him of the words spoken by him when he was leaving the city one day and said, "For this reason, anger arose in me." |
seṭṭhi attanā vuttaṃ saritvā “āma, tāta, vuttaṃ mayā, taṃ me khamāhī”ti coraṃ khamāpetvā “uṭṭhehi, tāta, khamāmi te, gaccha, tātā”ti āha. |
The merchant, remembering what he had said, said, "Yes, son, it was said by me. Forgive me for that." He asked the thief for forgiveness and said, "Get up, son, I forgive you. Go, son." |
sace me, sāmi, khamasi, saputtadāraṃ maṃ gehe dāsaṃ karohīti. |
If you forgive me, master, make me a slave in your house with my wife and son. |
tāta, tvaṃ mayā ettake kathite evarūpaṃ chedanaṃ akāsi, gehe vasantena pana saddhiṃ na sakkā kiñci kathetuṃ, na me tayā gehe vasantena kiccaṃ atthi, khamāmi te, gaccha, tātāti. |
Son, when I said so little, you did such a cutting deed. But with one who lives in the house, it is not possible to say anything. I have no business with you living in my house. I forgive you. Go, son. |
coro taṃ kammaṃ katvā āyupariyosāne avīcimhi nibbatto dīgharattaṃ tattha paccitvā vipākāvasesena idāni gijjhakūṭe pabbate paccatīti. |
The thief, having done that deed, at the end of his life was born in Avīci and, having been tormented there for a long time, with the remainder of the result, he is now being tormented on the Vulture Peak mountain. |
♦ evaṃ satthā tassa pubbakammaṃ kathetvā, “bhikkhave, bālā nāma pāpāni kammāni karontā na bujjhanti, pacchā pana attanā katakammehi ḍayhamānā attanāva attano dāvaggisadisāva hontī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
♦ Thus the Teacher, having told his past karma, said, "Monks, fools, while doing evil deeds, do not understand. But afterwards, being burned by the deeds they themselves have done, they are like a forest fire for themselves." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 136. |
♦ 136. |
♦ “atha pāpāni kammāni, karaṃ bālo na bujjhati. |
♦ "Then, while doing evil deeds, the fool does not understand. |
♦ sehi kammehi dummedho, aggiḍaḍḍhova tappatī”ti. |
♦ By his own deeds the witless one is tormented, like one burned by fire." |
♦ tattha atha pāpānīti na kevalaṃ bālo kodhavasena pāpāni karoti, karontopi pana na bujjhatīti attho. |
♦ There, "then his evil deeds" means not only does a fool do evil deeds out of anger, but even while doing them, he does not understand. This is the meaning. |
pāpaṃ karonto ca “pāpaṃ karomī”ti abujjhanako nāma natthi. |
And there is no one who, while doing evil, does not understand, "I am doing evil." |
“imassa kammassa evarūpo nāma vipāko”ti ajānanatāya “na bujjhatī”ti vuttaṃ. |
Because of not knowing, "Such is the result of this karma," it is said, "he does not understand." |
sehīti so tehi attano santakehi kammehi dummedho nippañño puggalo niraye nibbattitvā aggiḍaḍḍhova tappatīti attho. |
"By his own deeds" means that that witless, unwise person, having been born in hell by his own deeds, is tormented like one burned by fire. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ajagarapetavatthu chaṭṭhaṃ. |
♦ The sixth story, of the python-ghost. |
♦ 7. mahāmoggallānattheravatthu |
♦ 7. The Story of the Elder Mahāmoggallāna |
♦ yo daṇḍenāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahāmoggallānattheraṃ ārabbha kathesi. |
♦ "He who with a rod," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of the Elder Mahāmoggallāna. |
♦ ekasmiñhi samaye titthiyā sannipatitvā mantesuṃ — |
♦ On one occasion, the heretics assembled and consulted: |
“jānāthāvuso, ‘kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’ti . |
Do you know, friends, for what reason the gain and honor of the ascetic Gotama has become great and has arisen? |
mayaṃ na jānāma, tumhe pana jānāthāti. |
We do not know. But do you know? |
āma, jānāma, mahāmoggallānaṃ nāma ekaṃ nissāya uppanno. |
"Yes, we know. It has arisen on account of one named Mahāmoggallāna. |
so hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ katheti ‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’ti. |
For he, having gone to the deva world and having asked the devas about the karma they had done, comes and tells the people, 'Having done this, they obtain such fortune.' |
niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ katheti ‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’ti. |
Having asked also about the karma of those born in hell, he comes and tells the people, 'Having done this, they experience such suffering.' |
manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti, sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissatī”ti. |
The people, hearing his words, bring great gain and honor. If we can kill him, that gain and honor will arise for us." |
te “attheko upāyo”ti sabbe ekacchandā hutvā “yaṃkiñci katvā taṃ mārāpessāmā”ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātakammaṃ katvā carante core pakkosāpetvā “mahāmoggallānatthero nāma kāḷasilāyaṃ vasati, tattha gantvā taṃ mārethā”ti tesaṃ kahāpaṇe adaṃsu. |
They, thinking, "There is a way," all of them with one accord, thinking, "We will have him killed by doing something," they exhorted their own supporters and, having obtained a thousand kahāpaṇas, they summoned the robbers who lived by committing murders and said, "The Elder Mahāmoggallāna lives on the Black Rock. Go there and kill him," and they gave them the kahāpaṇas. |
corā dhanalobhena sampaṭicchitvā “theraṃ māressāmā”ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. |
The robbers, out of greed for the money, accepted and, thinking, "We will kill the elder," they went and surrounded his dwelling place. |
thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. |
The elder, knowing that he had been surrounded by them, came out through the keyhole and departed. |
te corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ gantvā parikkhipiṃsu. |
Those robbers, not seeing the elder that day, went again another day and surrounded him. |
thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. |
The elder, knowing, broke through the pinnacle of the roof and plunged into the sky. |
evaṃ te paṭhamamāsepi majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. |
Thus, in the first month and in the middle month, they were not able to catch the elder. |
pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. |
But when the last month arrived, the elder, knowing the drawing power of the karma he himself had done, did not go away. |
corā gantvā theraṃ gahetvā taṇḍulakaṇamattānissa aṭṭhīni karontā bhindiṃsu. |
The robbers went and, having seized the elder, they broke his bones into pieces the size of rice-grains. |
atha naṃ “mato”ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu. |
Then, with the perception, "He is dead," they threw him on a bush and departed. |
♦ thero “satthāraṃ passitvāva parinibbāyissāmī”ti attabhāvaṃ jhānaveṭhanena veṭhetvā thiraṃ katvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā, “bhante, parinibbāyissāmī”ti āha. |
♦ The elder, thinking, "I will see the Teacher and then pass into Nibbāna," having wrapped his body with the wrapping of jhāna and having made it firm, he went to the Teacher through the air, paid homage, and said, "Venerable sir, I will pass into Nibbāna." |
“parinibbāyissasi, moggallānā”ti? |
Will you pass into Nibbāna, Moggallāna? |
“āma, bhante”ti. |
Yes, venerable sir. |
“kattha gantvā”ti? |
Having gone where? |
“kāḷasilāpadesaṃ, bhante”ti. |
To the region of the Black Rock, venerable sir. |
tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. |
"Then, Moggallāna, teach me the Dhamma and go. |
tādisassa hi me sāvakassa idāni dassanaṃ natthīti. |
For now there is no sight of a disciple of mine like that." |
so “evaṃ karissāmi, bhante”ti satthāraṃ vanditvā ākāsaṃ uppatitvā parinibbānadivase sāriputtatthero viya nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā kāḷasilāṭaviṃ gantvā parinibbāyi. |
He said, "I will do so, venerable sir," paid homage to the Teacher, rose up into the sky, and on the day of his final Nibbāna, like the Elder Sāriputta, he performed various kinds of psychic powers, taught the Dhamma, paid homage to the Teacher, and went to the Black Rock forest and passed into Nibbāna. |
“theraṃ kira corā māresun”ti ayampi kathā sakalajambudīpe patthari. |
And this story, "It seems the robbers have killed the elder," spread throughout the whole of Jambudīpa. |
rājā ajātasattu core pariyesanatthāya carapurise payojesi. |
King Ajātasattu employed spies to search for the robbers. |
tesupi coresu surāpāne suraṃ pivantesu eko ekassa piṭṭhiṃ paharitvā pātesi. |
And among those robbers, while they were drinking liquor at a liquor-drinking festival, one struck another on the back and felled him. |
so taṃ santejjetvā “ambho dubbinīta, tvaṃ kasmā me piṭṭhiṃ pātesī”ti āha. |
He threatened him and said, "Friend, wicked robber, why did you fell me?" |
kiṃ pana hare duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahaṭoti? |
Well, you wicked robber, was it you who first struck the Elder Mahāmoggallāna? |
kiṃ pana mayā pahaṭabhāvaṃ tvaṃ na jānāsīti? |
But do you not know that it was I who struck him? |
iti nesaṃ “mayā pahaṭo, mayā pahaṭo”ti vadantānaṃ vacanaṃ sutvā te carapurisā te sabbe core gahetvā rañño ārocesuṃ. |
Thus, while they were saying, "It was I who struck him, it was I who struck him," the spies heard their words, caught all those robbers, and reported to the king. |
rājā core pakkosāpetvā pucchi — |
The king had the robbers summoned and asked: |
“tumhehi thero mārito”ti? |
Was the elder killed by you? |
“āma, devā”ti. |
Yes, Your Majesty. |
“kena tumhe uyyojitā”ti? |
By whom were you instigated? |
“naggasamaṇakehi, devā”ti. |
By the naked ascetics, Your Majesty. |
rājā pañcasate naggasamaṇake gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhippamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādāpetvā aggiṃ dāpesi . |
The king had the five hundred naked ascetics seized and, with the five hundred robbers, he had them buried in pits up to their navels in the royal courtyard, had them covered with straw, and had fire set to them. |
atha nesaṃ jhāmabhāvaṃ ñatvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍikaṃ kārāpesi. |
Then, knowing that they were burned, he had them plowed with iron plows and had them all cut into pieces. |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
♦ In the Dhamma-hall, the monks started a discussion: |
“mahāmoggallānatthero attano ananurūpameva maraṇaṃ patto”ti. |
The Elder Mahāmoggallāna has met a death that was not befitting for him. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, moggallāno imasseva attabhāvassa ananurūpaṃ maraṇaṃ patto, pubbe pana tena katassa kammassa anurūpameva maraṇaṃ patto”ti vatvā “kiṃ panassa, bhante, pubbakamman”ti puṭṭho vitthāretvā kathesi -- |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, Moggallāna has met a death that was not befitting for this very existence. But in the past, he has met a death that was befitting for the karma he had done," and when asked, "But what, venerable sir, was his past karma?" he told it in detail: |
♦ atīte kira bārāṇasivāsī eko kulaputto sayameva koṭṭanapacanādīni kammāni karonto mātāpitaro paṭijaggi. |
♦ It is said that in the past, a certain clansman of Benares, himself doing the work of pounding, cooking, and so on, took care of his parents. |
athassa mātāpitaro naṃ, “tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā”ti vatvā, “ammatātā, na mayhaṃ evarūpāyattho, ahaṃ yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī”ti tena paṭikkhittā punappunaṃ taṃ yācitvā kumārikaṃ ānayiṃsu. |
Then his parents said to him, "Son, you are weary, doing work alone both at home and in the forest. We will bring you a certain girl." When told, "Mothers and fathers, I have no need of such a one. I will take care of you with my own hands as long as you live," and being refused by him, they begged him again and again and brought a girl. |
sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanampi anicchantī “na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitun”ti ujjhāyitvā tasmiṃ attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇañca gahetvā tattha tattha ākiritvā tenāgantvā “kiṃ idan”ti puṭṭhā āha — |
She, having attended on them for only a few days, afterwards, not even wishing to see them, grumbled, "It is not possible to live in one place with your parents." When he did not accept her words, at the time he had gone out, she took pieces of dirty rags and the foam of gruel and, having scattered them here and there, when he had come and asked, "What is this?" she said: |
“imesaṃ andhamahallakānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhaṃ karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitun”ti. |
This is the work of these blind old people. They go about, making the whole house dirty. It is not possible to live in one place with them. |
evaṃ tāya naṃ punappunaṃ kathayamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. |
When she said this to him again and again, even such a being who had fulfilled the perfections broke with his parents. |
so “hotu, jānissāmi nesaṃ kattabban”ti te bhojetvā, “ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā”ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle, “tāta, rasmiyo gaṇhātha, gāvo patodasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otarāmī”ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. |
He said, "So be it. I will know what should be done to them." He fed them and said, "Mothers and fathers, your relatives in such-and-such a place are expecting your arrival. We will go there." He put them in a vehicle and, while taking them and having reached the middle of a forest, he said, "Son, take the reins. The oxen will go at the signal of the goad. In this place live robbers. I will get down." He gave the reins into his father's hand and, having got down and while going, he changed his voice and made the sound of robbers rising up. |
mātāpitaro saddaṃ sutvā “corā uṭṭhitā”ti saññāya, “tāta, mayaṃ mahallakā, tvaṃ attānameva rakkhāhī”ti āhaṃsu. |
The parents, hearing the sound and with the perception, "Robbers have risen up," said, "Son, we are old. You protect yourself." |
so mātāpitaro tathāviravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami. |
He, though his parents were crying thus, making the sound of robbers, beat them, killed them, threw them in the forest, and returned. |
♦ satthā idaṃ tassa pubbakammaṃ kathetvā, “bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā vipākāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇito maraṇaṃ patto. |
♦ The Teacher, having told this past karma of his, said, "Monks, Moggallāna, having done such a deed, was tormented in hell for many hundred thousand years, and with the remainder of the result, for a hundred existences, having been thus beaten and crushed, he met his death. |
evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ, pañcahi corasatehi saddhiṃ labhiṃsu. |
Thus Moggallāna has received a death befitting his own karma. They received it with five hundred robbers. |
appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi — |
For one who harms the harmless meets with misfortune through ten causes." Connecting the story, he taught the Dhamma by speaking these verses: |
♦ 137. |
♦ 137. |
♦ “yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati. |
♦ "He who with a rod harms those who are without a rod, who are harmless, |
♦ dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati. |
♦ quickly comes to one of ten states. |
♦ 138. |
♦ 138. |
♦ “vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ. |
♦ "He may get cruel pain, or loss, or breaking of the body, |
♦ garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe. |
♦ or a grievous illness, or derangement of mind. |
♦ 139. |
♦ 139. |
♦ “rājato vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ. |
♦ "Or oppression from the king, or a terrible accusation, |
♦ parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅguraṃ. |
♦ or loss of relatives, or destruction of wealth. |
♦ 140. |
♦ 140. |
♦ “atha vāssa agārāni, aggi ḍahati pāvako. |
♦ "Or else fire burns his houses, a consuming fire. |
♦ kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti. |
♦ On the dissolution of the body, the fool is reborn in hell." |
♦ tattha adaṇḍesūti kāyadaṇḍādirahitesu khīṇāsavesu. |
♦ There, "to those who are without a rod" means to those whose cankers are destroyed, who are free from bodily blows and so on. |
appaduṭṭhesūti paresu vā attani vā niraparādhesu. |
"To the harmless" means to those who are blameless towards others or towards oneself. |
dasannamaññataraṃ ṭhānanti dasasu dukkhakāraṇesu aññataraṃ kāraṇaṃ. |
"To one of ten states" means to one of the ten causes of suffering. |
vedananti sīsarogādibhedaṃ pharusaṃ vedanaṃ. |
"Pain" means cruel pain, divided into headache and so on. |
jāninti kicchādhigatassa dhanassa jāniṃ. |
"Loss" means loss of wealth that has been acquired with difficulty. |
bhedananti hatthacchedādikaṃ sarīrabhedanaṃ. |
"Breaking" means breaking of the body, such as the cutting off of a hand. |
garukanti pakkhahataekacakkhukapīṭhasappikuṇībhāvakuṭṭharogādibhedaṃ garukābādhaṃ vā. |
"Grievous" means a grievous illness, divided into paralysis, blindness in one eye, being a cripple, and leprosy. |
cittakkhepanti ummādaṃ. |
"Derangement of mind" means madness. |
upasagganti yasavilopasenāpatiṭṭhānādiacchindanādikaṃ rājato upasaggaṃ vā. |
"Oppression" means oppression from the king, such as the loss of fame, the position of a commander, and so on. |
abbhakkhānanti adiṭṭhāsutācintitapubbaṃ “idaṃ sandhicchedādikammaṃ, idaṃ vā rājāparādhitakammaṃ tayā katan”ti evarūpaṃ dāruṇaṃ abbhakkhānaṃ vā. |
"Accusation" means a terrible accusation, such as "This deed of breaking into a house and so on, or this deed of treason against the king, was done by you," which has not been seen, heard, or thought of before. |
parikkhayaṃ va ñātīnanti attano avassayo bhavituṃ samatthānaṃ ñātīnaṃ parikkhayaṃ vā. |
"Or loss of relatives" means loss of relatives who are able to be one's refuge. |
pabhaṅguranti pabhaṅgubhāvaṃ pūtibhāvaṃ. |
"Destruction" means a state of being broken, a state of being rotten. |
yaṃ hissa gehe dhaññaṃ, taṃ pūtibhāvaṃ āpajjati, suvaṇṇaṃ aṅgārabhāvaṃ, muttā kappāsaṭṭhibhāvaṃ, kahāpaṇaṃ kapālakhaṇḍādibhāvaṃ, dvipadacatuppadā kāṇakuṇādibhāvanti attho. |
For the grain in his house becomes rotten, gold becomes embers, pearls become cotton-seeds, kahāpaṇas become potsherds, and bipeds and quadrupeds become blind, crippled, and so on. This is the meaning. |
aggi ḍahatīti ekasaṃvacchare dvattikkhattuṃ aññasmiṃ ḍāhake avijjamānepi asaniaggi vā patitvā ḍahati, attanova dhammatāya uṭṭhito pāvako vā ḍahatiyeva. |
"Fire burns" means that in one year, two or three times, even when there is no other fire-setter, lightning-fire falls and burns, or a consuming fire arising from its own nature burns. |
nirayanti diṭṭheva dhamme imesaṃ dasannaṃ ṭhānānaṃ aññataraṃ patvāpi ekaṃsena samparāye pattabbaṃ dassetuṃ “nirayaṃ sopapajjatī”ti vuttaṃ. |
Hell" means that even having met with one of the ten states in this very life, to show what is to be met with for certain in a future life, it is said, "he is reborn in hell. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ mahāmoggallānattheravatthu sattamaṃ. |
♦ The seventh story, of the Elder Mahāmoggallāna. |
♦ 8. bahubhaṇḍikabhikkhuvatthu |
♦ 8. The Story of the Monk with Many Requisites |
♦ na naggacariyāti imaṃ dhammadesanaṃ satthā jetavane viharanto bahubhaṇḍikaṃ bhikkhuṃ ārabbha kathesi. |
♦ "Not nakedness," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a monk with many requisites. |
♦ sāvatthivāsī kireko kuṭumbiko bhariyāya kālakatāya pabbaji. |
♦ It is said that a certain householder of Sāvatthī, upon his wife's death, was ordained. |
so pabbajanto attano pariveṇañca aggisālañca bhaṇḍagabbhañca kāretvā sabbampi bhaṇḍagabbhaṃ sappimadhutelādīhi pūretvā pabbaji, pabbajitvā ca pana attano dāse pakkosāpetvā yathārucikaṃ āhāraṃ pacāpetvā bhuñjati. |
He, upon being ordained, had his own cell, his fire-hall, and his storehouse built, and having filled the entire storehouse with ghee, honey, oil, and so on, he was ordained. And having been ordained, he would summon his own slaves and have food cooked according to his liking and eat. |
bahubhaṇḍo ca bahuparikkhāro ca ahosi. |
He had many goods and many requisites. |
rattiṃ aññaṃ nivāsanapārupanaṃ hoti, divā aññaṃ nivāsanapārupanaṃ hoti, divā aññaṃ vihārapaccante vasati. |
At night he had one set of robes for wearing and draping, and during the day another. During the day he would live in another place at the edge of the monastery. |
tassekadivasaṃ cīvarapaccattharaṇāni sukkhāpentassa senāsanacārikaṃ āhiṇḍantā bhikkhū passitvā “kassimāni, āvuso”ti pucchitvā “mayhan”ti vutte, “āvuso, bhagavatā ticīvarāni anuññātāni, tvañca pana evaṃ appicchassa buddhassa sāsane pabbajitvā evaṃ bahuparikkhāro jāto”ti taṃ satthu santikaṃ netvā, “bhante, ayaṃ bhikkhu atibahubhaṇḍo”ti ārocesuṃ. |
One day, while he was drying his robes and bed-sheets, monks wandering on their inspection of the lodgings saw them and asked, "Whose are these, friend?" and when told, "They are mine," they said, "Friend, the Blessed One has permitted three robes, but you, having been ordained in the dispensation of such a Buddha of few wishes, have become one of many requisites." They took him to the Teacher and reported, "Venerable sir, this monk has very many goods." |
satthā “saccaṃ kira taṃ bhikkhū”ti pucchitvā “saccaṃ, bhante”ti vutte āha — |
The Teacher asked, "Is that true, monk?" and when told, "It is true, venerable sir," he said: |
“kasmā pana tvaṃ, bhikkhu, mayā appicchatāya dhamme desite evaṃ bahubhaṇḍo jāto”ti. |
But why, monk, when the Dhamma of fewness of wishes has been taught by me, have you become one of many goods? |
so tāvattakeneva kupito “iminā dāni nīhārena carissāmī”ti pārupanaṃ chaḍḍetvā parisamajjhe ekacīvaro aṭṭhāsi. |
He, being angered by just that much, thought, "Now I will live in this manner," and having thrown off his upper robe, he stood in the midst of the assembly with a single robe. |
atha naṃ satthā upatthambhayamāno nanu tvaṃ bhikkhu pubbe hirottappagavesako dakarakkhasakālepi hirottappaṃ gavesamāno dvādasa vassāni vihāsi, kasmā idāni evaṃ garuke buddhasāsane pabbajitvā catuparisamajjhe pārupanaṃ chaḍḍetvā hirottappaṃ pahāya ṭhitosīti. |
Then the Teacher, supporting him, said, "Were you not, monk, formerly a seeker of shame and fear of wrongdoing? Even at the time of the water-demon, you lived for twelve years seeking shame and fear of wrongdoing. Why now, having been ordained in such a weighty Buddha-dispensation, do you stand in the midst of the fourfold assembly, having thrown off your upper robe and abandoned shame and fear of wrongdoing?" |
so satthu vacanaṃ sutvā hirottappaṃ paccupaṭṭhāpetvā taṃ cīvaraṃ pārupitvā satthāraṃ vanditvā ekamantaṃ nisīdi. |
He, hearing the Teacher's words, re-established his shame and fear of wrongdoing, put on that robe, paid homage to the Teacher, and sat to one side. |
bhikkhū tassa atthassa āvibhāvatthaṃ bhagavantaṃ yāciṃsu. |
The monks begged the Blessed One to make the meaning of that clear. |
bhagavā atītaṃ āharitvā kathesi — |
The Blessed One brought up a story from the past and told it: |
♦ atīte kira bārāṇasirañño aggamahesiyā kucchismiṃ bodhisatto paṭisandhiṃ gaṇhi. |
♦ In the past, it is said, the Bodhisatta took conception in the womb of the chief queen of the king of Benares. |
tassa nāmaggahaṇadivase mahiṃsakumāroti nāmaṃ kariṃsu. |
On the day of his naming ceremony, they named him Prince Mahiṃsaka. |
tassa kaniṭṭhabhātā candakumāro nāma ahosi. |
His younger brother was named Prince Canda. |
tesaṃ mātari kālakatāya rājā aññaṃ aggamahesiṭṭhāne ṭhapesi. |
When their mother died, the king placed another in the position of chief queen. |
sāpi puttaṃ vijāyi, sūriyakumārotissa nāmaṃ kariṃsu. |
She also gave birth to a son, and they named him Prince Sūriya. |
taṃ disvā rājā tuṭṭho “puttassa te varaṃ dammī”ti āha. |
Seeing him, the king was pleased and said, "I will give you a boon for your son." |
sāpi kho, “deva, icchitakāle gaṇhissāmī”ti vatvā puttassa vayappattakāle rājānaṃ āha — |
She also, having said, "Your Majesty, I will take it when I wish," when her son came of age, said to the king: |
“devena mayhaṃ puttassa jātakāle varo dinno, idāni me puttassa rajjaṃ dehī”ti . |
A boon was given by Your Majesty for my son at the time of his birth. Now give the kingdom to my son. |
rājā “mama dve puttā aggikkhandhā viya jalantā vicaranti, na sakkā tassa rajjaṃ dātun”ti paṭikkhipitvāpi taṃ punappunaṃ yācamānameva disvā “ayaṃ me puttānaṃ anatthampi kareyyā”ti putte pakkosāpetvā, “tātā, ahaṃ sūriyakumārassa jātakāle varaṃ adāsiṃ, idānissa mātā rajjaṃ yācati, ahaṃ tassa na dātukāmo, tassa mātā tumhākaṃ anatthampi kareyya, gacchatha tumhe, araññe vasitvā mamaccayenāgantvā rajjaṃ gaṇhathā”ti uyyojesi. |
The king, saying, "My two sons live, shining like masses of fire. It is not possible to give the kingdom to him," refused her. But seeing her asking again and again, he thought, "She might do harm to my sons." He had his sons summoned and said, "Sons, I gave a boon at the time of Prince Sūriya's birth. Now his mother is asking for the kingdom. I am not willing to give it to him. His mother might do harm to you. You go and, having lived in the forest, come back after my death and take the kingdom." He sent them away. |
te pitaraṃ vanditvā pāsādā otarante rājaṅgaṇe kīḷamāno sūriyakumāro disvā taṃ kāraṇaṃ ñatvā tehi saddhiṃ nikkhami. |
They paid homage to their father and, as they were descending from the mansion, Prince Sūriya, who was playing in the royal courtyard, saw them and, knowing the reason, he went out with them. |
tesaṃ himavantaṃ paviṭṭhakāle bodhisatto maggā okkamma aññatarasmiṃ rukkhamūle nisīditvā sūriyakumāraṃ āha — |
When they had entered the Himalayas, the Bodhisatta went off the road and, sitting at the foot of a certain tree, he said to Prince Sūriya: |
“tāta, etaṃ saraṃ gantvā nhatvā ca pivitvā ca amhākampi paduminipaṇṇehi udakaṃ āharā”ti. |
Son, go to that lake and, having bathed and drunk, bring us also water in lotus leaves. |
so pana saro vessavaṇṇassa santikā ekena dakarakkhasena laddho hoti. |
But that lake had been obtained by a certain water-demon from Vessavaṇṇa. |
vessavaṇṇo ca taṃ āha — |
And Vessavaṇṇa had said to him: |
“ṭhapetvā devadhammajānanake ye ca aññe imaṃ saraṃ otaranti, te khādituṃ labhasī”ti. |
Except for those who know the devadhamma, you may eat those others who enter this lake. |
tato paṭṭhāya so taṃ saraṃ otiṇṇotiṇṇe devadhamme pucchitvā ajānante khādati, sūriyakumāropi taṃ saraṃ avīmaṃsitvāva otari, tena ca “devadhamme jānāsī”ti pucchito “devadhammā nāma candimasūriyā”ti āha. |
From then on, he would ask those who entered that lake about the devadhamma and eat those who did not know. Prince Sūriya also, without investigating that lake, entered it. When asked by him, "Do you know the devadhamma?" he said, "The devadhammas are the moon and the sun." |
atha naṃ “tvaṃ devadhamme na jānāsī”ti udakaṃ pavesetvā attano bhavane ṭhapesi. |
Then he said, "You do not know the devadhamma," and having led him into the water, he kept him in his own abode. |
bodhisattopi taṃ cirāyantaṃ disvā candakumāraṃ pesesi. |
The Bodhisatta also, seeing him taking a long time, sent Prince Canda. |
sopi tena “devadhamme jānāsī”ti pucchito “devadhammā nāma catasso disā”ti āha. |
He also, when asked by him, "Do you know the devadhamma?" said, "The devadhammas are the four directions." |
dakarakkhaso tampi udakaṃ pavesetvā tattheva ṭhapesi. |
The water-demon also led him into the water and kept him there. |
♦ bodhisatto tasmimpi cirāyante “antarāyena bhavitabban”ti sayaṃ gantvā dvinnampi otaraṇapadaṃyeva disvā “ayaṃ saro rakkhasapariggahito”ti ñatvā khaggaṃ sannayhitvā dhanuṃ gahetvā aṭṭhāsi. |
♦ The Bodhisatta, when he also took a long time, thought, "There must be a danger," and went himself. He saw the footprints of both of them entering and knew, "This lake is possessed by a demon." He girt on his sword, took his bow, and stood. |
rakkhaso taṃ anotarantaṃ disvā vanakammikapurisavesenāgantvā āha — |
The demon, seeing him not entering, came in the guise of a forest-worker and said: |
“bho purisa, tvaṃ maggakilanto, kasmā imaṃ saraṃ otaritvā nhatvā ca pivitvā ca bhisamulālaṃ khāditvā pupphāni pilandhitvā na gacchasī”ti. |
Friend, you are weary from your journey. Why do you not enter this lake and, having bathed and drunk, and having eaten the lotus-root and stalk, and having worn the flowers, go? |
bodhisatto taṃ disvāva “esa so yakkho”ti ñatvā “tayā me bhātaro gahitā”ti āha. |
The Bodhisatta, seeing him, knew, "This is that yakkha," and said, "My brothers have been taken by you." |
āma, mayā gahitāti. |
Yes, they have been taken by me. |
kiṃ kāraṇāti? |
For what reason? |
ahaṃ imaṃ saraṃ otiṇṇotiṇṇe labhāmīti . |
I get those who enter this lake. |
kiṃ pana sabbeva labhasīti? |
But do you get all of them? |
devadhammajānanake ṭhapetvā avasese labhāmīti. |
Except for those who know the devadhamma, I get the rest. |
atthi pana te devadhammehi atthoti? |
But have you any use for the devadhamma? |
āma, atthīti. |
Yes, I have. |
ahaṃ kathessāmīti. |
I will tell it. |
tena hi kathehīti. |
Then tell it. |
na sakkā kiliṭṭhena gattena kathetunti. |
It is not possible to tell it with a dirty body. |
yakkho bodhisattaṃ nhāpetvā pānīyaṃ pāyetvā alaṅkaritvā alaṅkatamaṇḍapamajjhe pallaṅkaṃ āropetvā sayamassa pādamūle nisīdi. |
The yakkha bathed the Bodhisatta, gave him water to drink, adorned him, and having set up a throne in the middle of an adorned pavilion, he himself sat at his feet. |
atha naṃ bodhisatto “sakkaccaṃ suṇāhī”ti vatvā imaṃ gāthamāha — |
Then the Bodhisatta said to him, "Listen carefully," and spoke this verse: |
♦ “hiriottappasampannā, sukkadhammasamāhitā. |
♦ "Endowed with shame and fear of wrongdoing, established in the bright Dhamma, |
♦ santo sappurisā loke, devadhammāti vuccare”ti. |
♦ the good, the virtuous in the world, are said to have the devadhamma." |
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♦ yakkho imaṃ dhammadesanaṃ sutvā pasanno bodhisattaṃ āha — |
♦ The yakkha, having heard this Dhamma discourse, was pleased and said to the Bodhisatta: |
“paṇḍita, ahaṃ te pasanno, ekaṃ bhātaraṃ dammi, kataraṃ ānemī”ti? |
Wise one, I am pleased with you. I will give you one brother. Which one shall I bring? |
“kaniṭṭhaṃ ānehī”ti. |
Bring the youngest. |
paṇḍita, tvaṃ kevalaṃ devadhamme jānāsiyeva, na pana tesu vattasīti. |
Wise one, you only know the devadhamma, but you do not practice it. |
kiṃ kāraṇāti? |
For what reason? |
yasmā jeṭṭhaṃ ṭhapetvā kaniṭṭhaṃ āharāpento jeṭṭhāpacāyikakammaṃ na karosīti, devadhamme cāhaṃ yakkha jānāmi, tesu ca vattāmi. |
"Because, having left the eldest, you have the youngest brought, you do not do the act of respecting the eldest." "I both know the devadhamma, yakkha, and I practice it. |
mayañhi etaṃ nissāya imaṃ araññaṃ paviṭṭhā. |
For we have entered this forest on his account. |
etassa hi atthāya amhākaṃ pitaraṃ etassa mātā rajjaṃ yāci, amhākaṃ pana pitā taṃ varaṃ adatvā amhākaṃ anurakkhaṇatthāya araññe vāsaṃ anujāni, so kumāro anivattitvā amhehi saddhiṃ āgato. |
For his sake, his mother asked our father for the kingdom. But our father, not giving that boon, allowed us to live in the forest for our protection. That prince did not turn back but came with us. |
“taṃ araññe eko yakkho khādī”ti vuttepi na koci saddahissati. |
Even if it were said, 'He was eaten by a yakkha alone in the forest,' no one would believe it. |
tenāhaṃ garahabhayabhīto tamevāharāpemīti. |
Therefore, being afraid of reproach, I have him brought." |
yakkho bodhisattassa pasīditvā “sādhu paṇḍita, tvameva devadhamme jānāsi, devadhammesu ca vattasī”ti dve bhātaro ānetvā adāsi. |
The yakkha was pleased with the Bodhisatta and said, "Good, wise one. You alone know the devadhamma, and you practice the devadhamma." He brought the two brothers and gave them. |
atha naṃ bodhisatto yakkhabhāve ādīnavaṃ kathetvā pañcasu sīlesu patiṭṭhāpesi. |
Then the Bodhisatta, having spoken of the misery in the yakkha-state, established him in the five precepts. |
so tena susaṃvihitārakkho tasmiṃ araññe vasitvā pitari kālakate yakkhaṃ ādāya bārāṇasiṃ gantvā rajjaṃ gahetvā candakumārassa uparajjaṃ, sūriyakumārassa senāpatiṭṭhānaṃ datvā yakkhassa ramaṇīye ṭhāne āyatanaṃ kārāpetvā yathā so lābhaggappatto hoti, tathā akāsi. |
He, having his protection well-arranged by him, lived in that forest and, when his father died, he took the yakkha, went to Benares, took the kingdom, gave the position of crown prince to Prince Canda, and the position of commander-in-chief to Prince Sūriya, and had a shrine built for the yakkha in a pleasant place and made it so that he attained the highest gain. |
♦ satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi “tadā rakkhaso bahubhaṇḍikabhikkhu ahosi, sūriyakumāro ānando, candakumāro sāriputto, mahiṃsakumāro pana ahamevā”ti. |
♦ The Teacher, having brought up this Dhamma discourse, identified the Jātaka, "At that time the demon was the monk with many requisites, Sūriyakumāra was Ānanda, Candakumāra was Sāriputta, but Prince Mahiṃsaka was I myself." |
evaṃ satthā jātakaṃ kathetvā “evaṃ tvaṃ, bhikkhu, pubbe devadhamme gavesamāno hiriottappasampanno vicaritvā idāni catuparisamajjhe iminā nīhārena ṭhatvā mama purato ‘appicchomhī’ti vadanto ayuttaṃ akāsi. |
Thus the Teacher, having told the Jātaka, said, "Thus you, monk, formerly, while seeking the devadhamma, lived endowed with shame and fear of wrongdoing. Now, having stood in this manner in the midst of the fourfold assembly, you have done an unfitting thing by saying in my presence, 'I have few wishes.' |
na hi sāṭakapaṭikkhepādimattena samaṇo nāma hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
For one does not become a monk merely by the rejection of a robe and so on." Connecting the story, he taught the Dhamma by speaking this verse: |
♦ 141. |
♦ 141. |
♦ “na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā. |
♦ "Not nakedness, not matted hair, not fasting, nor sleeping on the bare ground, |
♦ rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhan”ti. |
♦ nor dust and dirt, nor the practice of squatting, purify a mortal who has not crossed over doubt." |
♦ tattha nānāsakāti na anasakā, bhattapaṭikkhepakāti attho. |
♦ There, "not fasting" means not abstaining from food; it means those who reject food. |
thaṇḍilasāyikāti bhūmisayanā. |
"Sleeping on the bare ground" means sleeping on the ground. |
rajojallanti kaddamalepanākārena sarīre sannihitarajo . |
"Dust and dirt" means the dust accumulated on the body in the form of smearing with mud. |
ukkuṭikappadhānanti ukkuṭikabhāvena āraddhavīriyaṃ. |
"The practice of squatting" means energy aroused by way of squatting. |
idaṃ vuttaṃ hoti — yo hi macco “evaṃ ahaṃ lokanissaraṇasaṅkhātaṃ suddhiṃ pāpuṇissāmī”ti imesu naggacariyādīsu yaṃ kiñci samādāya vatteyya, so kevalaṃ micchādassanañceva vaḍḍheyya, kilamathassa ca bhāgī assa. |
This is what is said: he who, a mortal, thinking, "Thus I will attain the purity called release from the world," should practice any of these, such as nakedness, he would only increase his wrong view and be a partaker of weariness. |
na hi etāni susamādinnānipi aṭṭhavatthukāya kaṅkhāya avitiṇṇabhāvena avitiṇṇakaṅkhaṃ maccaṃ sodhentīti. |
For these, even when well undertaken, do not purify a mortal who has not crossed over the eightfold doubt, because he has not crossed over doubt. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ bahubhaṇḍikabhikkhuvatthu aṭṭhamaṃ. |
♦ The eighth story, of the monk with many requisites. |
♦ 9. santatimahāmattavatthu |
♦ 9. The Story of the Great Minister Santati |
♦ alaṅkato cepīti imaṃ dhammadesanaṃ satthā jetavane viharanto santatimahāmattaṃ ārabbha kathesi. |
♦ "Though adorned," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the great minister Santati. |
♦ so hi ekasmiṃ kāle rañño pasenadikosalassa paccantaṃ kupitaṃ vūpasametvā āgato. |
♦ For he, at one time, having pacified a rebellious frontier for King Pasenadi of Kosala, had returned. |
athassa rājā tuṭṭho satta divasāni rajjaṃ datvā ekaṃ naccagītakusalaṃ itthiṃ adāsi. |
Then the king, being pleased, gave him the kingdom for seven days and gave him a woman skilled in dancing and singing. |
so satta divasāni surāmadamatto hutvā sattame divase sabbālaṅkārapaṭimaṇḍito hatthikkhandhavaragato nhānatitthaṃ gacchanto satthāraṃ piṇḍāya pavisantaṃ dvārantare disvā hatthikkhandhavaragatova sīsaṃ cāletvā vanditvā pakkāmi. |
He, being intoxicated with liquor for seven days, on the seventh day, adorned with all his ornaments and mounted on the back of a royal elephant, was going to the bathing-ghat and, seeing the Teacher entering for alms between the city gates, he, while on the back of the royal elephant, nodded his head, paid homage, and departed. |
satthā sitaṃ katvā “ko nu kho, bhante, sitapātukaraṇe hetū”ti ānandattherena puṭṭho sitakāraṇaṃ ācikkhanto āha — |
The Teacher smiled. When asked by the Elder Ānanda, "What, venerable sir, is the reason for the smile?" he explained the reason for his smile, saying: |
“passānanda, santatimahāmattaṃ, ajja sabbābharaṇapaṭimaṇḍitova mama santikaṃ āgantvā catuppadikagāthāvasāne arahattaṃ patvā sattatālamatte ākāse nisīditvā parinibbāyissatī”ti. |
Look, Ānanda, at the great minister Santati. Today, adorned with all his ornaments, he will come to my side and, at the end of a four-line verse, he will attain Arahantship and, while sitting in the sky at a height of seven palm trees, he will pass into Nibbāna. |
mahājano therena saddhiṃ kathentassa satthu vacanaṃ assosi. |
The great multitude heard the Teacher's words as he was speaking with the elder. |
tattha micchādiṭṭhikā cintayiṃsu — |
There, those of wrong view thought: |
“passatha samaṇassa gotamassa kiriyaṃ, mukhappattameva bhāsati, ajja kira esa evaṃ surāmadamatto yathālaṅkatova etassa santike dhammaṃ sutvā parinibbāyissati, ajjeva taṃ musāvādena niggaṇhissāmā”ti. |
Look at the action of the ascetic Gotama! He speaks what comes to his mouth. Today, it seems, this one, so intoxicated with liquor, just as he is adorned, will hear the Dhamma from him and pass into Nibbāna. Today we will convict him of a lie. |
sammādiṭṭhikā cintesuṃ — |
Those of right view thought: |
“aho buddhānaṃ mahānubhāvatā, ajja buddhalīḷañceva santatimahāmattalīḷañca daṭṭhuṃ labhissāmā”ti. |
Oh, the great power of the Buddhas! Today we will be able to see both the majesty of a Buddha and the majesty of the great minister Santati. |
♦ santatimahāmattopi nhānatitthe divasabhāgaṃ udakakīḷaṃ kīḷitvā uyyānaṃ gantvā āpānabhūmiyaṃ nisīdi. |
♦ The great minister Santati also, having played in the water at the bathing-ghat for the daytime, went to the park and sat in the drinking-hall. |
sāpi itthī raṅgamajjhaṃ otaritvā naccagītaṃ dassetuṃ ārabhi. |
That woman also, having entered the stage, began to show her dancing and singing. |
tassā sarīralīḷāya dassanatthaṃ sattāhaṃ appāhāratāya taṃ divasaṃ naccagītaṃ dassayamānāya antokucchiyaṃ satthakavātā samuṭṭhāya hadayamaṃsaṃ kantitvā agamaṃsu. |
For her, because of her little food for seven days for the sake of showing the grace of her body, while she was showing her dancing and singing that day, the winds of the sword arose in her stomach, cut the flesh of her heart, and went away. |
sā taṅkhaṇaññeva mukhena ceva akkhīhi ca vivaṭehi kālamakāsi. |
She died at that very moment with her mouth and eyes open. |
santatimahāmatto “upadhāretha nan”ti vatvā “niruddhā, sāmī”ti ca vuttamatteyeva balavasokena abhibhūto taṅkhaṇaññevassa sattāhaṃ pītasurā tattakapāle udakabindu viya parikkhayaṃ agamāsi. |
The great minister Santati, having said, "Look after her," and as soon as it was said, "She is dead, master," he was overcome with strong sorrow, and at that very moment the liquor he had drunk for seven days was exhausted like a drop of water on a hot pan. |
so “na me imaṃ sokaṃ aññe nibbāpetuṃ sakkhissanti aññatra tathāgatenā”ti balakāyaparivuto sāyanhasamaye satthu santikaṃ gantvā vanditvā evamāha — |
He, thinking, "No one else will be able to extinguish this sorrow for me, except the Tathāgata," surrounded by a strong force, went to the Teacher in the evening, paid homage, and said this: |
“bhante, ‘evarūpo me soko uppanno, taṃ me tumhe nibbāpetuṃ sakkhissathā’ti āgatomhi, paṭisaraṇaṃ me hothā”ti. |
Venerable sir, such sorrow has arisen for me. I have come, thinking, 'You will be able to extinguish it for me.' Be my refuge. |
atha naṃ satthā “sokaṃ nibbāpetuṃ samatthasseva santikaṃ āgatosi. |
Then the Teacher said to him, "You have come to the side of one who is able to extinguish your sorrow. |
imissā hi itthiyā imināva ākārena matakāle tava rodantassa paggharitāssūni catunnaṃ mahāsamuddānaṃ udakato atirekatarānī”ti vatvā imaṃ gāthamāha — |
For the tears shed by you while weeping at the time of the death of this woman in this very manner are more than the water of the four great oceans." Having said this, he spoke this verse: |
♦ “yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ. |
♦ "What is past, that you should dry up; let there be nothing for you in the future. |
♦ majjhe ce no gahessasi, upasanto carissasī”ti. |
♦ If you will not grasp at the middle, you will wander, pacified." |
. |
. |
♦ gāthāpariyosāne santatimahāmatto arahattaṃ patvā attano āyusaṅkhāraṃ olokento tassa appavattanabhāvaṃ ñatvā satthāraṃ āha — |
♦ At the end of the verse, the great minister Santati attained Arahantship and, having looked at his own life-force and knowing that it was not proceeding, he said to the Teacher: |
“bhante, parinibbānaṃ me anujānāthā”ti. |
Venerable sir, please permit my final Nibbāna. |
satthā tena katakammaṃ jānantopi “musāvādena niggaṇhanatthaṃ sannipatitā micchādiṭṭhikā okāsaṃ na labhissanti, ‘buddhalīḷañceva santatimahāmattalīḷañca passissāmā’ti sannipatitā sammādiṭṭhikā iminā katakammaṃ sutvā puññesu ādaraṃ karissantī”ti sallakkhetvā “tena hi tayā katakammaṃ mayhaṃ kathehi, kathento ca bhūmiyaṃ ṭhito akathetvā sattatālamatte ākāse ṭhito kathehī”ti āha. |
The Teacher, though knowing the karma done by him, yet thinking, "Those of wrong view who have assembled to convict me of a lie will not get an opportunity. And those of right view who have assembled, thinking, 'We will see both the majesty of a Buddha and the majesty of the great minister Santati,' having heard the karma done by him, will have respect for meritorious deeds," he said, "Then tell me the karma done by you. And when you tell it, do not tell it while standing on the ground, but tell it while standing in the sky at a height of seven palm trees." |
so “sādhu, bhante”ti satthāraṃ vanditvā ekatālappamāṇaṃ uggamma orohitvā puna satthāraṃ vanditvā uggacchanto paṭipāṭiyā sattatālappamāṇe ākāse pallaṅkena nisīditvā “suṇātha me, bhante, pubbakamman”ti vatvā āha — |
He, saying, "Good, venerable sir," paid homage to the Teacher and, having risen up to the height of one palm tree and having descended, he again paid homage to the Teacher and, while rising up, in turn, he sat cross-legged in the sky at a height of seven palm trees and said, "Hear my past karma, venerable sirs," and he said: |
♦ ito ekanavutikappe vipassīsammāsambuddhakāle ahaṃ bandhumatinagare ekasmiṃ kule nibbattitvā cintesiṃ — |
♦ Ninety-one kalpas ago from now, during the time of the Perfectly Enlightened One Vipassī, I was born in a certain family in the city of Bandhumatī and thought: |
“kiṃ nu kho paresaṃ chedaṃ vā pīḷaṃ vā akaraṇakamman”ti upadhārento dhammaghosakakammaṃ disvā tato paṭṭhāya taṃ kammaṃ karonto mahājanaṃ samādapetvā “puññāni karotha, uposathadivasesu uposathaṃ samādiyatha, dānaṃ detha, dhammaṃ suṇātha, buddharatanādīhi sadisaṃ aññaṃ nāma natthi, tiṇṇaṃ ratanānaṃ sakkāraṃ karothā”ti ugghosento vicarāmi. |
What is the deed of not doing harm or oppression to others?" Considering, I saw the work of a Dhamma-announcer and, from then on, doing that work and exhorting the great multitude, I wandered about, announcing, "Do meritorious deeds, observe the Uposatha on Uposatha days, give gifts, listen to the Dhamma. There is nothing like the jewel of the Buddha and so on. Pay honor to the three jewels. |
tassa mayhaṃ saddaṃ sutvā buddhapitā bandhumatimahārājā maṃ pakkosāpetvā, “tāta, kiṃ karonto vicarasī”ti pucchitvā, “deva, tiṇṇaṃ ratanānaṃ guṇaṃ pakāsetvā mahājanaṃ puññakammesu samādapento vicarāmī”ti vutte, “kattha nisinno vicarasī”ti maṃ pucchitvā “padasāva, devā”ti mayā vutte, “tāta, na tvaṃ evaṃ vicarituṃ arahasi, imaṃ pupphadāmaṃ pilandhitvā assapiṭṭhe nisinnova vicarā”ti mayhaṃ muttādāmasadisaṃ pupphadāmaṃ datvā dantaṃ assaṃ adāsi. |
Hearing my sound, King Bandhumati, the Buddha's father, had me summoned and, having asked, "Son, what work do you do, wandering about?" and when told, "Your Majesty, proclaiming the virtues of the three jewels, I wander about, exhorting the great multitude in meritorious deeds," he asked me, "Where do you sit and wander about?" and when I said, "On foot, Your Majesty," he said, "Son, you are not worthy to wander thus. Wear this garland of flowers and wander about, sitting on horseback." He gave me a garland of flowers like a string of pearls and gave me a tamed horse. |
atha maṃ raññā dinnaparihārena tatheva ugghosetvā vicarantaṃ puna rājā pakkosāpetvā, “tāta, kiṃ karonto vicarasī”ti pucchitvā “tadeva, devā”ti vutte, “tāta, assopi te nānucchaviko, idha nisīditvā vicarā”ti catusindhavayuttarathaṃ adāsi. |
Then the king, when I was wandering about, proclaiming in the same way with the honor given by him, had me summoned again and, having asked, "Son, what work do you do, wandering about?" and when told, "The same, Your Majesty," he said, "Son, even a horse is not suitable for you. Sit here and wander about." He gave me a chariot yoked with four Sindhava horses. |
tatiyavārepi me rājā saddaṃ sutvā pakkosāpetvā, “tāta, kiṃ karonto vicarasī”ti pucchitvā “tadeva, devā”ti vutte, “tāta, rathopi te nānucchaviko”ti mayhaṃ mahantaṃ bhogakkhandhaṃ mahāpasādhanañca datvā ekañca hatthiṃ adāsi. |
On the third occasion also, the king, hearing my sound, had me summoned and, having asked, "Son, what work do you do, wandering about?" and when told, "The same, Your Majesty," he said, "Son, even a chariot is not suitable for you." He gave me a great mass of wealth and a great adornment, and he gave me one elephant. |
svāhaṃ sabbābharaṇapaṭimaṇḍito hatthikkhandhe nisinno asīti vassasahassāni dhammaghosakakammaṃ akāsiṃ, tassa me ettakaṃ kālaṃ kāyato candanagandho vāyati, mukhato uppalagandho vāyati. |
I, adorned with all my ornaments and sitting on the back of an elephant, did the work of a Dhamma-announcer for eighty thousand years. For me, for so long, the scent of sandalwood wafted from my body, and the scent of the water-lily wafted from my mouth. |
idaṃ mayā katakammanti. |
This is the karma I have done. |
♦ evaṃ so attano pubbakammaṃ kathetvā ākāse nisinnova tejodhātuṃ samāpajjitvā parinibbāyi. |
♦ Thus he, having told his own past karma, while sitting in the sky, entered the fire element and passed into Nibbāna. |
sarīre aggijālā uṭṭhahitvā maṃsalohitaṃ jhāpesi, sumanapupphāni viya dhātuyo avasissiṃsu. |
A flame of fire rose up in his body and burned the flesh and blood. The relics remained like sumana flowers. |
satthā suddhavatthaṃ pasāresi, dhātuyo tattha patiṃsu. |
The Teacher spread a pure cloth, and the relics fell on it. |
tā patte pakkhipitvā catumahāpathe thūpaṃ kāresi “mahājano vanditvā puññabhāgī bhavissatī”ti. |
Having put them in a bowl, he had a stūpa made at the crossroads of the four great highways, thinking, "The great multitude will pay homage and be partakers of merit." |
bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, santatimahāmatto gāthāvasāne arahattaṃ patvā alaṅkatapaṭiyattoyeva ākāse nisīditvā parinibbuto, kiṃ nu kho etaṃ ‘samaṇo’ti vattuṃ vaṭṭati udāhu brāhmaṇo”ti. |
In the Dhamma-hall, the monks started a discussion: "Friends, the great minister Santati attained Arahantship at the end of a verse and, while still adorned, he sat in the sky and passed into Nibbāna. What is proper to call him, 'a monk' or 'a brahmin'?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mama puttaṃ ‘samaṇo’tipi vattuṃ vaṭṭati, ‘brāhmaṇo’tipi vattuṃ vaṭṭatiyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "On this topic," he said, "Monks, it is proper to call my son 'a monk,' and it is also proper to call him 'a brahmin.'" Having said this and teaching the Dhamma, he spoke this verse: |
♦ 142. |
♦ 142. |
♦ alaṅkato cepi samaṃ careyya, |
♦ Though adorned, if he should live calmly, |
♦ santo danto niyato brahmacārī. |
♦ peaceful, tamed, certain, leading the holy life, |
♦ sabbesu bhūtesu nidhāya daṇḍaṃ, |
♦ having laid down the rod towards all beings, |
♦ so brāhmaṇo so samaṇo sa bhikkhū”ti. |
♦ he is a brahmin, he is a monk, he is a bhikkhu. |
♦ tattha alaṅkatoti vatthābharaṇehi paṭimaṇḍito. |
♦ There, "though adorned" means adorned with clothes and ornaments. |
tassattho — vatthālaṅkārādīhi alaṅkato cepi puggalo kāyādīhi samaṃ careyya, rāgādivūpasamena santo indriyadamanena danto catumagganiyamena niyato seṭṭhacariyāya brahmacārī kāyadaṇḍādīnaṃ oropitatāya sabbesu bhūtesu nidhāya daṇḍaṃ. |
Its meaning: though a person is adorned with clothes, ornaments, and so on, if he should live calmly in body and so on, peaceful by the calming of lust and so on, tamed by the taming of the senses, certain by the certainty of the four paths, leading the holy life by the best conduct, having laid down the rod towards all beings because the bodily blow and so on have been put down, |
so evarūpo bāhitapāpattā brāhmaṇotipi samitapāpattā samaṇotipi bhinnakilesattā bhikkhūtipi vattabboyevāti. |
such a one, because his evil has been put away, is to be called a brahmin; because his evil has been calmed, a monk; and because his defilements are broken, a bhikkhu. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ santatimahāmattavatthu navamaṃ. |
♦ The ninth story, of the great minister Santati. |
♦ 10. pilotikatissattheravatthu |
♦ 10. The Story of the Elder Pilotikatissa |
♦ hirīnisedhoti imaṃ dhammadesanaṃ satthā jetavane viharanto pilotikattheraṃ ārabbha kathesi. |
♦ "He who is restrained by shame," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the Elder Pilotikatissa. |
♦ ekasmiñhi samaye ānandatthero ekaṃ pilotikakhaṇḍanivatthaṃ kapālaṃ ādāya bhikkhāya carantaṃ dārakaṃ disvā “kiṃ te evaṃ vicaritvā jīvanato pabbajjā na uttaritarā”ti vatvā, “bhante, ko maṃ pabbājessatī”ti vutte “ahaṃ pabbājessāmī”ti taṃ ādāya gantvā sahatthā nhāpetvā kammaṭṭhānaṃ datvā pabbājesi. |
♦ On one occasion, the Elder Ānanda, seeing a boy wearing a piece of rag-cloth and carrying a bowl, going for alms, said, "Is not ordination better for you than living by wandering about thus?" and when told, "Venerable sir, who will ordain me?" he said, "I will ordain you." He took him and, having bathed him with his own hands, he gave him a meditation subject and ordained him. |
tañca pana nivatthapilotikakhaṇḍaṃ pasāretvā olokento parissāvanakaraṇamattampi gayhūpagaṃ kañci padesaṃ adisvā kapālena saddhiṃ ekissā rukkhasākhāya ṭhapesi. |
And having spread out and looked at that piece of rag-cloth he was wearing, and not seeing any part suitable for making a water-strainer, he placed it with the bowl on a certain branch of a tree. |
so pabbajitvā laddhūpasampado buddhānaṃ uppannalābhasakkāraṃ paribhuñjamāno mahagghāni cīvarāni acchādetvā vicaranto thūlasarīro hutvā ukkaṇṭhitvā “kiṃ me janassa saddhādeyyaṃ nivāsetvā vicaraṇena, attano pilotikameva nivāsessāmī”ti taṃ ṭhānaṃ gantvā pilotikaṃ gahetvā “ahirika nillajja evarūpānaṃ vatthānaṃ acchādanaṭṭhānaṃ pahāya imaṃ pilotikakhaṇḍaṃ nivāsetvā kapālahattho bhikkhāya carituṃ gacchasī”ti taṃ ārammaṇaṃ katvā attanāva attānaṃ ovadi, ovadantasseva panassa cittaṃ sannisīdi. |
He, having been ordained and having received the higher ordination, while enjoying the gain and honor that arose for the Buddhas and wearing costly robes, he became of stout body and, being discontented, he thought, "What is the use of my wandering about, wearing the faith-offering of the people? I will wear my own rag-cloth." He went to that place and, taking the rag-cloth, he admonished himself with that as his object, "Shameless, shameless one! Having abandoned the place for wearing such robes, you go to wander for alms with a bowl in hand, wearing this piece of rag-cloth." As he was admonishing himself, his mind became calm. |
so taṃ pilotikaṃ tattheva paṭisāmetvā nivattitvā vihārameva gato. |
He, having put that rag-cloth back in that place, turned back and went to the monastery. |
so katipāhaccayena punapi ukkaṇṭhitvā tatheva vatvā nivatti, punapi tathevāti. |
After a few days, being discontented again, he spoke in the same way and turned back. Again he did the same. |
taṃ evaṃ aparāparaṃ vicarantaṃ disvā bhikkhū “kahaṃ, āvuso, gacchasī”ti pucchanti. |
Seeing him wandering about thus again and again, the monks ask, "Where are you going, friend?" |
so “ācariyassa santikaṃ gacchāmāvuso”ti vatvā eteneva nīhārena attano pilotikakhaṇḍameva ārammaṇaṃ katvā attānaṃ nisedhetvā katipāheneva arahattaṃ pāpuṇi. |
He, saying, "I am going to my teacher's side, friends," and in this way, making his own piece of rag-cloth his object, he restrained himself and in a few days attained Arahantship. |
bhikkhū āhaṃsu — |
The monks said: |
“kiṃ, āvuso, na dāni ācariyassa santikaṃ gacchasi, nanu ayaṃ te vicaraṇamaggo”ti. |
Well, friend, do you not now go to your teacher's side? Is this not your path of wandering? |
āvuso, ācariyena saddhiṃ saṃsagge sati gatomhi, idāni pana me chinno saṃsaggo, tenassa santikaṃ na gacchāmīti. |
Friends, when there was a connection with my teacher, I went. But now my connection is cut. Therefore I do not go to his side. |
bhikkhū tathāgatassa ārocesuṃ — |
The monks reported to the Tathāgata: |
“bhante, pilotikatthero aññaṃ byākarotī”ti. |
Venerable sir, the Elder Pilotikatissa declares another state. |
kimāha, bhikkhaveti? |
What did he say, monks? |
idaṃ nāma, bhanteti. |
This, venerable sir. |
taṃ sutvā satthā “āma, bhikkhave, mama putto saṃsagge sati ācariyassa santikaṃ gato, idāni panassa saṃsaggo chinno, attanāva attānaṃ nisedhetvā arahattaṃ patto”ti vatvā imā gāthā abhāsi — |
Hearing that, the Teacher said, "Yes, monks. My son, when there was a connection, went to his teacher's side. But now his connection is cut. Having restrained himself by himself, he has attained Arahantship." Having said this, he spoke these verses: |
♦ 143. |
♦ 143. |
♦ “hirīnisedho puriso, koci lokasmiṃ vijjati. |
♦ "Rare in the world is the man who is restrained by shame, |
♦ yo niddaṃ apabodheti, asso bhadro kasāmiva. |
♦ who awakens from sleep, like a noble horse from the whip. |
♦ 144. |
♦ 144. |
♦ “asso yathā bhadro kasāniviṭṭho, |
♦ "Like a noble horse touched by the whip, |
♦ ātāpino saṃvegino bhavātha. |
♦ be ardent and filled with religious emotion. |
♦ saddhāya sīlena ca vīriyena ca, |
♦ By faith, by virtue, and by energy, |
♦ samādhinā dhammavinicchayena ca. |
♦ by concentration, and by the discernment of the Dhamma, |
♦ sampannavijjācaraṇā patissatā, |
♦ endowed with knowledge and conduct, mindful, |
♦ jahissatha dukkhamidaṃ anappakan”ti. |
♦ you will abandon this great suffering." |
♦ tattha anto uppannaṃ akusalavitakkaṃ hiriyā nisedhetīti hirīnisedho. |
♦ There, "restrained by shame" means he who restrains an unwholesome thought that has arisen within by shame. |
koci lokasminti evarūpo puggalo dullabho, kocideva lokasmiṃ vijjati. |
"Rare in the world" means such a person is rare; only some are found in the world. |
yo niddanti appamatto samaṇadhammaṃ karonto attano uppannaṃ niddaṃ apaharanto bujjhatīti apabodheti. |
"Who awakens from sleep" means he who, being heedful and doing the monk's life, awakens, dispelling the sleep that has arisen in him. |
kasāmivāti yathā bhadro asso attani patamānaṃ kasaṃ apaharati, attani patituṃ na deti. |
"Like the whip" means just as a noble horse dispels the whip that is falling on it, it does not let it fall on it. |
yo evaṃ niddaṃ apabodheti, so dullabhoti attho. |
He who thus awakens from sleep is rare. This is the meaning. |
♦ dutiyagāthāya ayaṃ saṅkhepattho — |
♦ The summary of the second verse is this: |
“bhikkhave, yathā bhadro asso pamādamāgamma kasāya niviṭṭho, ahampi nāma kasāya pahaṭo”ti aparabhāge ātappaṃ karoti, evaṃ tumhepi ātāpino saṃvegino bhavatha, evaṃbhūtā lokiyalokuttarāya duvidhāya saddhāya ca catupārisuddhisīlena ca kāyikacetasikavīriyena ca aṭṭhasamāpattisamādhinā ca kāraṇākāraṇajānanalakkhaṇena dhammavinicchayena ca samannāgatā hutvā tissannaṃ vā aṭṭhannaṃ vā vijjānaṃ, pañcadasannañca caraṇānaṃ sampattiyā sampannavijjācaraṇā . |
"Monks, just as a noble horse, having come to heedlessness and being touched by the whip, thinks, 'I too have been struck by the whip,' and afterwards makes an effort, in the same way, you also be ardent and filled with religious emotion. Being thus, and being endowed with both worldly and transcendent faith, with the fourfold purification of morality, with bodily and mental energy, with the concentration of the eight attainments, and with the discernment of the Dhamma, which has the characteristic of knowing cause and effect, and being endowed with the attainment of the three or the eight knowledges and the fifteen kinds of conduct, |
upaṭṭhitasatitāya patissatā hutvā idaṃ anappakaṃ vaṭṭadukkhaṃ pajahissathāti. |
and being mindful by established mindfulness, you will abandon this great suffering of the round of existence." |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ pilotikatissattheravatthu dasamaṃ. |
♦ The tenth story, of the Elder Pilotikatissa. |
♦ 11. sukhasāmaṇeravatthu |
♦ 11. The Story of the Novice Sukha |
♦ udakañhi nayantīti imaṃ dhammadesanaṃ satthā jetavane viharanto sukhasāmaṇeraṃ ārabbha kathesi. |
♦ "For irrigators lead the water," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the novice Sukha. |
♦ atītasmiñhi bārāṇasiseṭṭhino gandhakumāro nāma putto ahosi. |
♦ For in a past time, the son of a merchant in Benares was named Gandhakumāra. |
rājā tassa pitari kālakate taṃ pakkosāpetvā samassāsetvā mahantena sakkārena tasseva seṭṭhiṭṭhānaṃ adāsi. |
When his father died, the king had him summoned, comforted him, and with great honor gave him the very same position of a great merchant. |
so tato paṭṭhāya gandhaseṭṭhīti paññāyi. |
From then on, he was known as the Perfume-Merchant. |
athassa bhaṇḍāgāriko dhanagabbhadvāraṃ vivaritvā, “sāmi, idaṃ te ettakaṃ pitu dhanaṃ, ettakaṃ pitāmahādīnan”ti nīharitvā dassesi. |
Then his treasurer opened the door of the treasury and showed him, "Master, this much is your father's wealth, this much of your grandfather and so on." |
so taṃ dhanarāsiṃ oloketvā āha — |
He looked at that heap of wealth and said: |
“kiṃ pana te imaṃ dhanaṃ gahetvā na gamiṃsū”ti. |
But did they not go, taking this wealth? |
“sāmi, dhanaṃ gahetvā gatā nāma natthi. |
"Master, there are none who have gone, taking their wealth. |
attanā kataṃ kusalākusalameva hi ādāya sattā gacchantī”ti. |
For beings go, taking only the wholesome and unwholesome karma they themselves have done." |
so cintesi — |
He thought: |
“te bālatāya dhanaṃ saṇṭhāpetvā pahāya gatā, ahaṃ panetaṃ gahetvāva gamissāmī”ti. |
They, out of foolishness, having accumulated wealth, have gone, abandoning it. But I will go, having taken it. |
evaṃ pana cintento “dānaṃ vā dassāmi, pūjaṃ vā karissāmī”ti acintetvā “idaṃ sabbaṃ khāditvāva gamissāmī”ti cintesi. |
But while thinking thus, he did not think, "I will give a gift, or I will make an offering," but he thought, "I will eat all this and go." |
so satasahassaṃ vissajjetvā phalikamayaṃ nhānakoṭṭhakaṃ kāresi, satasahassaṃ datvā phalikamayameva nhānaphalakaṃ, satasahassaṃ datvā nisīdanapallaṅkaṃ, satasahassaṃ datvā bhojanapātiṃ, satasahassameva datvā bhojanaṭṭhāne maṇḍapaṃ kārāpesi, satasahassaṃ datvā bhojanapātiyā āsittakūpadhānaṃ kāresi, satasahasseneva gehe sīhapañjaraṃ saṇṭhāpesi, attano pātarāsatthāya sahassaṃ adāsi, sāyamāsatthāyapi sahassameva. |
He spent a hundred thousand and had a bathing-tank of crystal made. He gave a hundred thousand and had a bathing-plank of crystal itself. He gave a hundred thousand and had a sitting-throne. He gave a hundred thousand and had a dining-bowl. He had a pavilion built at the dining-place, also giving a hundred thousand. He had a cushion for pouring sauce for the dining-bowl made for a hundred thousand. He had a lion-window installed in his house for a hundred thousand. For his own morning meal, he gave a thousand. For his evening meal also, a thousand. |
puṇṇamadivase pana bhojanatthāya satasahassaṃ dāpesi, taṃ bhattaṃ bhuñjanadivase satasahassaṃ vissajjetvā nagaraṃ alaṅkaritvā bheriṃ carāpesi — |
But on the full-moon day, for his meal, he had a hundred thousand given. On the day he ate that meal, he spent a hundred thousand and, having adorned the city, he had a drum beaten: |
“gandhaseṭṭhissa kira bhattabhuñjanākāraṃ olokentū”ti. |
Let them look at the manner of the Perfume-Merchant's eating. |
♦ mahājano mañcātimañce bandhitvā sannipati. |
♦ The great multitude, having built platforms and pavilions, assembled. |
sopi satasahassagghanake nhānakoṭṭhake satasahassagghanake phalake nisīditvā soḷasahi gandhodakaghaṭehi nhatvā taṃ sīhapañjaraṃ vivaritvā tasmiṃ pallaṅke nisīdi. |
He also, having bathed in the bathing-tank worth a hundred thousand, sitting on the plank worth a hundred thousand, with sixteen pots of perfumed water, and having opened that lion-window, he sat on that throne. |
athassa tasmiṃ āsittakūpadhāne taṃ pātiṃ ṭhapetvā satasahassagghanakaṃ bhojanaṃ vaḍḍhesuṃ. |
Then they placed that bowl on that cushion for pouring sauce and served a meal worth a hundred thousand. |
so nāṭakaparivuto evarūpāya sampattiyā taṃ bhojanaṃ bhuñjati. |
He, surrounded by a troupe of dancers, eats that meal with such splendor. |
aparena samayena eko gāmikamanusso attano paribbayāharaṇatthaṃ dāruādīni yānake pakkhipitvā nagaraṃ gantvā sahāyakassa gehe nivāsaṃ gaṇhi. |
On another occasion, a certain village man, having loaded his cart with firewood and so on to procure his own provisions, went to the city and took up residence in a friend's house. |
tadā pana puṇṇamadivaso hoti. |
But at that time, it was a full-moon day. |
“gandhaseṭṭhino bhuñjanalīḷaṃ olokentū”ti nagare bheriṃ carāpesi. |
A drum was beaten in the city, saying, "Let them look at the manner of the Perfume-Merchant's eating." |
atha naṃ sahāyako āha — |
Then his friend said to him: |
“samma, gandhaseṭṭhino te bhuñjanalīḷaṃ diṭṭhapubban”ti. |
Friend, have you ever seen the manner of the Perfume-Merchant's eating? |
“na diṭṭhapubbaṃ, sammā”ti. |
I have never seen it, friend. |
“tena hi ehi, gacchāma, ayaṃ nagare bherī carati, etassa mahāsampattiṃ passāmā”ti nagaravāsī janapadavāsiṃ gahetvā agamāsi. |
"Then come, let us go. This drum is being beaten in the city. Let us see his great splendor." The city-dweller took the villager and went. |
mahājanopi mañcātimañce abhiruhitvā passati. |
The great multitude also, having climbed onto platforms and pavilions, watches. |
gāmavāsī bhattagandhaṃ ghāyitvāva nagaravāsiṃ āha — |
The villager, having smelled the scent of the food, said to the city-dweller: |
“mayhaṃ etāya pātiyā bhattapiṇḍe pipāsā jātā”ti. |
A thirst for a ball of rice from that bowl has arisen in me. |
samma, mā etaṃ patthayi, na sakkā laddhunti. |
Friend, do not desire it. It cannot be obtained. |
samma, alabhanto na jīvissāmīti. |
Friend, if I do not get it, I will not live. |
so taṃ paṭibāhituṃ asakkonto parisapariyante ṭhatvā “paṇamāmi te, sāmī”ti tikkhattuṃ mahāsaddaṃ nicchāretvā “ko eso”ti vutte ahaṃ, sāmīti. |
He, being unable to restrain him, stood at the edge of the crowd and shouted with a great voice three times, "I pay homage to you, master!" and when asked, "Who is that?" he said, "I, master." |
“kimetan”ti. “ayaṃ eko gāmavāsī tumhākaṃ pātiyaṃ bhattapiṇḍe pipāsaṃ upādesi, ekaṃ bhattapiṇḍaṃ dāpethā”ti. |
What is this?" "A certain villager has conceived a thirst for a ball of rice from your bowl. Please have a ball of rice given. |
“na sakkā laddhun”ti. |
It cannot be obtained. |
“kiṃ, samma, sutaṃ te”ti? |
Well, friend, have you heard? |
“sutaṃ me, apica labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī”ti. |
I have heard. But if I get it, I will live. If I do not get it, death will be mine. |
so punapi viravi — |
He cried out again: |
“ayaṃ kira, sāmi, alabhanto marissati, jīvitamassa dethā”ti. |
It seems, master, that if he does not get it, he will die. Please give him his life. |
ambho bhattapiṇḍo nāma satampi agghati, satadvayampi agghati. |
"Friend, a ball of rice is worth a hundred, it is worth two hundred. |
yo yo yācati, tassa tassa dadamāno ahaṃ kiṃ bhuñjissāmīti? |
If I give to everyone who asks, what will I eat?" |
sāmi, ayaṃ alabhanto marissati, jīvitamassa dethāti. |
Master, if he does not get it, he will die. Please give him his life. |
na sakkāva mudhā laddhuṃ, yadi pana alabhanto na jīvati, tīṇi saṃvaccharāni mama gehe bhatiṃ karotu, evamassa bhattapātiṃ dāpessāmīti. |
It is not possible to get it for nothing. But if he does not live without getting it, let him do wage-labor in my house for three years. Thus I will have the bowl of rice given to him. |
gāmavāsī taṃ sutvā “evaṃ hotu, sammā”ti sahāyakaṃ vatvā puttadāraṃ pahāya “bhattapātiatthāya tīṇi saṃvaccharāni bhatiṃ karissāmī”ti seṭṭhissa gehaṃ pāvisi. |
The villager, hearing that, said, "So be it, friend." He spoke to his friend, and leaving his wife and son, he entered the merchant's house, saying, "I will do wage-labor for three years for the sake of a bowl of rice." |
so bhatiṃ karonto sabbakiccāni sakkaccaṃ akāsi. |
He, while doing wage-labor, did all the tasks respectfully. |
gehe vā araññe vā rattiṃ vā divā vā sabbāni kattabbakammāni katāneva paññāyiṃsu. |
Whether at home or in the forest, at night or during the day, all the tasks to be done were seen to be done. |
“bhattabhatiko”ti ca vutte sakalanagarepi paññāyi. |
And when he was called "the wage-laborer for food," he was known throughout the city. |
athassa divase paripuṇṇe bhattaveyyāvaṭiko “bhattabhatikassa, sāmi, divaso puṇṇo, dukkaraṃ tena kataṃ tīṇi saṃvaccharāni bhatiṃ karontena, ekampi kammaṃ na kopitapubban”ti āha. |
Then, when his days were fulfilled, the food-steward said, "Master, the wage-laborer's days are fulfilled. He has done a difficult thing, doing wage-labor for three years. He has never been angry at a single task." |
♦ athassa seṭṭhi attano sāyapātarāsatthāya dve sahassāni, tassa pātarāsatthāya sahassanti tīṇi sahassāni dāpetvā āha — |
♦ Then the merchant had two thousand given for his own morning and evening meals, and a thousand for his morning meal, three thousand in all, and said: |
“ajja mayhaṃ kattabbaṃ parihāraṃ tasseva karothā”ti. |
Today, do for him the honor that should be done for me. |
vatvā ca pana ṭhapetvā ekaṃ cintāmaṇiṃ nāma piyabhariyaṃ avasesajanampi “ajja tameva parivārethā”ti vatvā sabbasampattiṃ tassa niyyādesi. |
And having said this, and having left aside one beloved wife named Cintāmaṇi, he said to all the other people, "Today, surround him," and he entrusted all his splendor to him. |
so seṭṭhino nhānodakena tasseva koṭṭhake tasmiṃ phalake nisinno nhatvā tasseva nivāsanasāṭake nivāsetvā tasseva pallaṅke nisīdi. |
He, having bathed in the merchant's bathing water in his very tank, sitting on his plank, and having worn his very own wearing-robes, he sat on his very own throne. |
seṭṭhipi nagare bheriṃ carāpesi — |
The merchant also had a drum beaten in the city: |
“bhattabhatiko gandhaseṭṭhissa gehe tīṇi saṃvaccharāni bhatiṃ katvā pātiṃ labhi, tassa bhuñjanasampattiṃ olokentū”ti. |
The wage-laborer for food, having done wage-labor for three years in the Perfume-Merchant's house, has obtained the bowl. Let them look at the splendor of his eating. |
mahājano mañcātimañce abhiruhitvā passati, gāmavāsissa olokitolokitaṭṭhānaṃ kampanākārappattaṃ ahosi. |
The great multitude, having climbed onto platforms and pavilions, watches. The place looked upon by the villager was on the verge of trembling. |
nāṭakā parivāretvā aṭṭhasuṃ, tassa purato bhattapātiṃ vaḍḍhetvā ṭhapayiṃsu. |
The dancers surrounded him and stood. They placed the bowl of rice in front of him and set it down. |
athassa hatthadhovanavelāya gandhamādane eko paccekabuddho sattame divase samāpattito vuṭṭhāya “kattha nu kho ajja bhikkhācāratthāya gacchāmī”ti upadhārento bhattabhatikaṃ addasa. |
Then, at the time of washing his hands, a certain Paccekabuddha on Gandhamādana, having emerged from attainment on the seventh day, considered, "Where should I go today for alms?" and saw the wage-laborer for food. |
atha so “ayaṃ tīṇi saṃvaccharāni bhatiṃ katvā bhattapātiṃ labhi, atthi nu kho etassa saddhā, natthī”ti upadhārento “atthī”ti ñatvā “saddhāpi ekacce saṅgahaṃ kātuṃ na sakkonti, sakkhissati nu kho me saṅgahaṃ kātun”ti cintetvā “sakkhissati ceva mama ca saṅgahakaraṇaṃ nissāya mahāsampattiṃ labhissatī”ti ñatvā cīvaraṃ pārupitvā pattamādāya vehāsaṃ abbhuggantvā parisantarena gantvā tassa purato ṭhitameva attānaṃ dassesi. |
Then he, thinking, "This one has obtained a bowl of rice after doing wage-labor for three years. Does he have faith or not?" and knowing, "He has," he considered, "Some who have faith are not able to give support. Will he be able to give me support?" and he knew, "He will be able, and on account of his giving support to me, he will obtain great fortune." He put on his robe, took his bowl, rose up into the air, and went through the midst of the crowd and showed himself standing in front of him. |
♦ so paccekabuddhaṃ disvā cintesi — |
♦ He saw the Paccekabuddha and thought: |
“ahaṃ pubbe adinnabhāvena ekissā bhattapātiyā atthāya tīṇi saṃvaccharāni paragehe bhatiṃ akāsiṃ, idāni me idaṃ bhattaṃ ekaṃ rattindivaṃ rakkheyya, sace pana naṃ ayyassa dassāmi, anekānipi kappakoṭisahassāni rakkhissati, ayyasseva naṃ dassāmī”ti. |
I, because of not having given in the past, have done wage-labor in another's house for three years for the sake of one bowl of rice. Now this food would sustain me for one day and night. But if I give it to the noble one, it will sustain me for many hundred thousand koṭis of kalpas. I will give it to the noble one. |
so tīṇi saṃvaccharāni bhatiṃ katvā laddhabhattapātito ekapiṇḍampi mukhe aṭṭhapetvā taṇhaṃ vinodetvā sayameva pātiṃ ukkhipitvā paccekabuddhassa santikaṃ gantvā pātiṃ aññassa hatthe datvā pañcapatiṭṭhitena vanditvā pātiṃ vāmahatthena gahetvā dakkhiṇahatthena tassa patte bhattaṃ ākiri. |
He, having done wage-labor for three years and having obtained a bowl of rice, without having placed a single ball in his mouth and having dispelled his craving, himself lifted the bowl and, going to the Paccekabuddha, he gave the bowl into another's hand, paid homage with the five-point prostration, took the bowl with his left hand, and with his right hand he poured the rice into his bowl. |
paccekabuddho bhattassa upaḍḍhasesakāle pattaṃ hatthena pidahi. |
The Paccekabuddha, when half the rice was left, covered his bowl with his hand. |
atha naṃ so āha — |
Then he said to him: |
“bhante, ekova paṭiviso na sakkā dvidhā kātuṃ, mā maṃ idhalokena saṅgaṇhatha, paralokena saṅgahameva karotha, sāvasesaṃ akatvā niravasesameva dassāmī”ti. |
Venerable sir, a single portion cannot be made into two. Do not favor me with this world, but do me the favor of the next world. I will give it all, without leaving a remainder. |
attano hi thokampi anavasesetvā dinnaṃ niravasesadānaṃ nāma, taṃ mahapphalaṃ hoti. |
For a gift given without leaving even a little for oneself is called a gift without remainder. That is of great fruit. |
so tathā karonto sabbaṃ datvā puna vanditvā āha — |
He, doing so, gave it all and, having paid homage again, he said: |
“bhante, ekaṃ bhattapātiṃ nissāya tīṇi saṃvaccharāni me paragehe bhatiṃ karontena dukkhaṃ anubhūtaṃ, idāni me nibbattanibbattaṭṭhāne sukhameva hotu, tumhehi diṭṭhadhammasseva bhāgī assan”ti. |
Venerable sir, on account of one bowl of rice, I have experienced suffering, doing wage-labor in another's house for three years. Now, in whatever place I am reborn, may I have only happiness. May I be a partaker of the very Dhamma you have seen. |
paccekabuddho “evaṃ hotu, cintāmaṇi viya te sabbakāmadado manosaṅkappā puṇṇacando viya pūrentū”ti anumodanaṃ karonto — |
The Paccekabuddha, giving his blessing, "So be it. May all your wishes and aspirations be fulfilled like a wish-fulfilling gem. May all your intentions be fulfilled like the full moon of the fifteenth day," said: |
♦ “icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu. |
♦ "What is wished and desired by you, may it all be fulfilled. |
♦ sabbe pūrentu saṅkappā, cando pannaraso yathā. |
♦ May all your intentions be fulfilled, like the moon of the fifteenth day. |
♦ “icchitaṃ patthikaṃ tuyhaṃ, khippameva samijjhatu. |
♦ "What is wished and desired by you, may it quickly be fulfilled. |
♦ sabbe pūrentu saṅkappā, maṇi jotiraso yathā”ti. |
♦ May all your intentions be fulfilled, like the wish-fulfilling gem." |
— |
— |
♦ vatvā “ayaṃ mahājano yāva gandhamādanapabbatagamanā maṃ passanto tiṭṭhatū”ti adhiṭṭhāya ākāsena gandhamādanaṃ agamāsi. |
♦ having said this and having resolved, "Let this great multitude see me until I go to the Gandhamādana mountain," he went to Gandhamādana through the air. |
♦ mahājanopi naṃ passantova aṭṭhāsi. |
♦ The great multitude also stood, watching him. |
so tattha gantvā taṃ piṇḍapātaṃ pañcasatānaṃ paccekabuddhānaṃ vibhajitvā adāsi. |
He, having gone there, divided that almsfood and gave it to five hundred Paccekabuddhas. |
sabbe attano pahonakaṃ gaṇhiṃsu. |
All of them took what was sufficient for them. |
“appo piṇḍapāto kathaṃ pahosī”ti na cintetabbaṃ. |
One should not think, "How did so little almsfood suffice?" |
cattāri hi acinteyyāni vuttāni, tatrāyaṃ paccekabuddhavisayoti. |
For it sufficed through the power of the Buddha. |
mahājano paccekabuddhānaṃ piṇḍapātaṃ vibhajitvā diyyamānaṃ disvā sādhukārasahassāni pavattesi, asanisatanipākasaddo viya ahosi. |
The domain of a Buddha should not be pondered. |
taṃ sutvā gandhaseṭṭhi cintesi — |
For four things are said to be "unthinkable." |
“bhattabhatiko mayā dinnasampattiṃ dhāretuṃ nāsakkhi maññe, tenāyaṃ mahājano parihāsaṃ karonto sannipatito nadatī”ti. |
Therein, this is the domain of a Paccekabuddha. |
so tappavattijānanatthaṃ manusse pesesi. |
The great multitude, seeing the almsfood being divided and given to the Paccekabuddhas, raised thousands of shouts of approval. It was like the sound of a hundred thunderclaps. |
te āgantvā “sampattidhārakā nāma, sāmi, evaṃ hontū”ti vatvā taṃ pavattiṃ ārocesuṃ. |
Hearing that, the Perfume-Merchant thought: |
seṭṭhi taṃ sutvāva pañcavaṇṇāya pītiyā phuṭṭhasarīro hutvā “aho dukkaraṃ tena kataṃ, ahaṃ ettakaṃ kālaṃ evarūpāya sampattiyā ṭhito kiñci dātuṃ nāsakkhin”ti taṃ pakkosāpetvā “saccaṃ kira tayā idaṃ nāma katan”ti pucchitvā “āma, sāmī”ti vutte, “handa, sahassaṃ gahetvā tava dāne mayhampi pattiṃ dehī”ti āha. |
The wage-laborer for food, I suppose, was not able to bear the splendor I gave him. Therefore this great multitude has gathered and is shouting, making a mockery. |
so tathā akāsi. |
He sent men to find out what was happening. |
seṭṭhipissa sabbaṃ attano santakaṃ majjhe bhinditvā adāsi. |
They came and said, "Bearers of splendor, master, should be like this," and they reported that event. |
| The merchant, upon hearing that, his body suffused with five-colored joy, thought, "Oh, what a difficult thing he has done! I, while being of such splendor for so long, was not able to give anything." He had him summoned and, having asked, "Is it true that you have done this?" and when told, "Yes, master," he said, "Well then, take a thousand and give me a share in your offering." | |
| He did so. | |
| The merchant also divided all his own property in the middle and gave it. | |
♦ catasso hi sampadā nāma — vatthusampadā, paccayasampadā, cetanāsampadā, guṇātirekasampadāti. |
♦ For there are four perfections: perfection of the object, perfection of the requisite, perfection of the intention, and perfection of the excellence of virtue. |
tattha nirodhasamāpattiraho arahā vā anāgāmī vā dakkhiṇeyyo vatthusampadā nāma. |
There, the worthy recipient, an Arahant or a non-returner who is worthy of the attainment of cessation, is called the perfection of the object. |
paccayānaṃ dhammena samena uppatti paccayasampadā nāma. |
The arising of the requisites righteously and justly is called the perfection of the requisite. |
dānato pubbe dānakāle pacchā bhāgeti tīsu kālesu cetanāya somanassasahagatañāṇasampayuttabhāvo cetanāsampadā nāma. |
The state of the intention being accompanied by joy and conjoined with knowledge at the three times—before the gift, at the time of the gift, and after the gift—is called the perfection of the intention. |
dakkhiṇeyyassa samāpattito vuṭṭhitabhāvo guṇātirekasampadā nāmāti. |
The state of the worthy recipient having emerged from attainment is called the perfection of the excellence of virtue. |
imassa ca khīṇāsavo paccekabuddho dakkhiṇeyyā, bhatiṃ katvā laddhabhāvena paccayo dhammato uppanno, tīsu kālesu parisuddhā cetanā, samāpattito vuṭṭhitamatto paccekabuddho guṇātirekoti catassopi sampadā nipphannā. |
And for this one, the worthy recipient was an Arahant, a Paccekabuddha. The requisite arose righteously, being obtained by doing wage-labor. The intention was pure at the three times. The Paccekabuddha had just emerged from attainment, so he was of excellent virtue. Thus all four perfections were fulfilled. |
etāsaṃ ānubhāvena diṭṭheva dhamme mahāsampattiṃ pāpuṇanti. |
By the power of these, they attain great fortune in this very life. |
tasmā so seṭṭhino santikā sampattiṃ labhi. |
Therefore he received fortune from the merchant. |
aparabhāge ca rājāpi iminā katakammaṃ sutvā taṃ pakkosāpetvā sahassaṃ datvā pattiṃ gahetvā tuṭṭhamānaso mahantaṃ bhogakkhandhaṃ datvā seṭṭhiṭṭhānaṃ adāsi. |
And later on, the king also, having heard of the deed done by him, had him summoned and, having given a thousand and having taken a share, his mind pleased, he gave him a great mass of wealth and gave him the position of a great merchant. |
bhattabhatikaseṭṭhītissa nāmaṃ akāsi. |
He gave him the name "the merchant who was a wage-laborer for food." |
so gandhaseṭṭhinā saddhiṃ sahāyo hutvā ekato khādanto pivanto yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ sāriputtattherassūpaṭṭhākakule paṭisandhiṃ gaṇhi. |
He, having become a friend of the Perfume-Merchant, eating and drinking together, lived for his lifespan and, having passed away from there, he was reborn in the deva world and, having enjoyed divine fortune for one Buddha-interval, in this Buddha-era he took conception in the family of the Elder Sāriputta's supporter in Sāvatthī. |
athassa mātā laddhagabbhaparihārā katipāhaccayena “aho vatāhaṃ pañcasatehi bhikkhūhi saddhiṃ sāriputtattherassa satarasabhojanaṃ datvā kāsāyavatthanivatthā suvaṇṇasarakaṃ ādāya āsanapariyante nisinnā tesaṃ bhikkhūnaṃ ucchiṭṭhāvasesakaṃ paribhuñjeyyan”ti dohaḷinī hutvā tatheva katvā dohaḷaṃ paṭivinodesi. |
Then his mother, having received the care due to a pregnant woman, after a few days, became filled with a craving, "Oh, that I might give a meal of seventeen courses to the Elder Sāriputta with five hundred monks, and I, wearing saffron robes and taking a golden bowl, would sit at the end of the seats and eat the leftover remainder of those monks." She gratified her craving by doing so. |
sā sesamaṅgalesupi tathārūpameva dānaṃ datvā puttaṃ vijāyitvā nāmaggahaṇadivase “puttassa me, bhante, sikkhāpadāni dethā”ti theraṃ āha. |
She, at the other ceremonies also, having given a similar gift, gave birth to a son and on the day of his naming ceremony, she said to the elder, "Venerable sir, please give the precepts to my son." |
thero “kimassa nāman”ti pucchi. |
The elder asked, "What is his name?" |
“bhante, puttassa me paṭisandhiggahaṇato paṭṭhāya imasmiṃ gehe kassaci dukkhaṃ nāma na bhūtapubbaṃ, tenevassa sukhakumāroti nāmaṃ bhavissatī”ti vutte tadevassa nāmaṃ gahetvā sikkhāpadāni adāsi. |
"Venerable sir, from the time of my son's conception, no suffering has ever existed for anyone in this house. Therefore, let his name be Sukhakumāra." He took that very name and gave him the precepts. |
♦ tadā evañcassa mātu “nāhaṃ mama puttassa ajjhāsayaṃ bhindissāmī”ti cittaṃ uppajji. |
♦ At that time, this thought also arose in his mother, "I will not break my son's inclination." |
sā tassa kaṇṇavijjhanamaṅgalādīsupi tatheva dānaṃ adāsi. |
She gave the same kind of gift at his ear-piercing ceremony and so on. |
kumāropi sattavassikakāle “icchāmahaṃ, amma, therassa santike pabbajitun”ti āha. |
The boy also, at the age of seven, said, "I wish, mother, to go forth in the presence of the elder." |
sā “sādhu, tāta, nāhaṃ tava ajjhāsayaṃ bhindissāmī”ti theraṃ nimantetvā bhojetvā, “bhante, putto me pabbajituṃ icchati, imāhaṃ sāyanhasamaye vihāraṃ ānessāmī”ti theraṃ uyyojetvā ñātake sannipātetvā “puttassa me gihikāle kattabbaṃ kiccaṃ ajjeva karissāmā”ti vatvā puttaṃ alaṅkaritvā mahantena sirisobhaggena vihāraṃ netvā therassa niyyādesi. |
She said, "Good, son, I will not break your inclination." She invited the elder and fed him and said, "Venerable sir, my son wishes to go forth. I will bring him to the monastery in the evening." She sent the elder away and, having assembled her relatives, she said, "We will do today the deed that should be done for my son in his lay life." She adorned her son and, with great splendor and majesty, she took him to the monastery and entrusted him to the elder. |
theropi taṃ, “tāta, pabbajjā nāma dukkarā, sakkhissasi abhiramitun”ti vatvā “karissāmi vo, bhante, ovādan”ti vutte kammaṭṭhānaṃ datvā pabbājesi. |
The elder also said to him, "Son, the ordained life is difficult. Will you be able to find delight in it?" and when told, "I will do your bidding, venerable sir," he gave him a meditation subject and ordained him. |
mātāpitaropissa pabbajjāya sakkāraṃ karontā antovihāreyeva sattāhaṃ buddhappamukhassa bhikkhusaṅghassa satarasabhojanaṃ datvā sāyaṃ attano gehaṃ agamaṃsu. |
His parents also, performing the offering for his ordination, in the monastery itself for seven days gave a meal of seventeen courses to the Sangha of monks headed by the Buddha and in the evening they went to their own house. |
aṭṭhame divase sāriputtatthero bhikkhusaṅghe gāmaṃ paviṭṭhe vihāre kattabbakiccaṃ katvā sāmaṇeraṃ pattacīvaraṃ gāhāpetvā gāmaṃ piṇḍāya pāvisi. |
On the eighth day, the Elder Sāriputta, when the Sangha of monks had entered the village, having done the work to be done in the monastery, had the novice take his bowl and robes and entered the village for alms. |
sāmaṇero antarāmagge mātikādīni disvā paṇḍitasāmaṇero viya pucchi. |
The novice, seeing irrigation channels and so on on the way, asked like the wise novice. |
theropi tassa tatheva byākāsi. |
The elder also explained it to him in the same way. |
sāmaṇero tāni kāraṇāni sutvā “sace tumhe attano pattacīvaraṃ gaṇheyyātha, ahaṃ nivatteyyan”ti vatvā therena tassa ajjhāsayaṃ abhinditvā, “sāmaṇera, dehi mama pattacīvaran”ti pattacīvare gahite theraṃ vanditvā nivattamāno, “bhante, mayhaṃ āhāraṃ āharamāno satarasabhojanaṃ āhareyyāthā”ti āha. |
The novice, having heard those reasons, said, "If you would take your own bowl and robes, I would turn back." The elder, not breaking his inclination, said, "Novice, give me my bowl and robes." When he had taken the bowl and robes, he paid homage to the elder and, while turning back, he said, "Venerable sir, when you bring my food, please bring a meal of seventeen courses." |
kuto taṃ labhissāmīti? |
Where will I get it? |
attano puññena alabhanto mama puññena labhissatha, bhanteti. |
If you do not get it by your own merit, you will get it by my merit, venerable sir. |
athassa thero kuñcikaṃ datvā gāmaṃ piṇḍāya pāvisi. |
Then the elder gave him the key and entered the village for alms. |
sopi vihāraṃ āgantvā therassa gabbhaṃ vivaritvā pavisitvā dvāraṃ pidhāya attano kāye ñāṇaṃ otāretvā nisīdi. |
He also, having come to the monastery, opened the elder's cell, entered, closed the door, and sat down, bringing his knowledge to bear on his own body. |
♦ tassa guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. |
♦ By the power of his virtue, Sakka's seat showed signs of heat. |
sakko “kiṃ nu kho etan”ti olokento sāmaṇeraṃ disvā “sukhasāmaṇero attano upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, mayā tattha gantuṃ vaṭṭatī”ti cintetvā cattāro mahārāje pakkosāpetvā “gacchatha, tātā, vihārassūpavane dussaddake sakuṇe palāpethā”ti uyyojesi. |
Sakka, looking, "What is this?" saw the novice and thought, "The novice Sukha, having given his preceptor's bowl and robes, has turned back, saying, 'I will do the monk's life.' It is proper for me to go there." He had the four great kings summoned and sent them, saying, "Go, sons, and drive away the noisy birds in the grove of the monastery." |
te tathā katvā sāmantā ārakkhaṃ gaṇhiṃsu. |
They did so and kept guard all around. |
candimasūriye “attano vimānāni gahetvā tiṭṭhathā”ti āṇāpesi. |
He commanded the sun and moon, "Hold your mansions and stand." |
tepi tathā kariṃsu. |
They also did so. |
sayampi āviñchanaṭṭhāne ārakkhaṃ gaṇhi. |
He himself kept guard at the place of the door-bolt. |
vihāro sannisinno niravo ahosi. |
The monastery became silent and still. |
sāmaṇero ekaggacittena vipassanaṃ vaḍḍhetvā tīṇi maggaphalāni pāpuṇi. |
The novice, with a one-pointed mind, developing insight, attained the three paths and fruits. |
thero “sāmaṇerena ‘satarasabhojanaṃ āhareyyāthā’ti vuttaṃ, kassa nu kho ghare sakkā laddhun”ti olokento ekaṃ ajjhāsayasampannaṃ upaṭṭhākatulaṃ disvā tattha gantvā, “bhante, sādhu vo kataṃ ajja idhāgacchantehī”ti tehi tuṭṭhamānasehi pattaṃ gahetvā nisīdāpetvā yāgukhajjakaṃ datvā yāva bhattakālaṃ dhammakathaṃ yācito tesaṃ sāraṇīyadhammakathaṃ kathetvā kālaṃ sallakkhetvā desanaṃ niṭṭhāpesi. |
The elder, thinking, "The novice said, 'Please bring a meal of seventeen courses.' In whose house can it be obtained?" and looking, he saw a supporter's family endowed with inclination and, having gone there, they, with joyful minds, said, "Venerable sir, it is good that you have come here today." They took his bowl, had him seated, gave him gruel and snacks, and having been requested to give a Dhamma talk until mealtime, he gave them a friendly Dhamma talk and, noticing the time, he finished the discourse. |
athassa satarasabhojanaṃ datvā taṃ ādāya gantukāmaṃ theraṃ disvā “bhuñjatha, bhante, aparampi te dassāmā”ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. |
Then they gave him a meal of seventeen courses and, when the elder wished to go, having taken it, they said, "Please eat, venerable sir, we will give you more." They fed the elder and again gave him a bowlful. |
thero taṃ ādāya “sāmaṇero me chāto”ti turitaturito vihāraṃ pāyāsi. |
The elder took it and, thinking, "My novice is hungry," he set out for the monastery very quickly. |
taṃ divasaṃ satthā pātova nikkhamitvā gandhakuṭiyaṃ nisinnova āvajjesi — |
On that day, the Teacher, having left early and sitting in the fragrant chamber, adverted: |
“ajja sukhasāmaṇero upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, nipphannaṃ nu kho tassa kiccan”ti. |
Today the novice Sukha, having given his preceptor's bowl and robes, has turned back, saying, 'I will do the monk's life.' Has his task been accomplished or not? |
so tiṇṇaṃyeva maggaphalānaṃ pattabhāvaṃ disvā uttaripi upadhārento “sakkhissatāyaṃ ajja arahattaṃ pāpuṇituṃ, sāriputto pana ‘sāmaṇero me chāto’ti vegena bhattaṃ ādāya nikkhamati, sace imasmiṃ arahattaṃ appatte bhattaṃ āharissati, imassa antarāyo bhavissati, mayā gantvā dvārakoṭṭhake ārakkhaṃ gaṇhituṃ vaṭṭatī”ti cintetvā gandhakuṭito nikkhamitvā dvārakoṭṭhake ṭhatvā ārakkhaṃ gaṇhi. |
He saw that he had attained the three paths and fruits and, considering further, "Will this one be able to attain Arahantship today?" and "Sāriputta, thinking, 'My novice is hungry,' is coming quickly with the food. If he brings the food before this one has attained Arahantship, there will be an obstacle for him. It is proper for me to go and keep guard at the gatehouse." Having thought thus, he came out of the fragrant chamber, went to the gatehouse, and kept guard. |
♦ theropi bhattaṃ āhari. |
♦ The elder also brought the food. |
atha naṃ heṭṭhā vuttanayeneva cattāro pañhe pucchi. |
Then he asked him four questions in the same way as told below. |
pañhavissajjanāvasāne sāmaṇero arahattaṃ pāpuṇi. |
At the end of the answering of the questions, the novice attained Arahantship. |
satthā theraṃ āmantetvā “gaccha, sāriputta, sāmaṇerassa te bhattaṃ dehī”ti āha. |
The Teacher addressed the elder and said, "Go, Sāriputta, give the food to your novice." |
thero gantvā dvāraṃ ākoṭesi. |
The elder went and knocked on the door. |
sāmaṇeropi nikkhamitvā upajjhāyassa vattaṃ katvā “bhattakiccaṃ karohī”ti vutte therassa bhattena anatthikabhāvaṃ ñatvā sattavassikakumāro taṅkhaṇaññeva arahattaṃ patto nīcāsanaṭṭhānaṃ paccavekkhanto bhattakiccaṃ katvā pattaṃ dhovi. |
The novice also came out and, having done the duty to his preceptor and when told, "Have your meal," he, knowing that the elder had no need of the food, the seven-year-old boy, having attained Arahantship at that very moment, reflecting on the low seat, had his meal and washed the bowl. |
tasmiṃ kāle cattāro mahārājāno ārakkhaṃ vissajjesuṃ. |
At that time, the four great kings released their guard. |
candimasūriyāpi vimānāni muñciṃsu. |
The sun and moon also released their mansions. |
sakkopi āviñchanaṭṭhāne ārakkhaṃ vissajjesi. |
Sakka also released his guard at the place of the door-bolt. |
sūriyo nabhamajjhaṃ atikkantoyeva paññāyi. |
The sun appeared to have already passed the meridian. |
bhikkhū “sāyanho paññāyati, sāmaṇerena ca idāneva bhattakiccaṃ kataṃ, kiṃ nu kho ajja pubbaṇho balavā jāto, sāyanho mando”ti vadiṃsu. |
The monks said, "The afternoon appears. And the novice has just now had his meal. Why today has the forenoon become strong and the afternoon weak?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “bhante, ajja pubbaṇho balavā jāto, sāyanho mando, sāmaṇerena ca idāneva bhattakiccaṃ kataṃ, atha ca pana sūriyo nabhamajjhaṃ atikkantoyeva paññāyatī”ti vutte, “bhikkhave, evamevaṃ hoti puññavantānaṃ samaṇadhammakaraṇakāle. |
The Teacher came and asked, "On what topic, monks, are you now assembled?" and when told, "Venerable sir, today the forenoon has become strong and the afternoon weak. And the novice has just now had his meal, and yet the sun appears to have already passed the meridian," he said, "Monks, it is thus when a meritorious person is doing the monk's life. |
ajja hi cattāro mahārājāno sāmantā ārakkhaṃ gaṇhiṃsu, candimasūriyā vimānāni gahetvā aṭṭhaṃsu, sakko āviñchanake ārakkhaṃ gaṇhi, ahampi dvārakoṭṭhake ārakkhaṃ gaṇhiṃ, ajja sukhasāmaṇero mātikāya udakaṃ harante, usukāre usuṃ ujuṃ karonte, tacchake cakkādīni karonte disvā attānaṃ dametvā arahattaṃ patto”ti vatvā imaṃ gāthamāha — |
For today the four great kings kept guard all around, the sun and moon held their mansions and stood, Sakka kept guard at the place of the door-bolt, and I also kept guard at the gatehouse. Today the novice Sukha, having seen the irrigators leading water in the channel, the fletchers making the arrow straight, and the carpenters making wheels and so on, has tamed himself and attained Arahantship." Having said this, he spoke this verse: |
♦ 145. |
♦ 145. |
♦ “udakañhi nayanti nettikā, usukārā namayanti tejanaṃ. |
♦ "For irrigators lead the water, fletchers bend the arrow-shaft. |
♦ dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā”ti. |
♦ Carpenters bend the wood; the well-behaved tame themselves." |
♦ tattha subbatāti suvadā, sukhena ovaditabbā anusāsitabbāti attho. |
♦ There, "the well-behaved" means easy to speak to; it means they are to be advised and instructed with ease. |
sesaṃ heṭṭhā vuttanayameva. |
The rest is as told below. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sukhasāmaṇeravatthu ekādasamaṃ. |
♦ The eleventh story, of the novice Sukha. |
♦ daṇḍavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter on the Rod is finished. |
♦ dasamo vaggo. |
♦ The tenth chapter. |
♦ 11. jarāvaggo |
♦ 11. The Chapter on Old Age |
♦ 1. visākhāya sahāyikānaṃ vatthu |
♦ 1. The Story of the Friends of Visākhā |
♦ ko nu hāso kimānandoti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhāya sahāyikāyo ārabbha kathesi. |
♦ "What is this laughter, what this joy," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the friends of Visākhā. |
♦ sāvatthiyaṃ kira pañcasatā kulaputtā “evaṃ imā appamādavihāriniyo bhavissantī”ti attano attano bhariyāyo visākhaṃ mahāupāsikaṃ sampaṭicchāpesuṃ. |
♦ It is said that in Sāvatthī, five hundred clansmen, thinking, "Thus these will live heedfully," entrusted their own wives to the great laywoman Visākhā. |
tā uyyānaṃ vā vihāraṃ vā gacchantiyo tāya saddhiṃyeva gacchanti. |
They, when they went to the park or to the monastery, went with her. |
tā ekasmiṃ kāle “sattāhaṃ surāchaṇo bhavissatī”ti chaṇe saṅghuṭṭhe attano attano sāmikānaṃ suraṃ paṭiyādesuṃ. |
At one time, when a liquor festival was announced, saying, "There will be a liquor festival for seven days," they prepared liquor for their own husbands. |
te sattāhaṃ surāchaṇaṃ kīḷitvā aṭṭhame divase kammantabheriyā nikkhantāya kammante agamaṃsu. |
They, having played at the liquor festival for seven days, on the eighth day, when the drum for work was beaten, went to their work. |
tāpi itthiyo “mayaṃ sāmikānaṃ sammukhā suraṃ pātuṃ na labhimhā, avasesā surā ca atthi, idaṃ yathā te na jānanti, tathā pivissāmā”ti visākhāya santikaṃ gantvā “icchāma, ayye, uyyānaṃ daṭṭhun”ti vatvā “sādhu, ammā, tena hi kattabbakiccāni katvā nikkhamathā”ti vutte tāya saddhiṃ gantvā paṭicchannākārena suraṃ nīharāpetvā uyyāne pivitvā mattā vicariṃsu. |
Those women also, thinking, "We did not get to drink liquor in front of our husbands, and there is leftover liquor. We will drink this so that they do not know," they went to Visākhā and said, "Noble lady, we wish to see the park," and when told, "Good, mothers. Then, having done what is to be done, come out," they went with her and, having had the liquor brought out in a hidden manner, they drank it in the park and wandered about, intoxicated. |
visākhāpi “ayuttaṃ imāhi kataṃ, idāni maṃ ‘samaṇassa gotamassa sāvikā visākhā suraṃ pivitvā vicaratī’ti titthiyāpi garahissantī”ti cintetvā tā itthiyo āha — |
Visākhā also, thinking, "What they have done is unfitting. Now even the heretics will blame me, saying, 'Visākhā, the disciple of the ascetic Gotama, wanders about, drinking liquor,'" said to those women: |
“ammā ayuttaṃ vo kataṃ, mamapi ayaso uppādito, sāmikāpi vo kujjhissanti, idāni kiṃ karissathā”ti. |
Mothers, what you have done is unfitting. You have also brought disrepute upon me. Your husbands will also be angry. What will you do now? |
gilānālayaṃ dassayissāma, ayyeti. |
We will show the pretext of illness, noble lady. |
tena hi paññāyissatha sakena kammenāti. |
Then you will see by your own karma. |
tā gehaṃ gantvā gilānālayaṃ kariṃsu. |
They went home and made a pretext of illness. |
atha tāsaṃ sāmikā “itthannāmā ca itthannāmā ca kahan”ti pucchitvā “gilānā”ti sutvā “addhā etāhi avasesasurā pītā bhavissantī”ti sallakkhetvā tā pothetvā anayabyasanaṃ pāpesuṃ. |
Then their husbands asked, "Where are so-and-so and so-and-so?" and hearing, "They are ill," they noticed, "Surely they must have drunk the leftover liquor," and they beat them and brought them to ruin and disaster. |
tā aparasmimpi chaṇavāre tatheva suraṃ pivitukāmā visākhaṃ upasaṅkamitvā, “ayye, uyyānaṃ no nehī”ti vatvā “pubbepi me tumhehi ayaso uppādito, gacchatha, na vo ahaṃ nessāmī”ti tāya paṭikkhittā “idāni evaṃ na karissāmā”ti sammantayitvā puna taṃ upasaṅkamitvā āhaṃsu, “ayye, buddhapūjaṃ kātukāmāmhā, vihāraṃ no nehī”ti. |
On another festival occasion, they, wishing to drink liquor in the same way, approached Visākhā and, having said, "Noble lady, take us to the park," and when told by her, "Previously you brought disrepute upon me. Go away, I will not take you," and having been refused by her, they consulted, "We will not do so now," and again they approached her and said, "Noble lady, we wish to make an offering to the Buddha. Take us to the monastery." |
idāni ammā yujjati, gacchatha, parivacchaṃ karothāti. |
Now, mothers, it is fitting. Go and make your preparations. |
tā caṅkoṭakehi gandhamālādīni gāhāpetvā surāpuṇṇe muṭṭhivārake hatthehi olambetvā mahāpaṭe pārupitvā visākhaṃ upasaṅkamitvā tāya saddhiṃ vihāraṃ pavisamānā ekamantaṃ gantvā muṭṭhivārakeheva suraṃ pivitvā vārake chaḍḍetvā dhammasabhāyaṃ satthu purato nisīdiṃsu . |
They, having had perfumes, garlands, and so on taken in caskets, and holding liquor-filled flasks in their hands, and having draped large cloths, they approached Visākhā and, while entering the monastery with her, they went to one side, drank the liquor from the flasks, threw away the flasks, and sat in front of the Teacher in the Dhamma-hall. |
♦ visākhā “imāsaṃ, bhante, dhammaṃ kathethā”ti āha. |
♦ Visākhā said, "Venerable sir, please preach the Dhamma to these." |
tāpi madavegena kampamānasarīrā “iccāma, gāyāmā”ti cittaṃ uppādesuṃ. |
They also, with their bodies trembling from the force of intoxication, conceived the thought, "We wish to sing, we wish to dance." |
athekā mārakāyikā devatā “imāsaṃ sarīre adhimuccitvā samaṇassa gotamassa purato vippakāraṃ dassessāmī”ti cintetvā tāsaṃ sarīre adhimucci. |
Then a certain devatā of Māra's host, thinking, "Having possessed their bodies, I will show a misdeed in front of the ascetic Gotama," possessed their bodies. |
tāsu ekaccā satthu purato pāṇiṃ paharitvā hasituṃ, ekaccā naccituṃ ārabhiṃsu. |
Among them, some began to clap their hands and laugh in front of the Teacher, and some to dance. |
satthā “kiṃ idan”ti āvajjento taṃ kāraṇaṃ ñatvā “na idāni mārakāyikānaṃ otāraṃ labhituṃ dassāmi. |
The Teacher, considering, "What is this?" knew the reason and thought, "Now I will not let Māra's host get an opportunity. |
na hi mayā ettakaṃ kālaṃ pāramiyo pūrentena mārakāyikānaṃ otāralābhatthāya pūritā”ti tā saṃvejetuṃ bhamukalomato rasmiyo vissajjesi, tāvadeva andhakāratimisā ahosi. |
For I have not fulfilled the perfections for so long for the sake of Māra's host getting an opportunity." To stir them, he sent forth rays from the hair between his eyebrows. At that very moment, there was pitch darkness. |
tā bhītā ahesuṃ maraṇabhayatajjitā. |
They were afraid, threatened with the fear of death. |
tena tāsaṃ kucchiyaṃ surā jīri. |
By that, the liquor in their stomachs was digested. |
satthā nisinnapallaṅke antarahito sinerumuddhani ṭhatvā uṇṇālomato rasmiṃ vissajjesi, taṅkhaṇaṃyeva candasahassuggamanaṃ viya ahosi. |
The Teacher, having become invisible on the throne where he was sitting, stood on the summit of Sineru and sent forth a ray from the hair of his wool-tuft. At that very moment, it was as if a thousand moons had risen. |
atha satthā tā itthiyo āmantetvā “tumhehi mama santikaṃ āgacchamānāhi pamattāhi āgantuṃ na vaṭṭati. |
Then the Teacher addressed those women and said, "When you come to my side, it is not proper for you to come heedlessly. |
tumhākañhi pamādeneva mārakāyikā devatā otāraṃ labhitvā tumhe hasādīnaṃ akaraṇaṭṭhāne hasādīni kārāpesi, idāni tumhehi rāgādīnaṃ aggīnaṃ nibbāpanatthāya ussāhaṃ kātuṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
For it was through your heedlessness that the devatā of Māra's host got an opportunity and made you do things like laughing in a place where such things should not be done. Now it is proper for you to make an effort to extinguish the fires of lust and so on." Having said this, he spoke this verse: |
♦ 146. |
♦ 146. |
♦ “ko nu hāso kimānando, niccaṃ pajjalite sati. |
♦ "What is this laughter, what this joy, when everything is always burning? |
♦ andhakārena onaddhā, padīpaṃ na gavesathā”ti. |
♦ Enveloped in darkness, why do you not seek a lamp?" |
♦ tattha ānandoti tuṭṭhi. |
♦ There, "joy" means delight. |
idaṃ vuttaṃ hoti — imasmiṃ lokasannivāse rāgādīhi ekādasahi aggīhi niccaṃ pajjalite sati ko nu tumhākaṃ hāso vā tuṭṭhi vā? |
This is what is said: in this world-abode, when it is always burning with the eleven fires of lust and so on, what is your laughter or delight? |
nanu esa akattabbarūpoyeva. |
Is it not of a kind that should not be done? |
aṭṭhavatthukena hi avijjāndhakārena onaddhā tumhe tasseva andhakārassa vidhamanatthāya kiṃ kāraṇā ñāṇappadīpaṃ na gavesatha na karothāti. |
Enveloped in the eightfold darkness of ignorance, for what reason do you not seek, do not make, the lamp of knowledge to dispel that very darkness? |
♦ desanāvasāne pañcasatāpi tā itthiyo sotāpattiphale patiṭṭhahiṃsu. |
♦ At the end of the discourse, all five hundred of those women were established in the fruit of stream-entry. |
♦ satthā tāsaṃ acalasaddhāya patiṭṭhitabhāvaṃ ñatvā sinerumatthakā otaritvā buddhāsane nisīdi. |
♦ The Teacher, knowing that they were established in unshakable faith, descended from the summit of Sineru and sat on the Buddha-seat. |
atha naṃ visākhā āha — |
Then Visākhā said to him: |
“bhante, surā nāmesā pāpikā. |
"Venerable sir, this liquor is indeed evil. |
evarūpā hi nāma imā itthiyo tumhādisassa buddhassa purato nisīditvā iriyāpathamattampi saṇṭhāpetuṃ asakkontiyo uṭṭhāya pāṇiṃ paharitvā hasanagītanaccādīni ārabhiṃsū”ti. |
For these women of such a kind, having sat in front of a Buddha like you, being unable to compose even their deportment, they stood up, clapped their hands, and began to laugh, sing, dance, and so on." |
satthā “āma, visākhe, pāpikā eva esā surā nāma. |
The Teacher said, "Yes, Visākhā, this liquor is indeed evil. |
etañhi nissāya aneke sattā anayabyasanaṃ pattā”ti vatvā “kadā panesā, bhante, uppannā”ti vutte tassā uppattiṃ vitthārena kathetuṃ atītaṃ āharitvā kumbhajātakaṃ kathesīti. |
On account of it, many beings have met with ruin and disaster." And when asked, "But when, venerable sir, did it arise?" he, to tell its origin in detail, brought up a story from the past and told the Kumbha Jātaka. |
♦ visākhāya sahāyikānaṃ vatthu paṭhamaṃ. |
♦ The first story, of the friends of Visākhā. |
♦ 2. sirimāvatthu |
♦ 2. The Story of Sirimā |
♦ passa cittakatanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sirimaṃ ārabbha kathesi. |
♦ "Look at this painted puppet," this Dhamma discourse the Teacher gave while staying at the Bamboo Grove, beginning with the story of Sirimā. |
♦ sā kira rājagahe abhirūpā gaṇikā. |
♦ It is said that she was a beautiful courtesan in Rājagaha. |
ekasmiṃ pana antovasse sumanaseṭṭhiputtassa bhariyāya puṇṇakaseṭṭhissa dhītāya uttarāya nāma upāsikāya aparajjhitvā taṃ pasādetukāmā tassā gehe bhikkhusaṅghena saddhiṃ katabhattakiccaṃ satthāraṃ khamāpetvā taṃ divasaṃ dasabalassa bhattānumodanaṃ sutvā — |
But in one rains retreat, having wronged Uttarā, the wife of the merchant Sumana's son and the daughter of the merchant Puṇṇaka, and wishing to please her, she asked for forgiveness from the Teacher who had had his meal with the Sangha of monks at her house. On that day, having heard the Dasabala's blessing after the meal, |
♦ “akkodhena jine kodhaṃ, asādhuṃ sādhunā jine. |
♦ "One should conquer anger with non-anger, the bad with the good. |
♦ jine kadariyaṃ dānena, saccenālikavādinan”ti. |
♦ One should conquer the miserly with a gift, the liar with truth." |
— |
— |
♦ gāthāpariyosāne sotāpattiphalaṃ pāpuṇi. |
♦ at the end of the verse, she attained the fruit of stream-entry. |
ayamettha saṅkhepo, vitthārakathā pana kodhavagge anumodanagāthāvaṇṇanāyameva āvibhavissati. |
This is the summary here. The detailed story will become clear in the commentary on the verse of blessing in the Kodha Vagga. |
evaṃ sotāpattiphalaṃ pattā pana sirimā dasabalaṃ nimantetvā punadivase mahādānaṃ datvā saṅghassa aṭṭhakabhattaṃ nibaddhaṃ dāpesi. |
Thus Sirimā, having attained the fruit of stream-entry, invited the Dasabala and the next day gave a great offering and had a regular offering of eight portions given to the Sangha. |
ādito paṭṭhāya nibaddhaṃ aṭṭha bhikkhū gehaṃ gacchanti. |
From the beginning, eight monks went regularly to her house. |
“sappiṃ gaṇhatha, khīraṃ gaṇhathā”tiādīni vatvā tesaṃ patte pūreti. |
Saying, "Take ghee, take milk," and so on, she would fill their bowls. |
ekena laddhaṃ tiṇṇampi catunnampi pahoti. |
What was received by one was sufficient for three or four. |
devasikaṃ soḷasakahāpaṇaparibbayena piṇḍapāto dīyati. |
Daily, an almsfood worth sixteen kahāpaṇas was given. |
athekadivasaṃ eko bhikkhu tassā gehe aṭṭhakabhattaṃ bhuñjitvā tiyojanamatthake ekaṃ vihāraṃ agamāsi. |
Then one day, a certain monk, having eaten the meal of eight portions at her house, went to a monastery a distance of three yojanas. |
atha naṃ sāyaṃ therupaṭṭhāne nisinnaṃ pucchiṃsu — |
Then in the evening, as he was sitting in attendance on the elders, they asked him: |
“āvuso, kahaṃ bhikkhaṃ gahetvā āgatosī”ti. |
Friend, having taken alms where have you come from? |
sirimāya aṭṭhakabhattaṃ me bhuttanti. |
I have eaten the meal of eight portions of Sirimā. |
manāpaṃ katvā deti, āvusoti. |
Does she give it, making it pleasant, friend? |
“na sakkā tassā bhattaṃ vaṇṇetuṃ, ativiya paṇītaṃ katvā deti, ekena laddhaṃ tiṇṇampi catunnampi pahoti, tassā pana deyyadhammatopi dassanameva uttaritaraṃ. |
"It is not possible to describe her food. She gives it, having made it very splendid. What is received by one is sufficient for three or four. But more than her gift is the sight of her. |
sā hi itthī evarūpā ca evarūpā cā”ti tassā guṇe vaṇṇesi. |
For she is a woman of such and such a kind." He praised her virtues. |
♦ atheko bhikkhu tassā guṇakathaṃ sutvā adassaneneva sinehaṃ uppādetvā “mayā gantvā taṃ daṭṭhuṃ vaṭṭatī”ti attano vassaggaṃ kathetvā taṃ bhikkhuṃ ṭhitikaṃ pucchitvā “sve, āvuso, tasmiṃ gehe tvaṃ saṅghatthero hutvā aṭṭhakabhattaṃ labhissasī”ti sutvā taṅkhaṇaññeva pattacīvaraṃ ādāya pakkantopi pātova aruṇe uggate salākaggaṃ pavisitvā ṭhito saṅghatthero hutvā tassā gehe aṭṭhakabhattaṃ labhi. |
♦ Then a certain monk, having heard the praise of her virtues, conceived an affection without even seeing her and, thinking, "It is proper for me to go and see her," he told his seniority, asked that monk about his stay, and hearing, "Tomorrow, friend, in that house you, being the head of the Sangha, will receive the meal of eight portions," he at that very moment took his bowl and robes and, though he had departed, he came early in the morning at dawn, stood at the place of the ticket-distribution, and, being the head of the Sangha, he received the meal of eight portions at her house. |
yo pana bhikkhu hiyyo bhuñjitvā pakkāmi, tassa gatavelāyameva assā sarīre rogo uppajji. |
But for the monk who had eaten yesterday and departed, at the very time he left, a disease arose in her body. |
tasmā sā ābharaṇāni omuñcitvā nipajji. |
Therefore, she had removed her ornaments and was lying down. |
athassā dāsiyo aṭṭhakabhattaṃ labhitvā āgate bhikkhū disvā ārocesuṃ. |
Then her female servants, having received the meal of eight portions and seeing the monks who had come, reported it. |
sā sahatthā patte gahetvā nisīdāpetuṃ vā parivisituṃ vā asakkontī dāsiyo āṇāpesi — |
She, being unable to take the bowls and have them seated with her own hands, or to serve them, commanded her female servants: |
“ammā patte gahetvā, ayye, nisīdāpetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya patte pūretvā dethā”ti. |
Mothers, take the bowls, have the noble sirs seated, give them gruel, give them snacks, and at mealtime, having filled the bowls, give them. |
tā “sādhu, ayye”ti bhikkhū pavesetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya bhattassa patte pūretvā tassā ārocayiṃsu. |
They, saying, "Good, noble lady," had the monks enter, gave them gruel, gave them snacks, and at mealtime, having filled their bowls with rice, they reported to her. |
sā “maṃ pariggahetvā netha, ayye, vandissāmī”ti vatvā tāhi pariggahetvā bhikkhūnaṃ santikaṃ nītā vedhamānena sarīrena bhikkhū vandi. |
She said, "Take hold of me and lead me. I will pay homage to the noble sirs," and being led by them, supported, she paid homage to the monks with a trembling body. |
so bhikkhu taṃ oloketvā cintesi — |
That monk looked at her and thought: |
“gilānāya tāva evarūpā ayaṃ etissā rūpasobhā, arogakāle pana sabbābharaṇapaṭimaṇḍitāya imissā kīdisī rūpasampattī”ti. |
Even when she is ill, such is the beauty of her form. But when she is well, adorned with all her ornaments, what kind of perfection of form would this one have? |
athassa anekavassakoṭisannicito kileso samudācari, so aññāṇī hutvā bhattaṃ bhuñjituṃ asakkonto pattamādāya vihāraṃ gantvā pattaṃ pidhāya ekamante ṭhapetvā cīvaraṃ pattharitvā nipajji. |
Then his defilement, accumulated for many koṭis of years, arose. He, being ignorant, was unable to eat the food. He took the bowl, went to the monastery, covered the bowl, placed it to one side, spread his robe, and lay down. |
♦ atha naṃ eko sahāyako bhikkhu yācantopi bhojetuṃ nāsakkhi. |
♦ Then a certain friend, a monk, though he begged him, was not able to make him eat. |
so chinnabhatto ahosi. |
He was without food. |
taṃ divasameva sāyanhasamaye sirimā kālamakāsi. |
On that very day, in the evening, Sirimā died. |
rājā satthu sāsanaṃ pesesi — |
The king sent a message to the Teacher: |
“bhante, jīvakassa kaniṭṭhabhaginī, sirimā, kālamakāsī”ti. |
Venerable sir, Jīvaka's younger sister, Sirimā, has died. |
satthā taṃ sutvā rañño sāsanaṃ pahiṇi “sirimāya jhāpanakiccaṃ natthi, āmakasusāne taṃ yathā kākasunakhādayo na khādanti, tathā nipajjāpetvā rakkhāpethā”ti. |
The Teacher, hearing that, sent a message to the king, "There is no need for the cremation of Sirimā. Having had her laid in the charnel ground so that crows, dogs, and so on do not eat her, have her guarded." |
rājāpi tathā akāsi. |
The king also did so. |
paṭipāṭiyā tayo divasā atikkantā, catutthe divase sarīraṃ uddhumāyi, navahi vaṇamukhehi puḷavā pagghariṃsu, sakalasarīraṃ bhinnaṃ sālibhattacāṭi viya ahosi. |
In succession, three days passed. On the fourth day, her body was bloated. From the nine wound-orifices, pus flowed. Her whole body was like a broken pot of rice. |
rājā nagare bheriṃ carāpesi — |
The king had a drum beaten in the city: |
“ṭhapetvā geharakkhake dārake sirimāya dassanatthaṃ anāgacchantānaṃ aṭṭha kahāpaṇāni daṇḍo”ti. |
Except for the children who are guarding the houses, for those who do not come for the sight of Sirimā, the fine is eight kahāpaṇas. |
satthu santi kañca pesesi — |
He also sent to the Teacher's side: |
“buddhappamukho kira bhikkhusaṅgho sirimāya dassanatthaṃ āgacchatū”ti. |
Let the Sangha of monks headed by the Buddha come for the sight of Sirimā. |
satthā bhikkhūnaṃ ārocesi — |
The Teacher announced to the monks: |
“sirimāya dassanatthaṃ gamissāmā”ti. |
We will go for the sight of Sirimā. |
sopi daharabhikkhu cattāro divase kassaci vacanaṃ aggahetvā chinnabhattova nipajji. |
That young monk also, for four days, not accepting anyone's word, lay without food. |
patte bhattaṃ pūtikaṃ jātaṃ, patte malaṃ uṭṭhahi. |
The food in his bowl became putrid. Mold grew on the bowl. |
atha naṃ so sahāyako bhikkhu upasaṅkamitvā, “āvuso, satthā sirimāya dassanatthaṃ gacchatī”ti āha. |
Then that friend, a monk, approached him and said, "Friend, the Teacher is going for the sight of Sirimā." |
so tathā chātajjhattopi “sirimā”ti vuttapadeyeva sahasā uṭṭhahitvā “kiṃ bhaṇasī”ti āha. |
He, though so afflicted with hunger, at the very word "Sirimā," suddenly stood up and said, "What do you say?" |
“satthā sirimaṃ daṭṭhuṃ gacchati, tvampi gamissasī”ti vutte, “āma, gamissāmī”ti bhattaṃ chaḍḍetvā pattaṃ dhovitvā thavikāya pakkhipitvā bhikkhusaṅghena saddhiṃ agamāsi. |
When told, "The Teacher is going to see Sirimā. Will you also go?" he said, "Yes, I will go." He threw away the food, washed the bowl, put it in his bag, and went with the Sangha of monks. |
satthā bhikkhusaṅghaparivuto ekapasse aṭṭhāsi, bhikkhunisaṅghopi rājaparisāpi upāsakaparisāpi upāsikāparisāpi ekekapasse aṭṭhaṃsu . |
The Teacher, surrounded by the Sangha of monks, stood on one side. The Sangha of nuns also, and the king's retinue also, the assembly of laymen also, and the assembly of laywomen also, stood on one side each. |
♦ satthā rājānaṃ pucchi — |
♦ The Teacher asked the king: |
“kā esā, mahārājo”ti. |
Who is this, great king? |
bhante, jīvakassa bhaginī, sirimā, nāmāti. |
Venerable sir, Jīvaka's sister, named Sirimā. |
sirimā, esāti. |
This is Sirimā? |
āma, bhanteti. |
Yes, venerable sir. |
tena hi nagare bheriṃ carāpehi “sahassaṃ datvā sirimaṃ gaṇhantū”ti. |
Then have a drum beaten in the city, 'Let them take Sirimā for a thousand.' |
rājā tathā kāresi. |
The king did so. |
ekopi ‘han’ti vā ‘hun’ti vā vadanto nāma nāhosi. |
Not a single one said "yes" or "no." |
rājā satthu ārocesi — |
The king reported to the Teacher: |
“na gaṇhanti, bhante”ti. |
They do not take her, venerable sir. |
tena hi, mahārāja, agghaṃ ohārehīti. |
Then, great king, lower the price. |
rājā “pañcasatāni datvā gaṇhantū”ti bheriṃ carāpetvā kañci gaṇhanakaṃ adisvā “aḍḍhateyyāni satāni, dve satāni, sataṃ, paṇṇāsaṃ, pañcavīsati kahāpaṇe, dasa kahāpaṇe, pañca kahāpaṇe, ekaṃ kahāpaṇaṃ aḍḍhaṃ, pādaṃ, māsakaṃ, kākaṇikaṃ datvā sirimaṃ gaṇhantū”ti bheriṃ carāpesi. |
The king had a drum beaten, "Let them take her for five hundred," and not seeing anyone who would take her, he had a drum beaten, "Two hundred and fifty, two hundred, a hundred, fifty, twenty-five kahāpaṇas, ten kahāpaṇas, five kahāpaṇas, one kahāpaṇa, a half, a quarter, a māsaka, a kākaṇika, let them take Sirimā for that." |
koci taṃ na icchi. |
No one wanted her. |
“mudhāpi gaṇhantū”ti bheriṃ carāpesi. |
He had a drum beaten, "Let them take her for free." |
‘han’ti vā ‘hun’ti vā vadanto nāma nāhosi. |
Not a single one said "yes" or "no." |
rājā “mudhāpi, bhante, gaṇhanto nāma natthī”ti āha. |
The king said, "Venerable sir, there is no one who will take her for free." |
satthā “passatha, bhikkhave, mahājanassa piyaṃ mātugāmaṃ, imasmiṃyeva nagare sahassaṃ datvā pubbe ekadivasaṃ labhiṃsu, idāni mudhā gaṇhantopi natthi, evarūpaṃ nāma rūpaṃ khayavayappattaṃ, passatha, bhikkhave, āturaṃ attabhāvan”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Look, monks, at this woman who was dear to the great multitude. In this very city they obtained her for one day for a thousand. Now there is no one who will take her for free. Such a form has come to decay and destruction. Look, monks, at this diseased aggregate of existence." Having said this, he spoke this verse: |
♦ 147. |
♦ 147. |
♦ “passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ. |
♦ "Look at this painted puppet, a heap of sores, piled up, |
♦ āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhitī”ti. |
♦ diseased, much thought of, in which there is nothing permanent or stable." |
♦ tattha cittakatanti katacittaṃ, vatthābharaṇamālālattakādīhi vicittanti attho. |
♦ There, "painted" means decorated; it means adorned with clothes, ornaments, garlands, lac, and so on. |
bimbanti dīghādiyuttaṭṭhānesu dīghādīhi aṅgapaccaṅgehi saṇṭhitaṃ attabhāvaṃ. |
"Puppet" means the aggregate of existence, which is composed of long and other limbs in their proper long and other places. |
arukāyanti navannaṃ vaṇamukhānaṃ vasena arubhūtaṃ kāyaṃ. |
"A heap of sores" means the body, which is a source of sores because of the nine wound-orifices. |
samussitanti tīhi aṭṭhisatehi samussitaṃ. |
"Piled up" means piled up with three hundred bones. |
āturanti sabbakālaṃ iriyāpathādīhi pariharitabbatāya niccagilānaṃ. |
"Diseased" means always ill because it has to be taken care of by the postures and so on. |
bahusaṅkappanti mahājanena bahudhā saṅkappitaṃ. |
"Much thought of" means much thought of in various ways by the great multitude. |
yassa natthi dhuvaṃ ṭhitīti yassa dhuvabhāvo vā ṭhitibhāvo vā natthi, ekantena bhedanavikiraṇaviddhaṃsanadhammamevetaṃ, imaṃ passathāti attho. |
"In which there is nothing permanent or stable" means that for which there is no permanent state or stable state; it is of the nature of breaking, scattering, and being destroyed. Look at this. This is the meaning. |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, sopi bhikkhu sotāpattiphale patiṭṭhahīti. |
♦ At the end of the discourse, eighty-four thousand beings attained the comprehension of the Dhamma, and that monk was established in the fruit of stream-entry. |
♦ sirimāvatthu dutiyaṃ. |
♦ The second story, of Sirimā. |
♦ 3. uttarātherīvatthu |
♦ 3. The Story of the Nun Uttarā |
♦ parijiṇṇamidanti imaṃ dhammadesanaṃ satthā jetavane viharanto uttarātheriṃ nāma bhikkhuniṃ ārabbha kathesi. |
♦ "This is worn out," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a nun named Uttarā. |
♦ therī kira vīsavassasatikā jātiyā piṇḍāya caritvā laddhapiṇḍapātā antaravīthiyaṃ ekaṃ bhikkhuṃ disvā piṇḍapātena āpucchitvā tassa apaṭikkhipitvā gaṇhantassa sabbaṃ datvā nirāhārā ahosi. |
♦ It is said that the nun, being a hundred and twenty years of age, having gone for alms and having received almsfood, saw a certain monk in the street and, having invited him with the almsfood, when he accepted it without refusing, she gave him all of it and was without food. |
evaṃ dutiyepi tatiyepi divase tasseva bhikkhuno tasmiṃyeva ṭhāne bhattaṃ datvā nirāhārā ahosi, catutthe divase pana piṇḍāya carantī ekasmiṃ sambādhaṭṭhāne satthāraṃ disvā paṭikkamantī olambantaṃ attano cīvarakaṇṇaṃ akkamitvā saṇṭhātuṃ asakkontī parivattitvā pati. |
Thus on the second and third days, she gave food to that very same monk in that very same place and was without food. But on the fourth day, while going for alms, she saw the Teacher in a narrow place and, while stepping back, she stepped on the corner of her own robe, which was hanging down, and being unable to stand, she turned around and fell. |
satthā tassā santikaṃ gantvā, “bhagini, parijiṇṇo te attabhāvo na cirasseva bhijjissatī”ti vatvā imaṃ gāthamāha — |
The Teacher went to her side and said, "Sister, your aggregate of existence is worn out and will break up in a short time." Having said this, he spoke this verse: |
♦ 148. |
♦ 148. |
♦ “parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ pabhaṅguraṃ. |
♦ "This form is worn out, a nest of diseases, and fragile. |
♦ bhijjati pūtisandeho, maraṇantañhi jīvitan”ti. |
♦ This foul mass breaks up; life indeed ends in death." |
♦ tassattho — bhagini idaṃ tava sarīrasaṅkhātaṃ rūpaṃ mahallakabhāvena parijiṇṇaṃ, tañca kho sabbarogānaṃ nivāsaṭṭhānaṭṭhena roganīḷaṃ, yathā kho pana taruṇopi siṅgālo “jarasiṅgālo”ti vuccati, taruṇāpi gaḷocīlatā “pūtilatā”ti vuccati, evaṃ tadahujātaṃ suvaṇṇavaṇṇampi samānaṃ niccaṃ paggharaṇaṭṭhena pūtitāya pabhaṅguraṃ, so esa pūtiko samāno tava deho bhijjati, na cirasseva bhijjissatīti veditabbo. |
♦ Its meaning: sister, this form of yours, called the body, is worn out by old age. And it is a nest of diseases because it is the dwelling-place of all diseases. Just as a young jackal is called an "old jackal," and a young gaḷocī creeper is called a "putrid creeper," in the same way, though it be born that day and of the color of gold, yet because it is always decaying, it is putrid and fragile. That foul body of yours is breaking up; it should be known that it will break up in a short time. |
kiṃ kāraṇā? |
For what reason? |
maraṇantañhi jīvitaṃ yasmā sabbasattānaṃ jīvitaṃ maraṇapariyosānamevāti vuttaṃ hoti. |
"For life indeed ends in death," because the life of all beings has death as its end. This is what is said. |
♦ desanāvasāne sā therī sotāpattiphalaṃ pattā, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that nun attained the fruit of stream-entry, and for the great multitude also, the Dhamma discourse was beneficial. |
♦ uttarātherīvatthu tatiyaṃ. |
♦ The third story, of the nun Uttarā. |
♦ 4. sambahulādhimānikabhikkhuvatthu |
♦ 4. The Story of a Group of Monks with Conceit |
♦ yānimānīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule adhimānike bhikkhū ārabbha kathesi. |
♦ "These which," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of a group of monks with conceit. |
♦ pañcasatā kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā ghaṭentā vāyamantā jhānaṃ nibbattetvā “kilesānaṃ asamudācārena pabbajitakiccaṃ no nipphannaṃ, attanā paṭiladdhaguṇaṃ satthu ārocessāmā”ti āgamiṃsu. |
♦ It is said that five hundred monks, having taken a meditation subject from the Teacher and having entered the forest, striving and making an effort, produced jhāna and thought, "Because the defilements have not arisen, our task of ordination is fulfilled. We will report the virtue we have attained to the Teacher," and they came. |
satthā tesaṃ bahidvārakoṭṭhakaṃ pattakāleyeva ānandattheraṃ āha — |
The Teacher, at the very time they had reached the outer gatehouse, said to the Elder Ānanda: |
“ānanda, etesaṃ bhikkhūnaṃ pavisitvā mayā diṭṭhena kammaṃ natthi, āmakasusānaṃ gantvā tato āgantvā maṃ passantū”ti. |
Ānanda, there is no need for these monks to enter and be seen by me. Let them go to the charnel ground and, having come from there, let them see me. |
thero gantvā tesaṃ tamatthaṃ ārocesi. |
The elder went and reported the matter to them. |
te “kiṃ amhākaṃ āmakasusānenā”ti avatvāva “dīghadassinā buddhena kāraṇaṃ diṭṭhaṃ bhavissatī”ti āmakasusānaṃ gantvā tattha kuṇapāni passantā ekāhadvīhapatitesu kuṇapesu āghātaṃ paṭilabhitvā taṃ khaṇaṃ patitesu allasarīresu rāgaṃ uppādayiṃsu, tasmiṃ khaṇe attano sakilesabhāvaṃ jāniṃsu. |
They, without even saying, "What have we to do with a charnel ground?" thought, "The far-seeing Buddha must have seen a reason," and they went to the charnel ground. While looking at the corpses there, they conceived aversion for the corpses that had been thrown there for one or two days, and they conceived lust for the fresh bodies that had been thrown there at that moment. At that moment, they knew their own defiled state. |
satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tesaṃ bhikkhūnaṃ sammukhe kathento viya “nappatirūpaṃ nu kho, bhikkhave, tumhākaṃ evarūpaṃ aṭṭhisaṅghātaṃ disvā rāgaratiṃ uppādetun”ti vatvā imaṃ gāthamāha — |
The Teacher, sitting in the fragrant chamber, suffused them with light and, as if speaking in front of those monks, said, "Is it not unfitting for you, monks, having seen such a heap of bones, to conceive the delight of lust?" Having said this, he spoke this verse: |
♦ 149. |
♦ 149. |
♦ “yānimāni apatthāni, alābūneva sārade. |
♦ "These which are thrown away, like gourds in autumn, |
♦ kāpotakāni aṭṭhīni, tāni disvāna kā ratī”ti. |
♦ these dove-colored bones, what delight is there in seeing them?" |
♦ tattha apatthānīti chaḍḍitāni. |
♦ There, "thrown away" means discarded. |
sāradeti saradakāle vātātapapahatāni tattha tattha vippakiṇṇālābūni viya. |
"In autumn" means like gourds scattered here and there, struck by the wind and sun in the autumn season. |
kāpotakānīti kapotakavaṇṇāni. |
"Dove-colored" means of the color of a dove. |
tāni disvānāti tāni evarūpāni aṭṭhīni disvā tumhākaṃ kā rati, nanu appamattakampi kāmaratiṃ kātuṃ na vaṭṭatiyevāti attho. |
"Having seen them" means having seen such bones, what delight is there for you? Is it not that it is not proper to make even the slightest sensual delight? This is the meaning. |
♦ desanāvasāne te bhikkhū yathāṭhitāva arahattaṃ patvā bhagavantaṃ abhitthavamānā āgantvā vandiṃsūti. |
♦ At the end of the discourse, those monks, while still standing, attained Arahantship and, praising the Blessed One, they came and paid homage. |
♦ sambahulādhimānikabhikkhuvatthu catutthaṃ. |
♦ The fourth story, of a group of monks with conceit. |
♦ 5. janapadakalyāṇī rūpanandātherīvatthu |
♦ 5. The Story of the Nun Rūpanandā, the Beauty of the Land |
♦ aṭṭhīnaṃ nagaraṃ katanti imaṃ dhammadesanaṃ satthā jetavane viharanto janapadakalyāṇiṃ rūpanandātheriṃ ārabbha kathesi. |
♦ "A city of bones is made," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of the nun Rūpanandā, the beauty of the land. |
♦ sā kira ekadivasaṃ cintesi — |
♦ It is said that she one day thought: |
“mayhaṃ jeṭṭhabhātiko rajjasiriṃ pahāya pabbajitvā loke aggapuggalo buddho jāto, puttopissa rāhulakumāro pabbajito, bhattāpi me pabbajito, mātāpi me pabbajitā, ahampi ettake ñātijane pabbajite gehe kiṃ karissāmi, pabbajissāmā”ti. |
My eldest brother, having abandoned the glory of a kingdom and having gone forth, has become the foremost person in the world, a Buddha. His son also, Prince Rāhula, has gone forth. My husband also has gone forth. My mother also has gone forth. And I, with so many relatives having gone forth, what shall I do at home? I will go forth. |
sā bhikkhunupassayaṃ gantvā pabbaji ñātisineheneva, no saddhāya, abhirūpatāya pana rūpanandāti paññāyi. |
She went to the nuns' quarters and was ordained out of affection for her relatives, not out of faith. Because of her beauty, she was known as Rūpanandā. |
“satthā kira ‘rūpaṃ aniccaṃ dukkhaṃ anattā, vedanā... saññā... saṅkhārā... viññāṇaṃ aniccaṃ dukkhaṃ anattā’ti vadetī”ti sutvā sā evaṃ dassanīye pāsādike mamapi rūpe dosaṃ katheyyāti satthu sammukhībhāvaṃ na gacchati. |
Hearing, "It seems the Teacher says, 'Form is impermanent, suffering, not-self; feeling... perception... formations... consciousness is impermanent, suffering, not-self,'" she does not go to face the Teacher, thinking, "He might speak of a fault even in my own lovely and graceful form." |
sāvatthivāsino pātova dānaṃ datvā samādinnuposathā suddhuttarāsaṅgā gandhamālādihatthā sāyanhasamaye jetavane sannipatitvā dhammaṃ suṇanti. |
The people of Sāvatthī, having given alms early in the morning and having undertaken the Uposatha, with pure upper garments and with perfumes, garlands, and so on in their hands, assemble at the Jetavana in the evening and listen to the Dhamma. |
bhikkhunisaṅghopi satthu dhammadesanāya uppannacchando vihāraṃ gantvā dhammaṃ suṇāti. |
The Sangha of nuns also, with a desire arisen for the Teacher's Dhamma discourse, goes to the monastery and listens to the Dhamma. |
dhammaṃ sutvā nagaraṃ pavisanto satthu guṇakathaṃ kathentova pavisati. |
Having heard the Dhamma and while entering the city, they enter, speaking of the Teacher's virtues. |
♦ catuppamāṇike hi lokasannivāse appakāva te sattā, yesaṃ tathāgataṃ passantānaṃ pasādo na uppajjati. |
♦ For in the world-abode measured by the fourfold division, few are those beings in whom faith does not arise upon seeing the Tathāgata. |
rūpappamāṇikāpi hi tathāgatassa lakkhaṇānubyañjanapaṭimaṇḍitaṃ suvaṇṇavaṇṇaṃ sarīraṃ disvā pasīdanti, ghosappamāṇikāpi anekāni jātisatāni nissāya pavattaṃ satthu guṇaghosañceva aṭṭhaṅgasamannāgataṃ dhammadesanāghosañca sutvā pasīdanti, lūkhappamāṇikāpissa cīvarādilūkhataṃ paṭicca pasīdanti, dhammappamāṇikāpi “evarūpaṃ dasabalassa sīlaṃ, evarūpo samādhi, evarūpā paññā, bhagavā sīlādīhi guṇehi asamo appaṭipuggalo”ti pasīdanti. |
For those who are measured by form are pleased, seeing the Tathāgata's golden-colored body, adorned with the major and minor marks. And those who are measured by voice are pleased, hearing the sound of the Teacher's virtues, which has proceeded from many hundreds of births, and the sound of his Dhamma discourse, which is endowed with the eight qualities. And those who are measured by coarseness are pleased with reference to the coarseness of his robe and so on. And those who are measured by the Dhamma are pleased, thinking, "Such is the morality of the Dasabala, such the concentration, such the wisdom. The Blessed One is unequaled, without a counterpart, in the virtues of morality and so on." |
tesaṃ tathāgatassa guṇaṃ kathentānaṃ mukhaṃ nappahoti. |
For them, the mouth is not sufficient to speak of the Tathāgata's virtues. |
rūpanandā bhikkhunīnañceva upāsikānañca santikā tathāgatassa guṇakathaṃ sutvā cintesi — |
Rūpanandā, having heard the praise of the Tathāgata's virtues from the nuns and the laywomen, thought: |
“ativiya me bhātikassa vaṇṇaṃ kathentiyeva. |
"They praise my brother's beauty exceedingly. |
ekadivasampi me rūpe dosaṃ kathento kittakaṃ kathessati. |
When he speaks of a fault even in my form for a single day, how much will he say? |
yaṃnūnāhaṃ bhikkhunīhi saddhiṃ gantvā attānaṃ adassetvāva tathāgataṃ passitvā dhammamassa suṇitvā āgaccheyyan”ti. |
What if I were to go with the nuns and, without showing myself, I would see the Tathāgata, hear his Dhamma, and come back?" |
sā “ahampi ajja dhammassavanaṃ gamissāmī”ti bhikkhunīnaṃ ārocesi. |
She announced to the nuns, "I also will go to listen to the Dhamma today." |
♦ bhikkhuniyo “cirassaṃ vata rūpanandāya satthu upaṭṭhānaṃ gantukāmatā uppannā, ajja satthā imaṃ nissāya vicitradhammadesanaṃ nānānayaṃ desessatī”ti tuṭṭhamānasā taṃ ādāya nikkhamiṃsu. |
♦ The nuns, thinking, "After a long time, the desire has arisen in Rūpanandā to go to attend on the Teacher. Today the Teacher, on account of her, will give a varied Dhamma discourse with various methods," with pleased minds, took her and set out. |
sā nikkhantakālato paṭṭhāya “ahaṃ attānaṃ neva dassessāmī”ti cintesi. |
She, from the time she set out, thought, "I will not show myself." |
satthā “ajja rūpanandā mayhaṃ upaṭṭhānaṃ āgamissati, kīdisī nu kho tassā dhammadesanā sappāyā”ti cintetvā “rūpagarukā esā attabhāve balavasinehā, kaṇṭakena kaṇṭakuddharaṇaṃ viya rūpenevassā rūpamadanimmadanaṃ sappāyan”ti sanniṭṭhānaṃ katvā tassā vihāraṃ pavisanasamaye ekaṃ pana abhirūpaṃ itthiṃ soḷasavassuddesikaṃ rattavatthanivatthaṃ sabbābharaṇapaṭimaṇḍitaṃ bījaniṃ gahetvā attano santike ṭhatvā bījayamānaṃ iddhibalena abhinimmini. |
The Teacher, thinking, "Today Rūpanandā will come to attend on me. What kind of Dhamma discourse will be suitable for her?" and considering, "She is attached to form, with a strong affection for the aggregate of existence. Just as a thorn is removed with a thorn, the removal of her pride in form with form is suitable," he came to a conclusion and, at the time she entered the monastery, he, by his psychic power, created a certain beautiful woman of about sixteen years, wearing a red cloth, adorned with all her ornaments, holding a fan and standing near him, fanning him. |
taṃ kho pana itthiṃ satthā ceva passati rūpanandā ca. |
But that woman was seen only by the Teacher and Rūpanandā. |
sā bhikkhunīhi saddhiṃ vihāraṃ pavisitvā bhikkhunīnaṃ piṭṭhipasse ṭhatvā pañcapatiṭṭhitena satthāraṃ vanditvā bhikkhunīnaṃ antare nisinnā pādantato paṭṭhāya satthāraṃ olokentī lakkhaṇavicittaṃ anubyañjanasamujjalaṃ byāmappabhāparikkhittaṃ satthu sarīraṃ disvā puṇṇacandasassirikaṃ mukhaṃ olokentī samīpe ṭhitaṃ itthirūpaṃ addasa . |
She entered the monastery with the nuns and, standing behind the nuns, she paid homage to the Teacher with the five-point prostration and, sitting among the nuns, she looked at the Teacher from the soles of his feet upwards and, seeing the Teacher's body, which was adorned with the marks and resplendent with the minor marks, and surrounded by a fathom-wide aura, and looking at his face, which was as glorious as the full moon, she saw the female form standing near. |
sā taṃ oloketvā attabhāvaṃ olokentī suvaṇṇarājahaṃsiyā purato kākīsadisaṃ attānaṃ avamaññi. |
She looked at her and, looking at her own body, she despised herself as like a crow before a golden royal swan. |
iddhimayarūpaṃ diṭṭhakālato paṭṭhāyeva hi tassā akkhīni bhamiṃsu. |
For from the time she saw the magically created form, her eyes spun. |
sā “aho imissā kesā sobhanā, aho nalāṭaṃ sobhanan”ti sabbesaṃ sārīrappadesānaṃ rūpasiriyā samākaḍḍhitacittā tasmiṃ rūpe balavasinehā ahosi. |
She, thinking, "Oh, how beautiful are her tresses! Oh, how beautiful her forehead!" her mind drawn by the splendor of the form of all her bodily parts, she had a strong affection for that form. |
♦ satthā tassā tattha abhiratiṃ ñatvā dhammaṃ desentova taṃ rūpaṃ soḷasavassuddesikabhāvaṃ atikkamitvā vīsativassuddesikaṃ katvā dassesi. |
♦ The Teacher, knowing her delight in that, while still teaching the Dhamma, made that form pass beyond the state of sixteen years and showed it as of twenty years. |
rūpanandā oloketvā “na vatidaṃ rūpaṃ purimasadisan”ti thokaṃ virattacittā ahosi. |
Rūpanandā looked and, thinking, "This form is not like the former one," she became a little disenchanted. |
satthā anukkameneva tassā itthiyā sakiṃ vijātavaṇṇaṃ majjhimitthivaṇṇaṃ jarājiṇṇamahallikitthivaṇṇañca dassesi. |
The Teacher, in due course, showed that woman in the form of one who has given birth once, in the form of a middle-aged woman, and in the form of an old, decrepit, aged woman. |
sāpi anupubbeneva “idampi antarahitaṃ, idampi antarahitan”ti jarājiṇṇakāle taṃ virajjamānā khaṇḍadantiṃ palitasiraṃ obhaggaṃ gopānasivaṅkaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ disvā ativiya virajji. |
She also, in due course, seeing that disappearing and disappearing, and seeing her in old age, with broken teeth, gray hair, bent over, crooked like a roof-rafter, leaning on a staff, and trembling, she became very disenchanted. |
atha satthā taṃ byādhinā abhibhūtaṃ katvā dassesi. |
Then the Teacher showed her overcome by sickness. |
sā taṅkhaṇaññeva daṇḍañca tālavaṇṭañca chaḍḍetvā mahāviravaṃ viravamānā bhūmiyaṃ patitvā sake muttakarīse nimuggā aparāparaṃ parivatti. |
She at that very moment, having thrown away the staff and the fan, crying with a great cry, fell on the ground and, wallowing in her own urine and feces, she turned over and over. |
rūpanandā tampi disvā ativiya virajji. |
Rūpanandā, seeing that too, became very disenchanted. |
satthāpi tassā itthiyā maraṇaṃ dassesi. |
The Teacher also showed the death of that woman. |
sā taṅkhaṇaṃyeva uddhumātakabhāvaṃ āpajji, navahi vaṇamukhehi pubbavaṭṭiyo ceva puḷavā ca pagghariṃsu, kākādayo sannipatitvā vilumpiṃsu. |
She at that very moment reached a state of being bloated. From the nine wound-orifices, streams of pus and maggots flowed. Crows and so on gathered and devoured her. |
rūpanandāpi taṃ oloketvā “ayaṃ itthī imasmiṃyeva ṭhāne jaraṃ pattā, byādhiṃ pattā, maraṇaṃ pattā, imassāpi me attabhāvassa evameva jarābyādhimaraṇāni āgamissantī”ti attabhāvaṃ aniccato passi. |
Rūpanandā also, looking at that, saw her own body as impermanent, thinking, "This woman, in this very place, has reached old age, has reached sickness, has reached death. For my own aggregate of existence also, old age, sickness, and death will come in the same way." |
aniccato diṭṭhattā eva pana dukkhato anattato diṭṭhoyeva hoti. |
And because it was seen as impermanent, it was seen as suffering and as not-self. |
athassā tayo bhavā ādittā gehā viya gīvāya baddhakuṇapaṃ viya ca upaṭṭhahiṃsu, kammaṭṭhānābhimukhaṃ cittaṃ pakkhandi. |
Then the three planes of existence appeared to her like burning houses and like a corpse tied to her neck. Her mind plunged into the meditation subject. |
satthā tāya aniccato diṭṭhabhāvaṃ ñatvā “sakkhissati nu kho sayameva attano patiṭṭhaṃ kātun”ti olokento “na sakkhissati, bahiddhā paccayaṃ laddhuṃ vaṭṭatī”ti cintetvā tassā sappāyavasena dhammaṃ desento āha — |
The Teacher, knowing that she had seen it as impermanent, and considering, "Will she be able to establish herself by her own effort?" and seeing, "She will not be able. She must get an external condition," he, for her suitability, taught the Dhamma, saying: |
♦ “āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ. |
♦ "Look, Nandā, at this aggregate, diseased, impure, and foul, |
♦ uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitaṃ. |
♦ oozing and dripping, desired by fools. |
♦ “yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ. |
♦ "As this is, so is that; as that is, so is this. |
♦ dhātuto suññato passa, mā lokaṃ punarāgami. |
♦ See it as void from its elements; do not come back to the world. |
♦ bhave chandaṃ virājetvā, upasanto carissatī”ti. |
♦ Having become dispassionate towards existence, you will wander, pacified." |
— |
— |
♦ itthaṃ sudaṃ bhagavā nandaṃ bhikkhuniṃ ārabbha imā gāthāyo abhāsitthāti. |
♦ Thus the Blessed One spoke these verses with reference to the nun Nandā. |
nandā desanānusārena ñāṇaṃ pesetvā sotāpattiphalaṃ pāpuṇi. |
Nandā, having sent her knowledge in accordance with the discourse, attained the fruit of stream-entry. |
athassā upari tiṇṇaṃ maggaphalānaṃ vipassanāparivāsatthāya suññatākammaṭṭhānaṃ kathetuṃ, “nande, mā ‘imasmiṃ sarīre sāro atthī’ti saññaṃ kari. |
Then, for her to ripen insight for the three paths and fruits above, to teach her the meditation subject of voidness, he said, "Nandā, do not have the perception, 'There is essence in this body.' |
appamattakopi hi ettha sāro natthi, tīṇi aṭṭhisatāni ussāpetvā kataṃ aṭṭhinagarametan”ti vatvā imaṃ gāthamāha — |
For there is not even the slightest essence here. This is a city of bones, built by raising three hundred bones." Having said this, he spoke this verse: |
♦ 150. |
♦ 150. |
♦ “aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ. |
♦ "A city of bones is made, plastered with flesh and blood, |
♦ yattha jarā ca maccu ca, māno makkho ca ohito”ti. |
♦ where old age and death, pride and hypocrisy are deposited." |
♦ tassattho — yatheva hi pubbaṇṇāparaṇṇādīnaṃ odahanatthāya kaṭṭhāni ussāpetvā vallīhi bandhitvā mattikāya vilimpetvā nagarasaṅkhātaṃ bahiddhā gehaṃ karonti, evamidaṃ ajjhattikampi tīṇi aṭṭhisatāni ussāpetvā nhāruvinaddhaṃ maṃsalohitalepanaṃ tacapaṭicchannaṃ jīraṇalakkhaṇāya jarāya maraṇalakkhaṇassa maccuno ārohasampadādīni paṭicca maññanalakkhaṇassa mānassa sukatakāraṇavināsanalakkhaṇassa makkhassa ca odahanatthāya nagaraṃ kataṃ. |
♦ Its meaning: just as for the sake of holding grains of various kinds, they build a house called a city outside by raising timbers, tying them with creepers, and plastering them with clay, in the same way, this internal thing also is a city made by raising three hundred bones, bound with sinews, plastered with flesh and blood, and covered with skin, for the sake of holding old age, which has the characteristic of decaying; death, which has the characteristic of dying; pride, which has the characteristic of conceit with reference to the perfection of height and so on; and hypocrisy, which has the characteristic of destroying the reason for good deeds. |
evarūpo eva hi ettha kāyikacetasiko ābādho ohito, ito uddhaṃ kiñci gayhūpagaṃ natthīti. |
For such a bodily and mental disease is deposited here. Beyond this there is nothing graspable. |
♦ desanāvasāne sā therī arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that nun attained Arahantship, and for the great multitude also, the Dhamma discourse was beneficial. |
♦ janapadakalyāṇī rūpanandātherīvatthu pañcamaṃ. |
♦ The fifth story, of the nun Rūpanandā, the beauty of the land. |
♦ 6. mallikādevīvatthu |
♦ 6. The Story of Queen Mallikā |
♦ jīranti veti imaṃ dhammadesanaṃ satthā jetavane viharanto mallikaṃ deviṃ ārabbha kathesi. |
♦ "They wear out indeed," this Dhamma discourse the Teacher gave while staying at the Jetavana, beginning with the story of Queen Mallikā. |
♦ sā kira ekadivasaṃ nhānakoṭṭhakaṃ paviṭṭhā mukhaṃ dhovitvā onatasarīrā jaṅghaṃ dhovituṃ ārabhi. |
♦ It is said that she one day entered the bathing-tank and, having washed her face and having bent her body, she began to wash her shanks. |
tāya ca saddhiṃyeva paviṭṭho eko vallabhasunakho atthi. |
And a certain favorite dog of hers had entered with her. |
so taṃ tathā onataṃ disvā asaddhammasanthavaṃ kātuṃ ārabhi. |
It, seeing her thus bent, began to have an improper association. |
sā phassaṃ sādiyantī aṭṭhāsi. |
She stood, savoring the contact. |
rājāpi uparipāsāde vātapānena olokento taṃ disvā tato āgatakāle “nassa, vasali, kasmā evarūpamakāsī”ti āha. |
The king also, looking from a window in the upper palace, saw her and, when she came from there, he said, "Be gone, you wretch! Why did you do such a thing?" |
kiṃ mayā kataṃ, devāti. |
What have I done, Your Majesty? |
sunakhena saddhiṃ santhavoti. |
An association with a dog. |
natthetaṃ, devāti. |
That is not so, Your Majesty. |
mayā sāmaṃ diṭṭhaṃ, nāhaṃ tava saddahissāmi, nassa, vasalīti. |
I have seen it with my own eyes. I will not believe you. Be gone, you wretch! |
“mahārāja, yo koci imaṃ koṭṭhakaṃ paviṭṭho iminā vātapānena olokentassa ekova dvidhā paññāyatī”ti abhūtaṃ kathesi. |
Great king, whoever enters this tank and is looked at from this window appears double. |
deva, sace me saddahasi, etaṃ koṭṭhakaṃ pavisa, ahaṃ taṃ iminā vātapānena olokessāmīti. |
Your Majesty, if you believe me, enter that tank. I will look at you from this window. |
rājā mūḷhadhātuko tassā vacanaṃ saddahitvā koṭṭhakaṃ pāvisi. |
The king, being of a dull nature, believed her words and entered the tank. |
sāpi kho devī vātapāne ṭhatvā olokentī “andhabāla, mahārāja, kiṃ nāmetaṃ, ajikāya saddhiṃ santhavaṃ karosī”ti āha. |
She also, standing at the window and looking, said, "Blind fool, great king! What is this? You are having an association with a she-goat." |
“nāhaṃ, bhadde, evarūpaṃ karomī”ti ca vuttepi “mayā sāmaṃ diṭṭhaṃ, nāhaṃ tava saddahissāmī”ti āha. |
Even when told, "I am not doing such a thing, my dear," she said, "I have seen it with my own eyes. I will not believe you." |
♦ taṃ sutvā rājā “addhā imaṃ koṭṭhakaṃ paviṭṭho ekova dvidhā paññāyatī”ti saddahi. |
♦ Hearing that, the king believed, "Surely one who enters this tank appears double." |
mallikā cintesi — |
Mallikā thought: |
“ayaṃ rājā andhabālatāya mayā vañcito, pāpaṃ me kataṃ, ayañca me abhūtena abbhācikkhito, idaṃ me kammaṃ satthāpi jānissati, dve aggasāvakāpi asīti mahāsāvakāpi jānissanti, aho vata me bhāriyaṃ kammaṃ katan”ti. |
This king has been deceived by me because of his blind foolishness. An evil deed has been done by me. And this one has been falsely accused by me. The Teacher will also know this deed of mine, and the two chief disciples and the eighty great disciples will also know it. Oh, what a grave deed I have done! |
ayaṃ kira rañño asadisadāne sahāyikā ahosi. |
It is said that she was the king's helper in the unparalleled gift. |
tattha ca ekadivasaṃ katapariccāgo dhanassa cuddasakoṭiagghanako ahosi. |
And there, on one day, the offering made was worth fourteen koṭis of wealth. |
tathāgatassa setacchattaṃ nisīdanapallaṅko ādhārako pādapīṭhanti imāni pana cattāri anagghāneva ahesuṃ. |
But these four things—the white parasol for the Tathāgata, the sitting-throne, the stand, and the footstool—were priceless. |
sā maraṇakāle evarūpaṃ mahāpariccāgaṃ nānussaritvā tadeva pāpakammaṃ anussarantī kālaṃ katvā avīcimhi nibbatti. |
She, at the time of her death, not remembering such a great offering, but remembering that very evil deed, died and was reborn in Avīci. |
rañño pana sā ativiya piyā ahosi. |
But she was very dear to the king. |
so balavasokābhibhūto tassā sarīrakiccaṃ kāretvā “nibbattaṭṭhānamassā pucchissāmī”ti satthu santikaṃ agamāsi. |
He, being overcome with strong sorrow, having performed her funeral rites and thinking, "I will ask about the place of her rebirth," he went to the Teacher. |
satthā yathā so āgatakāraṇaṃ na sarati, tathā akāsi. |
The Teacher made it so that he would not remember the reason for his coming. |
so satthu santike sāraṇīyadhammakathaṃ sutvā gehaṃ paviṭṭhakāle saritvā “ahaṃ bhaṇe mallikāya nibbattaṭṭhānaṃ pucchissāmīti satthu santikaṃ gantvā pamuṭṭho, sve puna pucchissāmī”ti punadivasepi agamāsi. |
He, having heard a friendly Dhamma talk from the Teacher and having entered his house, remembered and thought, "I went to the Teacher to ask about the place of Mallikā's rebirth, but I forgot. Tomorrow I will ask again." The next day also he went. |
satthāpi paṭipāṭiyā satta divasāni yathā so na sarati, tathā akāsi. |
The Teacher also, in succession for seven days, made it so that he would not remember. |
sāpi sattāhameva niraye paccitvā aṭṭhame divase tato cutā tusitabhavane nibbatti. |
She also, having been tormented in hell for seven days, on the eighth day, having passed away from there, was reborn in the Tusita heaven. |
kasmā panassa satthā asaraṇabhāvaṃ akāsīti? |
But why did the Teacher make him unable to remember? |
sā kira tassa ativiya piyā ahosi manāpā, tasmā tassā niraye nibbattabhāvaṃ sutvā “sace evarūpā saddhāsampannā niraye nibbattā, dānaṃ datvā kiṃ karissāmī”ti micchādiṭṭhiṃ gahetvā pañcannaṃ bhikkhusatānaṃ gehe pavattaṃ niccabhattaṃ harāpetvā niraye nibbatteyya, tenassa satthā sattāhaṃ asaraṇabhāvaṃ katvā aṭṭhame divase piṇḍāya caranto sayameva rājakuladvāraṃ agamāsi. |
It is said that she was very dear to him and pleasing. Therefore, hearing that she had been reborn in hell, he might, thinking, "If one so endowed with faith has been reborn in hell, what is the use of giving gifts?" take up a wrong view and, having had the regular meal that was provided in his house for five hundred monks taken away, he would be reborn in hell. Therefore the Teacher, for seven days, made him unable to remember, and on the eighth day, while going for alms, he himself went to the gate of the royal palace. |
♦ rājā “satthā āgato”ti sutvā nikkhamitvā pattaṃ ādāya pāsādaṃ abhiruhituṃ ārabhi. |
♦ The king, hearing, "The Teacher has come," came out, took the bowl, and began to go up to the mansion. |
satthā pana rathasālāya nisīdituṃ ākāraṃ dassesi. |
But the Teacher made a gesture of sitting in the chariot-shed. |
rājā satthāraṃ tattheva nisīdāpetvā yāgukhajjakena paṭimānetvā vanditvā nisinnova ahaṃ, bhante, mallikāya deviyā nibbattaṭṭhānaṃ pucchissāmīti gantvā pamuṭṭho, kattha nu kho sā, bhante, nibbattāti. |
The king, having had the Teacher seated there and having honored him with gruel and snacks, and having paid homage, while sitting, said, "I went, venerable sir, to ask about the place of Queen Mallikā's rebirth, but I forgot. Where was she reborn, venerable sir?" |
tusitabhavane, mahārājāti, bhante, tāya tusitabhavane anibbattantiyā ko añño nibbattissati, bhante, natthi tāya sadisā itthī. |
"In the Tusita heaven, great king." "Venerable sir, who else would be reborn if she were not reborn in the Tusita heaven? Venerable sir, there is no woman like her. |
tassā hi nisinnaṭṭhānādīsu “sve tathāgatassa idaṃ dassāmi, idaṃ karissāmī”ti dānasaṃvidhānaṃ ṭhapetvā aññaṃ kiccameva natthi, bhante, tassā paralokaṃ gatakālato paṭṭhāya sarīraṃ me na vahatīti. |
For in her sitting-place and so on, there was no other business than the arrangement of gifts, thinking, 'Tomorrow I will give this to the Tathāgata, I will do this.' Venerable sir, from the time she went to the next world, my body does not feel well." |
atha naṃ satthā “mā cintayi, mahārāja, sabbesaṃ dhuvadhammo ayan”ti vatvā “ayaṃ, mahārāja, ratho kassā”ti pucchi. |
Then the Teacher said to him, "Do not worry, great king. This is the constant nature of all." And he asked, "Great king, whose chariot is this?" |
taṃ sutvā rājā sirasmiṃ añjaliṃ patiṭṭhāpetvā “pitāmahassa me, bhante”ti āha. |
Hearing that, the king placed his cupped hands on his head and said, "It is my grandfather's, venerable sir." |
“ayaṃ kassā”ti? |
Whose is this? |
“pitu me, bhante”ti. |
It is my father's, venerable sir. |
“ayaṃ pana ratho kassā”ti? |
And whose chariot is this? |
“mama, bhante”ti. |
It is mine, venerable sir. |
evaṃ vutte satthā, “mahārāja, tava pitāmahassa ratho tenevākārena tava pitu rathaṃ na pāpuṇi, tava pitu ratho tava rathaṃ na pāpuṇi, evarūpassa nāma kaṭṭhakaliṅgarassāpi jarā āgacchati, kimaṅgaṃ pana attabhāvassa. |
When this was said, the Teacher said, "Great king, your grandfather's chariot did not reach your father's chariot in the same way. Your father's chariot did not reach your chariot. Even for such a piece of wood, old age comes. What more for the aggregate of existence? |
mahārāja, sappurisadhammasseva hi jarā natthi, sattā pana ajīrakā nāma natthī”ti vatvā imaṃ gāthamāha — |
Great king, for the Dhamma of the virtuous alone there is no old age. But there are no beings who are not subject to old age." Having said this, he spoke this verse: |
♦ 151. |
♦ 151. |
♦ “jīranti ve rājarathā sucittā, |
♦ "They wear out indeed, the king's splendid chariots; |
♦ atho sarīrampi jaraṃ upeti. |
♦ the body also goes to old age. |
♦ satañca dhammo na jaraṃ upeti, |
♦ But the Dhamma of the good does not go to old age; |
♦ santo have sabbhi pavedayantī”ti. |
♦ thus the good declare it among the good." |
♦ tattha veti nipāto. |
♦ There, "indeed" is a particle. |
sucittāti sattahi ratanehi aparehi ca rathālaṅkārehi suṭṭhu cittitā rājūnaṃ rathāpi jīranti. |
"Splendid" means the king's chariots, well-adorned with the seven gems and with other chariot-ornaments, also wear out. |
sarīrampīti na kevalaṃ rathā eva, idaṃ suppaṭijaggitaṃ sarīrampi khaṇḍiccādīni pāpuṇantaṃ jaraṃ upeti. |
"The body also" means not only the chariots, but this well-cared-for body also, reaching a state of being broken-toothed and so on, goes to old age. |
satañcāti buddhādīnaṃ pana santānaṃ navavidho lokuttaradhammo ca kiñci upaghātaṃ na upetīti na jaraṃ upeti nāma. |
Of the good" means that the ninefold transcendent Dhamma of the good, such as the Buddhas, does not go to any impairment, so it is called "does not go to old age. |
pavedayantīti evaṃ santo buddhādayo sabbhi paṇḍitehi saddhiṃ kathentīti attho. |
"Declare" means thus the good, such as the Buddhas, speak with the wise. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ mallikādevīvatthu chaṭṭhaṃ. |
♦ The sixth story, of Queen Mallikā. |
♦ 7. lāḷudāyittheravatthu |
♦ 7. The Story of the Elder Lāḷudāyī |
♦ appassutāyanti imaṃ dhammadesanaṃ satthā jetavane viharanto lāḷudāyittheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Lāḷudāyī, which begins with the words, "This unlearned person...". |
♦ so kira maṅgalaṃ karontānaṃ gehaṃ gantvā “tirokuṭṭesu tiṭṭhantī”tiādinā nayena avamaṅgalaṃ katheti, avamaṅgalaṃ karontānaṃ gehaṃ gantvā tirokuṭṭādīsu kathetabbesu “dānañca dhammacariyā cā”tiādinā nayena maṅgalagāthā vā “yaṃ kiñci vittaṃ idha vā huraṃ vā”ti ratanasuttaṃ vā katheti. |
♦ It is said that when he went to the house of those performing an auspicious ceremony, he would speak inauspiciously in the manner of "They stand outside the walls," etc. When he went to the house of those performing an inauspicious ceremony, where things like "outside the walls" should be spoken, he would recite auspicious verses in the manner of "Giving and righteous living," etc., or the Jewel Sutta, which begins with "Whatever treasure, here or hereafter." |
evaṃ tesu tesu ṭhānesu “aññaṃ kathessāmī”ti aññaṃ kathentopi “aññaṃ kathemī”ti na jānāti. |
Thus, in those various situations, though he spoke something else thinking "I will speak something else," he did not know "I am speaking something else." |
bhikkhū tassa kathaṃ sutvā satthu ārocesuṃ — |
The monks, having heard his speech, reported it to the Teacher— |
“kiṃ, bhante, lāḷudāyissa maṅgalāmaṅgalaṭṭhānesu gamanena, aññasmiṃ kathetabbe aññameva kathetī”ti. |
What, venerable sir, is the point of Lāḷudāyī going to auspicious and inauspicious places, when he says one thing when another should be said? |
satthā “na, bhikkhave, idānevesa evaṃ katheti, pubbepi aññasmiṃ kathetabbe aññameva kathesī”ti vatvā atītaṃ āhari — |
The Teacher said, "Monks, it is not only now that he speaks thus; in the past, too, he said one thing when another should have been said," and he related a story of the past — |
♦ atīte kira bārāṇasiyaṃ aggidattassa nāma brāhmaṇassa putto somadattakumāro nāma rājānaṃ upaṭṭhahi. |
♦ In the past, it is said, in Benares, the son of a brahmin named Aggidatta, a young man named Somadatta, attended upon the king. |
so raññā piyo ahosi manāpo. |
He was dear and pleasing to the king. |
brāhmaṇo pana kasikammaṃ nissāya jīvati. |
The brahmin, however, lived by means of farming. |
tassa dveyeva goṇā ahesuṃ. |
He had only two oxen. |
tesu eko mato. |
One of them died. |
brāhmaṇo puttaṃ āha — |
The brahmin said to his son — |
“tāta, somadatta, rājānaṃ me yācitvā ekaṃ goṇaṃ āharā”ti. |
Son, Somadatta, ask the king for one ox for me and bring it. |
somadatto “sacāhaṃ rājānaṃ yācissāmi, lahubhāvo me paññāyissatī”ti cintetvā “tumheyeva, tāta, rājānaṃ yācathā”ti vatvā “tena hi, tāta, maṃ gahetvā yāhī”ti vutto cintesi — |
Somadatta thought, "If I ask the king, my triviality will become apparent," and said, "You yourself, father, ask the king." Having been told, "In that case, son, take me with you," he thought — |
“ayaṃ brāhmaṇo dandhapañño abhikkamādivacanamattampi na jānāti, aññasmiṃ vattabbe aññameva vadati, sikkhāpetvā pana naṃ nessāmī”ti. |
This brahmin is of slow wisdom, he doesn't even know the mere words for approaching and so on; when one thing should be said, he says another. I will teach him and then take him. |
so taṃ ādāya bīraṇatthambhakaṃ nāma susānaṃ gantvā tiṇakalāpe bandhitvā “ayaṃ rājā, ayaṃ uparājā, ayaṃ senāpatī”ti nāmāni katvā paṭipāṭiyā pitu dassetvā “tumhehi rājakulaṃ gantvā evaṃ abhikkamitabbaṃ, evaṃ paṭikkamitabbaṃ, evaṃ nāma rājā vattabbo, evaṃ nāma uparājā, rājānaṃ pana upasaṅkamitvā ‘jayatu bhavaṃ, mahārājā’ti vatvā evaṃ ṭhatvā imaṃ gāthaṃ vatvā goṇaṃ yāceyyāthā”ti gāthaṃ uggaṇhāpesi — |
So he took him to a charnel ground called Bīraṇatthambhaka, tied up bundles of grass, and giving them names like "This is the king, this is the viceroy, this is the general," he showed them to his father in order. "When you go to the royal court, you should approach like this, you should retreat like this, the king is to be addressed by this name, the viceroy by this name. But upon approaching the king, after saying 'May you be victorious, great king,' and standing thus, you should ask for an ox by reciting this verse," and he made him learn the verse — |
♦ “dve me goṇā mahārāja, yehi khettaṃ kasāmase. |
♦ "I have two oxen, great king, with which we plow the field. |
♦ tesu eko mato deva, dutiyaṃ dehi khattiyā”ti. |
♦ Of them, one is dead, O lord; give me the second, O warrior." |
♦ so hi saṃvaccharamattena taṃ gāthaṃ paguṇaṃ katvā paguṇabhāvaṃ puttassa ārocetvā “tena hi, tāta, kañcideva paṇṇākāraṃ ādāya āgacchatha, ahaṃ purimataraṃ gantvā rañño santike ṭhassāmī”ti vutte “sādhu, tātā”ti paṇṇākāraṃ gahetvā somadattassa rañño santike ṭhitakāle ussāhappatto rājakulaṃ gantvā raññā tuṭṭhacittena katapaṭisammodano, “tāta, cirassaṃ vata āgatattha, idamāsanaṃ nisīditvā vadatha, yenattho”ti vutte imaṃ gāthamāha — |
♦ After about a year, having perfected the verse and informed his son of its perfection, he was told, "In that case, father, bring some gift and come; I will go ahead and stand in the king's presence." Saying, "Very well, son," he took a gift. When Somadatta was standing in the king's presence, full of enthusiasm, he went to the royal court. Having been greeted by the king, who had a pleased mind, and told, "Father, you have come after a long time. Take this seat and say what you need," he recited this verse — |
♦ “dve me goṇā mahārāja, yehi khettaṃ kasāmase. |
♦ "I have two oxen, great king, with which we plow the field. |
♦ tesu eko mato deva, dutiyaṃ gaṇha khattiyā”ti. |
♦ Of them, one is dead, O lord; take the second, O warrior." |
♦ raññā “kiṃ vadesi, tāta, puna vadehī”ti vuttepi tameva gāthaṃ āha. |
♦ When the king said, "What are you saying, father, say it again," he said the same verse. |
rājā tena virajjhitvā kathitabhāvaṃ ñatvā sitaṃ katvā, “somadatta, tumhākaṃ gehe bahū maññe goṇā”ti vatvā “tumhehi dinnā bahū bhavissanti, devā”ti vutte bodhisattassa tussitvā brāhmaṇassa soḷasa goṇe alaṅkārabhaṇḍakaṃ nivāsagāmañcassa brahmadeyyaṃ datvā mahantena yasena brāhmaṇaṃ uyyojesīti. |
The king, knowing he had spoken in jest, smiled and said, "Somadatta, I suppose there are many oxen in your house." When he replied, "Given by you, there will be many, O lord," the Bodhisattva was pleased and gave the brahmin sixteen oxen, an ornamental set, and his residential village as a brahmin-gift, and sent the brahmin away with great honor. |
♦ satthā imaṃ dhammadesanaṃ āharitvā “tadā rājā ānando ahosi, brāhmaṇo lāḷudāyī, somadatto pana ahamevā”ti jātakaṃ samodhānetvā “na, bhikkhave, idāneva, pubbepesa attano appassutatāya aññasmiṃ vattabbe aññameva vadati. |
♦ The Teacher, having related this Dhamma discourse, identified the Jātaka by saying, "At that time, the king was Ānanda, the brahmin was Lāḷudāyī, but Somadatta was I myself." He said, "Not only now, monks, but in the past too, due to his own lack of learning, he would say one thing when another should be said. |
appassutapuriso hi balibaddasadiso nāma hotī”ti vatvā imaṃ gāthamāha — |
An unlearned person is indeed like an ox," and he spoke this verse — |
♦ 152. |
♦ 152. |
♦ “appassutāyaṃ puriso, balibaddova jīrati. |
♦ "This unlearned person ages like an ox. |
♦ maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhatī”ti. |
♦ His flesh increases, his wisdom does not increase." |
♦ tattha appassutāyanti ekassa vā dvinnaṃ vā paṇṇāsakānaṃ. |
♦ Therein, "unlearned" means one who lacks even one or two of the fifty discourses. |
atha vā pana vaggānaṃ sabbantimena paricchedena ekassa vā dvinnaṃ vā suttantānaṃ vāpi abhāvena appassuto ayaṃ. |
Or, by the final division of the sections, this one is unlearned due to the absence of even one or two suttas. |
kammaṭṭhānaṃ pana uggahetvā anuyuñjanto bahussutova. |
But one who has taken up a meditation subject and practices it is very learned. |
balibaddova jīratīti yathā hi balibaddo jīramāno vaḍḍhamāno neva mātu, na pitu, na sesañātakānaṃ atthāya vaḍḍhati, atha kho niratthakameva jīrati, evamevaṃ ayampi na upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattādīni, na bhāvanārāmataṃ anuyuñjati, niratthakameva jīrati, maṃsāni tassa vaḍḍhantīti yathā balibaddassa “yuganaṅgalādīni vahituṃ asamattho eso”ti araññe vissaṭṭhassa tattheva vicarantassa khādantassa pivantassa maṃsāni vaḍḍhanti, evameva imassāpi upajjhāyādīhi vissaṭṭhassa saṅghaṃ nissāya cattāro paccaye labhitvā uddhavirecanādīni katvā kāyaṃ posentassa maṃsāni vaḍḍhanti, thūlasarīro hutvā vicarati. |
"Ages like an ox": just as an ox, as it grows old and develops, does not develop for the benefit of its mother, or its father, or its other relatives, but rather ages uselessly, so too this one does not perform the duties of a preceptor, nor the duties of a teacher, nor the duties towards guests and so on, nor does he devote himself to the delight of meditation; he ages uselessly. "His flesh increases": just as an ox, when deemed incapable of pulling yokes and ploughs and is released into the forest, its flesh increases as it wanders there, eating and drinking, so too this one, released by his preceptor and others, obtains the four requisites depending on the Sangha, and after taking emetics and purgatives, nourishes his body, his flesh increases, and he wanders about with a stout body. |
paññā tassāti lokiyalokuttarā panassa paññā ekaṅgulamattāpi na vaḍḍhati, araññe pana gacchalatādīni viya cha dvārāni nissāya taṇhā ceva navavidhamāno ca vaḍḍhatīti attho. |
"His wisdom": his worldly and supermundane wisdom, however, does not increase even by the measure of a thumb's breadth. But like the vines and so on in the forest, his craving based on the six sense doors and the nine kinds of conceit increase. That is the meaning. |
♦ desanāvasāne mahājano sotāpattiphalādīni pāpuṇīti. |
♦ At the end of the discourse, the great assembly attained the fruits of stream-entry and so on. |
♦ lāḷudāyittheravatthu sattamaṃ. |
♦ The seventh is the story of the Elder Lāḷudāyī. |
♦ 8. udānavatthu |
♦ 8. The Story of the Utterance |
♦ anekajātisaṃsāranti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesi. |
♦ The Teacher, seated at the foot of the Bodhi tree, uttered this Dhamma discourse, beginning with "Through many a birth in saṃsāra...", as an inspired utterance, and later, when questioned by the Elder Ānanda, he spoke it. |
♦ so hi bodhirukkhamūle nisinno sūriye anatthaṅgateyeva mārabalaṃ viddhaṃsetvā paṭhamayāme pubbenivāsapaṭicchādakaṃ tamaṃ padāletvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme sattesu kāruññataṃ paṭicca paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomavasena sammasanto aruṇuggamanavelāya sammāsambodhiṃ abhisambujjhitvā anekehi buddhasatasahassehi avijahitaṃ udānaṃ udānento imā gāthā abhāsi — |
♦ For he, seated at the foot of the Bodhi tree, even before the sun had set, having scattered the forces of Māra, in the first watch of the night, having dispelled the darkness that concealed past existences, in the middle watch of the night, having purified the divine eye, in the last watch of the night, out of compassion for beings, having directed his knowledge to the law of dependent origination, and contemplating it in forward and reverse order, at the time of the rising of the dawn, he fully awakened to perfect enlightenment. And uttering the inspired utterance that had not been forsaken by many hundreds of thousands of Buddhas, he spoke these verses — |
♦ 153. |
♦ 153. |
♦ “anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ. |
♦ "Through many a birth in saṃsāra, I wandered without finding, |
♦ gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. |
♦ seeking the house-builder; painful is birth again and again. |
♦ 154. |
♦ 154. |
♦ “gahakāraka diṭṭhosi, puna gehaṃ na kāhasi. |
♦ "O house-builder, you are seen! You shall not build a house again. |
♦ sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ. |
♦ All your rafters are broken, the ridge-pole is shattered. |
♦ visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā”ti. |
♦ The mind has reached the unconditioned, it has attained the end of craving." |
♦ tattha gahakāraṃ gavesantoti ahaṃ imassa attabhāvasaṅkhātassa gehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena sakkā taṃ daṭṭhuṃ, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhātaṃ imaṃ saṃsāravaṭṭaṃ anibbisaṃ taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ, aparāparaṃ anuvicarinti attho. |
♦ Therein, "seeking the house-builder" means I, seeking the craving-carpenter, the builder of this house known as the personal existence, with that knowledge by which it is possible to see him, having made a resolution at the feet of Dīpaṅkara for the sake of that Bodhi-knowledge, for so long a time, through many a birth in saṃsāra, through this round of existence reckoned as many hundreds of thousands of births, "without finding," not finding, not obtaining that knowledge, "I wandered," I transmigrated, I roamed again and again, is the meaning. |
dukkhā jāti punappunanti idaṃ gahakārakagavesanassa kāraṇavacanaṃ. |
"Painful is birth again and again" is the reason given for seeking the house-builder. |
yasmā jarābyādhimaraṇamissitāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati. |
Because this thing called birth, mixed with old age, sickness, and death, is painful to undergo again and again, and it does not cease as long as that (house-builder) is not seen. |
tasmā taṃ gavesanto sandhāvissanti attho. |
Therefore, seeking him, I wandered, is the meaning. |
diṭṭhosīti sabbaññutaññāṇaṃ paṭivijjhantena mayā idāni diṭṭhosi. |
"You are seen" means, now you are seen by me, who has penetrated the knowledge of omniscience. |
puna gehanti puna imasmiṃ saṃsāravaṭṭe attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi. |
"A house again" means, again in this round of existence, you shall not build my house, which is this personal existence. |
sabbā te phāsukā bhaggāti tava sabbā avasesā kilesaphāsukā mayā bhaggā. |
"All your rafters are broken" means, all your remaining defilement-rafters have been broken by me. |
gahakūṭaṃ visaṅkhatanti imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṃ kaṇṇikamaṇḍalampi mayā viddhaṃsitaṃ. |
"The ridge-pole is shattered" means, the ridge-pole, which is the ignorance of this house of personal existence built by you, has also been destroyed by me. |
visaṅkhāragataṃ cittanti idāni mama cittaṃ visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ. |
"The mind has reached the unconditioned" means, now my mind has gone to, has entered the unconditioned, Nibbāna, by way of making it an object. |
taṇhānaṃ khayamajjhagāti taṇhānaṃ khayasaṅkhātaṃ arahattaṃ adhigatosmīti. |
"It has attained the end of craving" means, I have reached Arahantship, which is the destruction of cravings. |
♦ udānavatthu aṭṭhamaṃ. |
♦ The eighth is the story of the utterance. |
♦ 9. mahādhanaseṭṭhiputtavatthu |
♦ 9. The Story of the Son of the Very Wealthy Merchant |
♦ acaritvāti imaṃ dhammadesanaṃ satthā isipatane migadāye viharanto mahādhanaseṭṭhiputtaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Isipatana in the deer park, delivered this Dhamma discourse concerning the son of a very wealthy merchant, beginning with the words "Not having practiced...". |
♦ so kira bārāṇasiyaṃ asītikoṭivibhave kule nibbatti. |
♦ It is said that he was born in Benares into a family with a fortune of eighty crores. |
athassa mātāpitaro cintesuṃ — |
Then his mother and father thought — |
“amhākaṃ kule mahābhogakkhandho, puttassa no hatthe ṭhapetvā yathāsukhaṃ paribhogaṃ karissāma, aññena kammena kiccaṃ natthī”ti. |
There is a great mass of wealth in our family; having placed it in our son's hands, we will enjoy it as we please. There is no need for any other work. |
taṃ naccagītavāditamattameva sikkhāpesuṃ. |
They had him learn only singing, dancing, and music. |
tasmiṃyeva nagare aññasmiṃ asītikoṭivibhave kule ekā dhītāpi nibbatti. |
In that very city, a daughter was also born into another family with a fortune of eighty crores. |
tassāpi mātāpitaro tatheva cintetvā taṃ naccagītavāditamattameva sikkhāpesuṃ. |
Her parents also thought the same way and had her learn only singing, dancing, and music. |
tesaṃ vayappattānaṃ āvāhavivāho ahosi. |
When they came of age, their wedding took place. |
atha nesaṃ aparabhāge mātāpitaro kālamakaṃsu. |
Then, after some time, their parents passed away. |
dveasītikoṭidhanaṃ ekasmiṃyeva gehe ahosi. |
The wealth of one hundred and sixty crores was in one single house. |
seṭṭhiputto divasassa tikkhattuṃ rañño upaṭṭhānaṃ gacchati. |
The merchant's son would go to attend on the king three times a day. |
atha tasmiṃ nagare dhuttā cintesuṃ — |
Then the rogues in that city thought — |
“sacāyaṃ seṭṭhiputto surāsoṇḍo bhavissati, amhākaṃ phāsukaṃ bhavissati, uggaṇhāpema naṃ surāsoṇḍabhāvan”ti. |
If this merchant's son becomes a drunkard, it will be easy for us. Let's get him addicted to liquor. |
te suraṃ ādāya khajjakamaṃse ceva loṇasakkharā ca dussante bandhitvā mūlakande gahetvā tassa rājakulato āgacchantassa maggaṃ olokayamānā nisīditvā taṃ āgacchantaṃ disvā suraṃ pivitvā loṇasakkharaṃ mukhe khipitvā mūlakandaṃ ḍaṃsitvā “vassasataṃ jīva sāmi, seṭṭhiputta, taṃ nissāya mayaṃ khādanapivanasamatthā bhaveyyāmā”ti āhaṃsu. |
They took liquor, and having wrapped up savory meats and salt and sugar in a cloth, and taking root vegetables, they sat watching the road for him to come from the royal court. Seeing him coming, they drank the liquor, put the salt and sugar in their mouths, bit the root vegetables, and said, "May you live a hundred years, master, son of the merchant! Thanks to you, may we be able to eat and drink." |
so tesaṃ vacanaṃ sutvā pacchato āgacchantaṃ cūḷūpaṭṭhākaṃ pucchi — |
He, hearing their words, asked his young attendant who was coming behind him — |
“kiṃ ete pivantī”ti. |
What are they drinking? |
ekaṃ pānakaṃ, sāmīti. |
A kind of drink, master. |
manāpajātikaṃ etanti. |
Is it a pleasant sort of thing? |
sāmi, imasmiṃ jīvaloke iminā sadisaṃ pātabbayuttakaṃ nāma natthīti. |
Master, in this living world, there is nothing fit to be drunk like it. |
so “evaṃ sante mayāpi pātuṃ vaṭṭatī”ti thokaṃ thokaṃ āharāpetvā pivati. |
So he, thinking "In that case, I should drink too," had a little brought and drank it. |
athassa nacirasseva te dhuttā pivanabhāvaṃ ñatvā taṃ parivārayiṃsu. |
Then, before long, those rogues, knowing that he was drinking, surrounded him. |
gacchante kāle parivāro mahā ahosi. |
As time went on, his retinue became large. |
so satenapi satadvayenapi suraṃ āharāpetvā pivanto iminā anukkameneva nisinnaṭṭhānādīsu kahāpaṇarāsiṃ ṭhapetvā suraṃ pivanto “iminā mālā āharatha, iminā gandhe, ayaṃ jano jute cheko, ayaṃ nacce, ayaṃ gīte, ayaṃ vādite. |
He would have liquor brought by the hundred or two hundred, and while drinking, he would have piles of coins placed at the places where he sat and so on. While drinking liquor, he would say, "With this, bring garlands; with this, perfumes. This person is skilled in gambling, this one in dancing, this one in singing, this one in playing instruments. |
imassa sahassaṃ detha, imassa dve sahassānī”ti evaṃ vikiranto nacirasseva attano santakaṃ asītikoṭidhanaṃ khepetvā “khīṇaṃ te, sāmi, dhanan”ti vutte kiṃ bhariyāya me santakaṃ natthīti. |
Give this one a thousand, this one two thousand." Thus squandering, he soon spent his own fortune of eighty crores. When he was told, "Your wealth is gone, master," he asked, "Is there nothing that belongs to my wife?" |
atthi, sāmīti . |
There is, master. |
tena hi taṃ āharathāti. |
Then bring that. |
tampi tatheva khepetvā anupubbena khettāarāmuyyānayoggādikampi antamaso bhājanabhaṇḍakampi attharaṇapāvuraṇanisīdanampi sabbaṃ attano santakaṃ vikkiṇitvā khādi. |
Having spent that in the same way, he gradually sold and consumed his fields, groves, parks, vehicles, and so on, down to the very pots and pans, and the coverings, shawls, and seats, everything he owned. |
atha naṃ mahallakakāle yehissa kulasantakaṃ gehaṃ vikkiṇitvā gahitaṃ, te taṃ gehā nīhariṃsu. |
Then, in his old age, those who had bought and taken over the house belonging to his family, threw him out of the house. |
so bhariyaṃ ādāya parajanassa gehabhittiṃ nissāya vasanto kapālakhaṇḍaṃ ādāya bhikkhāya caritvā janassa ucchiṭṭhakaṃ bhuñjituṃ ārabhi. |
Taking his wife, he lived leaning against the wall of another person's house, and taking a potsherd, he began to wander for alms and eat people's leftovers. |
♦ atha naṃ ekadivasaṃ āsanasālāya dvāre ṭhatvā daharasāmaṇerehi diyyamānaṃ ucchiṭṭhakabhojanaṃ paṭiggaṇhantaṃ disvā satthā sitaṃ pātvākāsi. |
♦ Then one day, the Teacher, seeing him standing at the door of the assembly hall receiving leftover food given by young novices, showed a smile. |
atha naṃ ānandatthero sitakāraṇaṃ pucchi. |
Then the Elder Ānanda asked the reason for the smile. |
satthā sitakāraṇaṃ kathento “passānanda, imaṃ mahādhanaseṭṭhiputtaṃ imasmiṃ nagare dveasītikoṭidhanaṃ khepetvā bhariyaṃ ādāya bhikkhāya carantaṃ. |
The Teacher, explaining the reason for the smile, said, "Look, Ānanda, at this son of a very wealthy merchant, who, having spent one hundred and sixty crores in this city, is wandering for alms with his wife. |
sace hi ayaṃ paṭhamavaye bhoge akhepetvā kammante payojayissa, imasmiṃyeva nagare aggaseṭṭhi abhavissa. |
If, in his first stage of life, he had not squandered his wealth and had applied himself to work, he would have become the chief merchant in this very city. |
sace pana nikkhamitvā pabbajissa, arahattaṃ pāpuṇissa, bhariyāpissa anāgāmiphale patiṭṭhahissa. |
But if he had gone forth and become a monk, he would have attained Arahantship, and his wife would have been established in the fruit of a Non-returner. |
sace majjhimavaye bhoge akhepetvā kammante payojayissa, dutiyaseṭṭhi abhavissa, nikkhamitvā pabbajanto anāgāmī abhavissa. |
If, in the middle stage of life, he had not squandered his wealth and had applied himself to work, he would have become the second merchant; and if he had gone forth and become a monk, he would have become a Non-returner. |
bhariyāpissa sakadāgāmiphale patiṭṭhahissa. |
His wife would have been established in the fruit of a Once-returner. |
sace pacchimavaye bhoge akhepetvā kammante payojayissa, tatiyaseṭṭhi abhavissa, nikkhamitvā pabbajantopi sakadāgāmī abhavissa, bhariyāpissa sotāpattiphale patiṭṭhahissa. |
If, in the last stage of life, he had not squandered his wealth and had applied himself to work, he would have become the third merchant; and even if he had gone forth and become a monk, he would have become a Once-returner, and his wife would have been established in the fruit of a Stream-enterer. |
idāni panesa gihibhogatopi parihīno sāmaññatopi. |
But now he has fallen from worldly wealth and from the state of a monk. |
parihāyitvā ca pana sukkhapallale koñcasakuṇo viya jāto”ti vatvā imā gāthā abhāsi — |
And having fallen away, he has become like a crane bird in a dried-up pond," and he spoke these verses — |
♦ 155. |
♦ 155. |
♦ “acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ. |
♦ "Not having lived the holy life, not having gained wealth in youth, |
♦ jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale. |
♦ they brood like old herons in a pond with no fish. |
♦ 156. |
♦ 156. |
♦ “acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ. |
♦ "Not having lived the holy life, not having gained wealth in youth, |
♦ senti cāpātikhīṇāva, purāṇāni anutthunan”ti. |
♦ they lie like worn-out arrows, sighing for the past." |
♦ tattha acaritvāti brahmacariyavāsaṃ avasitvā. |
♦ Therein, "not having practiced" means not having lived the life of celibacy. |
yobbaneti anuppanne vā bhoge uppādetuṃ uppanne vā bhoge rakkhituṃ samatthakāle dhanampi alabhitvā. |
"In youth" means at a time capable of either producing wealth that has not arisen or protecting wealth that has arisen, not having obtained wealth. |
khīṇamaccheti te evarūpā bālā udakassa abhāvā khīṇamacche pallale parikkhīṇapattā jiṇṇakoñcā viya avajhāyanti. |
"in a pond with no fish" means such foolish people, due to the lack of water, like old herons with worn-out feathers in a pond where the fish are gone, they pine away. |
idaṃ vuttaṃ hoti — pallale udakassa abhāvo viya hi imesaṃ vasanaṭṭhānassa abhāvo, macchānaṃ khīṇabhāvo viya imesaṃ bhogānaṃ abhāvo, khīṇapattānaṃ koñcānaṃ uppatitvā gamanābhāvo viya imesaṃ idāni jalathalapathādīhi bhoge saṇṭhāpetuṃ asamatthabhāvo. |
This is what is said— just as there is a lack of water in the pond, so there is a lack of a place for them to live; just as there is a lack of fish, so there is a lack of their wealth; just as the herons with worn-out feathers are unable to fly away and go, so they are now unable to establish wealth by land, water, roads, etc. |
tasmā te khīṇapattā koñcā viya ettheva bajjhitvā avajhāyantīti. |
Therefore, like herons with worn-out feathers, they are bound here and pine away. |
cāpātikhīṇāvāti cāpato atikhīṇā, cāpā vinimuttāti attho. |
"like worn-out arrows" means arrows that have been overshot from the bow, that is, released from the bow. |
idaṃ vuttaṃ hoti — yathā cāpā vinimuttā sarā yathāvegaṃ gantvā patitā, taṃ gahetvā ukkhipante asati tattheva upacikānaṃ bhattaṃ honti, evaṃ imepi tayo vaye atikkantā idāni attānaṃ uddharituṃ asamatthatāya maraṇaṃ upagamissanti. |
This is what is said— just as arrows released from the bow, having flown as far as their momentum carried them, have fallen, and if there is no one to pick them up and shoot them again, they become food for termites right there, so too these people, having passed through the three stages of life, are now unable to uplift themselves and will come to death. |
tena vuttaṃ — |
Therefore it is said— |
“senti cāpātikhīṇāvā”ti. |
they lie like worn-out arrows. |
purāṇāni anutthunanti “iti amhehi khāditaṃ iti pītan”ti pubbe katāni khāditapivitanaccagītavāditādīni anutthunantā socantā anusocantā sentīti. |
"sighing for the past" means "Thus we ate, thus we drank," lamenting, they lie sighing over past deeds of eating, drinking, dancing, singing, playing instruments, and so on. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ mahādhanaseṭṭhiputtavatthu navamaṃ. |
♦ The ninth is the story of the son of the very wealthy merchant. |
♦ jarāvaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the Chapter on Old Age is finished. |
♦ ekādasamo vaggo. |
♦ The Eleventh Chapter. |
♦ 12. attavaggo |
♦ 12. The Chapter on the Self |
♦ 1. bodhirājakumāravatthu |
♦ 1. The Story of Prince Bodhi |
♦ attānañceti imaṃ dhammadesanaṃ satthā bhesakaḷāvane viharanto bodhirājakumāraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bhesakaḷā grove, delivered this Dhamma discourse concerning Prince Bodhi, which begins with the words "If one should hold oneself dear...". |
♦ so kira pathavītale aññehi pāsādehi asadisarūpaṃ ākāse uppatamānaṃ viya kokanudaṃ nāma pāsādaṃ kāretvā vaḍḍhakiṃ pucchi — |
♦ It is said that he had a palace called Kokanuda built, with a form unlike other palaces on the surface of the earth, as if flying up into the sky. He asked the carpenter— |
“kiṃ tayā aññatthāpi evarūpo pāsādo katapubbo, udāhu paṭhamasippameva te idan”ti. |
Have you ever built a palace like this anywhere else, or is this your first masterpiece? |
“paṭhamasippameva, devā”ti ca vutte cintesi — |
When he said, "It is my first masterpiece, lord," he thought— |
“sace ayaṃ aññassapi evarūpaṃ pāsādaṃ karissati, ayaṃ pāsādo anacchariyo bhavissati. |
"If this man builds a similar palace for someone else, this palace will not be extraordinary. |
imaṃ mayā māretuṃ vā hatthapāde vāssa chindituṃ akkhīni vā uppāṭetuṃ vaṭṭati, evaṃ aññassa pāsādaṃ na karissatī”ti. |
I should have this man killed, or have his hands and feet cut off, or have his eyes gouged out. In this way, he will not build a palace for anyone else." |
so tamatthaṃ attano piyasahāyakassa sañjīvakaputtassa nāma māṇavakassa kathesi. |
He told this matter to a young man named Sañjīvakaputta, who was his dear companion. |
so cintesi — |
He thought— |
“nissaṃsayaṃ esa vaḍḍhakiṃ nāsessati, anaggho sippī, so mayi passante mā nassatu, saññamassa dassāmī”ti. |
Without a doubt, he will destroy the carpenter. He is a priceless craftsman. Let him not be destroyed while I am watching. I will give him a sign. |
so taṃ upasaṅkamitvā “pāsāde te kammaṃ niṭṭhitaṃ, no”ti pucchitvā “niṭṭhitan”ti vutte “rājakumāro taṃ nāsetukāmo attānaṃ rakkheyyāsī”ti āha . |
He approached him and asked, "Is your work on the palace finished or not?" and when he was told, "It is finished," he said, "The prince wants to destroy you, you should protect yourself." |
vaḍḍhakīpi “bhaddakaṃ te, sāmi, kataṃ mama ārocentena, ahamettha kattabbaṃ jānissāmī”ti vatvā “kiṃ, samma, amhākaṃ pāsāde kammaṃ niṭṭhitan”ti rājakumārena puṭṭho “na tāva, deva, niṭṭhitaṃ, bahu avasiṭṭhan”ti āha. |
The carpenter, too, said, "You have done a good thing for me, master, by informing me. I will know what needs to be done about this." When he was asked by the prince, "Friend, is the work on our palace finished?" he said, "Not yet, lord, it is not finished, much is left." |
kiṃ kammaṃ nāma avasiṭṭhanti? |
What work is left? |
pacchā, deva, ācikkhissāmi, dārūni tāva āharāpethāti. |
Later, lord, I will explain. For now, have wood brought. |
kiṃ dārūni nāmāti? |
What kind of wood? |
nissārāni sukkhadārūni, devāti. |
Sapless, dry wood, lord. |
so āharāpetvā adāsi. |
He had it brought and gave it to him. |
atha naṃ āha — |
Then he said to him— |
“deva, te ito paṭṭhāya mama santikaṃ nāgantabbaṃ. |
"Lord, from now on, you should not come to my presence. |
kiṃ kāraṇā? |
What is the reason? |
sukhumakammaṃ karontassa hi aññehi saddhiṃ sallapantassa me kammavikkhepo hoti, āhāravelāyaṃ pana me bhariyāva āhāraṃ āharissatī”ti. |
While I am doing fine work, my work gets disturbed if I converse with others. But at mealtime, my wife herself will bring the food." |
rājakumāropi “sādhū”ti paṭissuṇi. |
The prince also agreed, saying "Very well." |
sopi ekasmiṃ gabbhe nisīditvā tāni dārūni tacchetvā attano puttadārassa anto nisīdanayoggaṃ garuḷasakuṇaṃ katvā āhāravelāya pana bhariyaṃ āha — |
He too, sitting in a chamber, carved those pieces of wood and made a garuḍa bird fit for his wife and child to sit inside. Then, at mealtime, he said to his wife— |
“gehe vijjamānakaṃ sabbaṃ vikkiṇitvā hiraññasuvaṇṇaṃ gaṇhāhī”ti. |
Sell everything in the house and get gold and silver. |
rājakumāropi vaḍḍhakissa anikkhamanatthāya gehaṃ parikkhipitvā ārakkhaṃ ṭhapesi. |
The prince, in order to prevent the carpenter from leaving, surrounded the house and placed a guard. |
vaḍḍhakīpi sakuṇassa niṭṭhitakāle “ajja sabbepi dārake gahetvā āgaccheyyāsī”ti bhariyaṃ vatvā bhuttapātarāso puttadāraṃ sakuṇassa kucchiyaṃ nisīdāpetvā vātapānena nikkhamitvā palāyi. |
The carpenter, too, when the bird was finished, said to his wife, "Today, come with all the children." After eating his morning meal, he seated his wife and children in the belly of the bird, went out through a window, and fled. |
so tesaṃ, “deva, vaḍḍhakī palāyatī”ti kandantānaṃyeva gantvā himavante otaritvā ekaṃ nagaraṃ māpetvā kaṭṭhavāhanarājā nāma jāto. |
As they were crying out, "Lord, the carpenter is fleeing," he went and landed in the Himalayas, created a city, and became a king named Kaṭṭhavāhana. |
♦ rājakumāropi “pāsādamahaṃ karissāmī”ti satthāraṃ nimantetvā pāsāde catujjātiyagandhehi paribhaṇḍikaṃ katvā paṭhamaummārato paṭṭhāya celapaṭikaṃ patthari. |
♦ The prince, thinking, "I will inaugurate the palace," invited the Teacher. He prepared the palace with four kinds of perfumes and spread a roll of cloth from the first threshold onwards. |
so kira aputtako, tasmā “sacāhaṃ puttaṃ vā dhītaraṃ vā lacchāmi, satthā imaṃ akkamissatī”ti cintetvā patthari. |
It is said that he was childless, therefore he spread it, thinking, "If I get a son or a daughter, the Teacher will step on this." |
so satthari āgate satthāraṃ pañcapatiṭṭhitena vanditvā pattaṃ gahetvā “pavisatha, bhante”ti āha. |
When the Teacher arrived, he bowed to the Teacher with the five-point prostration, took the bowl, and said, "Enter, venerable sir." |
satthā na pāvisi, so dutiyampi tatiyampi yāci. |
The Teacher did not enter. He asked a second time, and a third time. |
satthā apavisitvāva ānandattheraṃ olokesi. |
The Teacher, without entering, looked at the elder Ānanda. |
thero olokitasaññāyeva vatthānaṃ anakkamanabhāvaṃ ñatvā taṃ “saṃharatu, rājakumāra, dussāni, na bhagavā celapaṭikaṃ akkamissati, pacchimajanataṃ tathāgato oloketī”ti dussāni saṃharāpesi. |
The elder, just by the sign of the look, understood that the cloths were not to be stepped on and said to him, "Take away the cloths, prince. The Blessed One will not step on the roll of cloth. The Tathāgata looks to the future generation," and had the cloths removed. |
so dussāni saṃharitvā satthāraṃ antonivesanaṃ pavesatvā yāgukhajjakena sammānetvā ekamantaṃ nisinno vanditvā āha — |
He removed the cloths, led the Teacher into the residence, honored him with rice-gruel and cakes, and sitting to one side, he bowed and said— |
“bhante, ahaṃ tumhākaṃ upakārako tikkhattuṃ saraṇaṃ gato, kucchigato ca kiramhi ekavāraṃ saraṇaṃ gato, dutiyaṃ taruṇadārakakāle, tatiyaṃ viññubhāvaṃ pattakāle. |
"Venerable sir, I am your benefactor. I have gone for refuge three times: once when I was in the womb, a second time as a young child, and a third time when I reached the age of discretion. |
tassa me kasmā celapaṭikaṃ na akkamitthā”ti? |
Why then did you not step on my roll of cloth?" |
“kiṃ pana tvaṃ, kumāra, cintetvā celāni attharī”ti? |
But what were you thinking, prince, when you spread the cloths? |
“sace puttaṃ vā dhītaraṃ vā lacchāmi, satthā me celapaṭikaṃ akkamissatī”ti idaṃ cintetvā, bhanteti. |
"If I get a son or a daughter, the Teacher will step on my roll of cloth for me." Thinking this, venerable sir. |
tenevāhaṃ taṃ na akkaminti. |
That is why I did not step on it. |
“kiṃ panāhaṃ, bhante, puttaṃ vā dhītaraṃ vā neva lacchāmī”ti? |
But, venerable sir, will I never get a son or a daughter? |
“āma, kumārā”ti. |
That's right, prince. |
“kiṃ kāraṇā”ti? |
What is the reason? |
“purimakāttabhāve jāyāya saddhiṃ pamādaṃ āpannattā”ti. |
Because of negligence committed with your wife in a past existence. |
“kasmiṃ kāle, bhante”ti? |
At what time, venerable sir? |
athassa satthā atītaṃ āharitvā dassesi -- |
Then the Teacher brought forth a story from the past and showed it to him -- |
♦ atīte kira anekasatā manussā mahatiyā nāvāya samuddaṃ pakkhandiṃsu. |
♦ In the past, it is said, many hundreds of people set out on the ocean in a great ship. |
nāvā samuddamajjhe bhijji. |
The ship broke up in the middle of the ocean. |
dve jayampatikā ekaṃ phalakaṃ gahetvā antaradīpakaṃ pavisiṃsu, sesā sabbe tattheva mariṃsu. |
A couple, taking a plank, entered an island in the middle of the sea; all the rest died right there. |
tasmiṃ kho pana dīpake mahāsakuṇasaṅgho vasati. |
On that island, a great flock of large birds lived. |
te aññaṃ khāditabbakaṃ adisvā chātajjhattā sakuṇāṇḍāni aṅgāresu pacitvā khādiṃsu, tesu appahontesu sakuṇacchāpe gahetvā khādiṃsu. |
They, seeing nothing else to eat, tormented by hunger, cooked bird eggs on coals and ate them. When those were not enough, they took bird chicks and ate them. |
evaṃ paṭhamavayepi majjhimavayepi pacchimavayepi khādiṃsuyeva. |
Thus, in the first stage of life, in the middle stage of life, and in the last stage of life, they ate them. |
ekasmimpi vaye appamādaṃ nāpajjiṃsu, ekopi ca nesaṃ appamādaṃ nāpajji. |
In not a single stage of life did they practice restraint; not one of them practiced restraint. |
♦ satthā idaṃ tassa pubbakammaṃ dassetvā “sace hi tvaṃ, kumāra, tadā ekasmimpi vaye bhariyāya saddhiṃ appamādaṃ āpajjissa, ekasmimpi vaye putto vā dhītā vā uppajjeyya. |
♦ The Teacher, having shown him this past deed, said, "If you, prince, at that time, in even one stage of life, had practiced restraint with your wife, a son or daughter would have been born in one stage of life. |
sace pana vo ekopi appamatto abhavissa, taṃ paṭicca putto vā dhītā vā uppajjissa. |
And if even one of you had been heedful, because of that, a son or daughter would have been born. |
kumāra, attānañhi piyaṃ maññamānena tīsupi vayesu appamattena attā rakkhitabbo, evaṃ asakkontena ekavayepi rakkhitabboyevā”ti vatvā imaṃ gāthamāha — |
Prince, one who holds oneself dear should guard oneself well by being heedful in all three stages of life. If unable to do so, one should guard it even in one stage of life," and he spoke this verse— |
♦ 157. |
♦ 157. |
♦ “attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ. |
♦ "If one would know oneself as dear, one should guard it well-guarded. |
♦ tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito”ti. |
♦ During one of the three watches, the wise one should be vigilant." |
♦ tattha yāmanti satthā attano dhammissaratāya desanākusalatāya ca idha tiṇṇaṃ vayānaṃ aññataraṃ vayaṃ yāmanti katvā desesi, tasmā evamettha attho veditabbo. |
♦ Therein, "watch" means the Teacher, due to his mastery of the Dhamma and skill in teaching, here described one of the three stages of life as a "watch." Therefore, the meaning should be understood thus. |
sace attānaṃ piyaṃ jāneyya, rakkheyya naṃ surakkhitanti yathā so surakkhito hoti, evaṃ naṃ rakkheyya. |
If one should know oneself as dear, one should guard it well-guarded, so that it is well-guarded, one should guard it. |
tattha sace gīhī samāno “attānaṃ rakkhissāmī”ti uparipāsādatale susaṃvutaṃ gabbhaṃ pavisitvā sampannārakkho hutvā vasantopi, pabbajito hutvā susaṃvute pihitadvāravātapāne leṇe viharantopi attānaṃ na rakkhatiyeva. |
Therein, if a householder, thinking "I will protect myself," enters a well-enclosed chamber on the upper floor of a palace and lives with a complete guard, or, having become a monk, lives in a well-enclosed cave with closed doors and windows, he does not protect himself at all. |
gihī pana samāno yathābalaṃ dānasīlādīni puññāni karonto, pabbajito vā pana vattapaṭivattapariyattimanasikāresu ussukkaṃ āpajjanto attānaṃ rakkhati nāma. |
But a householder, doing meritorious deeds like giving and morality according to his ability, or a monk who strives in his duties, reciprocal duties, study, and contemplation, is said to protect himself. |
evaṃ tīsu vayesu asakkonto aññatarasmimpi vaye paṇḍitapuriso attānaṃ paṭijaggatiyeva. |
Thus, being unable to do so in the three stages of life, a wise person is indeed vigilant over himself in at least one stage of life. |
sace hi gihibhūto paṭhamavaye khiḍḍāpasutatāya kusalaṃ kātuṃ na sakkoti, majjhimavaye appamattena hutvā kusalaṃ kātabbaṃ. |
If a householder, due to being engrossed in play in the first stage of life, is unable to do good deeds, he should be heedful and do good deeds in the middle stage of life. |
sace majjhimavaye puttadāraṃ posento kusalaṃ kātuṃ na sakkoti, pacchimavaye kātabbameva. |
If in the middle stage of life, while supporting his wife and children, he is unable to do good deeds, he must do them in the last stage of life. |
evampi karontena attā paṭijaggitova hoti. |
By doing so, the self is indeed protected. |
evaṃ akarontassa pana attā piyo nāma na hoti, apāyaparāyaṇameva naṃ karoti. |
But for one who does not do so, the self is not dear; he makes it destined for a lower realm. |
sace pana pabbajito paṭhamavaye sajjhāyaṃ karonto dhārento vācento vattapaṭivattaṃ karonto pamādaṃ āpajjati, majjhimavaye appamattena samaṇadhammo kātabbo. |
But if a monk, in the first stage of life, while reciting, memorizing, teaching, and performing duties and reciprocal duties, becomes heedless, he should practice the monk's duties heedfully in the middle stage of life. |
sace paṭhamavaye uggahitapariyattiyā aṭṭhakathaṃ vinicchayaṃ kāraṇākāraṇañca pucchanto majjhimavaye pamādaṃ āpajjati, pacchimavaye appamattena samaṇadhammo kātabboyeva. |
If in the first stage of life, while asking for the commentary, the interpretation, and the reason and cause of the scriptures he has learned, he becomes heedless in the middle stage of life, he must practice the monk's duties heedfully in the last stage of life. |
evampi karontena attā paṭijaggitova hoti. |
By doing so, the self is indeed protected. |
evaṃ akarontassa pana attā piyo nāma na hoti, pacchānutāpeneva naṃ tāpetīti. |
But for one who does not do so, the self is not dear; he torments himself with remorse. |
♦ desanāvasāne bodhirājakumāro sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Prince Bodhi was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to the assembled company. |
♦ bodhirājakumāravatthu paṭhamaṃ. |
♦ The first is the story of Prince Bodhi. |
♦ 2. upanandasakyaputtattheravatthu |
♦ 2. The Story of the Elder Upananda, the Sakyan Prince |
♦ attānameva paṭhamanti imaṃ dhammadesanaṃ satthā jetavane viharanto upanandaṃ sakyaputtaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Upananda, the Sakyan prince, which begins with the words "One should first establish oneself...". |
♦ so kira thero dhammakathaṃ kathetuṃ cheko. |
♦ It is said that the elder was skilled in giving Dhamma talks. |
tassa appicchatādipaṭisaṃyuttaṃ dhammakathaṃ sutvā bahū bhikkhu taṃ ticīvarehi pūjetvā dhutaṅgāni samādiyiṃsu. |
Hearing his Dhamma talk connected with fewness of wishes and so on, many monks honored him with the three robes and undertook the ascetic practices. |
tehi vissaṭṭhaparikkhāre soyeva gaṇhi. |
He himself took the requisites they had given up. |
so ekasmiṃ antovasse upakaṭṭhe janapadaṃ agamāsi. |
He went to a country district near the beginning of one rainy season. |
atha naṃ ekasmiṃ vihāre daharasāmaṇerā dhammakathikapemena, “bhante, idha vassaṃ upethā”ti vadiṃsu. |
Then, in one monastery, young novices, out of affection for a Dhamma teacher, said, "Venerable sir, please spend the rains retreat here." |
“idha kittakaṃ vassāvāsikaṃ labbhatī”ti pucchitvā tehi “ekeko sāṭako”ti vutte tattha upāhanā ṭhapetvā aññaṃ vihāraṃ agamāsi . |
Having asked, "How much is the rains-residence allowance here?" and being told by them "one robe each," he left his sandals there and went to another monastery. |
dutiyaṃ vihāraṃ gantvā “idha kiṃ labbhatī”ti pucchitvā “dve sāṭakā”ti vutte kattarayaṭṭhiṃ ṭhapesi. |
Going to a second monastery and asking, "What is available here?" and being told "two robes," he left his walking stick. |
tatiyaṃ vihāraṃ gantvā “idha kiṃ labbhatī”ti pucchitvā “tayo sāṭakā”ti vutte tattha udakatumbaṃ ṭhapesi. |
Going to a third monastery and asking, "What is available here?" and being told "three robes," he left his water pot there. |
catutthaṃ vihāraṃ gantvā “idha kiṃ labbhatī”ti pucchitvā “cattāro sāṭakā”ti vutte “sādhu idha vasissāmī”ti tattha vassaṃ upagantvā gahaṭṭhānañceva bhikkhūnañca dhammakathaṃ kathesi. |
Going to a fourth monastery and asking, "What is available here?" and being told "four robes," he said, "Good, I will stay here," and entered the rains retreat there. He gave a Dhamma talk to both the householders and the monks. |
te naṃ bahūhi vatthehi ceva cīvarehi ca pūjesuṃ. |
They honored him with many garments and robes. |
so vuṭṭhavasso itaresupi vihāresu sāsanaṃ pesetvā “mayā parikkhārassa ṭhapitattā vassāvāsikaṃ laddhabbaṃ, taṃ me pahiṇantū”ti sabbaṃ āharāpetvā yānakaṃ pūretvā pāyāsi. |
After the rains retreat, he sent a message to the other monasteries, saying, "Because I left my requisites, I am entitled to the rains-residence allowance. Send it to me," and having had everything brought, he filled a cart and departed. |
♦ athekasmiṃ vihāre dve daharabhikkhū dve sāṭake ekañca kambalaṃ labhitvā “tuyhaṃ sāṭakā hontu, mayhaṃ kambalo”ti bhājetuṃ asakkontā maggasamīpe nisīditvā vivadanti. |
♦ Then in one monastery, two young monks, having received two robes and one blanket, were unable to divide them, saying "The robes be yours, the blanket be mine," and were sitting near the road arguing. |
te taṃ theraṃ āgacchantaṃ disvā, “bhante, tumhe no bhājetvā dethā”ti vadiṃsu. |
Seeing the elder coming, they said, "Venerable sir, please divide this for us." |
tumheyeva bhājethāti. |
You divide it yourselves. |
na sakkoma, bhante, tumheyeva no bhājetvā dethāti. |
We can't, venerable sir, you please divide it for us. |
tena hi mama vacane ṭhassathāti. |
Then will you abide by my decision? |
āma, ṭhassāmāti. |
Yes, we will abide. |
“tena hi sādhū”ti tesaṃ dve sāṭake datvā “ayaṃ dhammakathaṃ kathentānaṃ amhākaṃ pārupanāraho”ti mahagghaṃ kambalaṃ ādāya pakkāmi. |
"Then very well," he said, and giving them the two robes, he took the valuable blanket, saying, "This is suitable for us to wear when giving a Dhamma talk," and departed. |
daharabhikkhū vippaṭisārino hutvā satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. |
The young monks, feeling remorseful, went to the Teacher and reported the matter. |
satthā “na, bhikkhave, idāneva tumhākaṃ santakaṃ gahetvā tumhe vippaṭisārino karoti, pubbepi akāsiyevā”ti vatvā atītaṃ āhari -- |
The Teacher said, "Not only now, monks, does he take what is yours and make you feel remorseful, he did so in the past as well," and he related a story from the past -- |
♦ atītasmiṃ anutīracārī ca gambhīracārī cāti dve uddā mahantaṃ rohitamacchaṃ labhitvā “mayhaṃ sīsaṃ hotu, tava naṅguṭṭhan”ti vivādāpannā bhājetuṃ asakkontā ekaṃ siṅgālaṃ disvā āhaṃsu — |
♦ In the past, two otters, one that moved along the bank and one that moved in deep water, got a large rohita fish and, falling into a dispute saying, "The head should be mine, the tail yours," were unable to divide it. Seeing a jackal, they said— |
“mātula, imaṃ no bhājetvā dehī”ti. |
Uncle, please divide this for us. |
ahaṃ raññā vinicchayaṭṭhāne ṭhapito, tattha ciraṃ nisīditvā jaṅghavihāratthāya āgatomhi, idāni me okāso natthīti. |
I have been appointed by the king in the place of judgment, and having sat there for a long time, I have come for a walk. I have no time now. |
mātula, mā evaṃ karotha, bhājetvā eva no dethāti. |
Uncle, don't do that, please divide it for us. |
mama vacane ṭhassathāti. |
Will you abide by my decision? |
ṭhassāma, mātulāti. |
We will, uncle. |
“tena hi sādhū”ti so sīsaṃ chinditvā ekamante akāsi, naṅguṭṭhaṃ ekamante. |
"Then very well," he said, and cutting off the head, he put it to one side, and the tail to one side. |
katvā ca pana, “tātā, yena vo anutīre caritaṃ, so naṅguṭṭhaṃ gaṇhātu. |
And having done so, "Sons, let him who moved along the bank take the tail. |
yena gambhīre caritaṃ, tassa sīsaṃ hotu. |
Let the head be for him who moved in deep water. |
ayaṃ pana majjhimo khaṇḍo mama vinicchayadhamme ṭhitassa bhavissatī”ti te saññāpento — |
This middle portion will be for me who stands in the law of judgment," and making them understand, he said— |
♦ “anutīracāri naṅguṭṭhaṃ, sīsaṃ gambhīracārino. |
♦ "The tail for the bank-goer, the head for the deep-water goer. |
♦ accāyaṃ majjhimo khaṇḍo, dhammaṭṭhassa bhavissatī”ti. |
♦ And this middle portion will be for the one who stands by the law." |
— |
-- |
♦ imaṃ gāthaṃ vatvā majjhimakhaṇḍaṃ ādāya pakkāmi. |
♦ Having said this verse, he took the middle portion and departed. |
tepi vippaṭisārino taṃ oloketvā aṭṭhaṃsu. |
They too, full of remorse, stood looking at him. |
♦ satthā imaṃ atītaṃ dassetvā “evamesa atītepi tumhe vippaṭisārino akāsiyevā”ti te bhikkhū saññāpetvā upanandaṃ garahanto, “bhikkhave, paraṃ ovadantena nāma paṭhamameva attā patirūpe patiṭṭhāpetabbo”ti vatvā imaṃ gāthamāha — |
♦ The Teacher, having shown this past story, said, "Thus in the past too he made you remorseful," and having instructed those monks and rebuking Upananda, he said, "Monks, one who advises another should first establish himself in what is proper," and he spoke this verse— |
♦ 158. |
♦ 158. |
♦ “attānameva paṭhamaṃ, patirūpe nivesaye. |
♦ "One should first establish oneself in what is proper. |
♦ athaññamanusāseyya, na kilisseyya paṇḍito”ti. |
♦ Then one may advise another; the wise one would not be stained." |
♦ tattha patirūpe nivesayeti anucchavike guṇe patiṭṭhāpeyya. |
♦ Therein, "establish in what is proper" means he should establish himself in suitable qualities. |
idaṃ vuttaṃ hoti — yo appicchatādiguṇehi vā ariyavaṃsapaṭipadādīhi vā paraṃ anusāsitukāmo, so attānameva paṭhamaṃ tasmiṃ guṇe patiṭṭhāpeyya. |
This is what is said— he who wishes to instruct another with qualities such as fewness of wishes or the noble lineage and practices, should first establish himself in that quality. |
evaṃ patiṭṭhāpetvā athaññaṃ tehi guṇehi anusāseyya. |
Having thus established himself, he should then instruct another with those qualities. |
attānañhi tattha anivesetvā kevalaṃ parameva anusāsamāno parato nindaṃ labhitvā kilissati nāma, tattha attānaṃ nivesetvā anusāsamāno parato pasaṃsaṃ labhati, tasmā na kilissati nāma. |
For one who instructs only another without establishing himself in it, receives blame from the other and is indeed stained; one who instructs after establishing himself in it receives praise from the other, therefore he is not stained. |
evaṃ karonto paṇḍito na kilisseyyāti. |
A wise person acting thus would not be stained. |
♦ desanāvasāne te bhikkhū sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in the fruit of stream-entry, and the Dhamma discourse was beneficial to the great assembly. |
♦ upanandasakyaputtattheravatthu dutiyaṃ. |
♦ The second is the story of the Elder Upananda, the Sakyan son. |
♦ 3. padhānikatissattheravatthu |
♦ 3. The Story of the Elder Padhānikatissa |
♦ attānañceti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānikatissattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Padhānikatissa, which begins with the words "As one would make oneself...". |
♦ so kira satthu santike kammaṭṭhānaṃ gahetvā pañcasate bhikkhū ādāya araññe vassaṃ upagantvā, “āvuso, dharamānakassa buddhassa santike vo kammaṭṭhānaṃ gahitaṃ, appamattāva samaṇadhammaṃ karothā”ti ovaditvā sayaṃ gantvā nipajjitvā supati. |
♦ It is said that he took a meditation subject from the Teacher and, taking five hundred monks, entered the forest for the rains retreat. He advised them, "Friends, you have received a meditation subject from the living Buddha, practice the monk's duties with diligence," and then he himself went, lay down, and slept. |
te bhikkhū paṭhamayāme caṅkamitvā majjhimayāme vihāraṃ pavisanti. |
Those monks, having walked in meditation during the first watch of the night, enter the monastery in the middle watch. |
so niddāyitvā pabuddhakāle tesaṃ santikaṃ gantvā “kiṃ tumhe ‘nipajjitvā niddāyissāmā’ti āgatā, sīghaṃ nikkhamitvā samaṇadhammaṃ karothā”ti vatvā sayaṃ gantvā tatheva supati. |
He, having slept and woken up, goes to them and says, "Did you come thinking 'we will lie down and sleep'? Quickly go out and practice the monk's duties," and then he himself goes and sleeps in the same way. |
itare majjhimayāme bahi caṅkamitvā pacchimayāme vihāraṃ pavisanti. |
The others, having walked in meditation outside during the middle watch, enter the monastery in the last watch. |
so punapi pabujjhitvā tesaṃ santikaṃ gantvā te vihārā nīharitvā sayaṃ puna gantvā tatheva supati. |
He, waking up again, goes to them, leads them out of the monastery, and then goes back and sleeps in the same way. |
tasmiṃ niccakālaṃ evaṃ karonte te bhikkhū sajjhāyaṃ vā kammaṭṭhānaṃ vā manasikātuṃ nāsakkhiṃsu, cittaṃ aññathattaṃ agamāsi. |
As he was constantly doing this, those monks were unable to either recite or contemplate the meditation subject, and their minds became unsettled. |
te “amhākaṃ ācariyo ativiya āraddhavīriyo, pariggaṇhissāma nan”ti pariggaṇhantā tassa kiriyaṃ disvā “naṭṭhamhā, āvuso, ācariyo no tuccharavaṃ ravatī”ti vadiṃsu. |
They thought, "Our teacher is extremely energetic, let's observe him," and while observing, they saw his actions and said, "We are ruined, friends, our teacher utters an empty sound." |
tesaṃ ativiya niddāya kilamantānaṃ ekabhikkhupi visesaṃ nibbattetuṃ nāsakkhi. |
Among them, being extremely afflicted by sleepiness, not a single monk could achieve any special attainment. |
te vuṭṭhavassā satthu santikaṃ gantvā satthārā katapaṭisanthārā “kiṃ, bhikkhave, appamattā hutvā samaṇadhammaṃ karitthā”ti pucchitā tamatthaṃ ārocesuṃ. |
They, after the rains retreat, went to the Teacher and, after being greeted by the Teacher, were asked, "Monks, did you practice the monk's duties with diligence?" and they reported the matter. |
satthā “na, bhikkhave, idāneva, pubbepesa tumhākaṃ antarāyamakāsiyevā”ti vatvā tehi yācito — |
The Teacher said, "Not only now, monks, but in the past too he caused you an obstacle," and when requested by them— |
♦ “amātāpitarasaṃvaḍḍho, anācerakule vasaṃ. |
♦ "Raised without a mother or father, living in a family with no teacher, |
♦ nāyaṃ kālaṃ akālaṃ vā, abhijānāti kukkuṭo”ti. |
♦ this rooster does not know the time, whether it is the right time or the wrong time." |
— |
— |
♦ imaṃ akālarāvikukkuṭajātakaṃ vitthāretvā kathesi. |
♦ He related this Jātaka of the crowing rooster at the wrong time in detail. |
“tadā hi so kukkuṭo ayaṃ padhānikatissatthero ahosi, ime pañca satā bhikkhū te māṇavā ahesuṃ, disāpāmokkho ācariyo ahamevā”ti satthā imaṃ jātakaṃ vitthāretvā, “bhikkhave, paraṃ ovadantena nāma attā sudanto kātabbo. |
"At that time, that rooster was this Elder Padhānikatissa, these five hundred monks were those young men, and the world-renowned teacher was myself." The Teacher, having related this Jātaka in detail, said, "Monks, one who instructs others should have a well-tamed self. |
evaṃ ovadanto hi sudanto hutvā dameti nāmā”ti vatvā imaṃ gāthamāha — |
Thus, one who instructs, being well-tamed, tames indeed," and he spoke this verse— |
♦ 159. |
♦ 159. |
♦ “attānañce tathā kayirā, yathāññamanusāsati. |
♦ "If one would make oneself as one instructs others; |
♦ sudanto vata dametha, attā hi kira duddamo”ti. |
♦ well-tamed, one would surely tame, for the self is indeed hard to tame." |
♦ tassattho — yo hi bhikkhu “paṭhamayāmādīsu caṅkamitabban”ti vatvā paraṃ ovadati, sayaṃ caṅkamanādīni adhiṭṭhahanto attānañce tathā kayirā, yathāññamanusāsati, evaṃ sante sudanto vata damethāti yena guṇena paraṃ anusāsati, tena attanā sudanto hutvā dameyya. |
♦ Its meaning is— a monk who instructs another, saying "One should walk in meditation during the first watch and so on," and who himself undertakes walking meditation and so on, if one would make oneself as one instructs others, then, being well-tamed, one would surely tame. By that quality with which he instructs another, being tamed himself, he would tame. |
attā hi kira duddamoti ayañhi attā nāma duddamo. |
For the self is indeed hard to tame, this self is indeed hard to tame. |
tasmā yathā so sudanto hoti, tathā dametabboti. |
Therefore, it should be tamed in such a way that it becomes well-tamed. |
♦ desanāvasāne pañca satāpi te bhikkhū arahattaṃ pāpuṇiṃsūti. |
♦ At the end of the discourse, all five hundred of those monks attained Arahantship. |
♦ padhānikatissattheravatthu tatiyaṃ. |
♦ The third is the story of the Elder Padhānikatissa. |
♦ 4. kumārakassapamātutherīvatthu |
♦ 4. The Story of the Nun who was the Mother of Kumārakassapa |
♦ attā hi attano nāthoti imaṃ dhammadesanaṃ satthā jetavane viharanto kumārakassapattherassa mātaraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the mother of the Elder Kumārakassapa, which begins with the words "The self is the protector of the self...". |
♦ sā kira rājagahanagare seṭṭhidhītā viññutaṃ pattakālato paṭṭhāya pabbajjaṃ yāci. |
♦ It is said that she, the daughter of a wealthy merchant in Rājagaha, from the time she reached the age of discretion, asked for ordination. |
atha sā punappunaṃ yācamānāpi mātāpitūnaṃ santikā pabbajjaṃ alabhitvā vayappattā patikulaṃ gantvā patidevatā hutvā agāraṃ ajjhāvasi. |
Then, though she asked again and again, not receiving ordination from her parents, upon reaching marriageable age, she went to her husband's family and lived in the household, being a devoted wife. |
athassā na cirasseva kucchismiṃ gabbho patiṭṭhahi. |
Then, not long after, a conception took place in her womb. |
sā gabbhassa patiṭṭhitabhāvaṃ ajānitvāva sāmikaṃ ārādhetvā pabbajjaṃ yāci. |
She, without knowing that a conception had taken place, persuaded her husband and asked for ordination. |
atha naṃ so mahantena sakkārena bhikkhunupassayaṃ netvā ajānanto devadattapakkhikānaṃ bhikkhunīnaṃ santike pabbājesi. |
Then he, with great honor, took her to a nunnery and, not knowing, had her ordained in the presence of the nuns of Devadatta's faction. |
aparena samayena bhikkhuniyo tassā gabbhinibhāvaṃ ñatvā tāhi “kiṃ idan”ti vuttā nāhaṃ, ayye, jānāmi “kimetaṃ”, sīlaṃ vata me arogamevāti. |
After some time, the nuns, realizing she was pregnant, and when asked by them "What is this?", she said, "I do not know, noble ladies, 'what this is'; my virtue is indeed flawless." |
bhikkhuniyo taṃ devadattassa santikaṃ netvā “ayaṃ bhikkhunī saddhāpabbajitā, imissā mayaṃ gabbhassa patiṭṭhitabhāvaṃ jānāma, kālaṃ na jānāma, kiṃ dāni karomā”ti pucchiṃsu. |
The nuns took her to Devadatta and asked, "This nun was ordained out of faith. We know that a conception has occurred for her, but we do not know the time. What should we do now?" |
devadatto “mā mayhaṃ ovādakārikānaṃ bhikkhunīnaṃ ayaso uppajjatū”ti ettakameva cintetvā “uppabbājetha nan”ti āha. |
Devadatta, thinking only "Let no disgrace fall upon the nuns who follow my instruction," said, "Disrobe her." |
taṃ sutvā sā daharā mā maṃ, ayye, nāsetha, nāhaṃ devadattaṃ uddissa pabbajitā, etha, maṃ satthu santikaṃ jetavanaṃ nethāti. |
Hearing that, the young nun said, "Do not ruin me, noble ladies. I was not ordained for the sake of Devadatta. Come, take me to the Teacher at Jetavana." |
tā taṃ ādāya jetavanaṃ gantvā satthu ārocesuṃ. |
They took her and went to Jetavana and reported it to the Teacher. |
satthā “tassā gihikāle gabbho patiṭṭhito”ti jānantopi paravādamocanatthaṃ rājānaṃ pasenadikosalaṃ mahāanāthapiṇḍikaṃ cūḷānāthapiṇḍikaṃ visākhāupāsikaṃ aññāni ca mahākulāni pakkosāpetvā upālittheraṃ āṇāpesi — |
The Teacher, though knowing that "the conception occurred while she was a laywoman," in order to clear her of others' accusations, summoned King Pasenadi of Kosala, Mahā-Anāthapiṇḍika, Cūḷa-Anāthapiṇḍika, the lay-follower Visākhā, and other great families, and commanded the Elder Upāli— |
“gaccha, imissā daharāya bhikkhuniyā catuparisamajjhe kammaṃ parisodhehī”ti. |
Go, and in the midst of the fourfold assembly, clear this young nun's case. |
thero rañño purato visākhaṃ pakkosāpetvā taṃ adhikaraṇaṃ paṭicchāpesi. |
The elder, in front of the king, summoned Visākhā and entrusted her with the investigation. |
sā sāṇipākāraṃ parikkhipāpetvā antosāṇiyaṃ tassā hatthapādanābhiudarapariyosānāni oloketvā māsadivase samānetvā “gihibhāve imāya gabbho laddho”ti ñatvā therassa tamatthaṃ ārocesi. |
She had a curtain enclosure set up and, inside the curtain, she examined the state of her hands, feet, navel, and abdomen, and calculated the months and days, and knowing that "she conceived this child while a laywoman," she reported the matter to the elder. |
athassā thero parisamajjhe parisuddhabhāvaṃ patiṭṭhāpesi. |
Then the elder, in the midst of the assembly, established her purity. |
sā aparena samayena padumuttarabuddhassa pādamūle patthitapatthanaṃ mahānubhāvaṃ puttaṃ vijāyi. |
She, after some time, gave birth to a son of great power, a wish she had wished for at the feet of the Buddha Padumuttara. |
♦ athekadivasaṃ rājā bhikkhunupassayasamīpena gacchanto dārakasaddaṃ sutvā “kiṃ idan”ti pucchitvā, “deva, ekissā bhikkhuniyā putto jāto, tassesa saddo”ti vutte taṃ kumāraṃ attano gharaṃ netvā dhātīnaṃ adāsi. |
♦ Then one day, the king, passing by the nunnery, heard the sound of a baby and asked, "What is this?" and was told, "Lord, a son was born to a certain nun, this is his sound." The king took the boy to his own house and gave him to wet nurses. |
nāmaggahaṇadivase cassa kassapoti nāmaṃ katvā kumāraparihārena vaḍḍhitattā kumārakassapoti sañjāniṃsu. |
On the day of the naming ceremony, they gave him the name Kassapa, and because he was raised with the care of a prince, he became known as Kumārakassapa. |
so kīḷāmaṇḍale dārake paharitvā “nimmātāpitikenamhā pahaṭā”ti vutte rājānaṃ upasaṅkamitvā, “deva, maṃ ‘nimmātāpitiko’ti vadanti, mātaraṃ me ācikkhathā”ti pucchitvā raññā dhātiyo dassetvā “imā te mātaro”ti vutte “na ettikā me mātaro, ekāya me mātarā bhavitabbaṃ, taṃ me ācikkhathā”ti āha. |
He, having struck some boys in the playground, when they said, "We have been struck by one without a mother or father," he approached the king and, having asked, "Lord, they say I am 'one without a mother or father,' tell me who my mother is," and when the king showed him the wet nurses and said, "These are your mothers," he said, "I do not have so many mothers, there must be one mother for me, tell me who she is." |
rājā “na sakkā imaṃ vañcetun”ti cintetvā, tāta, tava mātā bhikkhunī, tvaṃ mayā bhikkhunupassayā ānītoti. |
The king, thinking "It is not possible to deceive this one," said, "Son, your mother is a nun; you were brought by me from the nunnery." |
so tāvatakeneva samuppannasaṃvego hutvā, “tāta, pabbājetha man”ti āha. |
He, just from that, feeling a sense of urgency arise, said, "Father, have me ordained." |
rājā “sādhu, tātā”ti taṃ mahantena sakkārena satthu santike pabbājesi. |
The king said, "Very well, son," and with great honor, had him ordained in the presence of the Teacher. |
so laddhūpasampado kumārakassapattheroti paññāyi. |
He, having received the higher ordination, became known as the Elder Kumārakassapa. |
so satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vāyamitvā visesaṃ nibbattetuṃ asakkonto “puna kammaṭṭhānaṃ visesetvā gahessāmī”ti satthu santikaṃ gantvā andhavane vihāsi. |
He, having taken a meditation subject from the Teacher, entered the forest and, striving, was unable to bring forth any special attainment. Thinking, "I will go back and get a special meditation subject," he went to the Teacher's presence and dwelled in the Andhavana forest. |
♦ atha naṃ kassapabuddhakāle ekato samaṇadhammaṃ katvā anāgāmiphalaṃ patvā brahmaloke nibbattabhikkhu brahmalokato āgantvā pannarasa pañhe pucchitvā “ime pañhe ṭhapetvā satthāraṃ añño byākātuṃ samattho nāma natthi, gaccha, satthu santike imesaṃ atthaṃ uggaṇhā”ti uyyojesi. |
♦ Then a monk who, during the time of the Buddha Kassapa, had practiced the monk's duties together with him, attained the fruit of a non-returner, and was reborn in the Brahma world, came from the Brahma world and asked him fifteen questions. He then sent him away, saying, "No one except the Teacher is capable of explaining these questions. Go and learn their meaning from the Teacher." |
so tathā katvā pañhavissajjanāvasāne arahattaṃ pāpuṇi. |
He did so, and at the end of the explanation of the questions, he attained Arahantship. |
tassa pana nikkhantadivasato paṭṭhāya dvādasa vassāni mātubhikkhuniyā akkhīhi assūni pavattiṃsu. |
But from the day he left, for twelve years, tears flowed from the eyes of his mother, the nun. |
sā puttaviyogadukkhitā assutinteneva mukhena bhikkhāya caramānā antaravīthiyaṃ theraṃ disvāva, “putta, puttā”ti viravantī taṃ gaṇhituṃ upadhāvamānā parivattitvā pati. |
She, afflicted by the sorrow of separation from her son, with her face continually wet with tears, while wandering for alms, saw the elder in the middle of the street and, crying out, "Son, son," ran up to grab him, but stumbled and fell. |
sā thanehi khīraṃ muñcantehi uṭṭhahitvā allacīvarā gantvā theraṃ gaṇhi. |
She, with milk flowing from her breasts, got up, and with her robes wet, went and grabbed the elder. |
so cintesi — |
He thought— |
“sacāyaṃ mama santikā madhuravacanaṃ labhissati, vinassissati. |
"If she receives a sweet word from me, she will be ruined. |
thaddhameva katvā imāya saddhiṃ sallapissāmī”ti. |
I must speak harshly with her." |
atha naṃ āha — |
Then he said to her— |
“kiṃ karontī vicarasi, sinehamattampi chindituṃ na sakkosī”ti. |
What are you doing, wandering about? Can you not even cut off this much attachment? |
sā “aho kakkhaḷā therassa kathā”ti cintetvā “kiṃ vadesi, tātā”ti vatvā punapi tena tatheva vuttā cintesi — |
She, thinking "Oh, how harsh are the elder's words," said "What are you saying, son?" and when he said the same thing again, she thought— |
“ahaṃ imassa kāraṇā dvādasa vassāni assūni sandhāretuṃ na sakkomi, ayaṃ panevaṃ thaddhahadayo, kiṃ me iminā”ti puttasinehaṃ chinditvā taṃdivasameva arahattaṃ pāpuṇi. |
"For his sake, I have been unable to hold back my tears for twelve years, yet he is so hard-hearted. What is he to me?" And cutting off her affection for her son, on that very day she attained Arahantship. |
♦ aparena samayena dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
♦ On another occasion, a discussion arose in the Dhamma hall — |
“āvuso, devadattena evaṃ upanissayasampanno kumārakassapo ca therī ca nāsitā, satthā pana tesaṃ patiṭṭhā jāto, aho buddhā nāma lokānukampakā”ti . |
Friends, Devadatta nearly ruined Kumārakassapa and the nun, who were so well-endowed with potential. But the Teacher became their refuge. Oh, how compassionate are the Buddhas to the world! |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva ahaṃ imesaṃ paccayo patiṭṭhā jāto, pubbepi nesaṃ ahaṃ patiṭṭhā ahosiṃyevā”ti vatvā — |
The Teacher came and asked, "What is the topic of your discussion now, monks?" and when he was told, "This is the topic," he said, "Not only now, monks, have I become a refuge and support for them, in the past too, I was a refuge for them," and he said— |
♦ “nigrodhameva seveyya, na sākhamupasaṃvase. |
♦ "One should serve the banyan tree itself, one should not resort to a branch. |
♦ nigrodhasmiṃ mataṃ seyyo, yañce sākhasmi jīvitan”ti. |
♦ Better to die under the banyan tree, than the life on a branch." |
— |
— |
♦ imaṃ nigrodhajātakaṃ vitthārena kathetvā “tadā sākhamigo devadatto ahosi, parisāpissa devadattaparisā, vārappattā migadhenu therī ahosi, putto kumārakassapo, gabbhinīmigiyā jīvitaṃ pariccajitvā gato nigrodhamigarājā pana ahamevā”ti jātakaṃ samodhānetvā puttasinehaṃ chinditvā theriyā attanāva attano patiṭṭhānakatabhāvaṃ pakāsento, “bhikkhave, yasmā parassa attani ṭhitena saggaparāyaṇena vā maggaparāyaṇena vā bhavituṃ na sakkā, tasmā attāva attano nātho, paro kiṃ karissatī”ti vatvā imaṃ gāthamāha — |
♦ Having related this Nigrodha Jātaka in detail, he identified the Jātaka by saying, "At that time, the branch-deer was Devadatta, his followers were Devadatta's followers, the doe who had her turn was the nun, her son was Kumārakassapa, but the banyan-deer king who went, sacrificing his life for the pregnant doe, was I myself." And pointing out that the nun, by cutting off her affection for her son, had become her own support, he said, "Monks, since it is not possible for another to be one's heavenly destiny or path-destiny by standing in oneself, therefore the self is one's own protector; what can another do?" and he spoke this verse— |
♦ 160. |
♦ 160. |
♦ “attā hi attano nātho, ko hi nātho paro siyā. |
♦ "The self is the protector of the self; for what other protector could there be? |
♦ attanā hi sudantena, nāthaṃ labhati dullabhan”ti. |
♦ With a self well-tamed, one gains a protector hard to find." |
♦ tattha nāthoti patiṭṭhā. |
♦ Therein, "protector" means refuge. |
idaṃ vuttaṃ hoti — yasmā attani ṭhitena attasampannena kusalaṃ katvā saggaṃ vā pāpuṇituṃ, maggaṃ vā bhāvetuṃ, phalaṃ vā sacchikātuṃ sakkā . |
This is what is said— because by standing in oneself, by being self-possessed, one can, by doing good, attain heaven, or develop the path, or realize the fruit. |
tasmā hi attāva attano patiṭṭhā hoti, paro ko nāma kassa patiṭṭhā siyā. |
Therefore, the self is indeed the refuge of the self; what other person can be a refuge for whom? |
attanā eva hi sudantena nibbisevanena arahattaphalasaṅkhātaṃ dullabhaṃ nāthaṃ labhati. |
By a self well-tamed, through non-indulgence, one obtains the hard-to-find protector, which is the fruit of Arahantship. |
arahattañhi sandhāya idha “nāthaṃ labhati dullabhan”ti vuttaṃ. |
For it is with reference to Arahantship that it is said here, "one gains a protector hard to find." |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ kumārakassapamātutherīvatthu catutthaṃ. |
♦ The fourth is the story of the nun who was the mother of Kumārakassapa. |
♦ 5. mahākālaupāsakavatthu |
♦ 5. The Story of the Lay-follower Mahākāla |
♦ attanā hi kataṃ pāpanti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ mahākālaṃ nāma sotāpannaupāsakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a stream-entering lay-follower named Mahākāla, which begins with the words "By oneself indeed is evil done...". |
♦ so kira māsassa aṭṭhadivasesu uposathiko hutvā vihāre sabbarattiṃ dhammakathaṃ suṇāti. |
♦ It is said that he, being an observer of the Uposatha on eight days of the month, would listen to the Dhamma talk in the monastery all night. |
atha rattiṃ corā ekasmiṃ gehe sandhiṃ chinditvā bhaṇḍakaṃ gahetvā lohabhājanasaddena pabuddhehi sāmikehi anubaddhā gahitabhaṇḍaṃ chaḍḍetvā palāyiṃsu. |
Then at night, thieves, having broken into a house and taken the goods, were pursued by the owners who were awakened by the sound of a bronze vessel. They dropped the stolen goods and fled. |
sāmikāpi te anubandhiṃsuyeva, te disā pakkhandiṃsu. |
The owners pursued them anyway; they scattered in different directions. |
eko pana vihāramaggaṃ gahetvā mahākālassa rattiṃ dhammakathaṃ sutvā pātova pokkharaṇitīre mukhaṃ dhovantassa purato bhaṇḍikaṃ chaḍḍetvā palāyi. |
But one took the road to the monastery and, in front of Mahākāla, who was washing his face at the edge of a pond in the early morning after listening to the Dhamma talk all night, dropped the bundle and fled. |
core anubandhitvā āgatamanussā bhaṇḍikaṃ disvā “tvaṃ no gehasandhiṃ chinditvā bhaṇḍikaṃ haritvā dhammaṃ suṇanto viya vicarasī”ti taṃ gahetvā pothetvā māretvā chaḍḍetvā agamiṃsu. |
The men who had come pursuing the thieves saw the bundle and said, "You, having broken into our house and taken our goods, are wandering about as if you were listening to the Dhamma." They seized him, beat him, killed him, and left him there. |
atha naṃ pātova pānīyaghaṭaṃ ādāya gatā daharasāmaṇerā disvā “vihāre dhammakathaṃ sutvā sayitaupāsako ayuttaṃ maraṇaṃ labhatī”ti vatvā satthu ārocesuṃ. |
Then in the early morning, the young novices who had gone to fetch water with a pot saw him and said, "The lay-follower who was sleeping in the monastery after listening to the Dhamma talk has met an unjust death," and they reported it to the Teacher. |
satthā “āma, bhikkhave, imasmiṃ attabhāve kālena appatirūpaṃ maraṇaṃ laddhaṃ, pubbe katakammassa pana tena yuttameva laddhan”ti vatvā tehi yācito tassa pubbakammaṃ kathesi -- |
The Teacher said, "Yes, monks, in this existence he has met an untimely and unfitting death, but it is indeed a fitting one for a deed done in the past," and when requested by them, he told of his past deed -- |
♦ atīte kira bārāṇasirañño vijite ekassa paccantagāmassa aṭavimukhe corā paharanti. |
♦ In the past, it is said, in a border village in the kingdom of the king of Benares, thieves were striking at the entrance to the forest. |
rājā aṭavimukhe ekaṃ rājabhaṭaṃ ṭhapesi, so bhatiṃ gahetvā manusse orato pāraṃ neti, pārato oraṃ āneti. |
The king stationed a royal guard at the entrance to the forest. He would take a fee and lead people from this side to that side, and bring them from that side to this side. |
atheko manusso abhirūpaṃ attano bhariyaṃ cūḷayānakaṃ āropetvā taṃ ṭhānaṃ agamāsi. |
Then a man, having placed his beautiful wife in a small carriage, went to that place. |
rājabhaṭo taṃ itthiṃ disvāva sañjātasineho tena “aṭaviṃ no, sāmi, atikkāmehī”ti vuttepi “idāni vikālo, pātova atikkāmessāmī”ti āha. |
The royal guard, as soon as he saw that woman, became infatuated. When he was told, "Master, help us cross the forest," he said, "It is now an inopportune time, I will help you cross in the early morning." |
so sakālo, sāmi, idāneva no nehīti. |
It is the right time, master, take us now. |
nivatta, bho, amhākaṃyeva gehe āhāro ca nivāso ca bhavissatīti. |
Turn back, sir, there will be food and lodging in our own house. |
so neva nivattituṃ icchi. |
He did not wish to turn back at all. |
itaro purisānaṃ saññaṃ datvā yānakaṃ nivattāpetvā anicchantasseva dvārakoṭṭhake nivāsaṃ datvā āhāraṃ paṭiyādāpesi. |
The other gave a signal to his men, had the carriage turned back, and against his will, gave him lodging in the gatehouse and had food prepared. |
tassa pana gehe ekaṃ maṇiratanaṃ atthi. |
But in his house there was a jewel. |
so taṃ tassa yānakantare pakkhipāpetvā paccūsakāle corānaṃ paviṭṭhasaddaṃ kāresi. |
He had it placed inside that man's carriage and, in the early morning, made the sound of thieves entering. |
athassa purisā “maṇiratanaṃ, sāmi, corehi haṭan”ti ārocesuṃ. |
Then his men reported, "Master, the jewel has been stolen by thieves." |
so gāmadvāresu ārakkhaṃ ṭhapetvā “antogāmato nikkhamante vicinathā”ti āha. |
He placed guards at the village gates and said, "Search those leaving the village." |
itaropi pātova yānakaṃ yojetvā pāyāsi. |
The other man, too, in the early morning, yoked his carriage and set out. |
athassa yānakaṃ sodhentā attanā ṭhapitaṃ maṇiratanaṃ disvā santajjetvā “tvaṃ maṇiṃ gahetvā palāyasī”ti pothetvā “gahito no, sāmi, coro”ti gāmabhojakassa dassesuṃ. |
Then his men, searching the carriage, saw the jewel they themselves had placed, and threatening him, they said, "You are fleeing after taking the jewel," and beat him. They showed him to the village headman, saying, "We have caught the thief, master." |
so “bhatakassa vata me gehe nivāsaṃ datvā bhattaṃ dinnaṃ, maṇiṃ gahetvā gato, gaṇhatha naṃ pāpapurisan”ti pothāpetvā māretvā chaḍḍāpesi. |
He said, "Having given him lodging in my hired house and given him food, he went away taking the jewel. Seize that evil man," and he had him beaten to death and thrown away. |
idaṃ tassa pubbakammaṃ. |
This was his past deed. |
so tato cuto avīcimhi nibbattitvā tattha dīgharattaṃ paccitvā vipākāvasesena attabhāvasate tatheva pothito maraṇaṃ pāpuṇi. |
Falling from there, he was reborn in the Avīci hell and, having been tormented there for a long time, as a result of the remaining karma, in a hundred existences he met death by being beaten in the same way. |
♦ evaṃ satthā mahākālassa pubbakammaṃ dassetvā, “bhikkhave, evaṃ ime satte attanā katapāpakammameva catūsu apāyesu abhimatthatī”ti vatvā imaṃ gāthamāha — |
♦ Thus the Teacher, having shown the past deed of Mahākāla, said, "Monks, thus the evil deed done by beings themselves crushes them in the four woeful states," and he spoke this verse— |
♦ 161. |
♦ 161. |
♦ “attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ. |
♦ "By oneself indeed is evil done, born of oneself, produced by oneself. |
♦ abhimatthati dummedhaṃ, vajiraṃvasmamayaṃ maṇin”ti. |
♦ It crushes the foolish one, as a diamond crushes a gem of stone." |
♦ tattha vajiraṃvasmamayaṃ maṇinti vajiraṃva asmamayaṃ maṇiṃ. |
♦ Therein, "as a diamond crushes a gem of stone" means like a diamond crushes a gem made of stone. |
idaṃ vuttaṃ hoti — yathā pāsāṇamayaṃ pāsāṇasambhavaṃ vajiraṃ tameva asmamayaṃ maṇiṃ attano uṭṭhānaṭṭhānasaṅkhātaṃ pāsāṇamaṇiṃ khāditvā chiddaṃ chiddaṃ khaṇḍaṃ khaṇḍaṃ katvā aparibhogaṃ karoti, evameva attanā kataṃ attani jātaṃ attasambhavaṃ pāpaṃ dummedhaṃ nippaññaṃ puggalaṃ catūsu apāyesu abhimatthati kantati viddhaṃsetīti. |
This is what is said— just as a diamond, made of rock and born from rock, grinds the very stone gem, its own place of origin, making it full of holes and fragments and rendering it useless for adornment, so too the evil done by oneself, born in oneself, produced by oneself, crushes, grinds, and destroys the foolish, unwise person in the four woeful states. |
♦ desanāvasāne sampattabhikkhū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, the assembled monks attained the fruits of stream-entry and so on. |
♦ mahākālaupāsakavatthu pañcamaṃ. |
♦ The fifth is the story of the lay-follower Mahākāla. |
♦ 6. devadattavatthu |
♦ 6. The Story of Devadatta |
♦ yassa accantadussīlyanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto devadattaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana monastery, delivered this Dhamma discourse concerning Devadatta, which begins with the words "He whose extreme immorality...". |
♦ ekasmiñhi divase bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ — |
♦ For on a certain day, the monks raised a discussion in the Dhamma hall— |
“āvuso, devadatto dussīlo pāpadhammo dussīlyakāraṇena vaḍḍhitāya taṇhāya ajātasattuṃ saṅgaṇhitvā mahantaṃ lābhasakkāraṃ nibbattetvā ajātasattuṃ pituvadhe samādapetvā tena saddhiṃ ekato hutvā nānappakārena tathāgatassa vadhāya parisakkatī”ti. |
Friends, Devadatta, who is immoral and of evil nature, having won over Ajātasattu through the craving that grew from his immorality, and having produced great gain and honor, and having persuaded Ajātasattu to commit patricide, and having joined with him, strives in various ways for the death of the Tathāgata. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi devadatto nānappakārena mayhaṃ vadhāya parisakkatī”ti vatvā kuruṅgamigajātakādīni kathetvā, “bhikkhave, accantadussīlapuggalaṃ nāma dussīlyakāraṇā uppannā taṇhā māluvā viya sālaṃ pariyonandhitvā sambhañjamānā nirayādīsu pakkhipatī”ti vatvā imaṃ gāthāmāha — |
The Teacher came and asked, "What is the topic of your discussion now, monks?" and when told "This is the topic," he said, "Not only now, monks, but in the past too Devadatta strove in various ways for my death," and having told the Kuruṅgamiga Jātaka and others, he said, "Monks, the craving that arises in a person of extreme immorality due to that immorality, like a māluvā creeper, having enveloped and broken a sāla tree, casts him into hell and other states," and he spoke this verse— |
♦ 162. |
♦ 162. |
♦ “yassa accantadussīlyaṃ, māluvā sālamivotthataṃ. |
♦ "He whose extreme immorality is spread out like a māluvā creeper over a sāla tree, |
♦ karoti so tathattānaṃ, yathā naṃ icchatī diso”ti. |
♦ he does to himself what an enemy would wish for him." |
♦ tattha accantadussīlyanti ekantadussīlabhāvo. |
♦ Therein, "extreme immorality" means a state of complete immorality. |
gihī vā jātito paṭṭhāya dasa akusalakammapathe karonto, pabbajito vā upasampannadivasato paṭṭhāya garukāpattiṃ āpajjamāno accantadussīlo nāma. |
A householder who, from birth, engages in the ten unwholesome courses of action, or a monk who, from the day of his higher ordination, commits a grave offense, is called extremely immoral. |
idha pana yo dvīsu tīsu attabhāvesu dussīlo, etassa gatiyā āgataṃ dussīlabhāvaṃ sandhāyetaṃ vuttaṃ. |
Here, however, this is said with reference to the state of immorality that has come from his nature in two or three existences. |
dussīlabhāvoti cettha dussīlassa cha dvārāni nissāya uppannā taṇhā veditabbā. |
And "state of immorality" here is to be understood as the craving that arises in an immoral person based on the six sense doors. |
māluvā sālamivotthatanti yassa puggalassa taṃ taṇhāsaṅkhātaṃ dussīlyaṃ yathā nāma māluvā sālaṃ ottharantī deve vassante pattehi udakaṃ sampaṭicchitvā sambhañjanavasena sabbatthakameva pariyonandhati, evaṃ attabhāvaṃ otthataṃ pariyonandhitvā ṭhitaṃ. |
"like a māluvā creeper over a sāla tree" means, for whichever person that immorality, identified as craving, just as a māluvā creeper, overspreading a sāla tree, when the gods send rain, receives the water with its leaves and completely envelops it by way of crushing it, so his personal existence is overspread and enveloped. |
so māluvāya sambhañjitvā bhūmiyaṃ pātiyamāno rukkho viya tāya dussīlyasaṅkhātāya taṇhāya sambhañjitvā apāyesu pātiyamāno, yathā naṃ anatthakāmo diso icchati, tathā attānaṃ karoti nāmāti attho. |
He, like a tree broken by a māluvā creeper and made to fall to the ground, is broken by that craving identified as immorality and made to fall into the woeful states; he does to himself what an enemy who wishes him ill would wish for him. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ devadattavatthu chaṭṭhaṃ. |
♦ The sixth is the story of Devadatta. |
♦ 7. saṅghabhedaparisakkanavatthu |
♦ 7. The Story of the Effort to Cause a Schism in the Sangha |
♦ sukarānīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto saṅghabhedaparisakkanaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana monastery, delivered this Dhamma discourse concerning the effort to cause a schism in the Sangha, which begins with the words "Easy to do are...". |
♦ ekadivasañhi devadatto saṅghabhedāya parisakkanto āyasmantaṃ ānandaṃ piṇḍāya carantaṃ disvā attano adhippāyaṃ ārocesi. |
♦ For one day, Devadatta, while striving to cause a schism in the Sangha, saw the venerable Ānanda walking for alms and declared his intention. |
taṃ sutvā thero satthu santikaṃ gantvā bhagavantaṃ etadavoca — |
Hearing this, the elder went to the Teacher and said this to the Blessed One— |
“idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. |
"Here, venerable sir, in the morning, having dressed and taken my bowl and robe, I entered Rājagaha for alms. |
addasā kho maṃ, bhante, devadatto rājagahe piṇḍāya carantaṃ. |
Devadatta saw me, venerable sir, walking for alms in Rājagaha. |
disvā yenāhaṃ tenupasaṅkami, upasaṅkamitvā maṃ etadavoca — ‘ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghena uposathaṃ karissāmi saṅghakammañcā’ti. |
Having seen me, he approached me and said this to me— 'From today onwards, friend Ānanda, I will perform the Uposatha and Sangha acts apart from the Blessed One and apart from the Sangha of monks.' |
ajja bhagavā devadatto saṅghaṃ bhindissati, uposathañca karissati saṅghakammāni cā”ti. |
Today, Blessed One, Devadatta will split the Sangha, and he will perform the Uposatha and Sangha acts." |
evaṃ vutte satthā — |
When this was said, the Teacher— |
♦ “sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ. |
♦ "Easy is good for the good, good is hard for the evil. |
♦ pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkaran”ti. |
♦ Evil is easy for the evil, evil is hard for the noble." |
— |
— |
♦ imaṃ udānaṃ udānetvā, “ānanda, attano ahitakammaṃ nāma sukaraṃ, hitakammameva dukkaran”ti vatvā imaṃ gāthamāha — |
♦ having uttered this inspired utterance, said, "Ānanda, a deed that is not beneficial to oneself is easy to do, but a beneficial deed is indeed difficult to do," and he spoke this verse— |
♦ 163. |
♦ 163. |
♦ “sukarāni asādhūni, attano ahitāni ca. |
♦ "Easy to do are unwholesome deeds, and things not beneficial to oneself. |
♦ yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaran”ti. |
♦ But what is beneficial and wholesome, that is indeed most difficult to do." |
♦ tassattho — yāni kammāni asādhūni sāvajjāni apāyasaṃvattanikattāyeva attano ahitāni ca honti, tāni sukarāni . |
♦ Its meaning is— those deeds which are unwholesome, blameworthy, and because they lead to the woeful states, are also not beneficial to oneself, those are easy to do. |
yaṃ pana sugatisaṃvattanikattā attano hitañca anavajjatthena sādhuñca sugatisaṃvattanikañceva nibbānasaṃvattanikañca kammaṃ, taṃ pācīnaninnāya gaṅgāya ubbattetvā pacchāmukhakaraṇaṃ viya atidukkaranti. |
But the deed which leads to a good destiny and is therefore beneficial to oneself, and is wholesome due to being blameless, and which leads both to a good destiny and to Nibbāna, that is as extremely difficult as turning the Ganges, which flows eastward, to make it flow westward. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ saṅghabhedaparisakkanavatthu sattamaṃ. |
♦ The seventh is the story of the effort to cause a schism in the Sangha. |
♦ 8. kālattheravatthu |
♦ 8. The Story of the Elder Kāla |
♦ yo sāsananti imaṃ dhammadesanaṃ satthā jetavane viharanto kālattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Kāla, which begins with the words "Whoever rejects the teaching...". |
♦ sāvatthiyaṃ kirekā itthī mātuṭṭhāne ṭhatvā taṃ theraṃ upaṭṭhahi. |
♦ In Sāvatthī, it is said, a certain woman, standing in the place of a mother, supported that elder. |
tassā paṭivissakagehe manussā satthu santike dhammaṃ sutvā āgantvā “aho buddhā nāma acchariyā, aho dhammadesanā madhurā”ti pasaṃsanti. |
In the house of her neighbors, people, having heard the Dhamma from the Teacher, would come and praise, "Oh, how wonderful are the Buddhas, oh, how sweet is the Dhamma discourse." |
sā itthī tesaṃ kathaṃ sutvā, “bhante, ahampi satthu dhammadesanaṃ sotukāmā”ti tassa ārocesi. |
That woman, hearing their talk, told him, "Venerable sir, I too wish to hear the Teacher's Dhamma discourse." |
so “tattha mā gamī”ti taṃ nivāresi. |
He forbade her, saying, "Do not go there." |
sā punadivase punadivasepīti yāvatatiyaṃ tena nivāriyamānāpi sotukāmāva ahosi. |
She, on the next day and the next day, though forbidden by him up to the third time, was still desirous of hearing it. |
kasmā so panetaṃ nivāresīti? |
Why did he forbid her? |
evaṃ kirassa ahosi — |
It seems he thought thus— |
“satthu santike dhammaṃ sutvā mayi bhijjissatī”ti. |
Having heard the Dhamma from the Teacher, she will be estranged from me. |
sā ekadivasaṃ pātova bhuttapātarāsā uposathaṃ samādiyitvā, “amma, sādhukaṃ ayyaṃ pariviseyyāsī”ti dhītaraṃ āṇāpetvā vihāraṃ agamāsi. |
She one day, having eaten her morning meal early and undertaken the Uposatha, instructed her daughter, "My dear, serve the venerable one well," and went to the monastery. |
dhītāpissā taṃ bhikkhuṃ āgatakāle parivisitvā “kuhiṃ mahāupāsikā”ti vuttā “dhammassavanāya vihāraṃ gatā”ti āha. |
Her daughter also, when that monk came, served him and, when asked "Where is the great laywoman?", said, "She has gone to the monastery to listen to the Dhamma." |
so taṃ sutvāva kucchiyaṃ uṭṭhitena ḍāhena santappamāno “idāni sā mayi bhinnā”ti vegena gantvā satthu santike dhammaṃ suṇamānaṃ disvā satthāraṃ āha, “bhante, ayaṃ itthī dandhā sukhumaṃ dhammakathaṃ na jānāti, imissā khandhādipaṭisaṃyuttaṃ sukhumaṃ dhammakathaṃ akathetvā dānakathaṃ vā sīlakathaṃ vā kathetuṃ vaṭṭatī”ti. |
He, upon hearing that, tormented by a burning that arose in his stomach, thinking "Now she is estranged from me," went quickly and, seeing her listening to the Dhamma in the Teacher's presence, said to the Teacher, "Venerable sir, this woman is slow-witted and does not understand a subtle Dhamma talk. It is not fitting to give a subtle Dhamma talk concerning the aggregates and so on to her; it would be fitting to give a talk on giving or on morality." |
satthā tassajjhāsayaṃ viditvā “tvaṃ duppañño pāpikaṃ diṭṭhiṃ nissāya buddhānaṃ sāsanaṃ paṭikkosasi. |
The Teacher, knowing his intention, said, "You, you fool, relying on a wrong view, reject the teaching of the Buddhas. |
attaghātāyeva vāyamasī”ti vatvā imaṃ gāthamāha — |
You are striving for your own destruction," and he spoke this verse— |
♦ 164. |
♦ 164. |
♦ “yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ. |
♦ "Whoever rejects the teaching of the Arahants, the Noble Ones who live righteously, |
♦ paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ. |
♦ that foolish one, relying on a wrong view, |
♦ phalāni kaṭṭhakasseva, attaghātāya phallatī”ti. |
♦ brings forth fruit for his own destruction, like the fruit of the kaṭṭhaka reed." |
♦ tassattho — yo dummedho puggalo attano sakkārahānibhayena pāpikaṃ diṭṭhiṃ nissāya “dhammaṃ vā sossāma, dānaṃ vā dassāmā”ti vadante paṭikkosanto arahataṃ ariyānaṃ dhammajīvinaṃ buddhānaṃ sāsanaṃ paṭikkosati, tassa taṃ paṭikkosanaṃ sā ca pāpikā diṭṭhi veḷusaṅkhātassa kaṭṭhakassa phalāni viya hoti. |
♦ Its meaning is— whatever foolish person, for fear of losing his own honor, relying on a wrong view, rejects those who say "We will either listen to the Dhamma or give alms," thus rejecting the teaching of the Arahants, the Noble Ones, the Buddhas who live righteously, for him that rejection and that wrong view become like the fruit of the reed known as kaṭṭhaka. |
tasmā yathā kaṭṭhako phalāni gaṇhanto attaghātāya phallati, attano ghātatthameva phalati, evaṃ sopi attaghātāya phallatīti. |
Therefore, just as the kaṭṭhaka, when it bears fruit, bears it for its own destruction, it bears fruit only for its own destruction, so too he bears fruit for his own destruction. |
vuttampi cetaṃ — |
And this is said— |
♦ “phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ. |
♦ "Fruit indeed kills the plantain, fruit the bamboo, fruit the reed. |
♦ sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā”ti. |
♦ Honor kills the wicked person, as the womb kills the she-mule." |
. |
. |
♦ desanāvasāne upāsikā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the laywoman was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the assembled company. |
♦ kālattheravatthu aṭṭhamaṃ. |
♦ The eighth is the story of the Elder Kāla. |
♦ 9. cūḷakālaupāsakavatthu |
♦ 9. The Story of the Lay-follower Cūḷakāla |
♦ attanā hi katanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷakālaṃ upāsakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the lay-follower Cūḷakāla, which begins with the words "By oneself is evil done...". |
♦ ekadivasañhi mahākālavatthusmiṃ vuttanayeneva umaṅgacorā sāmikehi anubaddhā rattiṃ vihāre dhammakathaṃ sutvā pātova vihārā nikkhamitvā sāvatthiṃ āgacchantassa tassa upāsakassa purato bhaṇḍikaṃ chaḍḍetvā palāyiṃsu. |
♦ For one day, in the same way as described in the story of Mahākāla, tunnel-thieves, pursued by the owners, after listening to a Dhamma talk at the monastery at night, in the early morning, as they were leaving the monastery and coming towards Sāvatthī, dropped a bundle in front of that lay-follower and fled. |
manussā taṃ disvā “ayaṃ rattiṃ corakammaṃ katvā dhammaṃ suṇanto viya carati, gaṇhatha nan”ti taṃ pothayiṃsu. |
The people, seeing him, said, "This one, having committed theft at night, is walking about as if he were listening to the Dhamma. Seize him," and they beat him. |
kumbhadāsiyo udakatitthaṃ gacchamānā taṃ disvā “apetha, sāmi, nāyaṃ evarūpaṃ karotī”ti taṃ mocesuṃ. |
The pot-slave women, going to the water-ghat, saw him and said, "Stay away, masters, this one does not do such things," and they freed him. |
so vihāraṃ gantvā, “bhante, ahamhi manussehi nāsito, kumbhadāsiyo me nissāya jīvitaṃ laddhan”ti bhikkhūnaṃ ārocesi. |
He went to the monastery and reported to the monks, "Venerable sirs, I was being killed by the men; thanks to the pot-slave women, I have received my life." |
bhikkhū tathāgatassa tamatthaṃ ārocesuṃ. |
The monks reported the matter to the Tathāgata. |
satthā tesaṃ kathaṃ sutvā, “bhikkhave, cūḷakālaupāsako kumbhadāsiyo ceva nissāya, attano ca akaraṇabhāvena jīvitaṃ labhi. |
The Teacher, hearing their words, said, "Monks, the lay-follower Cūḷakāla received his life thanks to the pot-slave women and because of his own non-action. |
ime hi nāma sattā attanā pāpakammaṃ katvā nirayādīsu attanāva kilissanti, kusalaṃ katvā pana sugatiñceva nibbānañca gacchantā attanāva visujjhantī”ti vatvā imaṃ gāthamāha — |
These beings are indeed tormented by themselves in the hells and so on, having done evil deeds themselves; but having done good, they go to a happy state and to Nibbāna, and are purified by themselves," and he spoke this verse— |
♦ 165. |
♦ 165. |
♦ “attanā hi kataṃ pāpaṃ, attanā saṃkilissati. |
♦ "By oneself indeed is evil done, by oneself is one defiled. |
♦ attanā akataṃ pāpaṃ, attanāva visujjhati. |
♦ By oneself is evil left undone, by oneself is one purified. |
♦ suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye”ti. |
♦ Purity and impurity depend on oneself; no one can purify another." |
♦ tassattho — yena attanā akusalakammaṃ kataṃ hoti, so catūsu apāyesu dukkhaṃ anubhavanto attanāva saṃkilissati. |
♦ Its meaning is— by whomsoever an unwholesome deed is done, he, experiencing suffering in the four woeful states, is defiled by himself. |
yena pana attanā akataṃ pāpaṃ, so sugatiñceva nibbānañca gacchanto attanāva visujjhati. |
But by whom evil is not done, he, going to a happy state and to Nibbāna, is purified by himself. |
kusalakammasaṅkhātā suddhi akusalakammasaṅkhātā ca asuddhi paccattaṃ kārakasattānaṃ attaniyeva vipaccati. |
Purity, which is wholesome action, and impurity, which is unwholesome action, ripen within the very self of the doer-being. |
añño puggalo aññaṃ puggalaṃ na visodhaye neva visodheti, na kilesetīti vuttaṃ hoti. |
Another person cannot purify another person, that is, he neither purifies nor defiles. This is what is said. |
♦ desanāvasāne cūḷakālo sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Cūḷakāla was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to the assembled company. |
♦ cūḷakālaupāsakavatthu navamaṃ. |
♦ The ninth is the story of the lay-follower Cūḷakāla. |
♦ 10. attadatthattheravatthu |
♦ 10. The Story of the Elder Attadattha |
♦ attadatthanti imaṃ dhammadesanaṃ satthā jetavane viharanto attadatthattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Attadattha, which begins with the words "One's own welfare...". |
♦ satthārā hi parinibbānakāle, “bhikkhave, ahaṃ ito catumāsaccayena parinibbāyissāmī”ti vutte uppannasaṃvegā sattasatā puthujjanā bhikkhū satthu santikaṃ avijahitvā “kiṃ nu kho, āvuso, karissāmā”ti sammantayamānā vicaranti. |
♦ For at the time of the Teacher's final Parinibbāna, when it was said, "Monks, after four months from now, I will attain Parinibbāna," seven hundred ordinary monks, overcome with emotion, did not leave the Teacher's presence and wandered about, consulting one another, "What, friends, shall we do?" |
attadatthatthero pana cintesi — |
But the Elder Attadattha thought— |
“satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva arahattatthāya vāyamissāmī”ti. |
The Teacher, it is said, will attain Parinibbāna in four months, and I am not yet free from passion. I will strive for Arahantship while the Teacher is still alive. |
so bhikkhūnaṃ santikaṃ na gacchati. |
He did not go to the presence of the other monks. |
atha naṃ bhikkhū “kasmā, āvuso, tvaṃ neva amhākaṃ santikaṃ āgacchasi, na kiñci mantesī”ti vatvā satthu santikaṃ netvā “ayaṃ, bhante, evaṃ nāma karotī”ti ārocayiṃsu. |
Then the monks, saying, "Why, friend, do you not come to our presence, nor consult with us about anything?" took him to the Teacher and reported, "This one, venerable sir, is acting in such and such a way." |
so satthārāpi “kasmā evaṃ karosī”ti vutte “tumhe kira, bhante, catumāsaccayena parinibbāyissatha, ahaṃ tumhesu dharantesuyeva arahattappattiyā vāyamissāmī”ti. |
When he was asked by the Teacher also, "Why do you act so?" he said, "You, venerable sir, it is said, will attain Parinibbāna in four months. I will strive for the attainment of Arahantship while you are still alive." |
satthā tassa sādhukāraṃ datvā, “bhikkhave, yassa mayi sineho atthi, tena attadatthena viya bhavituṃ vaṭṭati. |
The Teacher gave him his approval and said, "Monks, whoever has affection for me, it is fitting for him to be like Attadattha. |
na hi gandhādīhi pūjentā maṃ pūjenti, dhammānudhammapaṭipattiyā pana maṃ pūjenti. |
For those who worship me with perfumes and the like do not truly worship me, but those who worship me with the practice of the Dhamma in conformity with the Dhamma do. |
tasmā aññenapi attadatthasadiseneva bhavitabban”ti vatvā imaṃ gāthamāha — |
Therefore, others also should be like Attadattha," and he spoke this verse— |
♦ 166. |
♦ 166. |
♦ “attadatthaṃ paratthena, bahunāpi na hāpaye. |
♦ "One's own welfare, for the sake of another's, though it be great, one should not neglect. |
♦ attadatthamabhiññāya, sadatthapasuto siyā”ti. |
♦ Having well understood one's own welfare, one should be devoted to one's own goal." |
♦ tassattho — gihibhūtā tāva kākaṇikamattampi attano atthaṃ sahassamattenāpi parassa atthena na hāpaye. |
♦ Its meaning is— a householder should not neglect his own welfare, even by the measure of a kākaṇika coin, for the sake of another's welfare, even if it be a thousand. |
kākaṇikamattenāpi hissa attadatthova khādanīyaṃ vā bhojanīyaṃ vā nipphādeyya, na parattho. |
For his own welfare, even by the measure of a kākaṇika, would produce either food to be eaten or food to be consumed, not the welfare of another. |
idaṃ pana evaṃ akathetvā kammaṭṭhānasīsena kathitaṃ, tasmā “attadatthaṃ na hāpemī”ti bhikkhunā nāma saṅghassa uppannaṃ cetiyapaṭisaṅkharaṇādikiccaṃ vā upajjhāyādivattaṃ vā na hāpetabbaṃ. |
But this, not being said in this way, was said with the practice of the meditation subject as the main point. Therefore, a monk, thinking "I will not neglect my own welfare," should not neglect duties that have arisen for the Sangha, such as the repair of a stupa, or the duties towards a preceptor and so on. |
ābhisamācārikavattañhi pūrentoyeva ariyaphalādīni sacchikaroti, tasmā ayampi attadatthova. |
For one who fulfills the duties of the monastic code of conduct realizes the noble fruits and so on, therefore this too is one's own welfare. |
yo pana accāraddhavipassako “ajja vā suve vā”ti paṭivedhaṃ patthayamāno vicarati, tena upajjhāyavattādīnipi hāpetvā attano kiccameva kātabbaṃ. |
But one who is an extremely ardent meditator, who wanders about aspiring for insight "today or tomorrow," he, even neglecting the duties towards his preceptor and so on, should do his own work. |
evarūpañhi attadatthamabhiññāya “ayaṃ me attano attho”ti sallakkhetvā, sadatthapasuto siyāti tasmiṃ sake atthe uyyuttapayutto bhaveyyāti. |
Having well understood such a welfare of one's own, thinking "this is my own welfare," one should be devoted to one's own goal means one should be diligently engaged in that, one's own goal. |
♦ desanāvasāne so thero arahatte patiṭṭhahi, sampattabhikkhūnampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that elder was established in Arahantship, and the Dhamma discourse was beneficial to the assembled monks. |
♦ attadatthattheravatthu dasamaṃ. |
♦ The tenth is the story of the Elder Attadattha. |
♦ attavaggavaṇṇanā niṭṭhitā. |
♦ The explanation of the Chapter on the Self is finished. |
♦ dvādasamo vaggo. |
♦ The Twelfth Chapter. |
♦ 13. lokavaggo |
♦ 13. The World Chapter |
♦ 1. daharabhikkhuvatthu |
♦ 1. The Story of the Young Monk |
♦ hīnaṃ dhammanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ daharabhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain young monk, which begins with the words "A low thing...". |
♦ aññataro kira thero daharabhikkhunā saddhiṃ pātova visākhāya gehaṃ agamāsi. |
♦ It is said that a certain elder, along with a young monk, went to Visākhā's house early in the morning. |
visākhāya gehe pañcasatānaṃ bhikkhūnaṃ dhuvayāgu niccapaññattā hoti. |
In Visākhā's house, a constant supply of rice-gruel for five hundred monks is regularly provided. |
thero tattha yāguṃ pivitvā daharabhikkhuṃ nisīdāpetvā sayaṃ aññaṃ gehaṃ agamāsi. |
The elder, having drunk the gruel there, had the young monk sit down and he himself went to another house. |
tena ca samayena visākhāya puttassa dhītā ayyikāya ṭhāne ṭhatvā bhikkhūnaṃ veyyāvaccaṃ karoti. |
And at that time, the daughter of Visākhā's son, standing in her grandmother's place, was doing service for the monks. |
sā tassa daharassa udakaṃ parissāventī cāṭiyaṃ attano mukhanimittaṃ disvā hasi, daharopi taṃ oloketvā hasi. |
She, while straining water for that young monk, saw her own face reflected in the jar and laughed; the young one also looked at her and laughed. |
sā taṃ hasamānaṃ disvā “chinnasīso hasatī”ti āha. |
She, seeing him laughing, said, "The one with the cut-off head is laughing." |
atha naṃ daharo “tvaṃ chinnasīsā, mātāpitaropi te chinnasīsā”ti akkosi. |
Then the young one reviled her, "You are the one with the cut-off head, your mother and father too are the ones with the cut-off heads." |
sā rodamānā mahānase ayyikāya santikaṃ gantvā “kiṃ idaṃ, ammā”ti vutte tamatthaṃ ārocesi. |
She, crying, went to her grandmother in the kitchen and, when asked, "What is this, my dear?" she reported the matter. |
sā daharassa santikaṃ āgantvā, “bhante, mā kujjhi, na etaṃ chinnakesanakhassa chinnanivāsanapārupanassa majjhe chinnakapālaṃ ādāya bhikkhāya carantassa ayyassa agarukan”ti āha. |
She came to the young monk and said, "Venerable sir, do not be angry. Is this not disrespectful for the venerable one who has cut hair and nails, who has a cut-off mode of dress and covering, and who wanders for alms holding a cut-off skull?" |
daharo āma, upāsike, tvaṃ mama chinnakesādibhāvaṃ jānāsi, imissā maṃ “chinnasīso”ti katvā akkosituṃ vaṭṭissatīti. |
The young one said, "Yes, laywoman, you know that my hair and so on are cut, but was it right for this one to revile me, calling me 'one with a cut-off head'?" |
visākhā neva daharaṃ saññāpetuṃ asakkhi, napi dārikaṃ. |
Visākhā was able to console neither the young one nor the girl. |
tasmiṃ khaṇe thero āgantvā “kimidaṃ upāsike”ti pucchitvā tamatthaṃ sutvā daharaṃ ovadanto āha — |
At that moment, the elder came and, having asked "What is this, laywoman?", and having heard the matter, advising the young one, said— |
“apehi, āvuso, nāyaṃ chinnakesanakhavatthassa majjhe chinnakapālaṃ ādāya bhikkhāya carantassa akkoso, tuṇhī hohī”ti. |
Go away, friend. This is not an insult for one with cut hair, nails, and clothes, who wanders for alms holding a cut-off skull. Be silent. |
āma, bhante, kiṃ tumhe attano upaṭṭhāyikaṃ atajjetvā maṃ tajjetha, maṃ “chinnasīso”ti akkosituṃ vaṭṭissatīti. |
Yes, venerable sir. Why do you scold me instead of scolding your own supporter? Was it right to revile me as 'one with a cut-off head'? |
tasmiṃ khaṇe satthā āgantvā “kiṃ idan”ti pucchi. |
At that moment, the Teacher came and asked, "What is this?" |
visākhā ādito paṭṭhāya taṃ pavattiṃ ārocesi. |
Visākhā reported the incident from the beginning. |
satthā tassa daharassa sotāpattiphalūpanissayaṃ disvā “mayā imaṃ daharaṃ anuvattituṃ vaṭṭatī”ti cintetvā visākhaṃ āha — |
The Teacher, seeing the potential for the fruit of stream-entry in that young one, thought, "It is fitting for me to follow up on this young one," and said to Visākhā— |
“kiṃ pana visākhe tava dārikāya chinnakesādimattakeneva mama sāvake chinnasīse katvā akkosituṃ vaṭṭatī”ti? |
But Visākhā, was it right for your girl to revile my disciple as one with a cut-off head, merely because his hair and so on are cut? |
daharo tāvadeva uṭṭhāya añjaliṃ paggahetvā, “bhante, etaṃ pañhaṃ tumheva suṭṭhu jānātha, amhākaṃ upajjhāyo ca upāsikā ca suṭṭhu na jānantī”ti āha. |
The young one immediately stood up, raised his hands in añjali, and said, "Venerable sir, you alone know this question well; our preceptor and the laywoman do not know it well." |
satthā daharassa attano anukulabhāvaṃ ñatvā “kāmaguṇaṃ ārabbha hasanabhāvo nāma hīno dhammo, hīnañca nāma dhammaṃ sevituṃ pamādena saddhiṃ saṃvasituṃ na vaṭṭatī”ti vatvā imaṃ gāthamāha — |
The Teacher, knowing the young one's favorable disposition, said, "The act of laughing with reference to sensual pleasure is a low thing, and it is not fitting to serve a low thing and to live together with negligence," and he spoke this verse— |
♦ 167. |
♦ 167. |
♦ “hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase. |
♦ "One should not follow a low practice; one should not live with negligence. |
♦ micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano”ti. |
♦ One should not follow a wrong view; one should not be a world-increaser." |
♦ tattha hīnaṃ dhammanti pañcakāmaguṇaṃ dhammaṃ. |
♦ Therein, "a low practice" means the practice of the five sensual pleasures. |
so hi hīno dhammo na antamaso oṭṭhagoṇādīhipi paṭisevitabbo. |
For that is a low practice, not to be engaged in even by camels, bulls, and so on. |
hīnesu ca nirayādīsu ṭhānesu nibbattāpetīti hīno nāma, taṃ na seveyya. |
And because it causes one to be reborn in low places like hell, it is called low; one should not follow it. |
pamādenāti sativossaggalakkhaṇena pamādenāpi na saṃvase. |
"with negligence" means one should not live with negligence characterized by a lapse of mindfulness. |
na seveyyāti micchādiṭṭhimpi na gaṇheyya. |
"one should not follow" means one should not adopt a wrong view either. |
lokavaḍḍhanoti yo hi evaṃ karoti, so lokavaḍḍhano nāma hoti. |
"world-increaser" means he who acts thus becomes a world-increaser. |
tasmā evaṃ akaraṇena na siyā lokavaḍḍhanoti. |
Therefore, by not doing so, one would not be a world-increaser. |
♦ desanāvasāne so daharo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that young monk was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ daharabhikkhuvatthu paṭhamaṃ. |
♦ The first is the story of the young monk. |
♦ 2. suddhodanavatthu |
♦ 2. The Story of Suddhodana |
♦ uttiṭṭheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto pitaraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Nigrodhārāma, delivered this Dhamma discourse concerning his father. |
♦ ekasmiñhi samaye satthā paṭhamagamanena kapilapuraṃ gantvā ñātīhi katapaccuggamano nigrodhārāmaṃ patvā ñātīnaṃ mānabhindanatthāya ākāse ratanacaṅkamaṃ māpetvā tattha caṅkamanto dhammaṃ desesi. |
♦ For at one time, the Teacher, having gone to Kapilapura for the first time and having been welcomed by his relatives, arrived at the Nigrodhārāma. In order to break the pride of his relatives, he created a jeweled walkway in the sky and, while walking on it, taught the Dhamma. |
ñātī pasannacittā suddhodanamahārājānaṃ ādiṃ katvā vandiṃsu. |
The relatives, with pleased minds, starting with King Suddhodana, paid homage. |
tasmiṃ ñātisamāgame pokkharavassaṃ vassi. |
During that gathering of relatives, a shower of lotuses rained down. |
taṃ ārabbha mahājanena kathāya samuṭṭhāpitāya “na, bhikkhave, idāneva, pubbepi mayhaṃ ñātisamāgame pokkharavassaṃ vassiyevā”ti vatvā vessantarajātakaṃ kathesi. |
Concerning this, when a discussion was started by the great assembly, he said, "Not only now, monks, but in the past too, during a gathering of my relatives, a shower of lotuses rained down," and he related the Vessantara Jātaka. |
dhammadesanaṃ sutvā pakkamantesu ñātīsu ekopi satthāraṃ na nimantesi. |
Among the relatives who were departing after hearing the Dhamma discourse, not a single one invited the Teacher. |
rājāpi “mayhaṃ putto mama gehaṃ anāgantvā kahaṃ gamissatī”ti animantetvāva agamāsi. |
The king also, thinking, "Where will my son go without coming to my house?" went away without inviting him. |
gantvā ca pana gehe vīsatiyā bhikkhusahassānaṃ yāguādīni paṭiyādāpetvā āsanāni paññāpesi. |
But after going, he had rice-gruel and so on prepared in his house for twenty thousand monks and had seats arranged. |
punadivase satthā piṇḍāya pavisanto “kiṃ nu kho atītabuddhā pitu nagaraṃ patvā ujukameva ñātikulaṃ pavisiṃsu, udāhu paṭipāṭiyā piṇḍāya cariṃsū”ti āvajjento “paṭipāṭiyā cariṃsū”ti disvā paṭhamagehato paṭṭhāya piṇḍāya caranto pāyāsi. |
The next day, the Teacher, entering for alms, reflecting, "Did the past Buddhas, upon reaching their father's city, go straight to their relatives' clan, or did they go for alms in sequential order?" and seeing "they went in sequential order," he set out, going for alms starting from the first house. |
rāhulamātā pāsādatale nisinnāva disvā taṃ pavattiṃ rañño ārocesi. |
Rāhula's mother, sitting on the palace balcony, saw him and reported the event to the king. |
rājā sāṭakaṃ saṇṭhāpento vegena nikkhamitvā satthāraṃ vanditvā — |
The king, adjusting his robe, came out quickly and, paying homage to the Teacher, said— |
“putta, kasmā maṃ nāsesi, ativiya te piṇḍāya carantena lajjā uppāditā, yuttaṃ nāma vo imasmiṃyeva nagare suvaṇṇasivikādīhi vicaritvā piṇḍāya carituṃ, kiṃ maṃ lajjāpesī”ti? |
Son, why do you ruin me? You have caused me great shame by walking for alms. Is it proper for you, who used to travel in this very city in golden palanquins and so on, to walk for alms? Why do you shame me? |
“nāhaṃ taṃ, mahārāja, lajjāpemi, attano pana kulavaṃsaṃ anuvattāmī”ti. |
I am not shaming you, great king, but I am following my own lineage. |
“kiṃ pana, tāta, piṇḍāya caritvā jīvanavaṃso mama vaṃso”ti? |
But, son, is the lineage of living by walking for alms my lineage? |
“neso, mahārāja, tava vaṃso, mama paneso vaṃso. |
"That is not your lineage, great king, but it is my lineage. |
anekāni hi buddhasahassāni piṇḍāya caritvāva jīviṃsū”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
For many thousands of Buddhas lived by walking for alms," and teaching the Dhamma, he spoke these verses— |
♦ 168. |
♦ 168. |
♦ “uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care. |
♦ "One should rouse oneself, not be negligent; one should practice the Dhamma well. |
♦ dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca. |
♦ One who practices the Dhamma sleeps happily, in this world and in the next. |
♦ 169. |
♦ 169. |
♦ “dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care. |
♦ "One should practice the Dhamma well, not practice it badly. |
♦ dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā”ti. |
♦ One who practices the Dhamma sleeps happily, in this world and in the next." |
♦ tattha uttiṭṭheti uṭṭhahitvā paresaṃ gharadvāre ṭhatvā gahetabbapiṇḍe. |
♦ Therein, "one should rouse oneself" means in the matter of the alms-food to be received by standing at the doors of others' houses. |
nappamajjeyyāti piṇḍacārikavattañhi hāpetvā paṇītabhojanāni pariyesanto uttiṭṭhe pamajjati nāma, sapadānaṃ piṇḍāya caranto pana na pamajjati nāma. |
"one should not be negligent" means one who, neglecting the duty of the alms-round, seeks fine foods is said to be negligent in rousing oneself; but one who goes for alms from house to house in order is not negligent. |
evaṃ karonto uttiṭṭhe nappamajjeyya. |
By acting thus, one should rouse oneself, not be negligent. |
dhammanti anesanaṃ pahāya sapadānaṃ caranto tameva bhikkhācariyadhammaṃ sucaritaṃ care. |
"Dhamma" means one who, having abandoned improper seeking, wanders from house to house, should practice that very Dhamma of the alms-round well. |
sukhaṃ setīti desanāmattametaṃ, evaṃ panetaṃ bhikkhācariyadhammaṃ caranto dhammacārī idha loke catūhi iriyāpathehi sukhaṃ viharatīti attho. |
"sleeps happily" is merely a way of teaching; but one who practices this Dhamma of the alms-round thus, the Dhamma-practitioner, lives happily here in this world in the four postures. |
na naṃ duccaritanti vesiyādibhede agocare caranto bhikkhācariyadhammaṃ duccaritaṃ carati nāma. |
"not practice it badly" means one who wanders in an unsuitable area, such as that frequented by prostitutes, is said to practice the Dhamma of the alms-round badly. |
evaṃ acaritvā dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care. |
Not acting thus, one should practice the Dhamma well, not practice it badly. |
sesaṃ vuttatthameva. |
The rest has the meaning already stated. |
♦ desanāvasāne rājā sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the king was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ suddhodanavatthu dutiyaṃ. |
♦ The second is the story of Suddhodana. |
♦ 3. pañcasatavipassakabhikkhuvatthu |
♦ 3. The Story of the Five Hundred Insight-Practicing Monks |
♦ yathā pubbuḷakanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate vipassake bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning five hundred insight-practicing monks, which begins with the words "As a bubble...". |
♦ te kira satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā ghaṭentā vāyamantā appavisesā “visesetvā kammaṭṭhānaṃ gahessāmā”ti satthu santikaṃ āgacchantā antarāmagge marīcikammaṭṭhānaṃ bhāventāva āgamiṃsu . |
♦ It is said that they, having taken a meditation subject from the Teacher, entered the forest, and while striving and making effort, with little progress, thinking, "We will go and get a special meditation subject," they came to the Teacher, developing the meditation subject of the mirage on the way. |
tesaṃ vihāraṃ paviṭṭhakkhaṇeyeva devo vassi. |
At the very moment they entered the monastery, it rained. |
te tattha tattha pamukhesu ṭhatvā dhārāvegena uṭṭhahitvā bhijjante pubbaḷake disvā “ayampi attabhāvo uppajjitvā bhijjanatthena pubbuḷakasadisoyevā”ti ārammaṇaṃ gaṇhiṃsu. |
They, standing in the porticoes here and there, saw the bubbles arising and breaking up with the force of the rain, and took as their object of meditation, "This personal existence too is just like a bubble in its arising and breaking." |
satthā gandhakuṭiyaṃ nisinnova te bhikkhū oloketvā tehi saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha — |
The Teacher, while seated in the fragrant chamber, saw those monks and, as if conversing with them, sent forth a radiance and spoke this verse— |
♦ 170. |
♦ 170. |
♦ “yathā pubbuḷakaṃ passe, yathā passe marīcikaṃ. |
♦ "As one would see a bubble, as one would see a mirage, |
♦ evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī”ti. |
♦ him who looks upon the world thus, the king of death does not see." |
♦ tattha marīcikanti mayūkhaṃ. |
♦ Therein, "a mirage" means a ray of light. |
te hi dūratova gehasaṇṭhānādivasena upaṭṭhitāpi upagacchantānaṃ agayhūpagā rittakā tucchakāva. |
For they, though appearing from a distance in the form of a house and so on, are for those who approach them empty and void, unable to be grasped. |
tasmā yathā uppajjitvā bhijjanatthena pubbuḷakaṃ rittatucchādibhāveneva passeyya, evaṃ khandhādilokaṃ avekkhantaṃ maccurājā na passatīti attho. |
Therefore, just as one would see a bubble as empty, void, and so on due to its arising and breaking, so him who looks upon the world of aggregates and so on, the king of death does not see. This is the meaning. |
♦ desanāvasāne te bhikkhū ṭhitaṭṭhāneyeva arahattaṃ pāpuṇiṃsūti. |
♦ At the end of the discourse, those monks, right where they stood, attained Arahantship. |
♦ pañcasatavipassakabhikkhuvatthu tatiyaṃ. |
♦ The third is the story of the five hundred insight-practicing monks. |
♦ 4. abhayarājakumāravatthu |
♦ 4. The Story of Prince Abhaya |
♦ etha passathimaṃ lokanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto abhayarājakumāraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana monastery, delivered this Dhamma discourse concerning Prince Abhaya, which begins with the words "Come, look at this world...". |
♦ tassa kira paccantaṃ vūpasametvā āgatassa pitā bimbisāro tussitvā ekaṃ naccagītakusalaṃ nāṭakitthiṃ datvā sattāhaṃ rajjamadāsi. |
♦ It is said that when he returned after pacifying a border region, his father Bimbisāra, being pleased, gave him a dancing and singing girl skilled in arts and gave him the kingdom for seven days. |
so sattāhaṃ gehā bahi anikkhantova rajjasiriṃ anubhavitvā aṭṭhame divase nadītitthaṃ gantvā nhatvā uyyānaṃ pavisitvā santatimahāmatto viya tassā itthiyā naccagītaṃ passanto nisīdi. |
He, without leaving the house for seven days, enjoyed the splendors of the kingdom and on the eighth day, went to the river landing, bathed, entered the park, and sat watching the dancing and singing of that woman, just like the great minister Santati. |
sāpi taṅkhaṇaññeva santatimahāmattassa nāṭakitthī viya satthakavātānaṃ vasena kālamakāsi. |
She also, at that very moment, like the dancing girl of the great minister Santati, passed away due to sharp, piercing winds. |
kumāro tassā kālakiriyāya uppannasoko “na me imaṃ sokaṃ ṭhapetvā satthāraṃ añño nibbāpetuṃ sakkhissatī”ti satthāraṃ upasaṅkamitvā, “bhante, sokaṃ me nibbāpethā”ti āha. |
The prince, with sorrow arisen from her death, thinking, "No one except the Teacher will be able to extinguish this sorrow of mine," approached the Teacher and said, "Venerable sir, please extinguish my sorrow." |
satthā taṃ samassāsetvā “tayā hi, kumāra, imissā itthiyā evameva matakāle rodantena pavattitānaṃ assūnaṃ anamatagge saṃsāre pamāṇaṃ natthī”ti vatvā tāya desanāya sokassa tanubhāvaṃ ñatvā, “kumāra, mā soci, bālajanānaṃ saṃsīdanaṭṭhānametan”ti vatvā imaṃ gāthamāha — |
The Teacher, comforting him, said, "You, prince, in this beginningless saṃsāra, there is no measure of the tears you have shed while weeping when this very woman died in the same way," and by that discourse, knowing the sorrow had become slight, said, "Prince, do not grieve. This is a place where foolish people sink," and he spoke this verse— |
♦ 171. |
♦ 171. |
♦ “etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ. |
♦ "Come, look at this world, adorned like a king's chariot, |
♦ yattha bālā visīdanti, natthi saṅgo vijānatan”ti. |
♦ wherein fools sink, but there is no attachment for the knowing ones." |
♦ tattha te passathāti rājakumārameva sandhāyāha. |
♦ Therein, "look" he said, referring to the prince himself. |
imaṃ lokanti imaṃ khandhalokādisaṅkhātaṃ attabhāvaṃ. |
"this world" means this personal existence, consisting of the aggregates and so on. |
cittanti sattaratanādivicittaṃ rājarathaṃ viya vatthālaṅkārādicittitaṃ. |
"adorned" means adorned with clothes, ornaments, etc., like a king's chariot adorned with the seven jewels and so on. |
yattha bālāti yasmiṃ attabhāve bālā evaṃ visīdanti. |
"wherein fools" means in which personal existence, fools sink thus. |
vijānatanti vijānantānaṃ paṇḍitānaṃ ettha rāgasaṅgādīsu ekopi saṅgo natthīti attho. |
"for the knowing ones" means for the wise who know, there is not a single attachment among the attachments of passion and so on. This is the meaning. |
♦ desanāvasāne rājakumāro sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the prince was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ abhayarājakumāravatthu catutthaṃ. |
♦ The fourth is the story of Prince Abhaya. |
♦ 5. sammajjanattheravatthu |
♦ 5. The Story of the Elder Sammajjana |
♦ yo ca pubbeti imaṃ dhammadesanaṃ satthā jetavane viharanto sammajjanattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Sammajjana, which begins with the words "Whoever formerly...". |
♦ so kira pāto vā sāyaṃ vāti velaṃ pamāṇaṃ akatvā abhikkhaṇaṃ sammajjantova vicarati. |
♦ It is said that he, without making a distinction of time, whether morning or evening, would wander about constantly sweeping. |
so ekadivasaṃ sammajjaniṃ gahetvā divāṭṭhāne nisinnassa revatattherassa santikaṃ gantvā “ayaṃ mahākusīto janassa saddhādeyyaṃ bhuñjitvā āgantvā nisīdati, kiṃ nāmetassa sammajjaniṃ gahetvā ekaṃ ṭhānaṃ sammajjituṃ na vaṭṭatī”ti āha. |
One day, taking a broom, he went to the Elder Revata who was sitting in the day-quarters and said, "This great lazy one, having eaten the faith-offering of the people, has come and sits. Why is it not right for him to take a broom and sweep one place?" |
thero “ovādamassa dassāmī”ti cintetvā ehāvusoti. |
The elder, thinking, "I will give him some advice," said, "Come, friend." |
kiṃ, bhanteti? |
What is it, venerable sir? |
gaccha nhatvā ehīti. |
Go and bathe and come. |
so tathā akāsi. |
He did so. |
atha naṃ thero ekamantaṃ nisīdāpetvā ovadanto āha — |
Then the elder, having him sit to one side, advised him, saying— |
“āvuso, bhikkhunā nāma na sabbakālaṃ sammajjantena vicarituṃ vaṭṭati, pāto eva pana sammajjitvā piṇḍāya caritvā piṇḍapātapaṭikkantena āgantvā rattiṭṭhāne vā divāṭṭhāne vā nisinnena dvattiṃsākāraṃ sajjhāyitvā attabhāve khayavayaṃ paṭṭhapetvā sāyanhe uṭṭhāya sammajjituṃ vaṭṭati, niccakālaṃ asammajjitvā attanopi nāma okāso kātabbo”ti. |
Friend, it is not proper for a monk to wander about sweeping all the time. But having swept in the morning, gone for alms, returned from the alms-round, and sitting in the night-quarters or the day-quarters, one should recite the thirty-two parts of the body, establish the perception of decay and dissolution in the personal existence, and get up in the evening to sweep. Without sweeping all the time, one should also make an opportunity for oneself. |
so therassa ovāde ṭhatvā na cirasseva arahattaṃ pāpuṇi. |
He, abiding by the elder's advice, in no long time attained Arahantship. |
taṃ taṃ ṭhānaṃ uklāpaṃ ahosi. |
This and that place became dirty. |
atha naṃ bhikkhū āhaṃsu — |
Then the monks said to him— |
“āvuso sammajjanatthera, taṃ taṃ ṭhānaṃ uklāpaṃ kasmā na sammajjasī”ti? |
Friend, Elder Sammajjana, this and that place is dirty, why don't you sweep? |
“bhante, mayā pamādakāle evaṃ kataṃ, idānāmhi appamatto”ti. |
Venerable sirs, I did so during my time of negligence. Now I am diligent. |
bhikkhū “ayaṃ thero aññaṃ byākarotī”ti satthu ārocesuṃ. |
The monks, thinking "This elder is making a different declaration," reported it to the Teacher. |
satthā “āma, bhikkhave, mama putto pubbe pamādakāle sammajjanto vicari, idāni pana maggaphalasukhena vītināmento na sammajjatī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Yes, monks, my son used to wander about sweeping during his time of negligence. But now, passing his time with the happiness of the path and fruit, he does not sweep," and he spoke this verse— |
♦ 172. |
♦ 172. |
♦ “yo ca pubbe pamajjitvā, pacchā so nappamajjati. |
♦ "Whoever, having been negligent before, is afterwards not negligent, |
♦ somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti. |
♦ he illuminates this world, like the moon freed from a cloud." |
♦ tassattho — yo puggalo pubbe vattapaṭivattakaraṇena vā sajjhāyādīhi vā pamajjitvā pacchā maggaphalasukhena vītināmento nappamajjati, so abbhādīhi mutto candova okāsalokaṃ maggañāṇena imaṃ khandhādilokaṃ obhāseti, ekālokaṃ karotīti. |
♦ Its meaning is— whichever person, having been negligent before in performing duties and reciprocal duties or in recitation and so on, is afterwards not negligent, passing his time with the happiness of the path and fruit, he, like the moon freed from clouds and so on, illuminates the world of space, he illuminates this world of aggregates and so on with the knowledge of the path, he makes it one light. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sammajjanattheravatthu pañcamaṃ. |
♦ The fifth is the story of the Elder Sammajjana. |
♦ 6. aṅgulimālattheravatthu |
♦ 6. The Story of the Elder Aṅgulimāla |
♦ yassa pāpanti imaṃ dhammadesanaṃ satthā jetavane viharanto aṅgulimālattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Aṅgulimāla, which begins with the words "Whose evil...". |
vatthu aṅgulimālasuttantavaseneva veditabbaṃ. |
The story is to be understood according to the Aṅgulimāla Sutta. |
♦ thero pana satthu santike pabbajitvā arahattaṃ pāpuṇi. |
♦ The elder, however, having been ordained in the presence of the Teacher, attained Arahantship. |
atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhapaṭisaṃvedī. |
Then the venerable Aṅgulimāla, gone into seclusion, in solitude, experiencing the bliss of liberation. |
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi — |
At that time, he uttered this inspired utterance— |
♦ “yo ca pubbe pamajjitvā, pacchā so nappamajjati. |
♦ "Whoever, having been negligent before, is afterwards not negligent, |
♦ somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti. |
♦ he illuminates this world, like the moon freed from a cloud." |
— |
— |
♦ ādinā nayena udānaṃ udānetvā anupādisesāya nibbānadhātuyā parinibbuto. |
♦ having uttered the inspired utterance in this way, he attained final Nibbāna with the Nibbāna-element that has no remainder of aggregates. |
bhikkhū “kahaṃ nu kho, āvuso, thero uppanno”ti dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ? |
The monks raised a discussion in the Dhamma hall, "Where, friends, has the elder been reborn?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “bhante, aṅgulimālattherassa nibbattaṭṭhānakathāyā”ti vutte “parinibbuto ca, bhikkhave, mama putto”ti. |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told, "Venerable sir, it is about the place of rebirth of the Elder Aṅgulimāla," he said, "My son has attained final Nibbāna, monks." |
“bhante, ettake manusse māretvā parinibbuto”ti? |
Venerable sir, having killed so many people, has he attained final Nibbāna? |
“āma, bhikkhave, so pubbe ekaṃ kalyāṇamittaṃ alabhitvā ettakaṃ pāpamakāsi, pacchā pana kalyāṇamittapaccayaṃ labhitvā appamatto ahosi. |
"Yes, monks. Formerly, not having found a good friend, he committed so much evil. But afterwards, having found the condition of a good friend, he became diligent. |
tenassa taṃ pāpakammaṃ kusalena pihitan”ti vatvā imaṃ gāthamāha — |
Therefore, that evil deed of his has been covered by the wholesome," and he spoke this verse— |
♦ 173. |
♦ 173. |
♦ “yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati. |
♦ "Whose evil deed done is covered by the wholesome, |
♦ somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti. |
♦ he illuminates this world, like the moon freed from a cloud." |
♦ tattha kusalenāti arahattamaggaṃ sandhāya vuttaṃ. |
♦ Therein, "by the wholesome" is said with reference to the path of Arahantship. |
sesaṃ uttānatthamevāti. |
The rest has an obvious meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ aṅgulimālattheravatthu chaṭṭhaṃ. |
♦ The sixth is the story of the Elder Aṅgulimāla. |
♦ 7. pesakāradhītāvatthu |
♦ 7. The Story of the Weaver's Daughter |
♦ andhabhūtoti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto ekaṃ pesakāradhītaraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at the Aggāḷava shrine, delivered this Dhamma discourse concerning a certain weaver's daughter, which begins with the words "Blinded is this world...". |
♦ ekadivasañhi āḷavivāsino satthari āḷaviṃ sampatte nimantetvā dānaṃ adaṃsu. |
♦ For one day, the inhabitants of Āḷavi, when the Teacher arrived at Āḷavi, invited him and gave alms. |
satthā bhattakiccāvasāne anumodanaṃ karonto “addhuvaṃ me jīvitaṃ, dhuvaṃ me maraṇaṃ, avassaṃ mayā maritabbameva, maraṇapariyosānaṃ me jīvitaṃ, jīvitameva aniyataṃ, maraṇaṃ niyatanti evaṃ maraṇassatiṃ bhāvetha. |
The Teacher, at the end of the meal, while giving the blessing, said, "My life is uncertain, my death is certain. I must certainly die, my life has death as its end. Life itself is uncertain, death is certain. Thus, you should cultivate the mindfulness of death. |
yesañhi maraṇassati abhāvitā, te pacchime kāle āsīvisaṃ disvā bhītādaṇḍapuriso viya santāsappattā bheravaravaṃ ravantā kālaṃ karonti. |
For those by whom mindfulness of death has not been cultivated, they, at the final moment, like a man who has seen a venomous snake and is terrified of the stick, die screaming a terrible scream. |
yesaṃ pana maraṇassati bhāvitā, te dūratova āsīvisaṃ disvā daṇḍakena gahetvā chaḍḍetvā ṭhitapuriso viya pacchime kāle na santasanti, tasmā maraṇassati bhāvetabbā”ti āha. |
But those by whom mindfulness of death has been cultivated, they, like a man who has seen a venomous snake from afar, taken it with a stick, thrown it away, and stands firm, are not terrified at the final moment. Therefore, mindfulness of death should be cultivated." |
taṃ dhammadesanaṃ sutvā avasesajanā sakiccappasutāva ahesuṃ. |
Hearing that Dhamma discourse, the rest of the people were absorbed in their own affairs. |
ekā pana soḷasavassuddesikā pesakāradhītā “aho buddhānaṃ kathā nāma acchariyā, mayā pana maraṇassatiṃ bhāvetuṃ vaṭṭatī”ti rattindivaṃ maraṇassatimeva bhāvesi. |
But one weaver's daughter, about sixteen years of age, thought, "Oh, how wonderful is the teaching of the Buddhas! I must cultivate mindfulness of death," and day and night she cultivated only mindfulness of death. |
satthāpi tato nikkhamitvā jetavanaṃ agamāsi. |
The Teacher also, leaving from there, went to Jetavana. |
sāpi kumārikā tīṇi vassāni maraṇassatiṃ bhāvesiyeva. |
That girl, too, for three years, cultivated mindfulness of death. |
♦ athekadivasaṃ satthā paccūsasamaye lokaṃ olokento taṃ kumārikaṃ attano ñāṇajālassa antopaviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti upadhārento “imāya kumārikāya mama dhammadesanāya sutadivasato paṭṭhāya tīṇi vassāni maraṇassati bhāvitā, idānāhaṃ tattha gantvā imaṃ kumārikaṃ cattāro pañhe pucchitvā tāya vissajjentiyā catūsu ṭhānesu sādhukāraṃ datvā imaṃ gāthaṃ bhāsissāmi. |
♦ Then one day, the Teacher, in the early morning, surveying the world, saw that girl having entered the net of his knowledge and, considering "What will happen?", he reflected, "This girl, from the day she heard my Dhamma discourse, has cultivated mindfulness of death for three years. Now I will go there and ask this girl four questions, and when she answers them, I will give my approval in four places and speak this verse. |
sā gāthāvasāne sotāpattiphale patiṭṭhahissati, taṃ nissāya mahājanassāpi sātthikā dhammadesanā bhavissatī”ti ñatvā pañcasatabhikkhuparivāro jetavanā nikkhamitvā anupubbena aggāḷavavihāraṃ agamāsi. |
At the end of the verse, she will be established in the fruit of stream-entry, and because of her, the Dhamma discourse will also be beneficial to the great assembly." Knowing this, surrounded by five hundred monks, he left Jetavana and, in due course, arrived at the Aggāḷava monastery. |
āḷavivāsino “satthā āgato”ti sutvā taṃ vihāraṃ gantvā nimantayiṃsu. |
The inhabitants of Āḷavi, hearing "The Teacher has come," went to the monastery and invited him. |
tadā sāpi kumārikā satthu āgamanaṃ sutvā “āgato kira mayhaṃ pitā, sāmi, ācariyo puṇṇacandamukho mahāgotamabuddho”ti tuṭṭhamānasā “ito me tiṇṇaṃ saṃvaccharānaṃ matthake suvaṇṇavaṇṇo satthā diṭṭhapubbo, idānissa suvaṇṇavaṇṇaṃ sarīraṃ daṭṭhuṃ madhurojañca varadhammaṃ sotuṃ labhissāmī”ti cintesi. |
At that time, that girl also, hearing of the Teacher's arrival, with a joyful mind, thought, "My father, my master, my teacher, the great Gotama Buddha with a face like the full moon, has come," and "Three years ago, I saw the golden-colored Teacher. Now I will get to see his golden-colored body and to hear the sweet and excellent Dhamma." |
pitā panassā sālaṃ gacchanto āha — |
But her father, going to the workshop, said— |
“amma, parasantako me sāṭako āropito, tassa vidatthimattaṃ aniṭṭhitaṃ, taṃ ajja niṭṭhāpessāmi, sīghaṃ me tasaraṃ vaṭṭetvā āhareyyāsī”ti. |
My dear, a cloth belonging to another person has been put on my loom. A measure of a hand-span of it is unfinished. I will finish it today. Quickly spin thread for my shuttle and bring it. |
sā cintesi — |
She thought— |
“ahaṃ satthu dhammaṃ sotukāmā, pitā ca maṃ evaṃ āha. |
"I wish to hear the Teacher's Dhamma, but my father has told me this. |
kiṃ nu kho satthu dhammaṃ suṇāmi, udāhu pitu tasaraṃ vaṭṭetvā harāmī”ti? |
What should I do? Should I listen to the Teacher's Dhamma, or should I spin thread for my father's shuttle and take it?" |
athassā etadahosi “pitā maṃ tasare anāhariyamāne potheyyapi pahareyyapi, tasmā tasaraṃ vaṭṭetvā tassa datvā pacchā dhammaṃ sossāmī”ti pīṭhake nisīditvā tasaraṃ vaṭṭesi. |
Then it occurred to her, "If the thread for the shuttle is not brought, my father might beat me or strike me. Therefore, having spun the thread for the shuttle and given it to him, I will listen to the Dhamma afterwards." Sitting on a stool, she spun the thread for the shuttle. |
♦ āḷavivāsinopi satthāraṃ parivisitvā pattaṃ gahetvā anumodanatthāya aṭṭhaṃsu. |
♦ The people of Āḷavi also, having served the Teacher, took his bowl and stood by for the blessing. |
satthā “yamahaṃ kuladhītaraṃ nissāya tiṃsayojanamaggaṃ āgato, sā ajjāpi okāsaṃ na labhati. |
The Teacher, thinking, "The young lady for whose sake I have come a journey of thirty leagues has not yet got an opportunity. |
tāya okāse laddhe anumodanaṃ karissāmī”ti tuṇhībhūto ahosi. |
When she gets an opportunity, I will give the blessing," remained silent. |
evaṃ tuṇhībhūtampi satthāraṃ sadevake loke koci kiñci vattuṃ na visahati. |
Even though the Teacher was silent thus, no one in the world with its gods dared to say anything. |
sāpi kho kumārikā tasaraṃ vaṭṭetvā pacchiyaṃ ṭhapetvā pitu santikaṃ gacchamānā parisapariyante ṭhatvā satthāraṃ olokayamānāva aṭṭhāsi. |
That girl also, having spun the thread for the shuttle and placed it in a basket, while going to her father's presence, stood at the edge of the assembly, gazing at the Teacher. |
satthāpi gīvaṃ ukkhipitvā taṃ olokesi. |
The Teacher also, raising his neck, looked at her. |
sā olokitākāreneva aññāsi — |
She, just by the sign of his look, knew— |
“satthā evarūpāya parisāya majjhe nisīditvāva maṃ olokento mamāgamanaṃ paccāsīsati, attano santikaṃ āgamanameva paccāsīsatī”ti. |
The Teacher, sitting in the midst of such an assembly, looking at me, is expecting my arrival. He is expecting my coming to his presence. |
sā tasarapacchiṃ ṭhapetvā satthu santikaṃ agamāsi. |
She, leaving the basket of thread, went to the Teacher. |
kasmā pana naṃ satthā olokesīti? |
But why did the Teacher look at her? |
evaṃ kirassa ahosi “esā ettova gacchamānā puthujjanakālakiriyaṃ katvā aniyatagatikā bhavissati, mama santikaṃ āgantvā gacchamānā sotāpattiphalaṃ patvā niyatagatikā hutvā tusitavimāne nibbattissatī”ti. |
It seems he thought thus: "If she goes from here, she will die as an ordinary person and have an uncertain destiny. But if she goes after coming to my presence, she will attain the fruit of stream-entry, and having a certain destiny, she will be reborn in the Tusita heaven." |
tassā kira taṃ divasaṃ maraṇato mutti nāma natthi. |
For on that day, there was no escape from death for her. |
sā olokitasaññāṇeneva satthāraṃ upasaṅkamitvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā vanditvā ekamantaṃ aṭṭhāsi. |
She, just by the sign of his look, approached the Teacher and, entering among the six-colored rays, paid homage and stood to one side. |
tathārūpāya parisāya majjhe nisīditvā tuṇhībhūtaṃ satthāraṃ vanditvā ṭhitakkhaṇeyeva taṃ āha — |
The Teacher, who had been sitting silently in the midst of such an assembly, as soon as she stood there after paying homage, said to her— |
“kumārike, kuto āgacchasī”ti? |
Young lady, where have you come from? |
“na jānāmi, bhante”ti. |
I do not know, venerable sir. |
“kattha gamissasī”ti? |
Where will you go? |
“na jānāmi, bhante”ti. |
I do not know, venerable sir. |
“na jānāsī”ti? |
You do not know? |
“jānāmi, bhante”ti. |
I know, venerable sir. |
“jānāsī”ti? “na jānāmi, bhante”ti. |
You know?" "I do not know, venerable sir. |
iti naṃ satthā cattāro pañhe pucchi. |
Thus the Teacher asked her four questions. |
mahājano ujjhāyi — |
The great crowd murmured— |
“ambho, passatha, ayaṃ pesakāradhītā sammāsambuddhena saddhiṃ icchiticchitaṃ kathesi, nanu nāma imāya ‘kuto āgacchasī’ti vutte ‘pesakāragehato’ti vattabbaṃ. |
"Look here, this weaver's daughter spoke as she pleased with the Perfectly Enlightened One. Should she not have said 'from the weaver's house' when asked 'where have you come from?' |
‘kahaṃ gacchasī’ti vutte ‘pesakārasālan’ti vattabbaṃ siyā”ti. |
When asked 'where will you go,' should it not have been 'to the weaver's workshop'?" |
♦ satthā mahājanaṃ nissaddaṃ katvā, “kumārike, tvaṃ kuto āgacchasī”ti vutte “kasmā na jānāmīti vadesī”ti pucchi. |
♦ The Teacher, having silenced the great crowd, asked, "Young lady, when I asked, 'Where have you come from?', why did you say, 'I do not know'?" |
bhante, tumhe mama pesakāragehato āgatabhāvaṃ jānātha, “kuto āgatāsī”ti pucchantā pana “kuto āgantvā idha nibbattāsī”ti pucchatha. |
"Venerable sir, you know that I have come from the weaver's house. But when you asked, 'Where have you come from?', you were asking, 'From where have you come to be reborn here?' |
ahaṃ pana na jānāmi “kuto ca āgantvā idha nibbattāmhī”ti. |
But I do not know, 'From where have I come to be reborn here?'" |
athassā satthā “sādhu sādhu, kumārike, mayā pucchitapañhova tayā vissajjito”ti paṭhamaṃ sādhukāraṃ datvā uttarimpi pucchi — |
Then the Teacher said to her, "Well said, well said, young lady. The very question I asked has been answered by you," and giving the first approval, he asked further— |
“kattha gamissasīti puna puṭṭhā kasmā ‘na jānāmī’ti vadesī”ti? |
When I asked again, 'Where will you go?', why did you say, 'I do not know'? |
bhante, tumhe maṃ tasarapacchiṃ gahetvā pesakārasālaṃ gacchantiṃ jānātha, “ito gantvā kattha nibbattissasī”ti pucchatha. |
"Venerable sir, you know that I am going to the weaver's workshop, taking the basket of thread. But you were asking, 'Having gone from here, where will you be reborn?' |
ahañca ito cutā na jānāmi “kattha gantvā nibbattissāmī”ti. |
And I, having passed away from here, do not know, 'Where will I go to be reborn?'" |
athassā satthā “mayā pucchitapañhoyeva tayā vissajjito”ti dutiyaṃ sādhukāraṃ datvā uttarimpi pucchi — |
Then the Teacher said to her, "The very question I asked has been answered by you," and giving the second approval, he asked further— |
“atha kasmā ‘na jānāsī’ti puṭṭhā ‘jānāmī’ti vadesī”ti? |
Then why, when asked, 'You do not know?', did you say, 'I know'? |
“maraṇabhāvaṃ jānāmi, bhante, tasmā evaṃ vademī”ti. |
I know the fact of my death, venerable sir. Therefore, I speak thus. |
athassā satthā “mayā pucchitapañhoyeva tayā vissajjito”ti tatiyaṃ sādhukāraṃ datvā uttarimpi pucchi — |
Then the Teacher said to her, "The very question I asked has been answered by you," and giving the third approval, he asked further— |
“atha kasmā ‘jānāsī’ti puṭṭhā ‘na jānāmī’ti vadesī”ti. |
Then why, when asked, 'You know?', did you say, 'I do not know'? |
mama maraṇabhāvameva ahaṃ jānāmi, bhante, “rattindivapubbaṇhādīsu pana asukakāle nāma marissāmī”ti na jānāmi, tasmā evaṃ vademīti. |
I know only the fact of my death, venerable sir. But 'at what time, such as night, day, morning, etc., I will die,' I do not know. Therefore, I speak thus. |
athassā satthā “mayā pucchitapañhoyeva tayā vissajjito”ti catutthaṃ sādhukāraṃ datvā parisaṃ āmantetvā “ettakaṃ nāma tumhe imāya kathitaṃ na jānātha, kevalaṃ ujjhāyatheva. |
Then the Teacher said to her, "The very question I asked has been answered by you," and giving the fourth approval, he addressed the assembly, "You do not know this much that has been said by her, you only murmur. |
yesañhi paññācakkhu natthi, te andhā eva . |
For those who do not have the eye of wisdom, they are indeed blind. |
yesaṃ paññācakkhu atthi, te eva cakkhumanto”ti vatvā imaṃ gāthamāha — |
Those who have the eye of wisdom, they are the ones with eyes," and he spoke this verse— |
♦ 174. |
♦ 174. |
♦ “andhabhūto ayaṃ loko, tanukettha vipassati. |
♦ “Blinded is this world; few are those who see clearly. |
♦ sakuṇo jālamuttova, appo saggāya gacchatī”ti. |
♦ Like a bird freed from the net, few go to heaven.” |
♦ tattha andhabhūto ayaṃ lokoti ayaṃ lokiyamahājano paññācakkhuno abhāvena andhabhūto. |
♦ Therein, "blinded is this world" means this worldly populace is blinded due to the absence of the eye of wisdom. |
tanuketthāti tanuko ettha, na bahu jano aniccādivasena vipassati. |
"Few are those" means few here, not many people, see clearly in terms of impermanence and so on. |
jālamuttovāti yathā chekena sākuṇikena jālena ottharitvā gayhamānesu vaṭṭakesu kocideva jālato muccati. |
"Freed from the net" means just as when quails are covered and caught with a net by a skilled fowler, only a certain one escapes from the net. |
sesā antojālameva pavisanti. |
The rest enter right into the net. |
tathā maraṇajālena otthaṭesu sattesu bahū apāyagāmino honti, appo kocideva satto saggāya gacchati, sugatiṃ vā nibbānaṃ vā pāpuṇātīti attho. |
Similarly, among beings covered by the net of death, many are bound for the states of woe, and only a few beings go to heaven, meaning they attain a happy destiny or Nibbāna. |
♦ desanāvasāne kumārikā sotāpattiphale patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the girl was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the great assembly. |
♦ sāpi tasarapacchiṃ gahetvā pitu santikaṃ agamāsi, sopi nisinnakova niddāyi. |
♦ She also, taking the basket of thread, went to her father's presence; he, just as he was sitting, had fallen asleep. |
tassā asallakkhetvāva tasarapacchiṃ upanāmentiyā tasarapacchi vemakoṭiyaṃ paṭihaññitvā saddaṃ kurumānā pati. |
As she, without noticing, was bringing the basket of thread near, the basket of thread struck the shuttle-peg and fell, making a sound. |
so pabujjhitvā gahitanimitteneva vemakoṭiṃ ākaḍḍhi. |
He, waking up, pulled the shuttle-peg with the same motion he had been holding it. |
vemakoṭi gantvā taṃ kumārikaṃ ure pahari, sā tattheva kālaṃ katvā tusitabhavane nibbatti. |
The shuttle-peg went and struck that girl on the chest; she died right there and was reborn in the Tusita realm. |
athassā pitā taṃ olokento sakalasarīrena lohitamakkhitena patitvā mataṃ addasa. |
Then her father, looking at her, saw her fallen and dead, her whole body smeared with blood. |
athassa mahāsoko uppajji. |
Then great sorrow arose in him. |
so “na mama sokaṃ añño nibbāpetuṃ sakkhissatī”ti rodanto satthu santikaṃ gantvā tamatthaṃ ārocetvā, “bhante, sokaṃ me nibbāpethā”ti āha. |
He, thinking, "No one else will be able to extinguish my sorrow," went weeping to the Teacher's presence and, having reported the matter, said, "Venerable sir, please extinguish my sorrow." |
satthā taṃ samassāsetvā “mā soci, upāsaka. |
The Teacher, comforting him, said, "Do not grieve, lay-follower. |
anamataggasmiñhi saṃsāre tava evameva dhītu maraṇakāle paggharitāssu catunnaṃ mahāsamuddānaṃ udakato atirekataran”ti vatvā anamataggakathaṃ kathesi . |
In this beginningless saṃsāra, the tears you have shed at the death of your daughter in just this way are more abundant than the water of the four great oceans," and he told the story of the beginningless past. |
so tanubhūtasoko satthāraṃ pabbajjaṃ yācitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇīti. |
He, with his sorrow lessened, asked the Teacher for ordination and, having received the higher ordination, in no long time attained Arahantship. |
♦ pesakāradhītāvatthu sattamaṃ. |
♦ The seventh is the story of the weaver's daughter. |
♦ 8. tiṃsabhikkhuvatthu |
♦ 8. The Story of the Thirty Monks |
♦ haṃsādiccapatheti imaṃ dhammadesanaṃ satthā jetavane viharanto tiṃsa bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning thirty monks, which begins with the words "Swans fly on the path of the sun...". |
♦ ekasmiñhi divase tiṃsamattā disāvāsikā bhikkhū satthāraṃ upasaṅkamiṃsu. |
♦ For on one day, about thirty monks from the provinces approached the Teacher. |
ānandatthero satthu vattakaraṇavelāya āgantvā te bhikkhū disvā “satthārā imehi saddhiṃ paṭisanthāre kate vattaṃ karissāmī”ti dvārakoṭṭhake aṭṭhāsi. |
The Elder Ānanda, having come at the time for attending to the Teacher's needs, saw those monks and stood at the gatehouse, thinking, "After the Teacher has greeted these monks, I will perform my duties." |
satthāpi tehi saddhiṃ paṭisanthāraṃ katvā tesaṃ sāraṇīyadhammaṃ kathesi. |
The Teacher also, having greeted them, gave them a talk on friendly conduct. |
taṃ sutvā te sabbepi arahattaṃ patvā uppatitvā ākāsena agamiṃsu. |
Hearing it, they all attained Arahantship and, rising up, went away through the sky. |
ānandatthero tesu cirāyantesu satthāraṃ upasaṅkamitvā, “bhante, idāneva tiṃsamattā bhikkhū āgatā, te kuhin”ti pucchi. |
The Elder Ānanda, as they were taking a long time, approached the Teacher and asked, "Venerable sir, just now about thirty monks came; where are they?" |
“gatā, ānandā”ti. |
They have gone, Ānanda. |
“katarena maggena, bhante”ti? |
By what path, venerable sir? |
“ākāsenānandā”ti. “kiṃ pana te, bhante, khīṇāsavā”ti? |
Through the sky, Ānanda." "But, venerable sir, are they destroyers of the cankers? |
“āmānanda, mama santike dhammaṃ sutvā arahattaṃ pattā”ti. |
Yes, Ānanda. Having heard the Dhamma in my presence, they attained Arahantship. |
tasmiṃ pana khaṇe ākāsena haṃsā āgamiṃsu. |
But at that moment, swans came through the sky. |
satthā “yassa kho panānanda, cattāro iddhipādā subhāvitā, so haṃsā viya ākāsena gacchatī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Whoever, Ānanda, has well-developed the four bases of psychic power, he goes through the sky like the swans," and he spoke this verse— |
♦ 175. |
♦ 175. |
♦ “haṃsādiccapathe yanti, ākāse yanti iddhiyā. |
♦ “Swans travel on the sun's path; they go through the air by psychic power. |
♦ nīyanti dhīrā lokamhā, jetvā māraṃ savāhinin”ti. |
♦ The wise are led out of the world, having conquered Māra and his host.” |
♦ tassattho — ime haṃsā ādiccapathe ākāse gacchanti. |
♦ Its meaning is — these swans go in the sky, on the path of the sun. |
yesaṃ iddhipādā subhāvitā, tepi ākāse yanti iddhiyā. |
Those whose bases of psychic power are well-developed, they too go through the air by psychic power. |
dhīrā paṇḍitā savāhiniṃ māraṃ jetvā imamhā vaṭṭalokā nīyanti, nibbānaṃ pāpuṇantīti attho. |
The wise, the prudent, having conquered Māra with his host, are led out from this world of saṃsāra, meaning they attain Nibbāna. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ tiṃsabhikkhuvatthu aṭṭhamaṃ. |
♦ The eighth is the story of the thirty monks. |
♦ 9. ciñcamāṇavikāvatthu |
♦ 9. The Story of Ciñcā-māṇavikā |
♦ ekaṃ dhammanti dhammadesanaṃ satthā jetavane viharanto ciñcamāṇavikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Ciñcā-māṇavikā, which begins with the words "One single thing...". |
♦ paṭhamabodhiyañhi dasabalassa puthubhūtesu sāvakesu appamāṇesu devamanussesu ariyabhūmiṃ okkantesu patthaṭe guṇasamudaye mahālābhasakkāro udapādi. |
♦ At the time of the first enlightenment, when the disciples of the one with ten powers were numerous, and countless gods and humans had entered the noble plane, and the ocean of his virtues had spread, great gain and honor arose. |
titthiyā sūriyuggamane khajjopanakasadisā ahesuṃ hatalābhasakkārā. |
The heretics became like fireflies at sunrise, their gain and honor destroyed. |
te antaravīthiyaṃ ṭhatvā “kiṃ samaṇo gotamova buddho, mayampi buddhā, kiṃ tasseva dinnaṃ mahapphalaṃ, amhākampi dinnaṃ mahapphalameva, amhākampi detha sakkarothā”ti evaṃ manusse viññāpentāpi lābhasakkāraṃ alabhitvā raho sannipatitvā “kena nu kho upāyena samaṇassa gotamassa manussānaṃ antare avaṇṇaṃ uppādetvā lābhasakkāraṃ nāseyyāmā”ti cintayiṃsu. |
They stood in the middle of the streets and, even while trying to persuade people, saying, "Is the ascetic Gotama the only Buddha? We too are Buddhas. What is the great fruit of what is given only to him? What is given to us also has great fruit. Give to us also, honor us," they did not receive gain and honor. Having gathered in secret, they thought, "By what means, indeed, can we create a bad reputation for the ascetic Gotama among people and destroy his gain and honor?" |
♦ tadā sāvatthiyaṃ ciñcamāṇavikā nāmekā paribbājikā uttamarūpadharā sobhaggappattā devaccharā viya. |
♦ At that time in Sāvatthī, there was a female wanderer named Ciñcā-māṇavikā, of supreme beauty, endowed with grace, like a celestial nymph. |
assā sarīrato rasmiyo niccharanti. |
Rays of light emanated from her body. |
atheko kharamantī evamāha — |
Then a certain harsh-minded one spoke thus— |
“ciñcamāṇavikaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsessāmā”ti. |
By means of Ciñcā-māṇavikā, we will create a bad reputation for the ascetic Gotama and destroy his gain and honor. |
te “attheko upāyo”ti sampaṭicchiṃsu. |
They agreed, saying, "There is a way." |
atha sā titthiyārāmaṃ gantvā vanditvā aṭṭhāsi, titthiyā tāya saddhiṃ na kathesuṃ. |
Then she went to the heretics' park, paid homage, and stood there; the heretics did not speak with her. |
sā “ko nu kho me doso”ti yāvatatiyaṃ “vandāmi, ayyā”ti vatvā, “ayyā, ko nu kho me doso, kiṃ mayā saddhiṃ na kathethā”ti āha. |
She, thinking, "What fault is mine?", after saying "I pay homage, sirs," up to the third time, said, "Sirs, what fault is mine? Why do you not speak with me?" |
“bhagini, samaṇaṃ gotamaṃ amhe viheṭhayantaṃ hatalābhasakkāre katvā vicarantaṃ na jānāsī”ti? |
Sister, do you not know that the ascetic Gotama is harassing us, and we are wandering about with our gain and honor destroyed? |
“na jānāmi, ayyā, kiṃ panettha mayā kattabban”ti. |
I do not know, sirs. What can be done by me in this matter? |
“sace tvaṃ, bhagini, amhākaṃ sukhamicchasi, attānaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsehī”ti. |
If you, sister, wish for our happiness, create a bad reputation for the ascetic Gotama through yourself and destroy his gain and honor. |
♦ sā “sādhu, ayyā, mayhaṃveso bhāro, mā cintayitthā”ti vatvā pakkamitvā itthimāyāsu kusalatāya tato paṭṭhāya sāvatthivāsīnaṃ dhammakathaṃ sutvā jetavanā nikkhamanasamaye indagopakavaṇṇaṃ paṭaṃ pārupitvā gandhamālādihatthā jetavanābhimukhī gacchati. |
♦ She said, "Very well, sirs, this is my burden. Do not worry," and having departed, being skilled in feminine wiles, from then on, at the time when the people of Sāvatthī were leaving Jetavana after hearing a Dhamma talk, she would wrap herself in a robe the color of an indagopaka insect and, with perfume, garlands, etc., in her hands, she would go towards Jetavana. |
“imāya velāya kuhiṃ gacchasī”ti vutte, “kiṃ tumhākaṃ mama gamanaṭṭhānenā”ti vatvā jetavanasamīpe titthiyārāme vasitvā pātova “aggavandanaṃ vandissāmā”ti nagarā nikkhamante upāsakajane jetavanassa antovuṭṭhā viya hutvā nagaraṃ pavisati. |
When asked, "Where are you going at this time?", she would say, "What is my destination to you?", and after staying in a heretics' park near Jetavana, in the early morning, she would enter the city as if she had stayed inside Jetavana, among the lay followers leaving the city to pay their morning respects. |
“kuhiṃ vuṭṭhāsī”ti vutte, “kiṃ tumhākaṃ mama vuṭṭhaṭṭhānenā”ti vatvā māsaddhamāsaccayena pucchiyamānā jetavane samaṇena gotamena saddhiṃ ekagandhakuṭiyā vuṭṭhāmhīti. |
When asked, "Where did you stay?", she would say, "What is the place I stayed at to you?", and after a month or two, when asked, she would say, "I stayed in the same fragrant chamber with the ascetic Gotama at Jetavana." |
puthujjanānaṃ “saccaṃ nu kho etaṃ, no”ti kaṅkhaṃ uppādetvā temāsacatumāsaccayena pilotikāhi udaraṃ veṭhetvā gabbhinivaṇṇaṃ dassetvā upari rattapaṭaṃ pārupitvā “samaṇaṃ gotamaṃ paṭicca gabbho uppanno”ti andhabāle saddahāpetvā aṭṭhanavamāsaccayena udare dārumaṇḍalikaṃ bandhitvā upari paṭaṃ pārupitvā hatthapādapiṭṭhiyo gohanukena koṭṭāpetvā ussade dassetvā kilantindriyā hutvā sāyanhasamaye tathāgate alaṅkatadhammāsane nisīditvā dhammaṃ desente dhammasabhaṃ gantvā tathāgatassa purato ṭhatvā, “mahāsamaṇa, mahājanassa tāva dhammaṃ desesi, madhuro te saddo, samphusitaṃ dantāvaraṇaṃ. |
Having raised a doubt among the common people, "Is this true or not?", after three or four months, having wrapped her belly with rags and showing the appearance of pregnancy, and wearing a red robe over it, she convinced the blind fools that "a child has been conceived through the ascetic Gotama." After eight or nine months, having tied a wooden disc to her belly and wearing a robe over it, and having had her hands, feet, and back beaten with a cow's jawbone to show swellings, and with weary faculties, in the evening, when the Tathāgata was seated on the decorated Dhamma seat and was teaching the Dhamma, she went to the Dhamma hall and stood before the Tathāgata, and said, "Great ascetic, you teach the Dhamma to the great multitude, your voice is sweet, your set of teeth is well-formed. |
ahaṃ pana taṃ paṭicca gabbhaṃ labhitvā paripuṇṇagabbhā jātā, neva me sūtigharaṃ jānāsi, sappitelādīni sayaṃ akaronto upaṭṭhākānampi aññataraṃ kosalarājānaṃ vā anāthapiṇḍikaṃ vā visākhaṃ upāsikaṃ vā ‘imissā ciñcamāṇavikāya kattabbayuttakaṃ karohī’ti na vadesi, abhiramituṃyeva jānāsi, gabbhaparihāraṃ na jānāsī”ti gūthapiṇḍaṃ gahetvā candamaṇḍalaṃ dūsetuṃ vāyamantī viya parisamajjhe tathāgataṃ akkosi. |
But I, having conceived a child through you, have become full-term pregnant. You do not know of a delivery room for me, and without doing anything yourself like providing ghee, oil, etc., you do not even say to one of your attendants, like the king of Kosala or Anāthapiṇḍika or the laywoman Visākhā, 'Do what is necessary for this Ciñcā-māṇavikā.' You only know how to enjoy yourself, you do not know about the care of a pregnancy." Like one taking a lump of dung and trying to defile the disc of the moon, she reviled the Tathāgata in the midst of the assembly. |
tathāgato dhammakathaṃ ṭhapetvā sīho viya abhinadanto, “bhagini, tayā kathitassa tathabhāvaṃ vā vitathabhāvaṃ vā ahameva ca tvañca jānāmā”ti āha. |
The Tathāgata, stopping his Dhamma talk and roaring like a lion, said, "Sister, whether what you have said is true or false, only I and you know." |
“āma, mahāsamaṇa, tayā ca mayā ca ñātabhāvenetaṃ jātan”ti. |
Yes, great ascetic, it is by the knowledge of you and me that this has come to be. |
♦ tasmiṃ khaṇe sakkassa āsanaṃ uṇhākāraṃ dassesi. |
♦ At that moment, the seat of Sakka showed signs of heat. |
so āvajjamāno “ciñcamāṇavikā tathāgataṃ abhūtena akkosatī”ti ñatvā “idaṃ vatthuṃ sodhessāmī”ti catūhi devaputtehi saddhiṃ āgami. |
He, reflecting, knew, "Ciñcā-māṇavikā is reviling the Tathāgata with a falsehood," and thinking, "I will clear up this matter," he came with four devaputtas. |
devaputtā mūsikapotakā hutvā dārumaṇḍalikassa bandhanarajjuke ekappahāreneva chindiṃsu, pārutapaṭaṃ vāto ukkhipi, dārumaṇḍalikaṃ patamānaṃ tassā pādapiṭṭhiyaṃ pati, ubho aggapādā chijjiṃsu. |
The devaputtas, having become young mice, gnawed through the binding ropes of the wooden disc in a single stroke. The wind lifted the covering robe, and the wooden disc, as it was falling, fell on the tops of her feet, and both her big toes were cut off. |
manussā “dhī kāḷakaṇṇi, sammāsambuddhaṃ akkosī”ti sīse kheḷaṃ pātetvā leḍḍudaṇḍādihattā jetavanā nīhariṃsu. |
The people, saying, "Fie, you black witch! You reviled the Perfectly Enlightened One!", spat on her head and, with clods, sticks, etc., in their hands, drove her out of Jetavana. |
athassā tathāgatassa cakkhupathaṃ atikkantakāle mahāpathavī bhijjitvā vivaramadāsi, avīcito aggijālā uṭṭhahi. |
Then, as soon as she had passed beyond the range of the Tathāgata's sight, the great earth split open and gave an opening, and flames of fire rose up from the Avīci hell. |
sā kuladattiyaṃ kambalaṃ pārupamānā viya gantvā avīcimhi nibbatti. |
She, as if wrapping herself in a family-given blanket, went and was reborn in Avīci. |
aññatitthiyānaṃ lābhasakkāro parihāyi, dasabalassa bhiyyosomattāya vaḍḍhi. |
The gain and honor of the other heretics declined, and that of the one with ten powers increased all the more. |
punadivase dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, ciñcamāṇavikā evaṃ uḷāraguṇaṃ aggadakkhiṇeyyaṃ sammāsambuddhaṃ abhūtena akkositvā mahāvināsaṃ pattā”ti. |
The next day, a discussion arose in the Dhamma hall, "Friends, Ciñcā-māṇavikā, having reviled the Perfectly Enlightened One, of such great virtue and the highest object of offerings, with a falsehood, has met with great destruction." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi esā maṃ abhūtena akkositvā vināsaṃ pattāyevā”ti vatvā — |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told "This is the topic," he said, "Not only now, monks, but in the past too she reviled me with a falsehood and met with destruction," and he said— |
♦ “nādaṭṭhā parato dosaṃ, aṇuṃ thūlāni sabbaso. |
♦ “Not having seen another’s fault, small or great, in any way, |
♦ issaro paṇaye daṇḍaṃ, sāmaṃ appaṭivekkhiyā”ti. |
♦ the master inflicts punishment, without investigating himself.” |
— |
— |
♦ imaṃ dvādasanipāte mahāpadumajātakaṃ vitthāretvā kathesi — |
♦ he related this Mahāpaduma Jātaka from the twelfth nipāta in detail— |
♦ tadā kiresā mahāpadumakumārassa bodhisattassa mātu sapattī rañño aggamahesī hutvā mahāsattaṃ asaddhammena nimantetvā tassa manaṃ alabhitvā attanāva attani vippakāraṃ katvā gilānālayaṃ dassetvā “tava putto maṃ anicchantiṃ imaṃ vippakāraṃ pāpesī”ti rañño ārocesi. |
♦ At that time, it is said, she, being the co-wife of the Bodhisatta Mahāpaduma-kumāra's mother and the chief queen of the king, invited the Mahāsatta with an unrighteous proposal. Not getting his consent, she herself inflicted harm upon herself, showed a sickbed, and reported to the king, "Your son inflicted this harm upon me when I did not desire him." |
rājā kuddho mahāsattaṃ corapapāte khipi. |
The king, angry, threw the Mahāsatta off the thieves' cliff. |
atha naṃ pabbatakucchiyaṃ adhivatthā devatā paṭiggahetvā nāgarājassa phaṇagabbhe patiṭṭhapesi. |
Then a goddess dwelling in the hollow of the mountain received him and placed him in the hollow of a naga king's hood. |
nāgarājā taṃ nāgabhavanaṃ netvā upaḍḍharajjena sammānesi. |
The naga king took him to the naga world and honored him with half the kingdom. |
so tattha saṃvaccharaṃ vasitvā pabbajitukāmo himavantappadesaṃ patvā pabbajitvā jhānābhiññāyo nibbattesi. |
He, having lived there for a year, desiring to become an ascetic, went to the Himalayan region and, having become an ascetic, developed the jhānas and supernormal powers. |
atha naṃ eko vanacarako disvā rañño ārocesi. |
Then a certain forester saw him and reported it to the king. |
rājā tassa santikaṃ gantvā katapaṭisanthāro sabbaṃ taṃ pavattiṃ ñatvā mahāsattaṃ rajjena nimantetvā tena “mayhaṃ rajjena kiccaṃ natthi, tvaṃ pana dasa rājadhamme akopetvā agatigamanaṃ pahāya dhammena rajjaṃ kārehī”ti ovadito uṭṭhāyāsanā roditvā nagaraṃ gacchanto antarāmagge amacce pucchi — |
The king went to him and, having greeted him and learned the whole story, invited the Mahāsatta with the kingdom. When he said, "I have no need for the kingdom, but you, without violating the ten royal duties and abandoning the wrong path, rule the kingdom righteously," and being thus advised, he rose from his seat, wept, and while going to the city, asked his ministers on the way— |
“ahaṃ kaṃ nissāya evaṃ ācārasampannena puttena viyogaṃ patto”ti? |
Relying on whom did I suffer separation from a son of such good conduct? |
“aggamahesiṃ nissāya, devā”ti. |
Relying on the chief queen, lord. |
rājā taṃ uddhaṃpādaṃ gahetvā corapapāte khipāpetvā nagaraṃ pavisitvā dhammena rajjaṃ kāresi. |
The king had her seized by the feet and thrown from the thieves' cliff. He entered the city and ruled the kingdom righteously. |
tadā mahāpadumakumāro satthā ahosi, mātu sapattī ciñcamāṇavikāti. |
At that time, Mahāpaduma-kumāra was the Teacher, and the co-wife of the mother was Ciñcā-māṇavikā. |
♦ satthā imamatthaṃ pakāsetvā, “bhikkhave, ekaṃ dhammañhi saccavacanaṃ pahāya musāvāde patiṭṭhitānaṃ vissaṭṭhaparalokānaṃ akattabbapāpakammaṃ nāma natthī”ti vatvā imaṃ gāthamāha — |
♦ The Teacher, having clarified this matter, said, "Monks, for those who have transgressed the one thing, the truth, and are established in falsehood, and have abandoned the next world, there is no evil deed that cannot be done," and he spoke this verse— |
♦ 176. |
♦ 176. |
♦ “ekaṃ dhammaṃ atītassa, musāvādissa jantuno. |
♦ “For a person who has transgressed one thing, who speaks falsehood, |
♦ vitiṇṇaparalokassa, natthi pāpaṃ akāriyan”ti. |
♦ and has abandoned the next world, there is no evil that cannot be done.” |
♦ tattha ekaṃ dhammanti saccaṃ. |
♦ Therein, "one thing" means the truth. |
musāvādissāti yassa dasasu vacanesu ekampi saccaṃ natthi, evarūpassa musāvādino . |
"who speaks falsehood" means one for whom, out of ten words, not even one is true; for such a speaker of falsehood. |
vitiṇṇaparalokassāti vissaṭṭhaparalokassa. |
"has abandoned the next world" means one who has given up on the next world. |
evarūpo hi manussasampattiṃ devasampattiṃ avasāne nibbānasampattinti imā tissopi sampattiyo na passati. |
For such a person does not see these three attainments: the attainment of a human state, the attainment of a divine state, and finally, the attainment of Nibbāna. |
natthi pāpanti tassa evarūpassa idaṃ nāma pāpaṃ akattabbanti natthi. |
there is no evil" means for such a person, there is no such thing as "this evil should not be done. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ciñcamāṇavikāvatthu navamaṃ. |
♦ The ninth is the story of Ciñcā-māṇavikā. |
♦ 10. asadisadānavatthu |
♦ 10. The Story of the Unparalleled Alms-giving |
♦ na ve kadariyāti imaṃ dhammadesanaṃ satthā jetavane viharanto asadisadānaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Unparalleled Alms-giving, which begins with the words "Misers do not go...". |
♦ ekasmiñhi samaye satthā cārikaṃ caritvā pañcasatabhikkhuparivāro jetavanaṃ pāvisi. |
♦ At one time, the Teacher, having completed a tour, entered Jetavana with a retinue of five hundred monks. |
rājā vihāraṃ gantvā satthāraṃ nimantetvā punadivase āgantukadānaṃ sajjetvā “dānaṃ me passantū”ti nāgare pakkosi. |
The king went to the monastery, invited the Teacher, and on the next day, prepared a meal for the visitors and summoned the citizens, saying, "Come and see my alms-giving." |
nāgarā āgantvā rañño dānaṃ disvā punadivase satthāraṃ nimantetvā dānaṃ sajjetvā “amhākampi dānaṃ, devo, passatū”ti rañño pahiṇiṃsu. |
The citizens came and saw the king's alms-giving. On the next day, they invited the Teacher, prepared an alms-giving, and sent a message to the king, saying, "Lord, come and see our alms-giving too." |
rājā tesaṃ dānaṃ disvā “imehi mama dānato uttaritaraṃ kataṃ, puna dānaṃ karissāmī”ti punadivasepi dānaṃ sajjesi. |
The king saw their alms-giving and thought, "They have done more than my alms-giving. I will give alms again," and on the next day, he again prepared an alms-giving. |
nāgarāpi taṃ disvā punadivase sajjayiṃsu. |
The citizens also, seeing that, prepared one for the next day. |
evaṃ neva rājā nāgare parājetuṃ sakkoti, na nāgarā rājānaṃ. |
Thus, neither could the king defeat the citizens, nor the citizens the king. |
atha chaṭṭhe vāre nāgarā sataguṇaṃ sahassaguṇaṃ vaḍḍhetvā yathā na sakkā hoti “idaṃ nāma imesaṃ dāne natthī”ti vattuṃ, evaṃ dānaṃ sajjayiṃsu. |
Then on the sixth occasion, the citizens increased it a hundredfold, a thousandfold, and prepared an alms-giving in such a way that it was not possible to say, "This particular thing is not in their alms-giving." |
rājā taṃ disvā “sacāhaṃ imesaṃ dānato uttaritaraṃ kātuṃ na sakkhissāmi, kiṃ me jīvitenā”ti upāyaṃ cintento nipajji. |
The king saw this and thought, "If I cannot do more than their alms-giving, what is the use of my life?" and lay down, thinking of a plan. |
atha naṃ mallikā devī upasaṅkamitvā, “kasmā, mahārāja, evaṃ nipannosi, kena te indriyāni kilantāni viyā”ti pucchi. |
Then Queen Mallikā approached him and asked, "Why, great king, are you lying down like this? By what are your faculties as if weary?" |
rājā āha — |
The king said— |
“na dāni tvaṃ, devi, jānāsī”ti. |
You do not know now, Queen. |
“na jānāmi, devā”ti. |
I do not know, lord. |
so tassā tamatthaṃ ārocesi. |
He told her the matter. |
♦ atha naṃ mallikā āha — |
♦ Then Mallikā said to him— |
“deva, mā cintayi, kahaṃ tayā pathavissaro rājā nāgarehi parājiyamāno diṭṭhapubbo vā sutapubbo vā, ahaṃ te dānaṃ saṃvidahissāmī”ti. |
Lord, do not worry. Where have you ever seen or heard of a king, the lord of the earth, being defeated by citizens? I will arrange the alms-giving for you. |
itissa asadisadānaṃ saṃvidahitukāmatāya evaṃ vatvā, mahārāja, sālakalyāṇipadarehi pañcannaṃ bhikkhusatānaṃ anto āvaṭṭe nisīdanamaṇḍapaṃ kārehi, sesā bahiāvaṭṭe nisīdissanti. |
Thus, with the desire to arrange the Unparalleled Alms-giving, she spoke thus: "Great king, have a pavilion for sitting made within an enclosure for five hundred monks, with beautiful sal-wood rafters; the rest will sit outside the enclosure. |
pañca setacchattasatāni kārehi, tāni gahetvā pañcasatā hatthī pañcannaṃ bhikkhusatānaṃ matthake dhārayamānā ṭhassanti. |
Have five hundred white parasols made. Five hundred elephants, holding them, will stand holding them over the heads of the five hundred monks. |
aṭṭha vā dasa vā rattasuvaṇṇanāvāyo kārehi, tā maṇḍapamajjhe bhavissanti. |
Have eight or ten red-gold boats made; they will be in the middle of the pavilion. |
dvinnaṃ dvinnaṃ bhikkhūnaṃ antare ekekā khattiyadhītā nisīditvā gandhe pisissati, ekekā khattiyadhītā bījanaṃ ādāya dve dve bhikkhū bījamānā ṭhassati, sesā khattiyadhītaro pise pise gandhe haritvā suvaṇṇanāvāsu pakkhipissanti, tāsu ekaccā khattiyadhītaro nīluppalakalāpe gahetvā suvaṇṇanāvāsu pakkhittagandhe āloḷetvā vāsaṃ gāhāpessanti. |
Between every two monks, one princess will sit and grind perfumes; one princess, taking a fan, will stand fanning every two monks; the other princesses will take the ground perfumes and put them in the golden boats; among them, some princesses will take bundles of blue lotuses and, stirring the perfumes placed in the golden boats, will make them fragrant. |
nāgarānañhineva khattiyadhītaro atthi, na setacchattāni, na hatthino ca. |
For the citizens have neither princesses, nor white parasols, nor elephants. |
imehi kāraṇehi nāgarā parājissanti, evaṃ karohi, mahārājāti. |
For these reasons, the citizens will be defeated. Do this, great king." |
rājā “sādhu, devi, kalyāṇaṃ te kathitan”ti tāya kathitaniyāmena sabbaṃ kāresi. |
The king said, "Well said, queen, you have spoken well," and had everything done according to her instructions. |
ekassa pana bhikkhuno eko hatthi nappahosi. |
But for one monk, one elephant was not available. |
atha rājā mallikaṃ āha — |
Then the king said to Mallikā— |
“bhadde, ekassa bhikkhuno eko hatthi nappahoti, kiṃ karissāmā”ti. |
My lady, for one monk, one elephant is not available. What shall we do? |
“kiṃ, deva, pañca hatthisatāni natthī”ti? |
What, lord, are there not five hundred elephants? |
“atthi, devi, avasesā duṭṭhahatthino, te bhikkhū disvāva verambhavātā viya caṇḍā hontī”ti. |
There are, queen, but the remaining ones are fierce elephants; as soon as they see monks, they become as fierce as the verambha winds. |
“deva, ahaṃ ekassa duṭṭhahatthipotakassa chattaṃ gahetvā tiṭṭhanaṭṭhānaṃ jānāmī”ti. |
Lord, I know a place where a young fierce elephant can stand holding a parasol. |
“kattha naṃ ṭhapessāmā”ti? |
Where shall we place him? |
“ayyassa aṅgulimālassa santike”ti. |
In the presence of the venerable Aṅgulimāla. |
rājā tathā kāresi. |
The king did so. |
hatthipotako vāladhiṃ antarasatthimhi pakkhipitvā ubho kaṇṇe pātetvā akkhīni nimiletvā aṭṭhāsi. |
The young elephant tucked its tail between its thighs, dropped both its ears, closed its eyes, and stood still. |
mahājano “evarūpassa nāma caṇḍahatthino ayamākāro”ti hatthimeva olokesi. |
The great crowd looked only at the elephant, thinking, "This is the demeanor of such a fierce elephant." |
♦ rājā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā satthāraṃ vanditvā, “bhante, yaṃ imasmiṃ dānagge kappiyabhaṇḍaṃ vā akappiyabhaṇḍaṃ vā, sabbaṃ taṃ tumhākameva dammī”ti āha . |
♦ The king served the community of monks headed by the Buddha, paid homage to the Teacher, and said, "Venerable sir, whatever in this supreme alms-giving is suitable or unsuitable offering, all of it I give to you." |
tasmiṃ pana dāne ekadivaseneva pariccattaṃ cuddasakoṭidhanaṃ hoti. |
But in that alms-giving, in a single day, a fortune of fourteen crores was given away. |
satthu pana setacchattaṃ nisīdanapallaṅko ādhārako pādapīṭhikāti cattāri anagghāneva. |
But for the Teacher, the white parasol, the sitting couch, the backrest, and the footstool—these four were priceless. |
puna evarūpaṃ katvā buddhānaṃ dānaṃ nāma dātuṃ samattho nāhosi, teneva taṃ “asadisadānan”ti paññāyi. |
Never again was anyone able to give such an alms-giving to the Buddhas, and for that reason, it became known as the "Unparalleled Alms-giving." |
taṃ kira sabbabuddhānaṃ ekavāraṃ hotiyeva, sabbesaṃ pana itthīyeva saṃvidahati. |
It is said that this happens once for every Buddha, and for all of them, a woman arranges it. |
rañño pana kāḷo ca juṇho cāti dve amaccā ahesuṃ. |
But the king had two ministers named Kāḷa and Juṇha. |
tesu kāḷo cintesi — |
Of them, Kāḷa thought— |
“aho rājakulassa parihāni, ekadivaseneva cuddasakoṭidhanaṃ khayaṃ gacchati, ime imaṃ dānaṃ bhuñjitvā gantvā nipannā niddāyissanti, aho naṭṭhaṃ rājakulan”ti. |
Alas, the decline of the royal family! In a single day, a fortune of fourteen crores is going to waste. These people, after eating this alms-giving, will go and lie down and sleep. Alas, the ruined royal family! |
juṇho cintesi — |
Juṇha thought— |
“aho rañño dānaṃ sudinnaṃ. |
"Alas, the king's alms-giving is well-given. |
na hi sakkā rājabhāve aṭṭhitena evarūpaṃ dānaṃ dātuṃ, sabbasattānaṃ pattiṃ adento nāma natthi, ahaṃ panidaṃ dānaṃ anumodāmī”ti. |
It is not possible for one not in the position of a king to give such an alms-giving. There is no one who does not share the merit with all beings. I, for one, rejoice in this alms-giving." |
♦ satthu bhattakiccāvasāne rājā anumodanatthāya pattaṃ gaṇhi. |
♦ At the end of the Teacher's meal, the king took the bowl for the blessing. |
satthā cintesi — |
The Teacher thought— |
“raññā mahoghaṃ pavattentena viya mahādānaṃ dinnaṃ, asakkhi nu kho mahājano cittaṃ pasādetuṃ, udāhu no”ti. |
The king has given a great alms-giving, as if causing a great flood to flow. Was the great crowd able to gladden their minds, or not? |
so tesaṃ amaccānaṃ cittācāraṃ ñatvā “sace rañño dānānucchavikaṃ anumodanaṃ karissāmi, kāḷassa muddhā sattadhā phalissati, juṇho sotāpattiphale patiṭṭhahissatī”ti ñatvā kāḷe anukampaṃ paṭicca evarūpaṃ dānaṃ datvā ṭhitassa rañño catuppadikaṃ gāthameva vatvā uṭṭhāyāsanā vihāraṃ gato. |
He, knowing the mental disposition of those ministers, and knowing, "If I give a blessing appropriate to the king's alms-giving, Kāḷa's head will split into seven pieces, and Juṇha will be established in the fruit of stream-entry," out of compassion for Kāḷa, he spoke only a four-line verse to the king who stood there after giving such an alms-giving, and rising from his seat, went to the monastery. |
bhikkhū aṅgulimālaṃ pucchiṃsu — |
The monks asked Aṅgulimāla— |
“na kiṃ nu kho, āvuso, duṭṭhahatthiṃ chattaṃ dhāretvā ṭhitaṃ disvā bhāyī”ti? |
Friend, were you not afraid, seeing the fierce elephant standing holding the parasol? |
“na bhāyiṃ, āvuso”ti. |
I was not afraid, friends. |
te satthāraṃ upasaṅkamitvā āhaṃsu — |
They approached the Teacher and said— |
“aṅgulimālo, bhante, aññaṃ byākarosī”ti. |
Aṅgulimāla, venerable sir, is making another declaration. |
satthā “na, bhikkhave, aṅgulimālo bhāyati. |
The Teacher said, "Monks, Aṅgulimāla is not afraid. |
khīṇāsavausabhānañhi antare jeṭṭhakausabhā mama puttasadisā bhikkhū na bhāyantī”ti vatvā brāhmaṇavagge imaṃ gāthamāha — |
Among the bulls who have destroyed the cankers, the chief bulls, monks who are like my sons, are not afraid," and in the Brahmin chapter, he spoke this verse— |
♦ “usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ. |
♦ “The bull, the excellent, the hero, the great sage, the victorious one, |
♦ anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ the passionless, the purified, the enlightened—him I call a brahmin.” |
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♦ rājāpi domanassappatto “evarūpāya nāma parisāya dānaṃ datvā ṭhitassa mayhaṃ anucchavikaṃ anumodanaṃ akatvā gāthameva vatvā satthā uṭṭhāyāsanā gato. |
♦ The king also, overcome with displeasure, thought, "For me, who stood having given alms to such an assembly, the Teacher, without giving an appropriate blessing, spoke only a verse and rose from his seat and left. |
mayā satthu anucchavikaṃ dānaṃ akatvā ananucchavikaṃ kataṃ bhavissati, kappiyabhaṇḍaṃ adatvā akappiyabhaṇḍaṃ vā dinnaṃ bhavissati, satthārā me kupitena bhavitabbaṃ. |
It must be that I have given an inappropriate gift instead of one appropriate for the Teacher, or that I have given an unsuitable offering instead of a suitable one. The Teacher must be angry with me. |
evañhi asadisadānaṃ nāma, dānānurūpaṃ anumodanaṃ kātuṃ vaṭṭatī”ti vihāraṃ gantvā satthāraṃ vanditvā etadavoca — |
For this is the Unparalleled Alms-giving, and it is fitting to give a blessing corresponding to the alms-giving," and going to the monastery, he paid homage to the Teacher and said this— |
“kiṃ nu kho me, bhante, dātabbayuttakaṃ dānaṃ na dinnaṃ, udāhu dānānurūpaṃ kappiyabhaṇḍaṃ adatvā akappiyabhaṇḍameva dinnan”ti. |
Did I not, venerable sir, give the alms that should have been given, or did I give an unsuitable offering instead of a suitable one corresponding to the alms? |
“kimetaṃ, mahārājā”ti? |
What is this, great king? |
“na me tumhehi dānānucchavikā anumodanā katā”ti? |
You did not give me a blessing appropriate to the alms? |
“mahārāja, anucchavikameva te dānaṃ dinnaṃ. |
"Great king, your alms were given appropriately. |
etañhi asadisadānaṃ nāma, ekassa buddhassa ekavārameva sakkā dātuṃ, puna evarūpaṃ nāma dānaṃ duddadan”ti. |
This is the Unparalleled Alms-giving; it can be given only once to one Buddha. Such a gift is hard to give again." |
“atha kasmā, bhante, me dānānurūpaṃ anumodanaṃ na karitthā”ti? |
Then why, venerable sir, did you not give me a blessing corresponding to the alms? |
“parisāya asuddhattā, mahārājā”ti. |
Because of the impurity of the assembly, great king. |
“ko nu kho, bhante, parisāya doso”ti? |
What then, venerable sir, was the fault of the assembly? |
athassa satthā dvinnampi amaccānaṃ cittācāraṃ ārocetvā kāḷe anukampaṃ paṭicca anumodanāya akatabhāvaṃ ācikkhi. |
Then the Teacher told him the mental disposition of both ministers and explained that the blessing was not given out of compassion for Kāḷa. |
rājā “saccaṃ kira te, kāḷa, evaṃ cintitan”ti pucchitvā “saccan”ti vutte “tava santakaṃ aggahetvā mama puttadārehi saddhiṃ mayi attano santakaṃ dente tuyhaṃ kā pīḷā. |
The king asked, "Is it true, Kāḷa, that you thought thus?" and when he said, "It is true," he said, "Without taking what is yours, while I, with my wife and children, am giving what is my own, what is your affliction? |
gaccha, bho, yaṃ te mayā dinnaṃ, taṃ dinnameva hotu, raṭṭhato pana me nikkhamā”ti taṃ raṭṭhā nīharitvā juṇhaṃ pakkosāpetvā “saccaṃ kira te evaṃ cintitan”ti pucchitvā “saccan”ti vutte, “sādhu, mātula, pasannosmi, tvaṃ mama parijanaṃ gahetvā mayā dinnaniyāmeneva satta divasāni dānaṃ dehī”ti sattāhaṃ rajjaṃ niyyādetvā satthāraṃ āha — |
Go, sir! What was given to you by me, let it be given. But leave my kingdom," and having banished him from the kingdom, he had Juṇha summoned and asked, "Is it true that you thought thus?" and when he said, "It is true," he said, "Well said, uncle, I am pleased. You, taking my retinue, give alms for seven days in the same manner as I have given," and entrusting the kingdom for seven days, he said to the Teacher— |
“passatha, bhante, bālassa karaṇaṃ, mayā evaṃ dinnadāne pahāramadāsī”ti. |
Look, venerable sir, at the deed of a fool. He struck a blow at the alms-giving thus given by me. |
satthā “āma, mahārāja, bālā nāma parassa dānaṃ anabhinanditvā duggatiparāyaṇā honti, dhīrā pana paresampi dānaṃ anumoditvā saggaparāyaṇā eva hontī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Yes, great king. Fools, not rejoicing in the giving of another, are destined for a wretched state, but the wise, rejoicing even in the giving of others, are indeed destined for heaven," and he spoke this verse— |
♦ 177. |
♦ 177. |
♦ “na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ. |
♦ “Misers do not go to the world of the gods; fools, indeed, do not praise giving. |
♦ dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī paratthā”ti. |
♦ But a wise person, rejoicing in giving, by that alone becomes happy hereafter.” |
♦ tattha kadariyāti thaddhamaccharino. |
♦ Therein, "misers" means the stubbornly stingy. |
bālāti idhalokaparalokaṃ ajānanakā. |
"Fools" means those who do not know of this world and the next. |
dhīroti paṇḍito. |
"A wise person" means a sage. |
sukhī paratthāti teneva so dānānumodanapuññena paraloke dibbasampattiṃ anubhavamāno sukhī hotīti. |
"happy hereafter" means by that merit of rejoicing in giving, he, experiencing divine bliss in the next world, becomes happy. |
♦ desanāvasāne juṇho sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosi, juṇhopi sotāpanno hutvā sattāhaṃ raññā dinnaniyāmeneva dānaṃ adāsīti. |
♦ At the end of the discourse, Juṇha was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the assembled company. Juṇha, having become a stream-enterer, gave alms for seven days in the same manner as given by the king. |
♦ asadisadānavatthu dasamaṃ. |
♦ The tenth is the story of the Unparalleled Alms-giving. |
♦ 11. anāthapiṇḍakaputtakālavatthu |
♦ 11. The Story of Kāla, Son of Anāthapiṇḍika |
♦ pathabyā ekarajjenāti imaṃ dhammadesanaṃ satthā jetavane viharanto kālaṃ nāma anāthapiṇḍikassa puttaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Kāla, the son of Anāthapiṇḍika, which begins with the words "Than sole sovereignty over the earth...". |
♦ so kira tathāvidhassa saddhāsampannassa seṭṭhino putto hutvā neva satthu santikaṃ gantuṃ, na gehaṃ āgatakāle daṭṭhuṃ, na dhammaṃ sotuṃ, na saṅghassa veyyāvaccaṃ kātuṃ icchati. |
♦ It is said that he, being the son of such a faith-endowed merchant, did not wish to go to the Teacher's presence, nor to see him when he came to the house, nor to hear the Dhamma, nor to do service for the Sangha. |
pitarā “mā evaṃ, tāta, karī”ti vuttopi tassa vacanaṃ na suṇāti. |
Even when told by his father, "Do not do so, son," he did not listen to his words. |
athassa pitā cintesi — |
Then his father thought— |
“ayaṃ evarūpaṃ diṭṭhiṃ gahetvā vicaranto avīciparāyaṇo bhavissati, na kho panetaṃ patirūpaṃ, yaṃ mayi passante mama putto nirayaṃ gaccheyya. |
"This one, wandering about holding such a view, will be destined for Avīci. It is not proper that my son should go to hell while I am watching. |
imasmiṃ kho pana loke dhanadānena abhijjanakasatto nāma natthi, dhanena naṃ bhindissāmī”ti. |
But in this world, there is no being who is not broken by the giving of wealth. I will break him with wealth." |
atha naṃ āha — |
Then he said to him— |
“tāta, uposathiko hutvā vihāraṃ gantvā dhammaṃ sutvā ehi, kahāpaṇasataṃ te dassāmī”ti. |
Son, observe the Uposatha day, go to the monastery, listen to the Dhamma, and come back. I will give you a hundred kahāpaṇas. |
dassatha, tātāti. |
Will you give them, father? |
dassāmi, puttāti. |
I will give them, son. |
so yāvatatiyaṃ paṭiññaṃ gahetvā uposathiko hutvā vihāraṃ agamāsi. |
He, having taken the promise up to the third time, observed the Uposatha day and went to the monastery. |
dhammassavanena panassa kiccaṃ natthi, yathāphāsukaṭṭhāne sayitvā pātova gehaṃ agamāsi. |
But he had no interest in listening to the Dhamma; he slept in a comfortable place and went home early in the morning. |
athassa pitā “putto me uposathiko ahosi, sīghamassa yāguādīni āharathā”ti vatvā dāpesi. |
Then his father said, "My son has observed the Uposatha day. Quickly bring him gruel and so on," and had it given. |
so “kahāpaṇe aggahetvā na bhuñjissāmī”ti āhaṭāhaṭaṃ paṭikkhipi. |
He, saying "I will not eat without taking the kahāpaṇas," rejected whatever was brought. |
athassa pitā pīḷaṃ asahanto kahāpaṇabhaṇḍaṃ dāpesi. |
Then his father, unable to bear the pressure, had a bag of kahāpaṇas given. |
so taṃ hatthena gahetvāva āhāraṃ paribhuñji. |
He, only after taking it in his hand, ate the food. |
♦ atha naṃ punadivase seṭṭhi, “tāta, kahāpaṇasahassaṃ te dassāmi, satthu purato ṭhatvā ekaṃ dhammapadaṃ uggaṇhitvā āgaccheyyāsī”ti pesesi. |
♦ Then the next day, the merchant sent him, saying, "Son, I will give you a thousand kahāpaṇas. Stand before the Teacher, learn one verse of the Dhamma, and come back." |
sopi vihāraṃ gantvā satthu purato ṭhatvāva ekameva padaṃ uggaṇhitvā palāyitukāmo ahosi. |
He too went to the monastery and, wishing to stand before the Teacher, learn just one verse, and run away, he was there. |
athassa satthā asallakkhaṇākāraṃ akāsi. |
Then the Teacher made a gesture of not noticing him. |
so taṃ padaṃ asallakkhetvā uparipadaṃ uggaṇhissāmīti ṭhatvā assosiyeva . |
He, not noticing that verse, stood there to learn the next verse and just listened. |
uggaṇhissāmīti suṇantova kira sakkaccaṃ suṇāti nāma. |
It is said that one who listens with the intention of learning, indeed listens attentively. |
evañca kira suṇantānaṃ dhammo sotāpattimaggādayo deti. |
And for those who listen thus, the Dhamma gives stream-entry and the other paths. |
sopi uggaṇhissāmīti suṇāti, satthāpissa asallakkhaṇākāraṃ karoti. |
So he listened with the intention of learning, and the Teacher made a gesture of not noticing him. |
so “uparipadaṃ uggaṇhissāmī”ti ṭhatvā suṇantova sotāpattiphale patiṭṭhāsi. |
He, standing there to learn the next verse, while listening, was established in the fruit of stream-entry. |
♦ so punadivase buddhappamukhena bhikkhusaṅghena saddhiṃyeva sāvatthiṃ pāvisi. |
♦ The next day, he entered Sāvatthī together with the community of monks headed by the Buddha. |
mahāseṭṭhi taṃ disvā “ajja mama puttassa ākāro ruccatī”ti cintesi. |
The great merchant saw him and thought, "Today my son's appearance is pleasing." |
tassapi etadahosi — |
To him too, this occurred— |
“aho vata me pitā ajja satthu santike kahāpaṇe na dadeyya, kahāpaṇakāraṇā mayhaṃ uposathikabhāvaṃ paṭicchādeyyā”ti. |
Oh, if only my father would not give the kahāpaṇas in the Teacher's presence today; he would cover up my observance of the Uposatha for the sake of the kahāpaṇas. |
satthā panassa hiyyova kahāpaṇassa kāraṇā uposathikabhāvaṃ aññāsi. |
But the Teacher had known the day before that his observance of the Uposatha was for the sake of the kahāpaṇas. |
mahāseṭṭhi, buddhappamukhassa bhikkhusaṅghassa yāguṃ dāpetvā puttassapi dāpesi. |
The great merchant, having given gruel to the community of monks headed by the Buddha, also had it given to his son. |
so nisīditvā tuṇhībhūtova yāguṃ pivi, khādanīyaṃ khādi, bhattaṃ bhuñji. |
He sat and silently drank the gruel, ate the snacks, and ate the meal. |
mahāseṭṭhi satthu bhattakiccāvasāne puttassa purato sahassabhaṇḍikaṃ ṭhapāpetvā, “tāta, mayā te ‘sahassaṃ dassāmī’ti vatvā uposathaṃ samādāpetvā vihāraṃ pahito. |
The great merchant, at the end of the Teacher's meal, had a bag of a thousand coins placed before his son and said, "Son, I, having said 'I will give you a thousand,' sent you to the monastery after you undertook the Uposatha. |
idaṃ te sahassan”ti āha. |
This is your thousand." |
so satthu purato kahāpaṇe diyyamāne disvā lajjanto “alaṃ me kahāpaṇehī”ti vatvā, “gaṇha, tātā”ti vuccamānopi na gaṇhi. |
He, seeing the kahāpaṇas being given in front of the Teacher, was ashamed and said, "I have no need for kahāpaṇas," and though told, "Take them, son," he did not take them. |
athassa pitā satthāraṃ vanditvā, “bhante, ajja me puttassa ākāro ruccatī”ti vatvā “kiṃ, mahāseṭṭhī”ti vutte “mayā esa purimadivase ‘kahāpaṇasataṃ te dassāmī’ti vatvā vihāraṃ pesito. |
Then his father paid homage to the Teacher and said, "Venerable sir, today my son's appearance is pleasing," and when asked, "What is it, great merchant?", he said, "The day before, I sent him to the monastery, saying, 'I will give you a hundred kahāpaṇas.' |
punadivase kahāpaṇe aggahetvā bhuñjituṃ na icchi, ajja pana diyyamānepi kahāpaṇe na icchatī”ti āha. |
The next day, he did not want to eat without taking the kahāpaṇas, but today, even when given, he does not want the kahāpaṇas." |
satthā “āma, mahāseṭṭhi, ajja tava puttassa cakkavattisampattitopi devalokabrahmalokasampattīhipi sotāpattiphalameva varan”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Yes, great merchant. Today, for your son, even than the attainment of universal sovereignty, even than the attainments of the divine and Brahma worlds, the fruit of stream-entry is better," and he spoke this verse— |
♦ 178. |
♦ 178. |
♦ “pathabyā ekarajjena, saggassa gamanena vā. |
♦ “Than sole sovereignty over the earth, or than going to heaven, |
♦ sabbalokādhipaccena, sotāpattiphalaṃ varan”ti. |
♦ than lordship over all the worlds, the fruit of stream-entry is better.” |
♦ tattha pathabyā ekarajjenāti cakkavattirajjena. |
♦ Therein, "than sole sovereignty over the earth" means than the sovereignty of a universal monarch. |
saggassa gamanena vāti chabbīsatividhassa saggassa adhigamanena. |
"or than going to heaven" means than the attainment of the twenty-six kinds of heavens. |
sabbalokādhipaccenāti na ekasmiṃ ettake loke nāgasupaṇṇavemānikapetehi saddhiṃ, sabbasmiṃ loke ādhipaccena. |
"than lordship over all the worlds" means not just lordship over this many worlds with nagas, supanṇas, and vemānika petas, but lordship over all the worlds. |
sotāpattiphalaṃ varanti yasmā ettake ṭhāne rajjaṃ kāretvāpi nirayādīhi amuttova hoti, sotāpanno pana pihitāpāyadvāro hutvā sabbadubbalopi aṭṭhame bhave na nibbattati, tasmā sotāpattiphalameva varaṃ uttamanti attho. |
"the fruit of stream-entry is better" means because even after ruling in so many places, one is not free from the hells and so on, but a stream-enterer, having closed the doors of the lower realms, even if he is very weak, is not reborn in an eighth existence. Therefore, the fruit of stream-entry is better, supreme. This is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ anāthapiṇḍakaputtakālavatthu ekādasamaṃ. |
♦ The eleventh is the story of Kāla, son of Anāthapiṇḍika. |
♦ lokavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the World Chapter is finished. |
♦ terasamo vaggo. |
♦ The Thirteenth Chapter. |
♦ 14. buddhavaggo |
♦ 14. The Buddha Chapter |
♦ 1. māradhītaravatthu |
♦ 1. The Story of Māra's Daughters |
♦ yassa jitanti imaṃ dhammadesanaṃ satthā bodhimaṇḍe viharanto māradhītaro ārabbha kathesi. |
♦ The Teacher, while dwelling at the Bodhi-maṇḍa, delivered this Dhamma discourse concerning the daughters of Māra, which begins with the words "Whose victory...". |
desanaṃ pana sāvatthiyaṃ samuṭṭhāpetvā puna kururaṭṭhe māgaṇḍiyabrāhmaṇassa kathesi. |
The discourse, however, arose in Sāvatthī and was later told to the brahmin Māgaṇḍiya in the Kuru country. |
♦ kururaṭṭhe kira māgaṇḍiyabrāhmaṇassa dhītā māgaṇḍiyāyeva nāma ahosi uttamarūpadharā. |
♦ In the Kuru country, it is said, the daughter of the brahmin Māgaṇḍiya, named Māgaṇḍiyā, was of supreme beauty. |
taṃ patthayamānā anekabrāhmaṇamahāsālā ceva khattiyamahāsālā ca “dhītaraṃ no detū”ti māgaṇḍiyassa pahiṇiṃsu. |
Many great brahmin and great khattiya families, desiring her, sent messages to Māgaṇḍiya, saying, "Give us your daughter." |
sopi “na tumhe mayhaṃ dhītu anucchavikā”ti sabbe paṭikkhipateva. |
He, however, rejected them all, saying, "You are not suitable for my daughter." |
athekadivasaṃ satthā paccūsasamaye lokaṃ volokento attano ñāṇajālassa anto paviṭṭhaṃ māgaṇḍiyabrāhmaṇaṃ disvā “kiṃ nu kho bhavissatī”ti upadhārento brāhmaṇassa ca brāhmaṇiyā ca tiṇṇaṃ maggaphalānaṃ upanissayaṃ addasa. |
Then one day, the Teacher, in the early morning, surveying the world, saw the brahmin Māgaṇḍiya having entered the net of his knowledge, and considering "What will happen?", he saw the potential for the three paths and fruits for the brahmin and the brahmin's wife. |
brāhmaṇopi bahigāme nibaddhaṃ aggiṃ paricarati. |
The brahmin also was tending a perpetual fire outside the village. |
satthā pātova pattacīvaramādāya taṃ ṭhānaṃ agamāsi. |
The Teacher, in the early morning, taking his bowl and robe, went to that place. |
brāhmaṇo satthu rūpasiriṃ olokento “imasmiṃ loke iminā sadiso puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko, imassa me dhītaraṃ dassāmā”ti cintetvā satthāraṃ āha — |
The brahmin, looking at the splendor of the Teacher's form, thought, "In this world, there is no man like this one. This one is suitable for my daughter. I will give my daughter to this one," and he said to the Teacher— |
“samaṇa, mama ekā dhītā atthi, ahaṃ tassā anucchavikaṃ purisaṃ apassanto taṃ na kassaci adāsiṃ, tvaṃ panassā anucchaviko, ahaṃ te dhītaraṃ pādaparicārikaṃ katvā dātukāmo, yāva naṃ ānemi, tāva idheva tiṭṭhāhī”ti. |
Ascetic, I have one daughter. Not seeing a suitable man for her, I have not given her to anyone. You, however, are suitable for her. I wish to give you my daughter to be your foot-servant. Until I bring her, wait right here. |
satthā tassa kathaṃ sutvā neva abhinandi, na paṭikkosi. |
The Teacher, hearing his words, neither approved nor rejected. |
♦ brāhmaṇopi gehaṃ gantvā brāhmaṇiṃ āha — |
♦ The brahmin also went home and said to the brahmin's wife— |
“bhoti, ajja me dhītu anucchaviko puriso diṭṭho, tassa naṃ dassāmā”ti dhītaraṃ alaṅkārāpetvā ādāya brāhmaṇiyā saddhiṃ taṃ ṭhānaṃ agamāsi. |
"My lady, today I have seen a man suitable for our daughter. We will give her to him," and having had his daughter adorned, he took her and went to that place with his wife. |
mahājanopi kutūhalajāto nikkhami. |
The great crowd also came out, aroused by curiosity. |
satthā brāhmaṇena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā aññasmiṃ ṭhāne aṭṭhāsi. |
The Teacher, not having stood in the place indicated by the brahmin, showed a footprint-relic there and stood in another place. |
buddhānaṃ kira padacetiyaṃ “idaṃ asuko nāma passatū”ti adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, sesaṭṭhāne taṃ passanto nāma natthi. |
It is said that a footprint-relic of the Buddhas appears only in the place stepped on with the resolution "May so-and-so see this"; in another place, there is no one who sees it. |
brāhmaṇo attanā saddhiṃ gacchamānāya brāhmaṇiyā “kahaṃ so”ti puṭṭho “imasmiṃ ṭhāne tiṭṭhāhīti taṃ avacan”ti olokento padavalañjaṃ disvā “idamassa padan”ti dassesi. |
The brahmin, when asked "Where is he?" by his wife who was going with him, looked, saying, "I told him to wait in this place," and seeing the footprint, showed it, saying, "This is his foot." |
sā lakkhaṇamantakusalatāya “na idaṃ, brāhmaṇa, kāmabhogino padan”ti vatvā brāhmaṇena, “bhoti, tvaṃ udakapātimhi susumāraṃ passasi, mayā so samaṇo diṭṭho ‘dhītaraṃ te dassāmī’ti vutto, tenāpi adhivāsitan”ti vutte, “brāhmaṇa, kiñcāpi tvaṃ evaṃ vadesi, idaṃ pana nikkilesasseva padan”ti vatvā imaṃ gāthamāha — |
She, being skilled in the science of marks, said, "This, brahmin, is not the foot of one who enjoys sensual pleasures," and when the brahmin said, "My lady, you see a crocodile in a water pot. I saw that ascetic and said, 'I will give you my daughter,' and he agreed," she said, "Brahmin, even though you speak thus, this is the foot of one without defilements," and she spoke this verse— |
♦ “rattassa hi ukkuṭikaṃ padaṃ bhave, |
♦ “Of one with passion, the foot would be on tiptoe, |
♦ duṭṭhassa hoti sahasānupīḷitaṃ. |
♦ of one with hatred, it would be heavily pressed down. |
♦ mūḷhassa hoti avakaḍḍhitaṃ padaṃ, |
♦ Of one deluded, the foot would be dragged, |
♦ vivaṭṭacchadassa idamīdisaṃ padan”ti. |
♦ of one with the veil lifted, the foot is like this.” |
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♦ atha naṃ brāhmaṇo, “bhoti, mā viravi, tuṇhībhūtāva ehī”ti gacchanto satthāraṃ disvā “ayaṃ so puriso”ti tassā dassetvā satthāraṃ upasaṅkamitvā, “samaṇa, dhītaraṃ te dassāmī”ti āha. |
♦ Then the brahmin, saying, "My lady, do not cry out, come silently," went on and, seeing the Teacher, showed her, saying, "This is the man," and approaching the Teacher, said, "Ascetic, I will give you my daughter." |
satthā “na me tava dhītāya attho”ti avatvā, “brāhmaṇa, ekaṃ te kāraṇaṃ kathessāmi, suṇissasī”ti vatvā “kathehi, bho samaṇa, suṇissāmī”ti vutte abhinikkhamanato paṭṭhāya atītaṃ āharitvā dassesi. |
The Teacher, without saying, "I have no need of your daughter," said, "Brahmin, I will tell you one thing. Will you listen?" and when he said, "Tell me, sir ascetic, I will listen," he brought forth the past, starting from the renunciation, and showed it. |
♦ tatrāyaṃ saṅkhepakathā — mahāsatto rajjasiriṃ pahāya kaṇṭakaṃ āruyha channasahāyo abhinikkhamanto nagaradvāre ṭhitena mārena “siddhattha, nivatta, ito te sattame divase cakkaratanaṃ pātubhavissatī”ti vutte, “ahametaṃ, māra, jānāmi, na me tenattho”ti āha. |
♦ Therein, this is the summary—the Mahāsatta, having abandoned the splendors of royalty, having mounted Kaṇṭaka with his companion Channa, while renouncing, was told by Māra, who was standing at the city gate, "Siddhattha, turn back. On the seventh day from now, the wheel-treasure will appear to you," and he said, "I know this, Māra, I have no need of it." |
atha kimatthāya nikkhamasīti? |
Then for what purpose do you renounce? |
sabbaññutaññāṇatthāyāti. “tena hi sace ajjato paṭṭhāya kāmavitakkādīnaṃ ekampi vitakkaṃ vitakkessasi, jānissāmi te kattabban”ti āha. |
"For the sake of the knowledge of omniscience." "Then if from today onwards you think even one thought of sensual pleasure and so on, I will know what needs to be done to you," he said. |
so tato paṭṭhāya otārāpekkho satta vassāni mahāsattaṃ anubandhi. |
He, from then on, seeking a chance to enter, followed the Mahāsatta for seven years. |
♦ satthāpi chabbassāni dukkarakārikaṃ caritvā paccattapurisakāraṃ nissāya bodhimūle sabbaññutaññāṇaṃ paṭivijjhitvā vimuttisukhaṃ paṭisaṃvedayamāno pañcamasattāhe ajapālanigrodhamūle nisīdi. |
♦ The Teacher also, having practiced austerities for six years and, relying on his own personal effort, having penetrated the knowledge of omniscience at the foot of the Bodhi tree, while experiencing the bliss of liberation, sat at the foot of the Ajapāla banyan tree in the fifth week. |
tasmiṃ samaye māro “ahaṃ ettakaṃ kālaṃ anubandhitvā otārāpekkhopi imassa kiñci khalitaṃ nāddasaṃ, atikkanto idāni esa mama visayan”ti domanassappatto mahāmagge nisīdi. |
At that time, Māra, thinking, "I have followed him for so long seeking an opportunity, but I have not seen any fault in him. He has now gone beyond my domain," overcome with displeasure, sat on the high road. |
athassa taṇhā aratī ragāti imā tisso dhītaro “pitā no na paññāyati, kahaṃ nu kho etarahī”ti olokayamānā taṃ tathā nisinnaṃ disvā upasaṅkamitvā “kasmā, tāta, dukkhī dummanosī”ti pucchiṃsu. |
Then his three daughters, Taṇhā, Aratī, and Ragā, thinking, "Our father is not to be seen. Where is he now?", and looking, saw him sitting thus, approached him and asked, "Why, father, are you sorrowful and dejected?" |
so tāsaṃ tamatthaṃ ārocesi. |
He told them the matter. |
atha naṃ tā āhaṃsu — |
Then they said to him— |
“tāta, mā cintayi, mayaṃ taṃ attano vase katvā ānessāmā”ti. |
Father, do not worry, we will bring him under our control. |
“na sakkā ammā, esa kenaci vase kātunti. |
It is not possible, my dears, for him to be brought under anyone's control. |
“tāta, mayaṃ itthiyo nāma idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā”ti satthāraṃ upasaṅkamitvā “pāde te, samaṇa, paricāremā”ti āhaṃsu. |
Father, we are women. We will bind him now with the snares of passion and so on and bring him. You do not worry," and approaching the Teacher, they said, "Let us serve at your feet, ascetic. |
satthā neva tāsaṃ vacanaṃ manasākāsi, na akkhīni ummīletvā olokesi. |
The Teacher neither paid attention to their words nor opened his eyes and looked. |
♦ puna māradhītaro “uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, kesañci pacchimavaye ṭhitāsu, nānappakārehi taṃ palobhessāmā”ti ekekā kumārikavaṇṇādivasena sataṃ sataṃ attabhāve abhinimminitvā kumāriyo, avijātā, sakiṃ vijātā, duvijātā, majjhimitthiyo, mahallakitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā “pāde te, samaṇa, paricāremā”ti āhaṃsu. |
♦ Again, Māra's daughters, thinking, "The intentions of men are indeed various. Some have affection for young girls, some for those in their first youth, some for those in their middle age, some for those in their old age. We will tempt him in various ways," and each one creating a hundred existences in the form of young girls and so on, becoming young girls, women who had not given birth, who had given birth once, who had given birth twice, middle-aged women, and old women, they approached the Blessed One six times and said, "Let us serve at your feet, ascetic." |
tampi bhagavā na manasākāsi yathā taṃ anuttare upadhisaṅkhaye vimuttoti. |
The Blessed One did not pay attention to that either, just as he was liberated in the supreme destruction of the substrata of existence. |
atha satthā ettakenapi tā anugacchantiyo “apetha, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma vītarāgānaṃ purato kātuṃ na vaṭṭati. |
Then the Teacher, with them still following him, said, "Go away! Seeing what do you strive so? It is not proper to do such a thing before one who is free from passion. |
tathāgatassa pana rāgādayo pahīnā. |
But for the Tathāgata, passion and so on are abandoned. |
kena taṃ kāraṇena attano vasaṃ nessathā”ti vatvā imā gāthā abhāsi — |
For what reason will you bring him under your control?" and he spoke these verses— |
♦ 179. |
♦ 179. |
♦ “yassa jitaṃ nāvajīyati, |
♦ “Whose victory is not overturned, |
♦ jitaṃ yassa noyāti koci loke. |
♦ whose conquered (defilements) no one in the world follows, |
♦ taṃ buddhamanantagocaraṃ, |
♦ that Buddha of infinite range, the trackless, |
♦ apadaṃ kena padena nessatha. |
♦ by what track will you lead him? |
♦ 180. |
♦ 180. |
♦ “yassa jālinī visattikā, |
♦ “For whom there is no entangling, entrapping |
♦ taṇhā natthi kuhiñci netave. |
♦ craving to lead him anywhere, |
♦ taṃ buddhamanantagocaraṃ, |
♦ that Buddha of infinite range, the trackless, |
♦ apadaṃ kena padena nessathā”ti. |
♦ by what track will you lead him?” |
♦ tattha yassa jitaṃ nāvajīyatīti yassa sammāsambuddhassa tena tena maggena jitaṃ rāgādikilesajātaṃ puna asamudācaraṇato nāvajīyati, dujjitaṃ nāma na hoti. |
♦ Therein, "whose victory is not overturned" means, for which Perfectly Enlightened One the mass of defilements like passion, conquered by this or that path, is not overturned due to not arising again; it is not a bad victory. |
noyātīti na uyyāti, yassa jitaṃ kilesajātaṃ rāgādīsu koci eko kilesopi loke pacchato vattī nāma na hoti, nānubandhatīti attho. |
"no one follows" means does not follow; for whom the conquered mass of defilements, not one defilement among passion and so on, follows behind in the world, that is, it does not pursue. |
anantagocaranti anantārammaṇassa sabbaññutaññāṇassa vasena apariyanta gocaraṃ. |
"of infinite range" means of limitless range by way of the knowledge of omniscience, which has infinite objects. |
kena padenāti yassa hi rāgapadādīsu ekapadampi atthi, taṃ tumhe tena padena nessatha. |
"by what track" means, for whom there is even one track among the tracks of passion and so on, you would lead him by that track. |
buddhassa pana ekapadampi natthi, taṃ apadaṃ buddhaṃ tumhe kena padena nessatha. |
But for the Buddha, there is not even one track; by what track will you lead that trackless Buddha? |
♦ dutiyagāthāya taṇhā nāmesā saṃsibbitapariyonandhanaṭṭhena jālamassā atthītipi jālakārikātipi jālūpamātipi jālinī. |
♦ In the second verse, this thing called craving, because of its nature of sewing together and enveloping, has a net, thus it is also a net-maker, and like a net, it is entangling. |
rūpādīsu ārammaṇesu visattatāya visattamanatāya visāharatāya visapupphatāya visaphalatāya visaparibhogatāya visattikā. |
Because of its clinging to objects like form, etc., its clinging mind, its spreading, its poisonous flower, its poisonous fruit, its poisonous enjoyment, it is entrapping. |
sā evarūpā taṇhā yassa kuhiñci bhave netuṃ natthi, taṃ tumhe apadaṃ buddhaṃ kena padena nessathāti attho. |
For whom such a craving does not exist to lead him to any existence, by what track will you lead that trackless Buddha? This is the meaning. |
♦ desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, there was a realization of the Dhamma for many deities. |
māradhītaropi tattheva antaradhāyiṃsu. |
Māra's daughters also disappeared right there. |
♦ satthā imaṃ dhammadesanaṃ āharitvā, “māgaṇḍiya, ahaṃ pubbe imā tisso māradhītaro addasaṃ semhādīhi apalibuddhena suvaṇṇakkhandhasadisena attabhāvena samannāgatā, tadāpi methunasmiṃ chando nāhosiyeva. |
♦ The Teacher, having related this Dhamma discourse, said, "Māgaṇḍiya, I formerly saw these three daughters of Māra, endowed with a physical form like a mass of gold, unblemished by phlegm and so on, and even then, there was no desire for sexual intercourse. |
tava dhītu sarīraṃ dvattiṃsākārakuṇapaparipūraṃ bahivicitto viya asucighaṭo. |
Your daughter's body is a pot of filth, as if beautifully adorned on the outside, full of the thirty-two impure parts. |
sace hi mama pādo asucimakkhito bhaveyya, ayañca ummāraṭṭhāne tiṭṭheyya, tathāpissā sarīre ahaṃ pāde na phuseyyan”ti vatvā imaṃ gāthamāha — |
If my foot were smeared with filth, and she were to stand on this threshold, even then I would not touch her body with my foot," and he spoke this verse— |
♦ “disvāna taṇhaṃ aratiṃ ragañca, |
♦ “Having seen Craving, Discontent, and Lust, |
♦ nāhosi chando api methunasmiṃ. |
♦ there was no desire even for sexual intercourse. |
♦ kimevidaṃ muttakarīsapuṇṇaṃ, |
♦ What is this, full of urine and excrement? |
♦ pādāpi naṃ samphusituṃ na icche”ti. |
♦ I would not wish to touch it even with my foot.” |
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♦ desanāvasāne ubhopi jayampatikā anāgāmiphale patiṭṭhahiṃsūti. |
♦ At the end of the discourse, both the husband and wife were established in the fruit of a non-returner. |
♦ māradhītaravatthu paṭhamaṃ. |
♦ The first is the story of Māra's daughters. |
♦ 2. devorohaṇavatthu |
♦ 2. The Story of the Descent from the Deva World |
♦ ye jhānapasutā dhīrāti imaṃ dhammadesanaṃ satthā saṅkassanagaradvāre bahū devamanusse ārabbha kathesi. |
♦ The Teacher, at the gate of the city of Saṅkassa, delivered this Dhamma discourse concerning many gods and humans, which begins with the words "Those wise ones who are devoted to meditation...". |
desanā pana rājagahe samuṭṭhitā. |
The discourse, however, originated in Rājagaha. |
♦ ekasmiñhi samaye rājagahaseṭṭhi parissayamocanatthañceva pamādena galitānaṃ ābharaṇādīnaṃ rakkhaṇatthañca jālakaraṇḍakaṃ parikkhipāpetvā gaṅgāya udakakīḷaṃ kīḷi. |
♦ At one time, a merchant of Rājagaha, for the purpose of avoiding danger and for protecting ornaments and so on that had slipped off due to carelessness, had a net-enclosure set up and played a water game in the Ganges. |
atheko rattacandanarukkho gaṅgāya uparitīre jāto gaṅgodakena dhotamūlo patitvā tattha tattha pāsāṇesu saṃbhajjamāno vippakiri. |
Then a red sandalwood tree that had grown on the upper bank of the Ganges, with its roots washed by the waters of the Ganges, fell and, being broken up on the rocks here and there, was scattered. |
tato ekā ghaṭappamāṇā ghaṭikā pāsāṇehi ghaṃsiyamānā udakaūmīhi pothiyamānā maṭṭhā hutvā anupubbena vuyhamānā sevālapariyonaddhā āgantvā tassa jāle laggi. |
From there, a piece the size of a pot, being rubbed by the rocks and beaten by the waves of the water, became smooth and, gradually being carried down, covered with moss, came and got caught in his net. |
seṭṭhi “kimetan”ti vatvā “rukkhaghaṭikā”ti sutvā taṃ āharāpetvā “kiṃ nāmetan”ti upadhāraṇatthaṃ vāsikaṇṇena tacchāpesi. |
The merchant, saying, "What is this?", and hearing, "It's a piece of wood," had it brought and, for the purpose of identifying "What is this?", had it carved with the corner of an adze. |
tāvadeva alattakavaṇṇaṃ rattacandanaṃ paññāyi. |
At that very moment, red sandalwood the color of lac appeared. |
seṭṭhi pana neva sammādiṭṭhi na micchādiṭṭhi, majjhattadhātuko. |
The merchant, however, was neither of right view nor of wrong view, but of a neutral disposition. |
so cintesi — |
He thought— |
“mayhaṃ gehe rattacandanaṃ bahu, kiṃ nu kho iminā karissāmī”ti. |
There is much red sandalwood in my house. What indeed shall I do with this? |
athassa etadahosi — |
Then it occurred to him— |
“imasmiṃ loke ‘mayaṃ arahanto mayaṃ arahanto’ti vattāro bahū, ahaṃ ekaṃ arahantampi na passāmi. |
"In this world, there are many who say, 'We are Arahants, we are Arahants,' but I do not see a single Arahant. |
gehe bhamaṃ yojetvā pattaṃ likhāpetvā sikkāya ṭhapetvā veḷuparamparāya saṭṭhihatthamatte ākāse olambāpetvā ‘sace arahā atthi, imaṃ ākāsenāgantvā gaṇhātū’ti vakkhāmi. |
Having turned a bowl in my house, had it lathed, placed it in a sling, and had it hung in the air at a height of sixty cubits on a succession of bamboos, I will say, 'If there is an Arahant, let him come through the air and take this.' |
yo taṃ gahessati, taṃ saputtadāro saraṇaṃ gamissāmī”ti. |
Whoever takes it, I, with my wife and children, will go for refuge to him." |
so cintitaniyāmeneva pattaṃ likhāpetvā veḷuparamparāya ussāpetvā “yo imasmiṃ loke arahā, so ākāsenāgantvā imaṃ pattaṃ gaṇhātū”ti āha. |
He, just as he had thought, had a bowl lathed, had it raised on a succession of bamboos, and said, "Whoever in this world is an Arahant, let him come through the air and take this bowl." |
♦ cha satthāro “amhākaṃ esa anucchaviko, amhākameva naṃ dehī”ti vadiṃsu. |
♦ The six teachers said, "This is suitable for us. Give it to us." |
so “ākāsenāgantvā gaṇhathā”ti āha. |
He said, "Come through the air and take it." |
atha chaṭṭhe divase nigaṇṭho nāṭaputto antevāsike pesesi — |
Then on the sixth day, Nigaṇṭha Nāṭaputta sent his disciples— |
“gacchatha, seṭṭhiṃ evaṃ vadetha — ‘amhākaṃ ācariyasseva anucchavikoyaṃ, mā appamattakassa kāraṇā ākāsenāgamanaṃ kari, dehi kira me taṃ pattan’”ti . |
Go and tell the merchant thus— 'This is suitable only for our teacher. Let him not make a journey through the air for a trivial reason. Give me that bowl.' |
te gantvā seṭṭhiṃ tathā vadiṃsu. |
They went and told the merchant so. |
seṭṭhi “ākāsenāgantvā gaṇhituṃ samatthova gaṇhātū”ti āha. |
The merchant said, "Let him who is able to come through the air and take it, take it." |
nāṭaputto sayaṃ gantukāmo antevāsikānaṃ saññaṃ adāsi — |
Nāṭaputta, intending to go himself, gave a sign to his disciples— |
“ahaṃ ekaṃ hatthañca pādañca ukkhipitvā uppatitukāmo viya bhavissāmi, tumhe maṃ, ‘ācariya, kiṃ karotha, dārumayapattassa kāraṇā paṭicchannaṃ arahattaguṇaṃ mahājanassa mā dassayitthā’ti vatvā maṃ hatthesu ca pādesu ca gahetvā ākaḍḍhantā bhūmiyaṃ pāteyyāthā”ti. |
I will lift one hand and one foot and be as if about to fly up. You, saying, 'Teacher, what are you doing? For the sake of a wooden bowl, do not show the hidden quality of Arahantship to the great crowd,' and taking me by the hands and feet and pulling, you should make me fall on the ground. |
so tattha gantvā seṭṭhiṃ āha, “mahāseṭṭhi, mayhaṃ ayaṃ patto anucchaviko, aññesaṃ nānucchaviko, mā te appamattakassa kāraṇā mama ākāse uppatanaṃ rucci, dehi me pattan”ti. |
He went there and said to the merchant, "Great merchant, this bowl is suitable for me, not for others. Let my flying up into the air for a trivial reason not please you. Give me the bowl." |
bhante, ākāse uppatitvāva gaṇhathāti. |
Venerable sir, take it by flying up into the air. |
tato nāṭaputto “tena hi apetha apethā”ti antevāsike apanetvā “ākāse uppatissāmī”ti ekaṃ hatthañca pādañca ukkhipi. |
Then Nāṭaputta, saying, "Then move aside, move aside," and sending the disciples away, lifted one hand and one foot, saying, "I will fly up into theair." |
atha naṃ antevāsikā, “ācariya, kiṃ nāmetaṃ karotha, chavassa lāmakassa dārumayapattassa kāraṇā paṭicchannaguṇena mahājanassa dassitena ko attho”ti taṃ hatthapādesu gahetvā ākaḍḍhitvā bhūmiyaṃ pātesuṃ. |
Then his disciples, saying, "Teacher, what is this you are doing? What is the use of showing a hidden quality to the great crowd for the sake of a worthless, base wooden bowl?", took him by the hands and feet, pulled him, and made him fall on the ground. |
so seṭṭhiṃ āha — |
He said to the merchant— |
“ime, mahāseṭṭhi, uppatituṃ na denti, dehi me pattan”ti. |
These people, great merchant, do not let me fly up. Give me the bowl. |
uppatitvā gaṇhatha, bhanteti. |
Take it by flying up, venerable sir. |
evaṃ titthiyā cha divasāni vāyamitvāpi taṃ pattaṃ na labhiṃsuyeva. |
Thus the heretics, though striving for six days, did not get that bowl. |
♦ sattame divase āyasmato mahāmoggallānassa ca āyasmato piṇḍolabhāradvājassa ca “rājagahe piṇḍāya carissāmā”ti gantvā ekasmiṃ piṭṭhipāsāṇe ṭhatvā cīvaraṃ pārupanakāle dhuttakā kathaṃ samuṭṭhāpesuṃ “ambho pubbe cha satthāro loke ‘mayaṃ arahantamhā’ti vicariṃsu. |
♦ On the seventh day, when the venerable Mahāmoggallāna and the venerable Piṇḍolabhāradvāja, thinking, "We will go for alms in Rājagaha," had gone and were standing on a flat rock putting on their robes, some rogues started a conversation, "Sirs, formerly the six teachers wandered in the world, saying, 'We are Arahants.' |
, rājagahaseṭṭhino pana ajja sattamo divaso pattaṃ ussāpetvā ‘sace arahā atthi, ākāsenāgantvā gaṇhātū’ti vadantassa, ekopi ‘ahaṃ arahā’ti ākāse uppatanto natthi. |
But for the merchant of Rājagaha, today is the seventh day since he raised the bowl and said, 'If there is an Arahant, let him come through the air and take it,' and not a single one has flown up into the air, saying, 'I am an Arahant.' |
ajja no loke arahantānaṃ natthibhāvo ñāto”ti. |
Today the absence of Arahants in the world is known to us." |
taṃ kathaṃ sutvā āyasmā mahāmoggallāno āyasmantaṃ piṇḍolabhāradvājaṃ āha — |
Hearing that talk, the venerable Mahāmoggallāna said to the venerable Piṇḍolabhāradvāja— |
“sutaṃ te, āvuso bhāradvāja, imesaṃ vacanaṃ, ime buddhassa sāsanaṃ pariggaṇhantā viya vadanti. |
"Did you hear, friend Bhāradvāja, the words of these people? They speak as if they are disparaging the teaching of the Buddha. |
tvañca mahiddhiko mahānubhāvo, gaccha taṃ pattaṃ ākāsena gantvā gaṇhāhī”ti. |
You are of great psychic power and great might. Go and take that bowl by going through the air." |
āvuso mahāmoggallāna, tvaṃ iddhimantānaṃ aggo, tvaṃ etaṃ gaṇhāhi, tayi pana aggaṇhante ahaṃ gaṇhissāmīti. |
Friend Mahāmoggallāna, you are the foremost of those with psychic power. You take it. But if you do not take it, I will take it. |
“gaṇhāvuso”ti vutte āyasmā piṇḍolabhāradvājo abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā uṭṭhāya tigāvutaṃ piṭṭhipāsāṇaṃ pādantena paṭicchādento tulapicu viya ākāse uṭṭhāpetvā rājagahanagarassa upari sattakkhattuṃ anupariyāyi. |
When he was told, "Take it, friend," the venerable Piṇḍolabhāradvāja, having entered the fourth jhāna which is the basis for supernormal knowledge, and having arisen, and covering a three-gāvuta flat rock with the end of his foot, he raised it into the air like a tuft of cotton and circled above the city of Rājagaha seven times. |
so tigāvutapamāṇassa nagarassa pidhānaṃ viya paññāyi. |
It appeared like a cover for the city, which was three gāvutas in size. |
nagaravāsino “pāsāṇo no avattharitvā gaṇhātī”ti bhītā suppādīni matthake katvā tattha tattha nilīyiṃsu . |
The city-dwellers, thinking, "A rock is about to fall on us and take us," terrified, put winnowing baskets on their heads and hid here and there. |
sattame vāre thero piṭṭhipāsāṇaṃ bhinditvā attānaṃ dassesi. |
On the seventh time, the elder broke the flat rock and showed himself. |
mahājano theraṃ disvā, “bhante piṇḍolabhāradvāja, tava pāsāṇaṃ daḷhaṃ katvā gaṇha, mā no sabbe nāsayī”ti. |
The great crowd saw the elder and said, "Venerable Piṇḍolabhāradvāja, hold your rock firmly, do not destroy us all." |
thero pāsāṇaṃ pādantena khipitvā vissajjesi. |
The elder kicked the rock with the end of his foot and released it. |
so gantvā yathāṭhāneyeva patiṭṭhāsi. |
It went and settled in its original place. |
thero seṭṭhissa gehamatthake aṭṭhāsi. |
The elder stood above the merchant's house. |
taṃ disvā seṭṭhi urena nipajjitvā “otaratha sāmī”ti vatvā ākāsato otiṇṇaṃ theraṃ nisīdāpetvā pattaṃ otārāpetvā catumadhurapuṇṇaṃ katvā therassa adāsi. |
Seeing him, the merchant prostrated himself on his chest and said, "Descend, master," and having had the elder, who had descended from the sky, sit down, he had the bowl brought down, filled it with the four sweet things, and gave it to the elder. |
thero pattaṃ gahetvā vihārābhimukho pāyāsi. |
The elder, taking the bowl, set out towards the monastery. |
athassa ye araññagatā vā suññāgāragatā vā taṃ pāṭihāriyaṃ nāddasaṃsu. |
Then those who had gone to the forest or to an empty house did not see that miracle. |
te sannipatitvā, “bhante, amhākampi pāṭihāriyaṃ dassehī”ti theraṃ anubandhiṃsu. |
They gathered and followed the elder, saying, "Venerable sir, show us the miracle too." |
so tesaṃ tesaṃ pāṭihāriyaṃ dassetvā vihāraṃ agamāsi. |
He showed the miracle to each of them and went to the monastery. |
♦ satthā taṃ anubandhitvā unnādentassa mahājanassa saddaṃ sutvā, “ānanda, kasseso saddo”ti pucchitvā, “bhante, piṇḍolabhāradvājena ākāse uppatitvā candanapatto gahito, tassa santike eso saddo”ti sutvā bhāradvājaṃ pakkosāpetvā “saccaṃ kira tayā evaṃ katan”ti pucchitvā “saccaṃ, bhante”ti vutte, “kasmā te, bhāradvāja, evaṃ katan”ti theraṃ garahitvā taṃ pattaṃ khaṇḍākhaṇḍaṃ bhedāpetvā bhikkhūnaṃ añjanapisanatthāya dāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññāpesi. |
♦ The Teacher, hearing the noise of the great crowd following and making a clamor, asked, "Ānanda, whose noise is this?" and hearing, "Venerable sir, Piṇḍolabhāradvāja has taken the sandalwood bowl by flying up in the air; this is the noise in his presence," he had Bhāradvāja summoned and asked, "Is it true that you have done so?" and when he said, "It is true, venerable sir," he rebuked the elder, saying, "Why have you done so, Bhāradvāja?" and having had that bowl broken into pieces and given to the monks for grinding eye-ointment, he laid down a training rule for the disciples against performing miracles. |
♦ titthiyā “samaṇo kira gotamo taṃ pattaṃ bhedāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññāpesī”ti sutvā “samaṇassa gotamassa sāvakā paññattaṃ sikkhāpadaṃ jīvitahetupi nātikkamanti, samaṇopi gotamo taṃ rakkhissateva. |
♦ The heretics, hearing, "The ascetic Gotama, it is said, had that bowl broken and laid down a training rule for his disciples against performing miracles," thought, "The disciples of the ascetic Gotama do not transgress a laid-down training rule even for the sake of their lives. The ascetic Gotama himself will also keep it. |
idāni amhehi okāso laddho”ti nagaravīthīsu ārocentā vicariṃsu “mayaṃ attano guṇaṃ rakkhantā pubbe dārumayapattassa kāraṇā attano guṇaṃ mahājanassa na dassayimhā, samaṇassa gotamassa sāvakā pattakamattassa kāraṇā attano guṇaṃ mahājanassa dassesuṃ. |
Now an opportunity has been obtained by us," and they went about in the city streets announcing, "We, protecting our own virtue, formerly did not show our virtue to the great crowd for the sake of a wooden bowl. The disciples of the ascetic Gotama showed their virtue to the great crowd for the sake of a mere bowl. |
samaṇo gotamo attano paṇḍitatāya pattaṃ bhedāpetvā sikkhāpadaṃ paññāpesi, idāni mayaṃ teneva saddhiṃ pāṭihāriyaṃ karissāmā”ti. |
The ascetic Gotama, in his wisdom, had the bowl broken and laid down a training rule. Now we will perform a miracle with him." |
♦ rājā bimbisāro taṃ kathaṃ sutvā satthu santikaṃ gantvā “tumhehi kira, bhante, pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññattan”ti? |
♦ King Bimbisāra, hearing that talk, went to the Teacher and said, "Have you, venerable sir, laid down a training rule for the disciples against performing miracles?" |
“āma, mahārājā”ti. |
Yes, great king. |
idāni titthiyā “tumhehi saddhiṃ pāṭihāriyaṃ karissāmā”ti vadanti, kiṃ idāni karissathāti? |
Now the heretics say, 'We will perform a miracle with you.' What will you do now? |
“tesu karontesu karissāmi, mahārājā”ti. |
When they perform, I will perform, great king. |
nanu tumhehi sikkhāpadaṃ paññattanti. |
But have you not laid down a training rule? |
nāhaṃ, mahārāja, attano sikkhāpadaṃ paññāpesiṃ, taṃ mameva sāvakānaṃ paññattanti. |
I have not, great king, laid down a training rule for myself. It was laid down by me for my disciples. |
tumhe ṭhapetvā aññattha sikkhāpadaṃ paññattaṃ nāma hoti, bhanteti. |
Is a training rule laid down anywhere else besides for you, venerable sir? |
tena hi, mahārāja, tamevettha paṭipucchāmi, “atthi pana te, mahārāja, vijite uyyānan”ti. |
In that case, great king, I will ask you in return. 'Do you, great king, have a park in your kingdom?' |
“atthi, bhante”ti. |
I have, venerable sir. |
“sace te, mahārāja, uyyāne mahājano ambādīni khādeyya, kimassa kattabban”ti? |
If, great king, in your park, the great crowd should eat mangoes and so on, what should be done to them? |
“daṇḍo, bhante”ti. |
Punishment, venerable sir. |
“tvaṃ pana khādituṃ labhasī”ti? |
But are you allowed to eat? |
“āma, bhante, mayhaṃ daṇḍo natthi, ahaṃ attano santakaṃ khādituṃ labhāmī”ti. |
Yes, venerable sir. There is no punishment for me. I am allowed to eat what is my own. |
“mahārāja, yathā tava tiyojanasatike rajje āṇā pavattati, attano uyyāne ambādīni khādantassa daṇḍo natthi, aññesaṃ atthi, evaṃ mamapi cakkavāḷakoṭisatasahasse āṇā pavattati, attano sikkhāpadapaññattiyā atikkamo nāma natthi, aññesaṃ pana atthi, karissāmahaṃ pāṭihāriyan”ti. |
Great king, just as your command prevails in your kingdom of three hundred leagues, and there is no punishment for you eating mangoes and so on in your own park, but there is for others, so too my command prevails in a hundred thousand crores of world-systems, and there is no transgression of my own precept-laying, but there is for others. I will perform a miracle. |
titthiyā taṃ kathaṃ sutvā “idānamhā naṭṭhā, samaṇena kira gotamena sāvakānaṃyeva sikkhāpadaṃ paññattaṃ, na attano. |
The heretics, hearing that talk, thought, "Now we are ruined. The ascetic Gotama, it seems, has laid down the training rule only for his disciples, not for himself. |
sayameva kira pāṭihāriyaṃ kattukāmo, kiṃ nu kho karomā”ti mantayiṃsu. |
He himself, it seems, intends to perform a miracle. What shall we do?" and they consulted. |
♦ rājā satthāraṃ pucchi — |
♦ The king asked the Teacher— |
“bhante, kadā pāṭihāriyaṃ karissathā”ti. |
Venerable sir, when will you perform the miracle? |
“ito catumāsaccayena āsāḷhipuṇṇamāyaṃ, mahārājā”ti. |
Four months from now, on the full moon of Āsāḷha, great king. |
“kattha karissatha, bhante”ti ? |
Where will you perform it, venerable sir? |
“sāvatthiṃ nissāya, mahārājā”ti. |
Near Sāvatthī, great king. |
“kasmā pana satthā evaṃ dūraṭṭhānaṃ apadisī”ti? |
But why did the Teacher indicate such a distant place? |
“yasmā taṃ sabbabuddhānaṃ mahāpāṭihāriyakaraṇaṭṭhānaṃ, apica mahājanassa sannipātanatthāyapi dūraṭṭhānameva apadisī”ti. |
Because that is the place for performing the great miracle for all Buddhas. And also, for the gathering of the great crowd, he indicated a distant place. |
titthiyā taṃ kathaṃ sutvā “ito kira catunnaṃ māsānaṃ accayena samaṇo gotamo sāvatthiyaṃ pāṭihāriyaṃ karissati, idāni taṃ amuñcitvāva anubandhissāma, mahājano amhe disvā ‘kiṃ idan’ti pucchissati. |
The heretics, hearing that talk, thought, "Four months from now, it is said, the ascetic Gotama will perform a miracle in Sāvatthī. Now we will follow him without letting him go. The great crowd will see us and ask, 'What is this?' |
athassa vakkhāma ‘mayaṃ samaṇena gotamena saddhiṃ pāṭihāriyaṃ karissāmā’ti vadimhā. |
Then we will tell them, 'We said we would perform a miracle with the ascetic Gotama.' |
so palāyati, mayamassa palāyituṃ adatvā anubandhāmā”ti. |
He is fleeing. We are following him, not letting him flee." |
satthā rājagahe piṇḍāya caritvā nikkhami. |
The Teacher, having walked for alms in Rājagaha, departed. |
titthiyāpissa pacchatova nikkhamitvā bhattakiccaṭṭhāne vasanti. |
The heretics also, having departed behind him, stayed at the place of the meal. |
vasitaṭṭhāne punadivase pātarāsaṃ karonti. |
In the place where they stayed, they had their morning meal the next day. |
te manussehi “kimidan”ti pucchitā heṭṭhā cintitaniyāmeneva ārocesuṃ . |
When asked by the people, "What is this?", they reported as they had previously planned. |
mahājanopi “pāṭihāriyaṃ passissāmā”ti anubandhi. |
The great crowd also followed, thinking, "We will see the miracle." |
♦ satthā anupubbena sāvatthiṃ pāpuṇi. |
♦ The Teacher, in due course, reached Sāvatthī. |
titthiyāpi tena saddhiṃyeva gantvā upaṭṭhāke samādapetvā satasahassaṃ labhitvā khadirathambhehi maṇḍapaṃ kāretvā nīluppalehi chādāpetvā “idha pāṭihāriyaṃ karissāmā”ti nisīdiṃsu. |
The heretics also, having gone with him, persuaded their supporters and, receiving a hundred thousand, had a pavilion made with khadira pillars, had it roofed with blue lotuses, and sat down, saying, "Here we will perform the miracle." |
rājā pasenadi kosalo satthāraṃ upasaṅkamitvā, “bhante, titthiyehi maṇḍapo kārito, ahampi tumhākaṃ maṇḍapaṃ karissāmī”ti. |
King Pasenadi of Kosala approached the Teacher and said, "Venerable sir, the heretics have had a pavilion made. I too will make a pavilion for you." |
“alaṃ, mahārāja, atthi mayhaṃ maṇḍapakārako”ti. |
Enough, great king. I have a pavilion-maker. |
“bhante, maṃ ṭhapetvā ko añño kātuṃ sakkhissatī”ti? |
Venerable sir, who else besides me can make it? |
“sakko, devarājā”ti. |
Sakka, the king of the gods. |
“kahaṃ pana, bhante, pāṭihāriyaṃ karissathā”ti? |
But where, venerable sir, will you perform the miracle? |
“kaṇḍambarukkhamūle, mahārājā”ti. |
At the foot of the Kaṇḍamba tree, great king. |
titthiyā “ambarukkhamūle kira pāṭihāriyaṃ karissatī”ti sutvā attano upaṭṭhākānaṃ ārocetvā yojanabbhantare ṭhāne antamaso tadahujātampi ambapotakaṃ uppāṭetvā araññe khipāpesuṃ. |
The heretics, hearing, "He will perform the miracle at the foot of the mango tree, it is said," informed their supporters and had even the mango saplings born that very day within a yojana uprooted and thrown into the forest. |
♦ satthā āsāḷhipuṇṇamadivase antonagaraṃ pāvisi. |
♦ The Teacher, on the full moon day of Āsāḷha, entered the city. |
raññopi uyyānapālo kaṇḍo nāma ekaṃ piṅgalakipillikehi katapattapuṭassa antare mahantaṃ ambapakkaṃ disvā tassa gandharasalobhena sampatante vāyase palāpetvā rañño khādanatthāya ādāya gacchanto antarāmagge satthāraṃ disvā cintesi — |
The king's gardener, named Kaṇḍa, seeing a large ripe mango inside a leaf-container made by brown ants, and chasing away the crows that were flocking to it out of greed for its scent and taste, was going, taking it for the king to eat. On the way, he saw the Teacher and thought— |
“rājā imaṃ ambaṃ khāditvā mayhaṃ aṭṭha vā soḷasa vā kahāpaṇe dadeyya, taṃ me ekattabhāvepi jīvitavuttiyā nālaṃ. |
"The king, after eating this mango, might give me eight or sixteen kahāpaṇas. That is not enough for my livelihood even in one existence. |
sace panāhaṃ satthu imaṃ dassāmi, avassaṃ taṃ me dīghakālaṃ hitāvahaṃ bhavissatī”ti. |
But if I give this to the Teacher, it will certainly be of long-term benefit to me." |
so taṃ ambapakkaṃ satthu upanāmesi. |
He offered that ripe mango to the Teacher. |
satthā ānandattheraṃ olokesi . |
The Teacher looked at the Elder Ānanda. |
athassa thero catumahārājadattiyaṃ pattaṃ nīharitvā hatthe ṭhapesi. |
Then the elder brought out the bowl given by the four great kings and placed it in his hands. |
satthā pattaṃ upanāmetvā ambapakkaṃ paṭiggahetvā tattheva nisīdanākāraṃ dassesi. |
The Teacher brought the bowl near, accepted the ripe mango, and showed a sign of sitting right there. |
thero cīvaraṃ paññāpetvā adāsi. |
The elder spread his robe and gave it. |
athassa tasmiṃ nisinne thero pānīyaṃ parissāvetvā ambapakkaṃ madditvā pānakaṃ katvā adāsi. |
Then, as he was sitting there, the elder strained water, mashed the ripe mango, made a drink, and gave it. |
satthā ambapānakaṃ pivitvā kaṇḍaṃ āha — |
The Teacher, having drunk the mango drink, said to Kaṇḍa— |
“imaṃ ambaṭṭhiṃ idheva paṃsuṃ viyūhitvā ropehī”ti. |
Clear the dust right here and plant this mango stone. |
so tathā akāsi. |
He did so. |
satthā tassa upari hatthaṃ dhovi. |
The Teacher washed his hand over it. |
hatthe dhovitamatteyeva naṅgalasīsamattakkhandho hutvā ubbedhena paṇṇāsahattho ambarukkho uṭṭhahi. |
As soon as the hand was washed, a mango tree arose, with a trunk the size of a plow-head and fifty cubits in height. |
catūsu disāsu ekekā, uddhaṃ ekāti pañca mahāsākhā paṇṇāsahatthā ahesuṃ. |
In the four directions, one each, and one above, making five great branches, were fifty cubits long. |
so tāvadeva pupphaphalasañchanno hutvā ekekasmiṃ ṭhāne paripakkāmbapiṇḍidharo ahosi. |
It was immediately covered with flowers and fruit and bore clusters of ripe mangoes in every place. |
pacchato āgacchantā bhikkhū ambapakkāni khādantā eva āgamiṃsu. |
The monks who came from behind came eating the ripe mangoes. |
rājā “evarūpo kira ambarukkho uṭṭhito”ti sutvā “mā naṃ koci chindī”ti ārakkhaṃ ṭhapesi. |
The king, hearing, "Such a mango tree has arisen," placed a guard, saying, "Let no one cut it." |
so pana kaṇḍena ropitattā kaṇḍambarukkhotveva paññāyi. |
But because it was planted by Kaṇḍa, it became known as the Kaṇḍamba tree. |
dhuttakāpi ambapakkāni khāditvā “hare duṭṭhatitthiyā ‘samaṇo kira gotamo kaṇḍambarukkhamūle pāṭihāriyaṃ karissatī’ti tumhehi yojanabbhantare tadahujātāpi ambapotakā uppāṭāpitā, kaṇḍambo nāma ayan”ti vatvā te ucchiṭṭhāmbaṭṭhīhi pahariṃsu. |
The rogues also ate the ripe mangoes and said, "Shame on you, wicked heretics! 'The ascetic Gotama will perform a miracle at the foot of the Kaṇḍamba tree,' you said, and you had even the mango saplings born that very day within a yojana uprooted. This is the Kaṇḍamba," and they threw the leftover mango stones at them. |
♦ sakko vātavalāhakaṃ devaputtaṃ āṇāpesi “titthiyānaṃ maṇḍapaṃ vātehi uppāṭetvā ukkārabhūmiyaṃ khipāpehī”ti. |
♦ Sakka commanded the devaputta Vātavalāhaka, "Uproot the heretics' pavilion with winds and have it thrown on a rubbish heap." |
so tathā akāsi. |
He did so. |
sūriyampi devaputtaṃ āṇāpesi “sūriyamaṇḍalaṃ nikaḍḍhanto tāpehī”ti. |
He also commanded the devaputta Sūriya, "Scorch them by pulling down the disc of the sun." |
so tathā akāsi. |
He did so. |
puna vātavalāhakaṃ āṇāpesi “vātamaṇḍalaṃ uṭṭhāpento yāhī”ti. |
Again he commanded Vātavalāhaka, "Go, raising a whirlwind." |
so tathā karonto titthiyānaṃ paggharitasedasarīre rajovaṭṭiyā okiri. |
He, doing so, scattered a layer of dust on the sweating bodies of the heretics. |
te tambamattikasadisā ahesuṃ. |
They became like copper pots. |
vassavalāhakampi āṇāpesi “mahantāni bindūni pātehī”ti. |
He also commanded Vassavalāhaka, "Let down large drops." |
so tathā akāsi. |
He did so. |
atha nesaṃ kāyo kabaragāvisadiso ahosi. |
Then their bodies became like that of a piebald cow. |
te nigaṇṭhā lajjamānā hutvā sammukhasammukhaṭṭhāneneva palāyiṃsu. |
Those Nigaṇṭhas, being ashamed, fled right from the place where they were facing each other. |
evaṃ palāyantesu purāṇakassapassa upaṭṭhāko eko kassako “idāni me ayyānaṃ pāṭihāriyakaraṇavelā, gantvā pāṭihāriyaṃ passissāmī”ti goṇe vissajjetvā pātova ābhataṃ yāgukuṭañceva yottakañca gahetvā āgacchanto purāṇaṃ tathā palāyantaṃ disvā, bhante, ajja ‘ayyānaṃ pāṭihāriyaṃ passissāmī’ti āgacchāmi, tumhe kahaṃ gacchathā”ti. |
As they were thus fleeing, a certain farmer, a supporter of Purāṇa Kassapa, thinking, "Now is the time for my master's miracle performance. I will go and see the miracle," released his oxen and, taking the pot of gruel and the rope he had brought in the morning, came and saw Purāṇa fleeing thus, and said, "Venerable sir, today I am coming to see the masters' miracle. Where are you going?" |
kiṃ te pāṭihāriyena, imaṃ kuṭañca yottañca dehīti. |
What is a miracle to you? Give me this pot and rope. |
so tena dinnaṃ kuṭañca yottañca ādāya nadītīraṃ gantvā kuṭaṃ yottena attano gīvāya bandhitvā lajjanto kiñci akathetvā rahade patitvā udakapubbuḷe uṭṭhāpento kālaṃ katvā avīcimhi nibbatti. |
He, taking the pot and rope given by him, went to the river bank and, tying the pot to his own neck with the rope, ashamed, without saying anything, fell into a pool and, raising water bubbles, died and was reborn in Avīci. |
♦ sakko ākāse ratanacaṅkamaṃ māpesi. |
♦ Sakka created a jeweled walkway in the sky. |
tassa ekā koṭi pācīnacakkavāḷamukhavaṭṭiyaṃ ahosi, ekā pacchimacakkavāḷamukhavaṭṭiyaṃ. |
One end of it was at the rim of the eastern world-system, and one end was at the rim of the western world-system. |
satthā sannipatitāya chattiṃsayojanikāya parisāya vaḍḍhamānakacchāyāya “idāni pāṭihāriyakaraṇavelā”ti gandhakuṭito nikkhamitvā pamukhe aṭṭhāsi. |
The Teacher, with the shadow of the thirty-six-yojana-wide assembly growing, thought, "Now is the time for the miracle performance," and coming out of the fragrant chamber, stood in the porch. |
atha naṃ gharaṇī nāma iddhimantī ekā anāgāmiupāsikā upasaṅkamitvā, “bhante, mādisāya dhītari vijjamānāya tumhākaṃ kilamanakiccaṃ natthi, ahaṃ pāṭihāriyaṃ karissāmī”ti āha. |
Then a certain anāgāmī laywoman, a powerful psychic named Gharaṇī, approached him and said, "Venerable sir, as long as a daughter like me exists, there is no need for you to be troubled. I will perform the miracle." |
“kathaṃ tvaṃ karissasi, gharaṇī”ti? |
How will you do it, Gharaṇī? |
“bhante, ekasmiṃ cakkavāḷagabbhe mahāpathaviṃ udakaṃ katvā udakasakuṇikā viya nimujjitvā pācīnacakkavāḷamukhavaṭṭiyaṃ attānaṃ dassessāmi, tathā pacchimauttaradakkhiṇacakkavāḷamukhavaṭṭiyaṃ, tathā majjhe”. |
Venerable sir, I will turn the great earth in one world-system into water and, like a water-bird, I will dive in and show myself at the rim of the eastern world-system, likewise at the rim of the western, northern, and southern world-systems, and likewise in the middle. |
mahājano maṃ disvā “kā esā”ti vutte vakkhati “gharaṇī nāmesā, ayaṃ tāva ekissā itthiyā ānubhāvo, buddhānubhāvo pana kīdiso bhavissatī”ti . |
"The great crowd will see me and, when asked, 'Who is this?', will say, 'This is Gharaṇī. Such is the power of one woman; what then will be the power of a Buddha?' |
evaṃ titthiyā tumhe adisvāva palāyissantīti. |
Thus the heretics will flee without even seeing you." |
atha naṃ satthā “jānāmi te gharaṇī evarūpaṃ pāṭihāriyaṃ kātuṃ samatthabhāvaṃ, na panāyaṃ tavatthāya baddho mālāpuṭo”ti vatvā paṭikkhipi. |
Then the Teacher, saying, "I know, Gharaṇī, your ability to perform such a miracle, but this garland-pouch was not tied for you," rejected her. |
sā “na me satthā anujānāti, addhā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samattho añño atthī”ti ekamantaṃ aṭṭhāsi. |
She, thinking, "The Teacher does not permit me. Surely there is another who is able to perform a miracle greater than mine," stood to one side. |
satthāpi “evameva tesaṃ guṇo pākaṭo bhavissatīti evaṃ chattiṃsayojanikāya parisāya majjhe sīhanādaṃ nadissatī”ti maññamāno aparepi pucchi — |
The Teacher also, thinking, "Thus their virtue will become manifest, and thus he will utter a lion's roar in the midst of the thirty-six-yojana-wide assembly," asked others— |
“tumhe kathaṃ pāṭihāriyaṃ karissathā”ti. |
How will you perform the miracle? |
te “evañca evañca karissāma, bhante”ti satthu purato ṭhitāva sīhanādaṃ nadiṃsu. |
They, saying, "We will do it thus and thus, venerable sir," standing right before the Teacher, uttered a lion's roar. |
tesu kira cūḷānāthapiṇḍiko “mādise anāgāmiupāsake putte vijjamāne satthu kilamanakiccaṃ natthī”ti cintetvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭho “ahaṃ, bhante, dvādasayojanikaṃ brahmattabhāvaṃ nimminitvā imissā parisāya majjhe mahāmeghagajjitasadisena saddena brahmāpphoṭanaṃ nāma apphoṭessāmī”ti. |
Among them, it is said, Cūḷānāthapiṇḍika, thinking, "As long as anāgāmī lay-follower sons like me exist, there is no need for the Teacher to be troubled," said, "I, venerable sir, will perform the miracle." When asked, "How will you do it?", he said, "I, venerable sir, will create a Brahma-form twelve yojanas in size and, in the midst of this assembly, with a sound like the roar of a great thundercloud, I will clap what is called the Brahma-clap." |
mahājano “kiṃ nāmeso saddo”ti pucchitvā “cūḷānāthapiṇḍikassa kira brahmāpphoṭanasaddo nāmā”ti vakkhati. |
"The great crowd will ask, 'What is this sound?', and will be told, 'This is said to be the sound of Cūḷānāthapiṇḍika's Brahma-clap.' |
titthiyā “gahapatikassa kira tāva eso ānubhāvo, buddhānubhāvo kīdiso bhavissatī”ti tumhe adisvāva palāyissantīti. |
The heretics, thinking, 'Such is the power of a householder; what then will be the power of a Buddha?', will flee without even seeing you." |
satthā “jānāmi te ānubhāvan”ti tassapi tatheva vatvā pāṭihāriyakaraṇaṃ nānujāni. |
The Teacher, saying, "I know your power," and speaking to him in the same way, did not permit the performance of the miracle. |
♦ athekā paṭisambhidappattā sattavassikā cīrasāmaṇerī kira nāma satthāraṃ vanditvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti āha. |
♦ Then a certain seven-year-old novice-nun who had attained the four analytical knowledges, named Cīrā, it is said, paid homage to the Teacher and said, "I, venerable sir, will perform the miracle." |
“kathaṃ karissasi cīre”ti? |
How will you do it, Cīrā? |
“bhante, sineruñca cakkavāḷapabbatañca himavantañca āharitvā imasmiṃ ṭhāne paṭipāṭiyā ṭhapetvā ahaṃ haṃsasakuṇī viya tato tato nikkhamitvā asajjamānā gamissāmi, mahājano maṃ disvā ‘kā esā’ti pucchitvā ‘cīrasāmaṇerī’ti vakkhati. |
"Venerable sir, I will bring Mount Sineru, the Cakkavāḷa mountain range, and the Himalayas and, having placed them in order in this place, I, like a swan, will come out from here and there and go without getting stuck. The great crowd will see me and ask, 'Who is this?', and will be told, 'It is the novice-nun Cīrā.' |
titthiyā ‘sattavassikāya tāva sāmaṇeriyā ayamānubhāvo, buddhānubhāvo kīdiso bhavissatī’ti tumhe adisvāva palāyissantī”ti. |
The heretics, thinking, 'Such is the power of a seven-year-old novice-nun; what then will be the power of a Buddha?', will flee without even seeing you." |
ito paraṃ evarūpāni vacanāni vuttānusāreneva veditabbāni. |
Henceforth, such words are to be understood in accordance with what has been said. |
tassāpi bhagavā “jānāmi te ānubhāvan”ti vatvā pāṭihāriyakaraṇaṃ nānujāni. |
The Blessed One also, saying, "I know your power," did not permit her to perform the miracle. |
atheko paṭisambhidappatto khīṇāsavo cundasāmaṇero nāma jātiyā sattavassiko satthāraṃ vanditvā “ahaṃ bhagavā pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭho āha — |
Then a certain seven-year-old novice, a destroyer of cankers who had attained the four analytical knowledges, named Cunda, paid homage to the Teacher and said, "I, Blessed One, will perform the miracle." When asked, "How will you do it?", he said— |
“ahaṃ, bhante, jambudīpassa dhajabhūtaṃ mahājamburukkhaṃ khandhe gahetvā cāletvā mahājambupesiyo āharitvā imaṃ parisaṃ khādāpessāmi, pāricchattakakusumāni ca āharitvā tumhe vandissāmī”ti. |
I, venerable sir, will take the great Jambu tree, which is the banner of Jambudīpa, by the trunk, shake it, bring down slices of the great Jambu fruit, and have this assembly eat them. And I will bring flowers from the Pāricchattaka tree and pay homage to you. |
satthā “jānāmi te ānubhāvan”ti tassa pāṭihāriyakaraṇaṃ paṭikkhipi. |
The Teacher, saying, "I know your power," rejected his performance of the miracle. |
♦ atha uppalavaṇṇā therī satthāraṃ vanditvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭhā āha — |
♦ Then the nun Uppalavaṇṇā paid homage to the Teacher and said, "I, venerable sir, will perform the miracle." When asked, "How will you do it?", she said— |
“ahaṃ, bhante, samantā dvādasayojanikaṃ parisaṃ dassetvā āvaṭṭato chattiṃsayojanāya parisāya parivuto cakkavattirājā hutvā āgantvā tumhe vandissāmī”ti . |
I, venerable sir, showing an assembly of twelve yojanas all around, surrounded by an assembly of thirty-six yojanas from the circumference, having become a universal monarch, will come and pay homage to you. |
satthā “jānāmi te ānubhāvan”ti tassāpi pāṭihāriyakaraṇaṃ paṭikkhipi. |
The Teacher, saying, "I know your power," also rejected her performance of the miracle. |
atha mahāmoggallānatthero bhagavantaṃ vanditvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭho āha — |
Then the great Elder Moggallāna paid homage to the Blessed One and said, "I, venerable sir, will perform the miracle." When asked, "How will you do it?", he said— |
“ahaṃ, bhante, sinerupabbatarājānaṃ dantantare ṭhapetvā māsasāsapabījaṃ viya khādissāmī”ti. |
I, venerable sir, will place Mount Sineru, the king of mountains, between my teeth and chew it like a mustard seed. |
“aññaṃ kiṃ karissasī”ti? |
What else will you do? |
“imaṃ mahāpathaviṃ kaṭasārakaṃ viya saṃvellitvā aṅgulantare nikkhipissāmī”ti. |
I will roll up this great earth like a mat and place it between my fingers. |
“aññaṃ kiṃ karissasī”ti? |
What else will you do? |
“mahāpathaviṃ kulālacakkaṃ viya parivattetvā mahājanaṃ pathavojaṃ khādāpessāmī”ti. |
I will turn the great earth like a potter's wheel and have the great crowd eat the essence of the earth. |
“aññaṃ kiṃ karissasī”ti? |
What else will you do? |
“vāmahatthe pathaviṃ katvā ime satte dakkhiṇahatthena aññasmiṃ dīpe ṭhapessāmī”ti. |
I will place the earth in my left hand and, with my right hand, I will place these beings on another continent. |
“aññaṃ kiṃ karissasī”ti? |
What else will you do? |
“sineruṃ chattadaṇḍaṃ viya katvā mahāpathaviṃ ukkhipitvā tassupari ṭhapetvā chattahattho bhikkhu viya ekahatthenādāya ākāse caṅkamissāmī”ti. |
I will make Sineru like a parasol handle and, lifting the great earth and placing it on top of it, I will walk in the sky holding it with one hand like a monk with a parasol. |
satthā “jānāmi te ānubhāvan”ti tassapi pāṭihāriyakaraṇaṃ nānujāni. |
The Teacher, saying, "I know your power," also did not permit his performance of the miracle. |
so “jānāti maññe satthā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samatthan”ti ekamantaṃ aṭṭhāsi. |
He, thinking, "The Teacher, I think, knows one who is capable of performing a miracle greater than mine," stood to one side. |
♦ atha naṃ satthā “nāyaṃ moggallānaṃ tavatthāya baddho bālāpuṭo. |
♦ Then the Teacher said to him, "This is not a fool's packet tied for your sake, Moggallāna. |
ahañhi asamadhuro, mama dhuraṃ añño vahituṃ samattho nāma natthi. |
I am of unequal yoke; there is no one else capable of bearing my yoke. |
anacchariyametaṃ, yaṃ idāni mama dhuraṃ vahituṃ samattho nāma bhaveyya. |
It would be no wonder if there were someone capable of bearing my yoke now. |
ahetukatiracchānayoniyaṃ nibbattakālepi mama dhuraṃ añño vahituṃ samattho nāma nāhosiyevā”ti vatvā “kadā pana, bhante”ti therena puṭṭho atītaṃ āharitvā — |
Even when I was born in the womb of an irrational animal, there was no one else capable of bearing my yoke," and when asked by the elder, "When then, venerable sir?", he brought forth the past and— |
♦ “yato yato garu dhuraṃ, yato gambhīravattanī. |
♦ “Wherever the yoke is heavy, wherever the ruts are deep, |
♦ tadāssu kaṇhaṃ yuñjanti, svāssu taṃ vahate dhuran”ti. |
♦ there they yoke Kaṇha; he, indeed, pulls that yoke.” |
— |
— |
♦ idaṃ kaṇhausabhajātakaṃ vitthāretvā puna tameva vatthuṃ visesetvā dassento — |
♦ having related this Kaṇhausabha Jātaka in detail, and again elaborating on the same matter, he showed— |
♦ “manuññameva bhāseyya, nāmanuññaṃ kudācanaṃ. |
♦ “One should speak only what is pleasant, never what is unpleasant. |
♦ manuññaṃ bhāsamānassa, garuṃ bhāraṃ udaddhari. |
♦ To him who spoke what was pleasant, he lifted the heavy burden. |
♦ dhanañca naṃ alābhesi, tena cattamano ahū”ti. |
♦ And he obtained wealth, and was pleased by it.” |
— |
— |
♦ idaṃ nandivisālajātakaṃ vitthāretvā kathesi. |
♦ he related this Nandivisāla Jātaka in detail. |
kathetvā ca pana satthā ratanacaṅkamaṃ abhiruhi, purato dvādasayojanikā parisā ahosi tathā pacchato ca uttarato ca dakkhiṇato ca. |
And having related it, the Teacher ascended the jeweled walkway. In front was an assembly of twelve yojanas, likewise behind, and to the north, and to the south. |
ujukaṃ pana catuvīsatiyojanikāya parisāya majjhe bhagavā yamakapāṭihāriyaṃ akāsi. |
Straight ahead, in the middle of the twenty-four-yojana-wide assembly, the Blessed One performed the twin miracle. |
♦ taṃ pāḷito tāva evaṃ veditabbaṃ — katamaṃ tathāgatassa yamakapāṭihāriye ñāṇaṃ? |
♦ That is to be understood from the Pāḷi thus— What is the Tathāgata's knowledge in the twin miracle? |
idhaṃ tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi, uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati . |
Here, the Tathāgata performs the twin miracle, which is not shared with the disciples. From the upper part of the body, a mass of fire proceeds; from the lower part of the body, a stream of water proceeds. |
heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. |
From the lower part of the body, a mass of fire proceeds; from the upper part of the body, a stream of water proceeds. |
puratthimakāyato, pacchimakāyato; |
From the eastern part of the body, from the western part of the body; |
pacchimakāyato, puratthimakāyato; |
from the western part of the body, from the eastern part of the body; |
dakkhiṇākkhito, vāmākkhito; |
from the right eye, from the left eye; |
vāmākkhito, dakkhiṇākkhito; |
from the left eye, from the right eye; |
dakkhiṇakaṇṇasotato, vāmakaṇṇasotato; |
from the right ear-hole, from the left ear-hole; |
vāmakaṇṇasotato, dakkhiṇakaṇṇasotato; |
from the left ear-hole, from the right ear-hole; |
dakkhiṇanāsikāsotato, vāmanāsikāsotato; |
from the right nostril, from the left nostril; |
vāmanāsikāsotato, dakkhiṇanāsikāsotato; |
from the left nostril, from the right nostril; |
dakkhiṇāṃsakūṭato, vāmāṃsakūṭato; |
from the right shoulder-blade, from the left shoulder-blade; |
vāmāṃsakūṭato, dakkhiṇāṃsakūṭato; |
from the left shoulder-blade, from the right shoulder-blade; |
dakkhiṇahatthato, vāmahatthato; |
from the right hand, from the left hand; |
vāmahatthato, dakkhiṇahatthato; |
from the left hand, from the right hand; |
dakkhiṇapassato, vāmapassato; |
from the right side, from the left side; |
vāmapassato, dakkhiṇapassato; |
from the left side, from the right side; |
dakkhiṇapādato, vāmapādato; |
from the right foot, from the left foot; |
vāmapādato, dakkhiṇapādato; |
from the left foot, from the right foot; |
aṅgulaṅgulehi, aṅgulantarikāhi; |
from the fingers and toes, from the spaces between the fingers and toes; |
aṅgulantarikāhi, aṅgulaṅgulehi; |
from the spaces between the fingers and toes, from the fingers and toes; |
ekekalomakūpato aggikkhandho pavattati, ekekalomato udakadhārā pavattati. |
from each pore of the hair, a mass of fire proceeds; from each hair, a stream of water proceeds. |
ekekalomato aggikkhandho pavattati, ekekalomakūpato udakadhārā pavattati channaṃ vaṇṇānaṃ nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjeṭṭhānaṃ pabhassarānaṃ. |
From each hair, a mass of fire proceeds; from each pore of the hair, a stream of water proceeds, of six colors: blue, yellow, red, white, crimson, and brilliant. |
bhagavā caṅkamati, buddhanimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti ... pe ... nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. |
The Blessed One walks, the created Buddha stands or sits or lies down ... etc. ... the created one lies down, the Blessed One walks or stands or sits. |
idaṃ tathāgatassa yamakapāṭihāriye ñāṇanti. |
This is the Tathāgata's knowledge in the twin miracle. |
♦ idaṃ pana pāṭihāriyaṃ bhagavā tasmiṃ caṅkame caṅkamitvā akāsi. |
♦ This miracle, however, the Blessed One performed while walking on that walkway. |
tassa tejokasiṇasamāpattivasena uparimakāyato aggikkhandho pavattati, āpokasiṇasamāpattivasena heṭṭhimakāyato udakadhārā pavattati. |
By means of his attainment of the fire kasina, a mass of fire proceeds from the upper part of his body; by means of his attainment of the water kasina, a stream of water proceeds from the lower part of his body. |
na pana udakadhārāya pavattanaṭṭhānato aggikkhandho pavattati, aggikkhandhassa pavattanaṭṭhānato udakadhārā pavattatīti dassetuṃ “heṭṭhimakāyato uparimakāyato”ti vuttaṃ. |
But to show that a mass of fire does not proceed from the place where the stream of water proceeds, and a stream of water does not proceed from the place where the mass of fire proceeds, it is said, "from the lower part of the body, from the upper part of the body." |
eseva nayo sabbapadesu. |
This is the way in all parts. |
aggikkhandho panettha udakadhārāya asammisso ahosi, tathā udakadhārā aggikkhandhena. |
Here, the mass of fire was not mixed with the stream of water, and likewise the stream of water with the mass of fire. |
ubhayampi kira cetaṃ yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patati. |
Both of these, it is said, rising up to the Brahma world, fall on the rim of the world-system. |
“channaṃ vaṇṇānan”ti vuttā panassa chabbaṇṇaraṃsiyo ghaṭehi āsiñcamānaṃ vilīnasuvaṇṇaṃ viya yantanālikato nikkhantasuvaṇṇarasadhārā viya ca ekacakkavāḷagabbhato uggantvā brahmalokaṃ āhacca paṭinivattitvā cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. |
The six-colored rays, mentioned as "of six colors," like molten gold being poured from pots, like a stream of gold essence emerging from a machine's nozzle, rose from the sphere of one world-system and, reaching the Brahma world and turning back, took hold of the very rim of the world-system. |
ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ. |
The sphere of one world-system became a Bodhi-house with a curved roof, all in one light. |
♦ taṃdivasaṃ satthā caṅkamitvā pāṭihāriyaṃ karonto antarantarā mahājanassa dhammaṃ kathesi. |
♦ On that day, the Teacher, while performing the miracle by walking, intermittently taught the Dhamma to the great crowd. |
kathento ca janaṃ nirassāsaṃ akatvā tassa assāsavāraṃ deti. |
And while teaching, not making the people hopeless, he gave them a chance for reassurance. |
tasmiṃ khaṇe mahājano sādhukāraṃ pavattesi. |
At that moment, the great crowd raised a cheer of approval. |
tassa sādhukārapavattanakāle satthā tāvamahatiyā parisāya cittaṃ olokento ekekassa soḷasannaṃ ākārānaṃ vasena cittācāraṃ aññāsi. |
At the time of that cheer of approval, the Teacher, looking at the mind of that great assembly, knew the mental disposition of each one in sixteen ways. |
evaṃ lahukaparivattaṃ buddhānaṃ cittaṃ . |
So swift is the change of the mind of the Buddhas. |
yo yo yasmiñca dhamme yasmiñca pāṭihīre pasanno, tassa tassa ajjhāsayavaseneva dhammañca kathesi, pāṭihīrañca akāsi. |
Whoever was pleased by whatever Dhamma and whatever miracle, for him he taught the Dhamma and performed the miracle according to his inclination. |
evaṃ dhamme desiyamāne pāṭihīre ca kariyamāne mahājanassa dhammābhisamayo ahosi. |
Thus, while the Dhamma was being taught and the miracle was being performed, there was a realization of the Dhamma for the great crowd. |
satthā pana tasmiṃ samāgame attano manaṃ gahetvā aññaṃ pañhaṃ pucchituṃ samatthaṃ adisvā nimmitabuddhaṃ māpesi. |
But the Teacher, in that assembly, not seeing anyone capable of taking his mind and asking another question, created a created Buddha. |
tena pucchitaṃ pañhaṃ satthā vissajjesi, satthārā pucchitaṃ so vissajjesi. |
The Teacher answered the question asked by him, and he answered the question asked by the Teacher. |
bhagavato caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, nimmitassa caṅkamanakāle bhagavā ṭhānādīsu aññataraṃ kappesi. |
When the Blessed One was walking, the created one adopted one of the postures of standing and so on; when the created one was walking, the Blessed One adopted one of the postures of standing and so on. |
tamatthaṃ dassetuṃ “nimmito caṅkamati vā”tiādi vuttaṃ. |
To show that matter, it is said, "the created one walks or..." and so on. |
evaṃ karontassa satthu pāṭihāriyaṃ disvā dhammakathaṃ sutvā tasmiṃ samāgame vīsatiyā pāṇakoṭīnaṃ dhammābhisamayo ahosi. |
Thus, seeing the miracle of the Teacher performing thus and hearing the Dhamma talk, in that assembly, twenty crores of living beings had a realization of the Dhamma. |
♦ satthā pāṭihīraṃ karontova “kattha nu kho atītabuddhā idaṃ pāṭihīraṃ katvā vassaṃ upentī”ti āvajjetvā “tāvatiṃsabhavane vassaṃ upagantvā mātu abhidhammapiṭakaṃ desentī”ti disvā dakkhiṇapādaṃ ukkhipitvā yugandharamatthake ṭhapetvā itaraṃ pādaṃ ukkhipitvā sinerumatthake ṭhapesi. |
♦ The Teacher, while performing the miracle, reflected, "Where indeed did the past Buddhas, after performing this miracle, enter the rains retreat?" and seeing, "They enter the rains retreat in the Tāvatiṃsa heaven and teach the Abhidhamma Piṭaka to their mothers," he lifted his right foot and placed it on the top of Mount Yugandhara, and lifting the other foot, he placed it on the top of Mount Sineru. |
evaṃ aṭṭhasaṭṭhiyojanasatasahassaṭṭhāne tayo padavārā ahesuṃ, dve pādachiddāni. |
Thus, in a place of sixty-eight hundred thousand yojanas, there were three steps, two foot-hollows. |
satthā pādaṃ pasāretvā akkamīti na sallakkhetabbaṃ. |
It should not be thought that the Teacher stretched his foot and stepped. |
tassa hi pādukkhipanakāleyeva pabbatā pādamūlaṃ āgantvā sampaṭicchiṃsu, satthārā akkamanakāle te pabbatā uṭṭhāya sakaṭṭhāneyeva aṭṭhaṃsu. |
For at the very time of his lifting the foot, the mountains came to the base of his foot and received it; when the Teacher stepped, those mountains rose up and stood in their own places. |
sakko satthāraṃ disvā cintesi — |
Sakka, seeing the Teacher, thought— |
“paṇḍukambalasilāya maññe satthā imaṃ vassāvāsaṃ upessati, bahūnañca devatānaṃ upakāro bhavissati, satthari panettha vassāvāsaṃ upagate aññā devatā hatthampi ṭhapetuṃ na sakkhissanti. |
"The Teacher, I think, will enter this rains retreat on the Paṇḍukambala stone seat, and it will be of benefit to many deities. When the Teacher enters the rains retreat here, other deities will not be able to even place a hand. |
ayaṃ kho pana paṇḍukambalasilā dīghato saṭṭhiyojanā, vitthārato paṇṇāsayojanā, puthulato pannarasayojanā, satthari nisinnepi tucchaṃ bhavissatī”ti. |
But this Paṇḍukambala stone seat is sixty yojanas long, fifty yojanas wide, and fifteen yojanas thick. Even when the Teacher is seated, it will be empty." |
satthā tassa ajjhāsayaṃ viditvā attano saṅghāṭiṃ silāsanaṃ paṭicchādayamānaṃ khipi. |
The Teacher, knowing his inclination, threw his outer robe, covering the stone seat. |
sakko cintesi — |
Sakka thought— |
“cīvaraṃ tāva paṭicchādayamānaṃ khipi, sayaṃ pana parittake ṭhāne nisīdissatī”ti. |
He threw the robe to cover it, but he himself will sit in a small space. |
satthā tassa ajjhāsayaṃ viditvā nīcapīṭhakaṃ mahāpaṃsukūliko viya paṇḍukambalasilaṃ antocīvarabhogeyeva katvā nisīdi. |
The Teacher, knowing his inclination, like a great dust-heap dweller with a low seat, sat down, making the Paṇḍukambala stone seat fit within the fold of his inner robe. |
mahājanopi taṃkhaṇaññeva satthāraṃ olokento nāddasa, candassa atthaṅgamitakālo viya sūriyassa ca atthaṅgamitakālo viya ahosi. |
The great crowd also, at that very moment, looking for the Teacher, did not see him. It was like the time of the setting of the moon and the setting of the sun. |
mahājano — |
The great crowd— |
♦ “gato nu cittakūṭaṃ vā, kelāsaṃ vā yugandharaṃ. |
♦ “Has he gone to Cittakūṭa, or Kelāsa, or Yugandhara? |
♦ na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabhan”ti. |
♦ We do not see the Sambuddha, the chief of the world, the bull among men.” |
— |
— |
♦ imaṃ gāthaṃ vadanto paridevi. |
♦ lamented, saying this verse. |
apare “satthā nāma pavivekarato, so ‘evarūpāya me parisāya evarūpaṃ pāṭihīraṃ katan’ti lajjāya aññaṃ raṭṭhaṃ vā janapadaṃ vā gato bhavissati, na dāni taṃ dakkhissāmā”ti paridevantā imaṃ gāthamāhaṃsu — |
Others, lamenting, "The Teacher is fond of solitude. He, thinking, 'I have performed such a miracle for such an assembly,' out of shame, must have gone to another country or province. We will not see him now," spoke this verse— |
♦ “pavivekarato dhīro, nimaṃ lokaṃ punehiti. |
♦ “The wise one, fond of solitude, will not return to this world. |
♦ na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabhan”ti. |
♦ We do not see the Sambuddha, the chief of the world, the bull among men.” |
♦ te mahāmoggallānaṃ pucchiṃsu — |
♦ They asked the great Moggallāna— |
“kahaṃ, bhante, satthā”ti? |
Where, venerable sir, is the Teacher? |
so sayaṃ jānantopi “paresampi guṇā pākaṭā hontū”ti ajjhāsayena “anuruddhaṃ pucchathā”ti āha. |
He, though knowing himself, with the intention, "Let the virtues of others also become manifest," said, "Ask Anuruddha." |
te theraṃ tathā pucchiṃsu — |
They asked the elder thus— |
“kahaṃ, bhante, satthā”ti? |
Where, venerable sir, is the Teacher? |
tāvatiṃsabhavane paṇḍukambalasilāyaṃ vassaṃ upagantvā mātu abhidhammapiṭakaṃ desetuṃ gatoti. |
He has gone to the Tāvatiṃsa heaven to enter the rains retreat on the Paṇḍukambala stone seat and to teach the Abhidhamma Piṭaka to his mother. |
“kadā āgamissati, bhante”ti? |
When will he come, venerable sir? |
“tayo māse abhidhammapiṭakaṃ desetvā mahāpavāraṇadivase”ti. |
After teaching the Abhidhamma Piṭaka for three months, on the day of the great Pavāraṇā. |
te “satthāraṃ adisvā na gamissāmā”ti tattheva khandhāvāraṃ bandhiṃsu. |
They, thinking, "We will not go without seeing the Teacher," set up camp right there. |
ākāsameva kira nesaṃ chadanaṃ ahosi. |
The sky itself, it seems, was their roof. |
tāya ca mahatiyā parisāya sarīranighaṃso nāma na paññāyi, pathavī vivaraṃ adāsi, sabbattha parisuddhameva bhūmitalaṃ ahosi. |
And for that great assembly, no bodily waste was perceived; the earth gave an opening, and the ground was pure everywhere. |
♦ satthā paṭhamameva moggallānattheraṃ avoca — |
♦ The Teacher had first told the Elder Moggallāna— |
“moggallāna, tvaṃ etissāya parisāya dhammaṃ deseyyāsi, cūḷānāthapiṇḍiko āhāraṃ dassatī”ti. |
Moggallāna, you should teach the Dhamma to this assembly. Cūḷānāthapiṇḍika will give food. |
tasmā taṃ temāsaṃ cūḷānāthapiṇḍikova tassā parisāya yāpanaṃ yāgubhattaṃ khādanīyaṃ tambulatelagandhamālāpilandhanāni ca adāsi. |
Therefore, for those three months, Cūḷānāthapiṇḍika himself provided sustenance for that assembly: gruel, rice, snacks, betel, oil, perfume, garlands, and ornaments. |
mahāmoggallāno dhammaṃ desesi, pāṭihāriyadassanatthaṃ āgatāgatehi puṭṭhapañhe ca vissajjesi. |
Mahāmoggallāna taught the Dhamma and also answered the questions asked by those who came to see the miracle. |
satthārampi mātu abhidhammadesanatthaṃ paṇḍukambalasilāyaṃ vassaṃ upagataṃ dasasahassacakkavāḷadevatā parivārayiṃsu. |
The Teacher also, having gone to the Paṇḍukambala stone seat for the purpose of teaching the Abhidhamma to his mother, was surrounded by the deities of ten thousand world-systems. |
tena vuttaṃ — |
Therefore it is said— |
♦ “tāvatiṃse yadā buddho, silāyaṃ paṇḍukambale. |
♦ “When the Buddha in Tāvatiṃsa, on the Paṇḍukambala stone, |
♦ pāricchattakamūlamhi, vihāsi purisuttamo. |
♦ at the foot of the Pāricchattaka tree, dwelt, the supreme among men, |
♦ “dasasu lokadhātūsu, sannipatitvāna devatā. |
♦ “in the ten world-systems, having gathered, the deities |
♦ payirupāsanti sambuddhaṃ, vasantaṃ nāgamuddhani. |
♦ attend upon the Sambuddha, dwelling on the serpent’s crest. |
♦ “na koci devo vaṇṇena, sambuddhassa virocati. |
♦ “No god shines with the splendor of the Sambuddha. |
♦ sabbe deve atikkamma, sambuddhova virocatī”ti. |
♦ Surpassing all the gods, the Sambuddha alone shines.” |
. |
. |
♦ evaṃ sabbā devatā attano sarīrappabhāya abhibhavitvā nisinnassa panassa mātā tusitavimānato āgantvā dakkhiṇapasse nisīdi. |
♦ Thus, having outshone all the deities with his own bodily radiance, as he was sitting, his mother came from the Tusita heaven and sat on his right side. |
indakopi devaputto āgantvā dakkhiṇapasseyeva nisīdi, aṅkuro vāmapasse nisīdi. |
The devaputta Indaka also came and sat on the right side, and Aṅkura sat on the left side. |
so mahesakkhāsu devatāsu sannipatantīsu apagantvā dvādasayojanike ṭhāne okāsaṃ labhi, indako tattheva nisīdi. |
He, as the high-ranking deities were gathering, moved away and found a space twelve yojanas away. Indaka sat right there. |
satthā te ubhopi oloketvā attano sāsane dakkhiṇeyyapuggalānaṃ dinnadānassa mahapphalabhāvaṃ ñāpetukāmo evamāha — |
The Teacher, looking at them both, and wishing to make known the great fruit of alms given to worthy recipients in his teaching, spoke thus— |
“aṅkura, tayā dīghamantare dasavassasahassaparimāṇakāle dvādasayojanikaṃ uddhanapantiṃ katvā mahādānaṃ dinnaṃ, idāni mama samāgamaṃ āgantvā dvādasayojanike ṭhāne okāsaṃ labhi, kiṃ nu kho ettha kāraṇan”ti? |
Aṅkura, you, for a long time, for a period of ten thousand years, having made a line of hearths twelve yojanas long, gave a great alms-giving. Now, having come to my assembly, you have found a space twelve yojanas away. What, indeed, is the reason for this? |
vuttampi cetaṃ — |
And this is said— |
♦ “oloketvāna sambuddho, aṅkurañcāpi indakaṃ. |
♦ “The Sambuddha, looking upon Aṅkura and also Indaka, |
♦ dakkhiṇeyyaṃ sambhāvento, idaṃ vacanamabravi. |
♦ extolling the worthy recipient, spoke this word. |
♦ “mahādānaṃ tayā dinnaṃ, aṅkura dīghamantare. |
♦ “A great gift was given by you, Aṅkura, for a long time. |
♦ atidūre nisinnosi, āgaccha mama santike”ti. |
♦ You are seated very far away; come near to me.” |
. |
. |
♦ so saddho pathavītalaṃ pāpuṇi. |
♦ His voice reached the surface of the earth. |
sabbāpi naṃ sā parisā assosi. |
The whole assembly heard him. |
evaṃ vutte — |
When this was said— |
♦ “codito bhāvitattena, aṅkuro etamabravi. |
♦ “Urged by the one with a developed mind, Aṅkura said this: |
♦ kiṃ mayhaṃ tena dānena, dakkhiṇeyyena suññataṃ. |
♦ ‘What is that gift of mine to me, which was void of a worthy recipient? |
♦ “ayaṃ so indako yakkho, dajjā dānaṃ parittakaṃ. |
♦ “‘This yakkha Indaka here gave a small gift, |
♦ atirocati amhehi, cando tārāgaṇe yathā”ti. |
♦ but he outshines us, as the moon outshines the host of stars.’” |
. |
. |
♦ tattha dajjāti datvā. |
♦ Therein, "gave" means having given. |
evaṃ vutte satthā indakaṃ āha — |
When this was said, the Teacher said to Indaka— |
“indaka, tvaṃ mama dakkhiṇapasse nisinno, kasmā anapagantvāva nisīdasī”ti? |
Indaka, you are sitting on my right side. Why do you sit without moving away? |
so “ahaṃ, bhante, sukhette appakabījaṃ vapanakassako viya dakkhiṇeyyasampadaṃ alatthan”ti dakkhiṇeyyaṃ pabhāvento āha — |
He, thinking, "I, venerable sir, like a farmer sowing a few seeds in a good field, have obtained the boon of a worthy recipient," extolling the worthy recipient, said— |
♦ “ujjaṅgale yathā khette, bījaṃ bahumpi ropitaṃ. |
♦ “As in a barren field, even many seeds sown |
♦ na phalaṃ vipulaṃ hoti, napi toseti kassakaṃ. |
♦ do not yield abundant fruit, nor do they please the farmer. |
♦ “tatheva dānaṃ bahukaṃ, dussīlesu patiṭṭhitaṃ. |
♦ “So too a great gift, established in the immoral, |
♦ na phalaṃ vipulaṃ hoti, napi toseti dāyakaṃ. |
♦ does not yield abundant fruit, nor does it please the giver. |
♦ “yathāpi bhaddake khette, bījaṃ appampi ropitaṃ. |
♦ “As in a good field, even a few seeds sown, |
♦ sammā dhāraṃ pavecchante, phalaṃ toseti kassakaṃ. |
♦ when the rain falls properly, the fruit pleases the farmer. |
♦ “tatheva sīlavantesu, guṇavantesu tādisu. |
♦ “So too in the virtuous, in the meritorious, in such ones, |
♦ appakampi kataṃ kāraṃ, puññaṃ hoti mahapphalan”ti. |
♦ even a small deed done becomes a merit of great fruit.” |
. |
. |
♦ kiṃ panetassa pubbakammanti? |
♦ What then was his past deed? |
so kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchubhikkhaṃ dāpesi. |
It is said that he had given a spoonful of alms from his own portion to the Elder Anuruddha who had entered the village for alms. |
tadā tassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. |
At that time, his merit became more fruitful than the alms-giving given by Aṅkura, who for ten thousand years had made a line of hearths twelve yojanas long. |
tasmā evamāha. |
Therefore, he spoke thus. |
♦ evaṃ vutte satthā, “aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhettesu vuttabījaṃ viya mahapphalaṃ hoti. |
♦ When this was said, the Teacher said, "Aṅkura, a gift should be given with discernment. Thus, it becomes of great fruit, like a seed sown in a good field. |
tvaṃ pana na tathā akāsi, tena te dānaṃ mahapphalaṃ na jātan”ti imamatthaṃ vibhāvento — |
But you did not do so; therefore, your gift did not become of great fruit," and explaining this matter— |
♦ “viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ ... pe ..... |
♦ “A gift should be given with discernment, where what is given has great fruit ... etc. ... |
♦ “viceyya dānaṃ sugatappasatthaṃ, |
♦ “A gift given with discernment is praised by the Sugata, |
♦ ye dakkhiṇeyyā idha jīvaloke. |
♦ to those who are worthy of offerings here in the living world. |
♦ etesu dinnāni mahapphalāni, |
♦ Gifts given to these have great fruit, |
♦ bījāni vuttāni yathā sukhette”ti. |
♦ like seeds sown in a good field.” |
— |
— |
♦ vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi — |
♦ having spoken, he taught the Dhamma further and spoke these verses— |
♦ “tiṇadosāni khettāni, rāgadosā ayaṃ pajā. |
♦ “Fields are ruined by weeds; this generation is ruined by passion. |
♦ tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ. |
♦ Therefore, what is given to the passionless has great fruit. |
♦ “tiṇadosāni khettāni, dosadosā ayaṃ pajā. |
♦ “Fields are ruined by weeds; this generation is ruined by hatred. |
♦ tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ. |
♦ Therefore, what is given to the hate-free has great fruit. |
♦ “tiṇadosāni khettāni, mohadosā ayaṃ pajā. |
♦ “Fields are ruined by weeds; this generation is ruined by delusion. |
♦ tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ. |
♦ Therefore, what is given to the delusion-free has great fruit. |
♦ “tiṇadosāni khettāni, icchādosā ayaṃ pajā. |
♦ “Fields are ruined by weeds; this generation is ruined by desire. |
♦ tasmā hi vigaticchesu, dinnaṃ hoti mahapphalan”ti. |
♦ Therefore, what is given to the desire-free has great fruit.” |
♦ desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Aṅkura and Indaka were established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the great assembly. |
♦ atha satthā devaparisāya majjhe nisinno mātaraṃ ārabbha “kusalā dhammā, akusalā dhammā, abyākatā dhammā”ti abhidhammapiṭakaṃ paṭṭhapesi. |
♦ Then the Teacher, seated in the midst of the assembly of gods, began the Abhidhamma Piṭaka with reference to his mother, "wholesome states, unwholesome states, indeterminate states." |
evaṃ tayo māse nirantaraṃ abhidhammapiṭakaṃ kathesi. |
Thus for three months, he continuously taught the Abhidhamma Piṭaka. |
kathento pana bhikkhācāravelāya “yāva mamāgamanā ettakaṃ nāma dhammaṃ desetū”ti nimmitabuddhaṃ māpetvā himavantaṃ gantvā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ āharitvā mahāsālamāḷake nisinno bhattakiccaṃ akāsi. |
But while teaching, at the time for the alms-round, he would create a created Buddha, saying, "Teach this much Dhamma until my return," and would go to the Himalayas, chew a nāgalatā tooth-stick, wash his face in the Anotatta lake, bring alms-food from Uttarakuru, and sitting in the great sāla grove, he would take his meal. |
sāriputtatthero tattha gantvā satthu vattaṃ karoti. |
The Elder Sāriputta would go there and attend to the Teacher's needs. |
satthā bhattakiccapariyosāne, “sāriputta, ajja mayā ettako nāma dhammo bhāsito, tvaṃ attano antevāsikānaṃ bhikkhūnaṃ vācehī”ti therassa kathesi. |
The Teacher, at the end of the meal, would say to the elder, "Sāriputta, today I have spoken this much Dhamma. You should teach it to your own disciples, the monks." |
yamakapāṭihīre kira pasīditvā pañcasatā kulaputtā therassa santike pabbajiṃsu. |
It is said that five hundred young men of good family, pleased by the twin miracle, had become monks in the presence of the elder. |
te sandhāya theraṃ evamāha. |
It was with reference to them that he spoke thus to the elder. |
vatvā ca pana devalokaṃ gantvā nimmitabuddhena desitaṭṭhānato paṭṭhāya sayaṃ dhammaṃ desesi. |
And having spoken, he would go to the deva world and teach the Dhamma himself, starting from the place where the created Buddha had taught. |
theropi gantvā tesaṃ bhikkhūnaṃ dhammaṃ desesi. |
The elder also would go and teach the Dhamma to those monks. |
te satthari devaloke viharanteyeva sattapakaraṇikā ahesuṃ. |
They, while the Teacher was still dwelling in the deva world, became masters of the seven treatises. |
♦ te kira kassapabuddhakāle khuddakavagguliyo hutvā ekasmiṃ pabbhāre olambantā dvinnaṃ therānaṃ caṅkamitvā abhidhammaṃ sajjhāyantānaṃ saddaṃ sutvā sare nimittaṃ aggahesuṃ. |
♦ It is said that they, in the time of the Buddha Kassapa, having been small bats hanging in a certain cave, heard the sound of two elders walking and reciting the Abhidhamma and grasped the sound as a sign. |
te “ime khandhā nāma, imā dhātuyo nāmā”ti ajānitvā sare nimittagahaṇamatteneva tato cutā devaloke nibbattā, ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā tato cavitvā sāvatthiyaṃ kulagharesu nibbattā. |
They, not knowing "these are the aggregates, these are the elements," just by grasping the sound as a sign, fell from there and were reborn in the deva world. Having experienced divine bliss for one Buddha-interval, they passed away from there and were reborn in noble families in Sāvatthī. |
yamakapāṭihīre uppannapasādā therassa santike pabbajitvā sabbapaṭhamaṃ sattapakaraṇikā ahesuṃ. |
Having gained faith at the twin miracle, they became monks in the presence of the elder and were the very first to become masters of the seven treatises. |
satthāpi teneva nīhārena taṃ temāsaṃ abhidhammaṃ desesi. |
The Teacher also, in that same manner, taught the Abhidhamma for those three months. |
desanāvasāne asītikoṭisahassānaṃ devatānaṃ dhammābhisamayo ahosi, mahāmāyāpi sotāpattiphale patiṭṭhahi. |
At the end of the discourse, eighty hundred thousand crores of deities had a realization of the Dhamma, and Mahāmāyā was also established in the fruit of stream-entry. |
♦ sāpi kho chattiṃsayojanaparimaṇḍalā parisā “idāni sattame divase mahāpavāraṇā bhavissatī”ti mahāmoggallānattheraṃ upasaṅkamitvā āha — |
♦ That assembly, with a circumference of thirty-six yojanas, thinking, "Now on the seventh day there will be the great Pavāraṇā," approached the great Elder Moggallāna and said— |
“bhante satthu, orohaṇadivasaṃ saññātuṃ vaṭṭati, na hi mayaṃ satthāraṃ adisvā gamissāmā”ti. |
Venerable sir, it is proper to know the day of the Teacher's descent, for we will not go without seeing the Teacher. |
āyasmā mahāmoggallāno taṃ kathaṃ sutvā “sādhāvuso”ti vatvā tattheva pathaviyaṃ nimuggo sinerupādaṃ gantvā “maṃ abhiruhantaṃ parisā passatū”ti adhiṭṭhāya maṇiratanena āvutaṃ paṇḍukambalasuttaṃ viya paññāyamānarūpova sinerumajjhena abhiruhi. |
The venerable Mahāmoggallāna, hearing that talk, said, "Very well, friends," and having plunged into the earth right there, he went to the foot of Mount Sineru and, resolving, "Let the assembly see me ascending," he ascended through the middle of Sineru, appearing like a Paṇḍukambala thread covered with jewels. |
manussāpi naṃ “ekayojanaṃ abhiruḷho, dviyojanaṃ abhiruḷho”ti olokayiṃsu. |
The people also watched him, saying, "He has ascended one yojana, he has ascended two yojanas." |
theropi satthu pāde sīsena ukkhipanto viya abhiruhitvā vanditvā evamāha — |
The elder also, as if lifting the Teacher's feet with his head, ascended, paid homage, and said thus— |
“bhante, parisā tumhe disvāva gantukāmā, kadā orohissathā”ti. |
Venerable sir, the assembly wishes to go only after seeing you. When will you descend? |
“kahaṃ pana te, moggallāna, jeṭṭhabhātiko sāriputto”ti. |
But where is he, Moggallāna, your elder brother Sāriputta? |
“bhante, saṅkassanagare vassaṃ upagato”ti. |
Venerable sir, he has entered the rains retreat in the city of Saṅkassa. |
moggallāna, ahaṃ ito sattame divase mahāpavāraṇāya saṅkassanagaradvāre otarissāmi, maṃ daṭṭhukāmā tattha āgacchantu, sāvatthito saṅkassanagaradvāraṃ tiṃsayojanāni, ettake magge kassaci pātheyyakiccaṃ natthi, uposathikā hutvā dhuravihāraṃ dhammassavanatthāya gacchantā viya āgaccheyyāthāti tesaṃ āroceyyāsīti. |
"Moggallāna, on the seventh day from now, on the great Pavāraṇā, I will descend at the gate of the city of Saṅkassa. Let those who wish to see me come there. From Sāvatthī to the gate of the city of Saṅkassa is thirty yojanas. On this long road, no one needs provisions. Let them come as if they were observing the Uposatha and going to the main monastery to listen to the Dhamma." Inform them thus. |
thero “sādhu, bhante”ti gantvā tathā ārocesi. |
The elder, saying, "Very well, venerable sir," went and informed them so. |
♦ satthā vuṭṭhavasso pavāretvā sakkassa ārocesi — |
♦ The Teacher, having completed the rains retreat and performed the Pavāraṇā, informed Sakka— |
“mahārāja, manussapathaṃ gamissāmī”ti . |
Great king, I will go to the human world. |
sakko suvaṇṇamayaṃ maṇimayaṃ rajatamayanti tīṇi sopānāni māpesi. |
Sakka had three stairways created: one of gold, one of jewels, and one of silver. |
tesaṃ pādā saṅkassanagaradvāre patiṭṭhahiṃsu, sīsāni sinerumuddhani. |
Their feet were established at the gate of the city of Saṅkassa, and their heads at the summit of Mount Sineru. |
tesu dakkhiṇapasse suvaṇṇamayaṃ sopānaṃ devatānaṃ ahosi, vāmapasse rajatamayaṃ sopānaṃ mahābrahmānaṃ ahosi, majjhe maṇimayaṃ sopānaṃ tathāgatassa ahosi. |
Of these, the golden stairway on the right side was for the deities, the silver one on the left side was for the great Brahmās, and the jeweled one in the middle was for the Tathāgata. |
satthāpi sinerumuddhani ṭhatvā devorohaṇasamaye yamakapāṭihāriyaṃ katvā uddhaṃ olokesi, yāva brahmalokā ekaṅgaṇā ahesuṃ. |
The Teacher also, standing on the summit of Mount Sineru, at the time of the descent from the deva world, performed the twin miracle and looked up; up to the Brahma world, it became one courtyard. |
adho olokesi, yāva avīcito ekaṅgaṇaṃ ahosi. |
He looked down; down to Avīci, it became one courtyard. |
disāvidisā olokesi, anekāni cakkavāḷasatasahassāni ekaṅgaṇāni ahesuṃ. |
He looked in the directions and intermediate directions; many hundreds of thousands of world-systems became one courtyard. |
devā manusse passiṃsu, manussāpi deve passiṃsu, sabbe sammukhāva passiṃsu. |
The devas saw the humans, and the humans also saw the devas; all saw each other face to face. |
♦ bhagavā chabbaṇṇaraṃsiyo vissajjesi. |
♦ The Blessed One emitted the six-colored rays. |
taṃ divasaṃ buddhasiriṃ oloketvā chattiṃsayojana parimaṇḍalāya parisāya ekopi buddhabhāvaṃ apatthento nāma natthi. |
On that day, looking at the splendor of the Buddha, in the assembly with a circumference of thirty-six yojanas, there was not a single one who did not aspire to Buddhahood. |
suvaṇṇasopānena devā otariṃsu, rajatasopānena mahābrahmāno otariṃsu, maṇisopānena sammāsambuddho otari. |
The devas descended by the golden stairway, the great Brahmās descended by the silver stairway, and the Perfectly Enlightened One descended by the jeweled stairway. |
pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ ādāya dakkhiṇapasse ṭhatvā satthu gandhabbamadhuradibbavīṇāya saddena pūjaṃ karonto otari, mātali, saṅgāhako vāmapasse ṭhatvā dibbagandhamālāpupphaṃ gahetvā namassamāno pūjaṃ katvā otari, mahābrahmā chattaṃ dhāresi, suyāmo vālabījaniṃ dhāresi. |
The gandhabba devaputta Pañcasikha, taking the Beluva-paṇḍu lute, stood on the right side and, making an offering with the sound of the sweet divine gandhabba lute, descended. Mātali, the charioteer, stood on the left side and, taking divine perfumes, garlands, and flowers, paid homage and descended. The great Brahmā held the parasol, and Suyāma held the yak-tail fan. |
satthā iminā parivārena saddhiṃ otaritvā saṅkassanagaradvāre patiṭṭhahi. |
The Teacher, with this retinue, descended and stood at the gate of the city of Saṅkassa. |
sāriputtattheropi āgantvā satthāraṃ vanditvā yasmā sāriputtattherena tathārūpāya buddhasiriyā otaranto satthā ito pubbe na diṭṭhapubbo, tasmā — |
The Elder Sāriputta also came and paid homage to the Teacher, and because the Elder Sāriputta had never before seen the Teacher descending with such Buddha-splendor, therefore— |
♦ “na me diṭṭho ito pubbe, na suto uda kassaci. |
♦ “Never before have I seen, nor heard from anyone, |
♦ evaṃ vagguvado satthā, tusitā gaṇimāgato”ti. |
♦ a teacher with such a lovely voice, come from the host of Tusita.” |
— |
— |
♦ ādīhi attano tuṭṭhiṃ pakāsetvā, “bhante, ajja sabbepi devamanussā tumhākaṃ pihayanti, patthentī”ti āha. |
♦ and so on, he expressed his own delight and said, "Venerable sir, today all gods and humans long for you, they aspire." |
atha naṃ satthā, “sāriputta, evarūpehi guṇehi samannāgatā buddhā devamanussānaṃ piyā hontiyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
Then the Teacher said to him, "Sāriputta, Buddhas endowed with such virtues are indeed dear to gods and humans," and teaching the Dhamma, he spoke this verse— |
♦ 181. |
♦ 181. |
♦ “ye jhānapasutā dhīrā, nekkhammūpasame ratā. |
♦ “Those wise ones who are devoted to meditation, who delight in the peace of renunciation, |
♦ devāpi tesaṃ pihayanti, sambuddhānaṃ satīmatan”ti. |
♦ even the gods envy them, the mindful Sambuddhas.” |
♦ tattha ye jhānapasutāti lakkhaṇūpanijjhānaṃ ārammaṇūpanijjhānanti imesu dvīsu jhānesu āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇehi yuttappayuttā. |
♦ Therein, "those who are devoted to meditation" means those who are yoked and engaged in the two meditations, namely, the contemplation of characteristics and the contemplation of the object, through adverting, attaining, resolving, emerging, and reviewing. |
nekkhammūpasame ratāti ettha pabbajjā nekkhammanti na gahetabbā, kilesavūpasamanibbānaratiṃ pana sandhāyetaṃ vuttaṃ. |
"who delight in the peace of renunciation" here is not to be taken as the renunciation of ordination, but this is said with reference to the delight in Nibbāna, the stilling of the defilements. |
devāpīti devāpi manussāpi tesaṃ pihayanti patthenti. |
"even the gods" means even the gods and also humans long for them, they aspire. |
satīmatanti evarūpaguṇānaṃ tesaṃ satiyā samannāgatānaṃ sambuddhānaṃ. |
"the mindful" means of those Sambuddhas endowed with such virtues and with mindfulness. |
“aho vata mayaṃ buddhā bhaveyyāmā”ti buddhabhāvaṃ icchamānā pihayantīti attho. |
"Oh, may we become Buddhas," desiring Buddhahood, they long for it, is the meaning. |
♦ desanāvasāne tiṃsamattānaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, therassa saddhivihārikā pañcasatabhikkhū arahatte patiṭṭhahiṃsu. |
♦ At the end of the discourse, thirty crores of living beings had a realization of the Dhamma, and the five hundred monks who were the elder's co-residents were established in Arahantship. |
♦ sabbabuddhānaṃ kira avijahitameva yamakapāṭihīraṃ katvā devaloke vassaṃ vasitvā saṅkassanagaradvāre otaraṇaṃ. |
♦ It is said that for all Buddhas, it is an unfailing tradition to perform the twin miracle, to spend the rains retreat in the deva world, and to descend at the gate of the city of Saṅkassa. |
tattha pana dakkhiṇapādassa patiṭṭhitaṭṭhānaṃ acalacetiyaṭṭhānaṃ nāma hoti. |
There, the place where the right foot was placed is called the site of the immovable shrine. |
satthā tattha ṭhatvā puthujjanādīnaṃ visaye pañhaṃ pucchi, puthujjanā attano visaye pañhe vissajjetvā sotāpannavisaye pañhaṃ vissajjetuṃ nāsakkhiṃsu. |
The Teacher, standing there, asked a question concerning the domain of ordinary people and so on. Ordinary people, having answered the questions in their own domain, were unable to answer a question in the domain of a stream-enterer. |
tathā sakadāgāmiādīnaṃ visaye sotāpannādayo, mahāmoggallānavisaye sesamahāsāvakā, sāriputtattherassa visaye mahāmoggallāno, buddhavisaye ca sāriputtopi vissajjetuṃ nāsakkhiyeva. |
Likewise, stream-enterers and others regarding the domain of once-returners and so on; the other great disciples regarding the domain of Mahāmoggallāna; Mahāmoggallāna regarding the domain of the Elder Sāriputta; and even Sāriputta was unable to answer a question in the domain of a Buddha. |
so pācīnadisaṃ ādiṃ katvā sabbadisā olokesi, sabbattha ekaṅgaṇameva ahosi. |
He looked in all directions, starting with the eastern direction; everywhere was a single open space. |
aṭṭhasu disāsu devamanussā uddhaṃ yāva brahmalokā heṭṭhā bhūmaṭṭhā ca yakkhanāgasupaṇṇā añjaliṃ paggahetvā, “bhante, idha tassa pañhassa vissajjetā natthi, ettheva upadhārethā”ti āhaṃsu. |
The gods and humans in the eight directions, up to the Brahma world above and those on the earth below—yakkhas, nāgas, and supaṇṇas—raised their hands in añjali and said, "Venerable sir, here there is no one to answer this question. Please consider it right here." |
satthā sāriputto kilamati. |
The Teacher thought, "Sāriputta is weary. |
kiñcāpi hesa — |
Although he is— |
♦ “ye ca saṅkhātadhammāse, ye ca sekhā puthū idha. |
♦ “Those whose states are understood, and those who are trainees, many here, |
♦ tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti. |
♦ of them, tell me, O worthy one, when asked about the wise one's conduct.” |
— |
— |
♦ imaṃ buddhavisaye puṭṭhapañhaṃ sutvā ‘satthā maṃ sekhāsekhānaṃ āgamanapaṭipadaṃ pucchatī’ti pañhe nikkaṅkho, khandhādīsu pana katarena nu kho mukhena imaṃ paṭipadaṃ kathento ‘ahaṃ satthu ajjhāsayaṃ gaṇhituṃ na sakkhissāmī’ti mama ajjhāsaye kaṅkhati, so mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmīti nayaṃ dassento “bhūtamidaṃ, sāriputta, samanupassasī”ti āha. |
♦ having heard this question concerning the domain of a Buddha, he is without doubt about the question, thinking, 'The Teacher is asking me about the path of arrival for trainees and non-trainees.' But he is in doubt about my own inclination, thinking, 'By what method, indeed, speaking about this path in terms of the aggregates and so on, will I not be able to grasp the Teacher's inclination?' He will not be able to speak without a method being given by me. I will give him the method," and giving the method, he said, "This has come to be, Sāriputta, do you see it thus?" |
evaṃ kirassa ahosi “sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī”ti. |
Thus it occurred to him, "Sāriputta, grasping my inclination and speaking, will speak in terms of the aggregates." |
therassa saha nayadānena so pañho nayasatena nayasahassena nayasatasahassena upaṭṭhāsi. |
For the elder, with the giving of the method, that question arose with a hundred methods, a thousand methods, a hundred thousand methods. |
so satthārā dinnanaye ṭhatvā taṃ pañhaṃ kathesi. |
He, standing in the method given by the Teacher, spoke on that question. |
ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. |
It is said that, apart from a Perfectly Enlightened One, no one else is capable of attaining the wisdom of the Elder Sāriputta. |
teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi — |
For that very reason, it is said, the elder, standing before the Teacher, uttered a lion's roar— |
“ahaṃ, bhante, sakalakappampi deve vuṭṭhe ‘ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate’ti gaṇetvā lekhaṃ āropetuṃ samattho”ti. |
I, venerable sir, am capable of counting, for a whole aeon, when it rains, 'so many drops have fallen into the great ocean, so many on the land, so many on the mountains,' and setting it down in writing. |
satthāpi naṃ “jānāmi, sāriputta, gaṇetuṃ samatthabhāvan”ti āha. |
The Teacher also said to him, "I know, Sāriputta, your ability to count." |
tassa āyasmato paññāya upamā nāma natthi. |
For the wisdom of that venerable one, there is no comparison. |
tenevāha — |
Therefore he said— |
♦ “gaṅgāya vālukā khīye, udakaṃ khīye mahaṇṇave. |
♦ “The sand of the Ganges would be exhausted, the water of the ocean would be exhausted, |
♦ mahiyā mattikā khīye, na khīye mama buddhiyā”ti. |
♦ the soil of the earth would be exhausted, but my intelligence would not be exhausted.” |
♦ idaṃ vuttaṃ hoti — sace hi, bhante, buddhisampannalokanātha, mayā ekasmiṃ pañhe vissajjite ekaṃ vā vālukaṃ ekaṃ vā udakabinduṃ ekaṃ vā paṃsukhaṇḍaṃ akhipitvā pañhānaṃ satena vā sahassenavā satasahassena vā vissajjite gaṅgāya vālukādīsu ekekaṃ ekamante khipeyya, khippataraṃ gaṅgādīsu vālukādayo parikkhayaṃ gaccheyyuṃ, na tveva mama pañhānaṃ vissajjananti. |
♦ This is what is said— if, venerable sir, O Lord of the world endowed with intelligence, when I have answered one question, without throwing away one grain of sand, or one drop of water, or one clod of earth, and having answered a hundred, or a thousand, or a hundred thousand questions, I were to throw one by one of the sand grains of the Ganges and so on to one side, the sand and so on in the Ganges and other places would be exhausted sooner, but not the answering of my questions. |
evaṃ mahāpaññopi hi bhikkhu buddhavisaye pañhassa antaṃ vā koṭiṃ vā adisvā satthārā dinnanaye ṭhatvāva pañhaṃ vissajjesi. |
Even a monk of such great wisdom, not seeing the end or the limit of a question in the domain of a Buddha, answered the question only by standing in the method given by the Teacher. |
taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ — |
Hearing that, the monks raised a discussion— |
“yaṃ pañhaṃ puṭṭho sabbopi jano kathetuṃ na sakkhi, taṃ dhammasenāpati sāriputto ekakova kathesī”ti. |
The question which, when asked, no one could answer, that very question the General of the Dhamma, Sāriputta, answered all by himself. |
satthā taṃ kathaṃ sutvā “na idāneva sāriputto yaṃ pañhaṃ mahājano vissajjetuṃ nāsakkhi, taṃ vissajjesi, pubbepi anena vissajjitoyevā”ti vatvā atītaṃ āharituṃ — |
The Teacher, hearing that talk, said, "Not only now did Sāriputta answer a question that the great crowd could not answer; in the past, too, it was answered by him," and to bring forth the past— |
♦ “parosahassampi samāgatānaṃ, |
♦ “Though more than a thousand gather, |
♦ kandeyyuṃ te vassasataṃ apaññā. |
♦ they might cry for a hundred years, being witless. |
♦ ekova seyyo puriso sapañño, |
♦ A single wise person is better, |
♦ yo bhāsitassa vijānāti atthan”ti. |
♦ who understands the meaning of what is said.” |
— |
— |
♦ imaṃ jātakaṃ vitthārena kathesīti. |
♦ he related this Jātaka in detail. |
♦ devorohaṇavatthu dutiyaṃ. |
♦ The second is the story of the descent from the deva world. |
♦ 3. erakapattanāgarājavatthu |
♦ 3. The Story of the Nāga King Erakapatta |
♦ kiccho manussapaṭilābhoti imaṃ dhammadesanaṃ satthā bārāṇasiyaṃ upanissāya sattasirīsakarukkhamūle viharanto erakapattaṃ nāma nāgarājaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling near Benares at the foot of a grove of seven sirīsa trees, delivered this Dhamma discourse concerning the nāga king named Erakapatta, which begins with the words "Difficult is the attainment of a human birth...". |
♦ so kira pubbe kassapabuddhasāsane daharabhikkhu hutvā gaṅgāya nāvaṃ abhiruyha gacchanto ekasmiṃ erakagumbe erakapattaṃ gahetvā nāvāya vegasā gacchamānāyapi na muñci, erakapattaṃ chijjitvā gataṃ. |
♦ It is said that he, having been a young monk in the dispensation of the Buddha Kassapa, while going on a boat on the Ganges, took a leaf from an eraka bush, and though the boat was going with speed, he did not let go, and the eraka leaf was torn off. |
so “appamattakaṃ etan”ti āpattiṃ adesetvā vīsati vassasahassāni araññe samaṇadhammaṃ katvāpi maraṇakāle erakapattena gīvāya gahito viya āpattiṃ desetukāmopi aññaṃ bhikkhuṃ apassamāno “aparisuddhaṃ me sīlan”ti uppannavippaṭisāro tato cavitvā ekarukkhadoṇikanāvappamāṇo nāgarājā hutvā nibbatti, erakapattotvevassa nāmaṃ ahosi. |
He, thinking, "This is a minor thing," did not confess the offense, and though he practiced the monk's duties in the forest for twenty thousand years, at the time of his death, as if seized by the neck by the eraka leaf, and wishing to confess the offense but not seeing another monk, with remorse arisen, thinking, "My virtue is not pure," he passed away from there and was reborn as a nāga king the size of a single-tree-trunk boat, and his name was Erakapatta. |
so nibbattakkhaṇeyeva attabhāvaṃ oloketvā “ettakaṃ nāma kālaṃ samaṇadhammaṃ katvā ahetukayoniyaṃ maṇḍūkabhakkhaṭṭhāne nibbattomhī”ti vippaṭisārī ahosi. |
He, at the very moment of his rebirth, looked at his existence and became remorseful, thinking, "Having practiced the monk's duties for so long a time, I have been reborn in an irrational state, in a place where frogs are eaten." |
so aparabhāge ekaṃ dhītaraṃ labhitvā majjhe gaṅgāya udakapiṭṭhe mahantaṃ phalaṃ ukkhipitvā dhītaraṃ tasmiṃ ṭhapetvā naccāpetvā gāyāpesi. |
He, after some time, got a daughter, and in the middle of the Ganges, raising a large hood on the surface of the water, he placed his daughter on it and had her dance and sing. |
evaṃ kirassa ahosi — |
Thus it occurred to him— |
“addhā ahaṃ idha iminā upāyena buddhe uppanne tassa uppannabhāvaṃ suṇissāmī”ti. |
Surely, by this means, I will hear of the arising of a Buddha when one has arisen. |
yo me gītassa paṭigītaṃ āharati, tassa mahantena nāgabhavanena saddhiṃ dhītaraṃ dassāmīti anvaḍḍhamāsaṃ uposathadivase taṃ dhītaraṃ phaṇe ṭhapesi. |
"To him who brings a counter-song to my song, I will give my daughter along with the great nāga realm," and every half-month on the uposatha day, he would place that daughter on his hood. |
sā tattha ṭhitā naccantī — |
She, standing there and dancing— |
♦ “kiṃsu adhippatī rājā, kiṃsu rājā rajjissaro. |
♦ “What kind of king is the ruler? What kind of king is the lord of passion? |
♦ kathaṃsu virajo hoti, kathaṃ bāloti vuccatī”ti. |
♦ How does one become stainless? How is one called a fool?” |
— |
— |
♦ imaṃ gītaṃ gāyati. |
♦ sings this song. |
♦ sakalajambudīpavāsino “nāgamāṇavikaṃ gaṇhissāmā”ti gantvā attano attano paññābalena paṭigītaṃ katvā gāyanti. |
♦ All the inhabitants of Jambudīpa, thinking, "We will get the nāga maiden," go and, with the power of their own intelligence, compose a counter-song and sing it. |
sā taṃ paṭikkhipati. |
She rejects it. |
tassā anvaḍḍhamāsaṃ phaṇe ṭhatvā evaṃ gāyantiyāva ekaṃ buddhantaraṃ vītivattaṃ. |
As she stood on the hood every half-month and sang thus, a whole Buddha-interval passed. |
atha amhākaṃ satthā loke uppajjitvā ekadivasaṃ paccūsakāle lokaṃ volokento erakapattaṃ ādiṃ katvā uttaramāṇavaṃ nāma attano ñāṇajālassa anto paviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti āvajjento “ajja erakapattassa dhītaraṃ phaṇe ṭhapetvā naccāpanadivaso, ayaṃ uttaramāṇavo mayā dinnaṃ paṭigītaṃ gaṇhantova sotāpanno hutvā taṃ ādāya nāgarājassa santikaṃ gamissati. |
Then our Teacher arose in the world and one day, in the early morning, surveying the world, saw a young man named Uttara, beginning with Erakapatta, having entered the net of his knowledge, and reflecting, "What will happen?", he saw, "Today is the day for Erakapatta's daughter to be placed on the hood and made to dance. This young man Uttara, upon receiving the counter-song given by me, will become a stream-enterer and, taking it, will go to the nāga king. |
so taṃ sutvā ‘buddho uppanno’ti ñatvā mama santikaṃ āgamissati, ahaṃ tasmiṃ āgate mahāsamāgame gāthaṃ kathessāmi, gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissatī”ti addasa. |
He, hearing it, will know 'a Buddha has arisen' and will come to my presence. When he has come, I will speak a verse in the great assembly, and at the end of the verse, there will be a realization of the Dhamma for eighty-four thousand living beings." |
so tattha gantvā bārāṇasito avidūre satta sirīsakarukkhā atthi, tesu ekassa mūle nisīdi. |
He went there and, not far from Benares, there were seven sirīsa trees. He sat at the foot of one of them. |
jambudīpavāsino gītapaṭigītaṃ ādāya sannipatiṃsu. |
The inhabitants of Jambudīpa gathered, taking their song and counter-song. |
satthā avidūre ṭhāne gacchantaṃ uttaramāṇavaṃ disvā “ehi, uttarā”ti āha. |
The Teacher, seeing the young man Uttara going in a place not far away, said, "Come, Uttara." |
“kiṃ, bhante”ti? |
What is it, venerable sir? |
“ito tāva ehī”ti. |
Come here for a moment. |
atha naṃ āgantvā vanditvā nisinnaṃ āha “kahaṃ gacchasī”ti? |
Then, when he had come, paid homage, and was seated, he said, "Where are you going?" |
“erakapattassa dhītu gāyanaṭṭhānan”ti. |
To the place where Erakapatta's daughter sings. |
“jānāsi pana gītapaṭigītan”ti? |
Do you know the song and counter-song? |
“jānāmi, bhante”ti. |
I know, venerable sir. |
“vadehi tāva nan”ti? |
Then tell it. |
atha naṃ attano jānananiyāmeneva vadantaṃ “na uttaraṃ etaṃ paṭigītaṃ, ahaṃ te paṭigītaṃ dassāmi, ādāya naṃ gamissasī”ti. |
Then, as he was reciting it in the way he knew it, the Teacher said, "Uttara, this is not the counter-song. I will give you the counter-song. Will you take it and go?" |
“sādhu, bhante”ti. |
Very well, venerable sir. |
atha naṃ satthā, uttara, tvaṃ nāgamāṇavikāya gītakāle — |
Then the Teacher said to him, "Uttara, when the nāga maiden sings her song, you— |
♦ “chadvārādhippatī rājā, rajjamāno rajjissaro. |
♦ “The king who is master of the six doors, the lord of passion, is attached. |
♦ arajjaṃ virajo hoti, rajjaṃ bāloti vuccatī”ti. |
♦ The unattached one becomes stainless; the attached one is called a fool.” |
— |
— |
♦ imaṃ paṭigītaṃ gāyeyyāsīti āha. |
♦ should sing this counter-song." |
♦ māṇavikāya gītassa attho — kiṃsu adhippatī rājāti kiṃ adhippati rājā nāma hoti? |
♦ The meaning of the maiden's song is— "What kind of king is the ruler?" means what is a king who is a ruler? |
kiṃsu rājā rajjissaroti kathaṃ pana rājā rajjissaro nāma hoti? |
"What kind of king is the lord of passion?" means how is a king a lord of passion? |
kathaṃsu virajo hotīti kathaṃ nu kho so rājā virajo nāma hotīti? |
"How does one become stainless?" means how, indeed, does that king become stainless? |
♦ paṭigītassa pana attho — chadvārādhippatī rājāti yo channaṃ dvārānaṃ adhippati, ekadvārepi rūpādīhi anabhibhūto, ayaṃ rājā nāma. |
♦ The meaning of the counter-song, however, is— "The king who is master of the six doors" means he who is the master of the six doors, not overcome by form and so on in a single door, this one is a king. |
rajjamāno rajjissaroti yo pana tesu ārammaṇesu rajjati, so rajjamāno rajjissaro nāma. |
"the lord of passion, is attached" means he who is attached to those objects, he, being attached, is a lord of passion. |
arajjanti arajjamāno pana virajo nāma hoti. |
"The unattached" means one who is not attached, however, is called stainless. |
rajjanti rajjamāno bāloti vuccatīti. |
"the attached one is called a fool" means one who is attached is called a fool. |
♦ evamassa satthā paṭigītaṃ datvā, uttara, tayā imasmiṃ gīte gāyite imassa gītassa imaṃ paṭigītaṃ gāyissati — |
♦ Thus the Teacher gave him the counter-song and said, "Uttara, when this song is sung by you, she will sing this counter-song to your song— |
♦ “kenassu vuyhati bālo, kathaṃ nudati paṇḍito. |
♦ “By what is the fool carried away? How does the wise one push away? |
♦ yogakkhemī kathaṃ hoti, taṃ me akkhāhi pucchito”ti. |
♦ How does one become secure from the yoke? Tell me that, when asked.” |
♦ athassa tvaṃ idaṃ paṭigītaṃ gāyeyyāsi — |
♦ Then you should sing this counter-song to her— |
♦ “oghena vuyhati bālo, yogā nudati paṇḍito. |
♦ “By the flood is the fool carried away; by the yoke does the wise one push away. |
♦ sabbayogavisaṃyutto, yogakkhemīti vuccatī”ti. |
♦ Disjoined from all yokes, one is called secure from the yoke.” |
♦ tassattho — |
♦ Its meaning is— |
“kāmoghādinā catubbidhena oghena bālo vuyhati, taṃ oghaṃ paṇḍito sammappadhānasaṅkhātena yogena nudati. |
"The fool is carried away by the fourfold flood of sensuality and so on. The wise one pushes away that flood by the yoke known as the right effort. |
so sabbehi kāmayogādīhi visaṃyutto yogakkhemī nāma vuccatī”ti. |
He, being disjoined from all yokes of sensuality and so on, is called secure from the yoke." |
♦ uttaro imaṃ paṭigītaṃ gaṇhantova sotāpattiphale patiṭṭhahi. |
♦ Uttara, while receiving this counter-song, was established in the fruit of stream-entry. |
so sotāpanno hutvā taṃ gāthaṃ ādāya gantvā, “ambho, mayā gītapaṭigītaṃ āhaṭaṃ, okāsaṃ me dethā”ti vatvā nirantaraṃ ṭhitassa mahājanassa jaṇṇunā akkamanto agamāsi. |
He, having become a stream-enterer, took that verse and went, and saying, "Sirs, I have brought the song and counter-song. Give me a chance," he went, treading with his knee on the great crowd that stood packed together. |
nāgamāṇavikā pitu phaṇe ṭhatvā naccamānā “kiṃsu adhippatī rājā”ti gītaṃ gāyati? |
The nāga maiden, standing on her father's hood and dancing, sings the song, "What kind of king is the ruler?" |
uttaro “chadvārādhippatī rājā”ti paṭigītaṃ gāyi. |
Uttara sang the counter-song, "The king who is master of the six doors." |
puna nāgamāṇavikā “kenassu vuyhatī”ti tassa gītaṃ gāyati? |
Again the nāga maiden sings his song, "By what is he carried away?" |
athassā paṭigītaṃ gāyanto uttaro “oghena vuyhatī”ti imaṃ gāthamāha. |
Then Uttara, singing the counter-song to her, spoke this verse, "By the flood is he carried away." |
nāgarājā taṃ sutvāva buddhassa uppannabhāvaṃ ñatvā “mayā ekaṃ buddhantaraṃ evarūpaṃ padaṃ nāma na sutapubbaṃ, uppanno vata, bho, loke buddho”ti tuṭṭhamānaso naṅguṭṭhena udakaṃ pahari, mahāvīciyo uṭṭhahiṃsu, ubho tīrāni bhijjiṃsu. |
The nāga king, as soon as he heard it, knew that a Buddha had arisen and, joyful, thinking, "For a whole Buddha-interval I have never heard such a verse. A Buddha has arisen in the world, sirs!", he struck the water with his tail. Great waves arose, and both banks were broken. |
ito cito ca usabhamatte ṭhāne manussā udake nimujjiṃsu. |
The people in a space the size of a bull's yoke on this side and that were submerged in the water. |
so ettakaṃ mahājanaṃ phaṇe ṭhapetvā ukkhipitvā thale patiṭṭhapesi. |
He placed that great crowd on his hood, lifted them up, and set them on dry land. |
so uttaraṃ upasaṅkamitvā “kahaṃ, sāmi, satthā”ti pucchi. |
He approached Uttara and asked, "Where, master, is the Teacher?" |
“ekasmiṃ rukkhamūle nisinno, mahārājā”ti. |
He is seated at the foot of a certain tree, great king. |
so “ehi, sāmi, gacchāmā”ti uttarena saddhiṃ agamāsi. |
He said, "Come, master, let us go," and went with Uttara. |
mahājanopi tena saddhiṃyeva gato. |
The great crowd also went with him. |
nāgarājā gantvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā satthāraṃ vanditvā rodamāno aṭṭhāsi. |
The nāga king went and, entering among the six-colored rays, paid homage to the Teacher and stood weeping. |
atha naṃ satthā āha — |
Then the Teacher said to him— |
“kiṃ idaṃ, mahārājā”ti? |
What is this, great king? |
“ahaṃ, bhante, tumhādisassa buddhassa sāvako hutvā vīsati vassasahassāni samaṇadhammaṃ akāsiṃ, sopi maṃ samaṇadhammo niddhāretuṃ nāsakkhi. |
"I, venerable sir, having been a disciple of a Buddha like you, practiced the monk's duties for twenty thousand years, but that practice of a monk could not save me. |
appamattakaṃ erakapattachindanamattaṃ nissāya ahetukapaṭisandhiṃ gahetvā urena parisakkanaṭṭhāne nibbattosmi, ekaṃ buddhantaraṃ neva manussattaṃ labhāmi, na saddhammassavanaṃ, na tumhādisassa buddhassa dassanan”ti satthā tassa kathaṃ sutvā, “mahārāja, manussattaṃ nāma dullabhameva, tathā saddhammassavanaṃ, tathā buddhuppādo, idaṃ kicchena kasirena labbhatī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
Relying on the mere cutting of a trivial eraka leaf, I have taken an irrational rebirth and have been reborn in a place where one crawls on one's chest. For a whole Buddha-interval, I have not obtained a human state, nor the hearing of the true Dhamma, nor the sight of a Buddha like you." The Teacher, hearing his words, said, "Great king, a human state is indeed difficult to obtain, likewise the hearing of the true Dhamma, likewise the arising of a Buddha. This is obtained with difficulty and hardship," and teaching the Dhamma, he spoke this verse— |
♦ 182. |
♦ 182. |
♦ “kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ. |
♦ “Difficult is the attainment of a human birth, difficult is the life of mortals. |
♦ kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo”ti. |
♦ Difficult is the hearing of the true Dhamma, difficult is the arising of Buddhas.” |
♦ tassattho — mahantena hi vāyāmena mahantena kusalena laddhattā manussattapaṭilābho nāma kiccho dullabho. |
♦ Its meaning is— because it is obtained with great effort and great merit, the attainment of a human state is difficult, rare. |
nirantaraṃ kasikammādīni katvā jīvitavuttiṃ ghaṭanatopi parittaṭṭhāyitāyapi maccānaṃ jīvitaṃ kicchaṃ. |
Because one makes a living by constantly doing farm work and so on, and also because of its short duration, the life of mortals is difficult. |
anekesupi kappesu dhammadesakassa puggalassa dullabhatāya saddhammassavanampi kicchaṃ. |
Because a person who teaches the Dhamma is rare even in many aeons, the hearing of the true Dhamma is also difficult. |
mahantena vāyāmena abhinīhārassa samijjhanato samiddhābhinīhārassa ca anekehipi kappakoṭisahassehi dullabhuppādato buddhānaṃ uppādopi kicchoyeva, ativiya dullabhoti. |
Because the resolution is accomplished with great effort, and because the arising of one whose resolution is accomplished is rare even in many hundred thousand crores of aeons, the arising of Buddhas is also very difficult, extremely rare. |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, there was a realization of the Dhamma for eighty-four thousand living beings. |
nāgarājāpi taṃdivasaṃ sotāpattiphalaṃ labheyya, tiracchānagatattā pana nālattha. |
The nāga king also would have obtained the fruit of stream-entry on that day, but being in an animal state, he did not attain it. |
so yesu paṭisandhigahaṇatacajahanavissaṭṭhaniddokkamanasajātiyāmethunasevanacutisaṅkhātesu pañcasu ṭhānesu nāgasarīrameva gahetvā kilamanti, tesu akilamanabhāvaṃ patvā māṇavarūpeneva vicarituṃ labhatīti. |
It is said that in the five states of taking conception, shedding the skin, being released, coming out, and engaging in sexual intercourse and death, where they are afflicted by taking a nāga body, he, having attained a state of non-affliction in them, gets to wander about in the form of a young man. |
♦ erakapattanāgarājavatthu tatiyaṃ. |
♦ The third is the story of the nāga king Erakapatta. |
♦ 4. ānandattherapañhavatthu |
♦ 4. The Story of the Elder Ānanda's Question |
♦ sabbapāpassa akaraṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto ānandattherassa pañhaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Ānanda's question, which begins with the words "The non-doing of all evil...". |
♦ thero kira divāṭṭhāne nisinno cintesi — |
♦ The elder, it is said, sitting in his day-quarters, thought— |
“satthārā sattannaṃ buddhānaṃ mātāpitaro āyuparicchedo bodhi sāvakasannipāto aggasāvakasannipāto aggasāvakaupaṭṭhākoti idaṃ sabbaṃ kathitaṃ, uposatho pana akathito, kiṃ nu kho tesampi ayameva uposatho, añño”ti? |
The Teacher has spoken of the mothers and fathers, the life-span, the Bodhi tree, the assembly of disciples, the assembly of chief disciples, and the chief attendant disciple of the seven Buddhas, all this has been said, but the Uposatha has not been mentioned. Did they too have this same Uposatha, or another? |
so satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. |
He approached the Teacher and asked about the matter. |
yasmā pana tesaṃ buddhānaṃ kālabhedova ahosi, na kathābhedo. |
However, there was only a difference of time for those Buddhas, not a difference of teaching. |
vipassī sammāsambuddho hi sattame sattame saṃvacchare uposathaṃ akāsi. |
For the Perfectly Enlightened One Vipassī performed the Uposatha every seven years. |
ekadivasaṃ dinnovādoyeva hissa sattannaṃ saṃvaccharānaṃ alaṃ hoti. |
For the instruction given on one day was sufficient for his seven years. |
sikhī ceva vessabhū ca chaṭṭhe chaṭṭhe saṃvacchare uposathaṃ kariṃsu, kakusandho koṇāgamano ca saṃvacchare saṃvacchare. |
Sikhī and Vessabhū performed the Uposatha every six years; Kakusandha and Koṇāgamana every year. |
kassapadasabalo chaṭṭhe chaṭṭhe māse uposathaṃ akāsi. |
Kassapa of the ten powers performed the Uposatha every six months. |
ekadivasaṃ dinnovādo eva hissa channaṃ māsānaṃ alaṃ ahosi. |
The instruction given on one day was sufficient for his six months. |
tasmā satthā tesaṃ imaṃ kālabhedaṃ ārocetvā “ovādagāthā pana nesaṃ imāyevā”ti vatvā sabbesaṃ ekameva uposathaṃ āvi karonto imā gāthā abhāsi — |
Therefore, the Teacher, having told them this difference of time, said, "But their verses of exhortation are these very ones," and making clear the one Uposatha for all of them, he spoke these verses— |
♦ 183. |
♦ 183. |
♦ “sabbapāpassa akaraṇaṃ, kusalassa upasampadā. |
♦ “The non-doing of all evil, the undertaking of the good, |
♦ sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ. |
♦ the cleansing of one's own mind—this is the teaching of the Buddhas. |
♦ 184. |
♦ 184. |
♦ “khantī paramaṃ tapo titikkhā, |
♦ “Forbearance, patience, is the supreme austerity. |
♦ nibbānaṃ paramaṃ vadanti buddhā. |
♦ Nibbāna is supreme, say the Buddhas. |
♦ na hi pabbajito parūpaghātī, |
♦ He is not a recluse who harms another, |
♦ na samaṇo hoti paraṃ viheṭhayanto. |
♦ nor is he an ascetic who oppresses another. |
♦ 185. |
♦ 185. |
♦ “anūpavādo anūpaghāto, pātimokkhe ca saṃvaro. |
♦ “Not reviling, not harming, and restraint in the Pātimokkha, |
♦ mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ. |
♦ and moderation in food, and a secluded dwelling, |
♦ adhicitte ca āyogo, etaṃ buddhāna sāsanan”ti. |
♦ and devotion to the higher mind—this is the teaching of the Buddhas.” |
♦ tattha sabbapāpassāti sabbassa akusalakammassa. |
♦ Therein, "of all evil" means of all unwholesome action. |
upasampadāti abhinikkhamanato paṭṭhāya yāva arahattamaggā kusalassa uppādanañceva uppāditassa ca bhāvanā. |
"the undertaking" means the production of the wholesome from the time of renunciation up to the path of Arahantship, and the development of what has been produced. |
sacittapariyodapananti pañcahi nīvaraṇehi attano cittassa vodāpanaṃ. |
"the cleansing of one's own mind" means the cleansing of one's own mind from the five hindrances. |
etaṃ buddhāna sāsananti sabbabuddhānaṃ ayamanusiṭṭhi. |
"this is the teaching of the Buddhas" means this is the instruction of all the Buddhas. |
♦ khantīti yā esā titikkhāsaṅkhātā khantī nāma, idaṃ imasmiṃ sāsane paramaṃ uttamaṃ tapo. |
♦ "Forbearance" means that which is called forbearance, identified with patience, this is the supreme, the highest austerity in this dispensation. |
nibbānaṃ paramaṃ vadanti buddhāti buddhā ca paccekabuddhā ca anubuddhā cāti ime tayo buddhā nibbānaṃ uttamantī vadanti. |
"Nibbāna is supreme, say the Buddhas" means these three Buddhas—the Buddhas, the Paccekabuddhas, and the Anubuddhas—say that Nibbāna is supreme. |
na hi pabbajitoti pāṇiādīhi paraṃ apahananto viheṭhento parūpaghātī pabbajito nāma na hoti. |
"He is not a recluse" means one who harms another with his hand and so on, and oppresses, is not a recluse who harms another. |
na samaṇoti vuttanayeneva paraṃ viheṭhayanto samaṇopi na hotiyeva . |
"nor is he an ascetic" means one who oppresses another in the way mentioned is not an ascetic either. |
♦ anūpavādoti anūpavādanañceva anūpavādāpanañca. |
♦ "Not reviling" means not reviling and not causing to be reviled. |
anūpaghātoti anūpaghātanañceva anūpaghātāpanañca . |
"not harming" means not harming and not causing to be harmed. |
pātimokkheti jeṭṭhakasīle. |
"in the Pātimokkha" means in the principal morality. |
saṃvaroti pidahanaṃ. |
"restraint" means covering. |
mattaññutāti mattaññubhāvo pamāṇajānanaṃ. |
"moderation" means the state of knowing the measure, knowing the amount. |
pantanti vivittaṃ. |
"secluded" means solitary. |
adhicitteti aṭṭhasamāpattisaṅkhāte adhicitte. |
"to the higher mind" means to the higher mind identified with the eight attainments. |
āyogoti payogakaraṇaṃ. |
"devotion" means making an effort. |
etanti etaṃ sabbesaṃ buddhānaṃ sāsanaṃ. |
"this" means this is the teaching of all the Buddhas. |
ettha hi anūpavādena vācasikaṃ sīlaṃ kathitaṃ, anūpaghātena kāyikasīlaṃ, “pātimokkhe ca saṃvaro”ti sīlaṃ kathitaṃ, anūpaghātena kāyikasīlaṃ, “pātimokkhe ca saṃvaro”ti iminā pātimokkhasīlañceva indriyasaṃvarañca, mattaññutāya ājīvapārisuddhi ceva paccayasannisitasīlañca, pantasenāsanena sappāyasenāsanaṃ, adhicittena aṭṭha samāpattiyo. |
Here, by "not reviling," verbal morality is stated; by "not harming," bodily morality; by "and restraint in the Pātimokkha," both the Pātimokkha morality and sense-restraint are stated; by "moderation," purity of livelihood and morality concerning the requisites are stated; by "secluded dwelling," a suitable dwelling; by "the higher mind," the eight attainments. |
evaṃ imāya gāthāya tissopi sikkhā kathitā eva hontīti. |
Thus, by this verse, all three trainings are stated. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ānandattherapañhavatthu catutthaṃ. |
♦ The fourth is the story of the Elder Ānanda's question. |
♦ 5. anabhiratabhikkhuvatthu |
♦ 5. The Story of the Discontented Monk |
♦ na kahāpaṇavassenāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anabhiratabhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain discontented monk, which begins with the words "Not by a shower of gold coins...". |
♦ so kira sāsane pabbajitvā laddhūpasampado “asukaṭṭhānaṃ nāma gantvā uddesaṃ uggaṇhāhī”ti upajjhāyena pesito tattha agamāsi. |
♦ It is said that he, having been ordained in the dispensation and having received the higher ordination, was sent by his preceptor, saying, "Go to such and such a place and learn the text." He went there. |
athassa pituno rogo uppajji. |
Then a sickness arose in his father. |
so puttaṃ daṭṭhukāmo hutvā taṃ pakkosituṃ samatthaṃ kañci alabhitvā puttasokena vippalapantoyeva āsannamaraṇo hutvā “idaṃ me puttassa pattacīvaramūlaṃ kareyyāsī”ti kahāpaṇasataṃ kaniṭṭhassa hatthe datvā kālamakāsi. |
He, wishing to see his son, but not finding anyone capable of summoning him, while delirious with sorrow for his son, and near death, gave a hundred kahāpaṇas into the hand of his younger son, saying, "Let this be the price of my son's bowl and robe," and passed away. |
so daharassa āgatakāle pādamūle nipatitvā pavaṭṭento roditvā, “bhante, pitā te vippalapantova kālakato, mayhaṃ pana tena kahāpaṇasataṃ hatthe ṭhapitaṃ, tena kiṃ karomī”ti āha. |
When the young monk came, he fell at his feet, wept rolling on the ground, and said, "Venerable sir, your father passed away while delirious. But he placed a hundred kahāpaṇas in my hand. What should I do with them?" |
daharo “na me kahāpaṇehi attho”ti paṭikkhipitvā aparabhāge cintesi — |
The young monk, saying, "I have no need of kahāpaṇas," rejected them. Later, he thought— |
“kiṃ me parakulesu piṇḍāya caritvā jīvitena, sakkā taṃ kahāpaṇasataṃ nissāya jīvituṃ, vibbhamissāmī”ti. |
What is the use of my living by walking for alms in others' families? It is possible to live by means of that hundred kahāpaṇas. I will disrobe. |
so anabhiratiyā pīḷito vissaṭṭhasajjhāyanakammaṭṭhāno paṇḍurogī viya ahosi. |
He, afflicted by discontent, having given up his recitation and meditation subject, became like one with jaundice. |
atha naṃ daharasāmaṇerā “kiṃ idan”ti pucchitvā “ukkaṇṭhitomhī”ti vutte ācariyupajjhāyānaṃ ācikkhiṃsu. |
Then the young novices, asking, "What is this?", and being told, "I am discontented," told his teachers and preceptors. |
atha naṃ te satthu santikaṃ netvā satthu dassesuṃ. |
Then they took him to the Teacher's presence and showed him to the Teacher. |
satthā “saccaṃ kira tvaṃ ukkaṇṭhito”ti pucchitvā, “āma, bhante”ti vutte “kasmā evamakāsi, atthi pana te koci jīvitapaccayo”ti āha. |
The Teacher, asking, "Is it true that you are discontented?", and when he said, "Yes, venerable sir," he said, "Why did you do so? Do you have some means of livelihood?" |
“āma, bhante”ti. |
Yes, venerable sir. |
“kiṃ te atthī”ti? |
What do you have? |
“kahāpaṇasataṃ, bhante”ti. |
A hundred kahāpaṇas, venerable sir. |
tena hi katthaci tāva sakkharā āhara, gaṇetvā jānissāma “sakkā vā tāvattakena jīvituṃ, no vā”ti. |
Then bring some pebbles from somewhere. We will count and know 'whether it is possible to live on that much or not.' |
so sakkharā āhari. |
He brought pebbles. |
atha naṃ satthā āha — |
Then the Teacher said to him— |
“paribhogatthāya tāva paṇṇāsaṃ ṭhapehi, dvinnaṃ goṇānaṃ atthāya catuvīsati, ettakaṃ nāma bījatthāya, yuganaṅgalatthāya, kuddālavāsipharasuatthāyā”ti evaṃ gaṇiyamāne taṃ kahāpaṇasataṃ nappahoti. |
"For the sake of consumption, set aside fifty. For the sake of two oxen, twenty-four. This much for the sake of seeds, for a yoke and plough, for a hoe, adze, and axe," and as it was being counted thus, that hundred kahāpaṇas was not enough. |
atha naṃ satthā “bhikkhu tava kahāpaṇā appakā, kathaṃ ete nissāya taṇhaṃ pūressasi, atīte kira cakkavattirajjaṃ kāretvā apphoṭitamattena dvādasayojanaṭṭhāne kaṭippamāṇena ratanavassaṃ vassāpetuṃ samattho yāva chattiṃsa sakkā cavanti, ettakaṃ kālaṃ devarajjaṃ kāretvāpi maraṇakāle taṇhaṃ apūretvāva kālamakāsī”ti vatvā tena yācito atītaṃ āharitvā mandhātujātakaṃ vitthāretvā — |
Then the Teacher said to him, "Monk, your kahāpaṇas are few. How will you satisfy your craving relying on these? In the past, there was one who, having ruled as a universal monarch, was able to make a shower of jewels as big as a waist fall in a place of twelve yojanas just by clapping his hands. Even after ruling as the king of the devas for as long as thirty-six Sakkas pass away, he died at the time of his death without having satisfied his craving," and when requested by him, he brought forth the past, and having related the Mandhātu Jātaka in detail— |
♦ “yāvatā candimasūriyā pariharanti, disā bhanti virocanā. |
♦ “As far as the moon and sun revolve, their light shining in the directions, |
♦ sabbeva dāsā mandhātu, ye pāṇā pathavissitā”ti. |
♦ all are slaves to Mandhātu, whoever are beings dwelling on the earth.” |
— |
— |
♦ imissā gāthāya anantarā imā dve gāthā abhāsi — |
♦ immediately after this verse, he spoke these two verses— |
♦ 186. |
♦ 186. |
♦ “na kahāpaṇavassena, titti kāmesu vijjati. |
♦ “Not by a shower of gold coins is satisfaction found in sensual pleasures. |
♦ appassādā dukhā kāmā, iti viññāya paṇḍito. |
♦ ‘Sensual pleasures have little taste and are painful,’ knowing this, the wise person, |
♦ 187. |
♦ 187. |
♦ “api dibbesu kāmesu, ratiṃ so nādhigacchati. |
♦ “even in divine sensual pleasures, finds no delight. |
♦ taṇhakkhayarato hoti, sammāsambuddhasāvako”ti. |
♦ The disciple of the Perfectly Enlightened One delights in the destruction of craving.” |
♦ tattha kahāpaṇavassenāti yaṃ so apphoṭetvā sattaratanavassaṃ vassāpesi, taṃ idha kahāpaṇavassanti vuttaṃ. |
♦ Therein, "by a shower of gold coins" means that shower of the seven jewels which he caused to fall by clapping his hands, that is here called a shower of gold coins. |
tenapi hi vatthukāmakilesakāmesu titti nāma natthi. |
Even by that, there is no satisfaction in sensual pleasures, both objective and subjective. |
evaṃ duppūrā esā taṇhā. |
Thus, this craving is hard to satisfy. |
appassādāti supinasadisatāya parittasukhā. |
"little taste" means having little pleasure, like a dream. |
dukhāti dukkhakkhandhādīsu āgatadukkhavasena pana bahudukkhāva. |
"painful" means but having much pain, in the sense of the pain that comes from the mass of suffering and so on. |
iti viññāyāti evamete kāme jānitvā. |
"knowing this" means having known these sensual pleasures thus. |
api dibbesūti sace hi devānaṃ upakappanakakāmehi nimanteyyāpi āyasmā samiddhi viya evampi tesu kāmesu ratiṃ na vindatiyeva. |
"even in divine" means if one were to invite him with the sensual pleasures prepared for the devas, even so, like the venerable Samiddhi, he would find no delight in those sensual pleasures. |
taṇhakkhayaratoti arahatte ceva nibbāne ca abhirato hoti, taṃ patthayamāno viharati. |
"delights in the destruction of craving" means he delights in Arahantship and Nibbāna, he lives aspiring for that. |
sammāsambuddhasāvakoti sammāsambuddhena desitassa dhammassa savanena jāto yogāvacarabhikkhūti. |
"The disciple of the Perfectly Enlightened One" means the yogi-monk who is born from hearing the Dhamma taught by the Perfectly Enlightened One. |
♦ desanāvasāne so bhikkhu sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that monk was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the assembled company. |
♦ anabhiratabhikkhuvatthu pañcamaṃ. |
♦ The fifth is the story of the discontented monk. |
♦ 6. aggidattabrāhmaṇavatthu |
♦ 6. The Story of the Brahmin Aggidatta |
♦ bahuṃ ve saraṇaṃ yantīti imaṃ dhammadesanaṃ satthā jetavane viharanto vālikarāsimhi nisinnaṃ aggidattaṃ nāma kosalarañño purohitaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the brahmin Aggidatta, the purohita of the king of Kosala, who was sitting on a heap of sand, which begins with the words "To many a refuge they go...". |
♦ so kira mahākosalassa purohito ahosi. |
♦ It is said that he was the purohita of Mahākosala. |
atha naṃ pitari kālakate rājā pasenadi kosalo “pitu me purohito”ti gāravena tasmiṃyeva ṭhāne ṭhapetvā tassa attano upaṭṭhānaṃ āgatakāle paccuggamanaṃ karoti, “ācariya, idha nisīdathā”ti samānāsanaṃ dāpesi. |
Then, when his father passed away, King Pasenadi of Kosala, out of respect, thinking, "He was my father's purohita," appointed him to the same position and, when he came to attend on him, would go out to meet him and would have an equal seat given, saying, "Teacher, sit here." |
so cintesi — |
He thought— |
“ayaṃ rājā mayi ativiya gāravaṃ karoti, na kho pana rājūnaṃ niccakālameva sakkā cittaṃ gahetuṃ. |
"This king shows me great respect, but it is not possible to win the hearts of kings forever. |
samānavayeneva hi saddhiṃ rajjasukhaṃ nāma sukhaṃ hoti, ahañcamhi mahallako, pabbajituṃ me yuttan”ti. |
The pleasure of kingship is indeed a pleasure with one of the same age. I am old. It is fitting for me to become an ascetic." |
so rājānaṃ pabbajjaṃ anujānāpetvā nagare bheriṃ carāpetvā sattāhena sabbaṃ attano dhanaṃ dānamukhe vissajjetvā bāhirakapabbajjaṃ pabbaji. |
He, having obtained permission from the king to become an ascetic, had a drum beaten in the city and, in seven days, having given away all his own wealth in alms, he took the non-Buddhist ordination. |
taṃ nissāya dasa purisasahassāni anupabbajiṃsu. |
Ten thousand men became ascetics following him. |
so tehi saddhiṃ aṅgamagadhānañca kururaṭṭhassa ca antare vāsaṃ kappetvā imaṃ ovādaṃ deti, “tātā, yassa kāmavitakkādayo uppajjanti, so nadito ekekaṃ vālukapuṭaṃ uddharitvā imasmiṃ okiratū”ti. |
He, with them, made his dwelling between Aṅga and Magadha and the Kuru country and gave this instruction: "Sons, whoever has sensual thoughts and so on arise, let him take one handful of sand from the river and sprinkle it here." |
te “sādhū”ti paṭissuṇitvā kāmavitakkādīnaṃ uppannakāle tathā kariṃsu. |
They, agreeing, "Very well," did so when sensual thoughts and so on arose. |
aparena samayena mahāvālukarāsi ahosi, taṃ ahichatto nāma nāgarājā paṭiggahesi. |
After some time, there was a great heap of sand. A nāga king named Ahichatta took possession of it. |
aṅgamagadhavāsino ceva kururaṭṭhavāsino ca māse māse tesaṃ mahantaṃ sakkāraṃ abhiharitvā dānaṃ denti. |
The inhabitants of Aṅga and Magadha and the inhabitants of the Kuru country, every month, would bring a great offering to them and give alms. |
atha nesaṃ aggidatto imaṃ ovādaṃ adāsi — |
Then Aggidatta gave them this instruction— |
“pabbataṃ saraṇaṃ yātha, vanaṃ saraṇaṃ yātha, ārāmaṃ saraṇaṃ yātha, rukkhaṃ saraṇaṃ yātha, evaṃ sabbadukkhato muccissathā”ti. |
Go for refuge to the mountain, go for refuge to the forest, go for refuge to the grove, go for refuge to the tree. Thus you will be freed from all suffering. |
attano antevāsikepi iminā ovādena ovadi. |
He also instructed his own disciples with this instruction. |
♦ bodhisattopi katābhinikkhamano sammāsambodhiṃ patvā tasmiṃ samaye sāvatthiṃ nissāya jetavane viharanto paccūsakāle lokaṃ volokento aggidattabrāhmaṇaṃ saddhiṃ antevāsikehi attano ñāṇajālassa anto paviṭṭhaṃ disvā “sabbepi ime arahattassa upanissayasampannā”ti ñatvā sāyanhasamaye mahāmoggallānattheraṃ āha — |
♦ The Bodhisattva also, having made the renunciation and attained perfect enlightenment, at that time was dwelling near Sāvatthī at Jetavana. In the early morning, surveying the world, he saw the brahmin Aggidatta with his disciples having entered the net of his knowledge and, knowing, "All these are endowed with the potential for Arahantship," in the evening he said to the great Elder Moggallāna— |
“moggallāna, kiṃ passasi aggidattabrāhmaṇaṃ mahājanaṃ atitthe pakkhandāpentaṃ, gaccha tesaṃ ovādaṃ dehī”ti. |
Moggallāna, do you see the brahmin Aggidatta leading the great crowd into a wrong ford? Go and give them instruction. |
bhante, bahū ete, ekakassa mayhaṃ avisayhā. |
"Venerable sir, they are many. They are too much for me alone. |
sace tumhepi āgamissatha, visayhā bhavissantīti. |
If you also come, they will be manageable." |
moggallāna, ahampi āgamissāmi, tvaṃ purato yāhīti. |
Moggallāna, I will also come. You go ahead. |
thero purato gacchantova cintesi — |
The elder, going ahead, thought— |
“ete balavanto ceva bahū ca. |
"These are powerful and many. |
sace sabbesaṃ samāgamaṭṭhāne kiñci kathessāmi, sabbepi vaggavaggena uṭṭhaheyyun”ti attano ānubhāvena thūlaphusitakaṃ devaṃ vuṭṭhāpesi. |
If I say anything in the gathering place of all of them, they will all rise up in groups," and with his own power, he caused a heavy shower to fall. |
te thūlaphusitakesu patantesu uṭṭhāyuṭṭhāya attano attano paṇṇasālaṃ pavisiṃsu. |
They, as the heavy drops were falling, got up one by one and entered their own leaf-huts. |
thero aggidattassa brāhmaṇassa paṇṇasāladvāre ṭhatvā “aggidattā”ti āha. |
The elder stood at the door of the brahmin Aggidatta's leaf-hut and said, "Aggidatta." |
so therassa saddaṃ sutvā “maṃ imasmiṃ loke nāmena ālapituṃ samattho nāma natthi, ko nu kho maṃ nāmena ālapatī”ti mānathaddhatāya “ko eso”ti āha. |
He, hearing the elder's voice, thought, "There is no one in this world capable of addressing me by name. Who indeed is addressing me by name?", and out of pride, said, "Who is it?" |
“ahaṃ, brāhmaṇā”ti. |
It is I, brahmin. |
“kiṃ vadesī”ti? |
What are you saying? |
“ajja me ekarattiṃ idha vasanaṭṭhānaṃ tvaṃ ācikkhāhī”ti. |
Tell me a place to stay here for one night. |
“idha vasanaṭṭhānaṃ natthi, ekassa ekāva paṇṇasālā”ti. |
There is no place to stay here. For each one, there is one leaf-hut. |
“aggidatta, manussā nāma manussānaṃ, gāvo gunnaṃ, pabbajitā pabbajitānaṃ santikaṃ gacchanti, mā evaṃ kari, dehi me vasanaṭṭhānan”ti. |
Aggidatta, humans go to humans, cows to cows, ascetics to ascetics. Do not do so. Give me a place to stay. |
“kiṃ pana tvaṃ pabbajito”ti? |
But are you an ascetic? |
“āma, pabbajitomhī”ti. |
Yes, I am an ascetic. |
“sace pabbajito, kahaṃ te khāribhaṇḍaṃ, ko pabbajitaparikkhāro”ti. |
If you are an ascetic, where is your sling-bag? What are the requisites of an ascetic? |
“atthi me parikkhāro, visuṃ pana naṃ gahetvā vicarituṃ dukkhanti abbhantareneva naṃ gahetvā vicarāmi, brāhmaṇā”ti. |
I have requisites, but it is troublesome to carry them separately, so I carry them inside me, brahmin. |
so “taṃ gahetvā vicarissasī”ti therassa kujjhi. |
He got angry at the elder, saying, "You will carry it!" |
atha naṃ so āha — |
Then he said to him— |
“amhe, aggidatta, mā kujjhi, vasanaṭṭhānaṃ me ācikkhāhī”ti. |
Aggidatta, do not be angry with me. Tell me a place to stay. |
natthi ettha vasanaṭṭhānanti. |
There is no place to stay here. |
etasmiṃ pana vālukarāsimhi ko vasatīti. |
But who lives on that heap of sand? |
eko, nāgarājāti. |
A nāga king. |
etaṃ me dehīti. |
Give me that. |
na sakkā dātuṃ, bhāriyaṃ etassa kammanti. |
It cannot be given. His deed is terrible. |
hotu, dehi meti. |
So be it, give it to me. |
tena hi tvaṃ eva jānāhīti. |
Then you know for yourself. |
♦ thero vālukarāsiabhimukho pāyāsi. |
♦ The elder set out towards the heap of sand. |
nāgarājā taṃ āgacchantaṃ disvā “ayaṃ samaṇo ito āgacchati, na jānāti maññe mama atthibhāvaṃ, dhūmāyitvā naṃ māressāmī”ti dhūmāyi. |
The nāga king, seeing him coming, thought, "This ascetic is coming here. He does not know, I think, of my existence. I will kill him by emitting smoke," and he emitted smoke. |
thero “ayaṃ nāgarājā ‘ahameva dhūmāyituṃ sakkomi, aññe na sakkontī’ti maññe sallakkhetī”ti sayampi dhūmāyi. |
The elder, thinking, "This nāga king thinks, 'I alone can emit smoke, others cannot,' I think he perceives," he himself also emitted smoke. |
dvinnampi sarīrato uggatā dhūmā yāva brahmalokā uṭṭhahiṃsu. |
The smoke that rose from the bodies of both rose up to the Brahma world. |
ubhopi dhūmā theraṃ abādhetvā nāgarājānameva bādhenti. |
Both smokes, without harming the elder, afflicted only the nāga king. |
nāgarājā dhūmavegaṃ sahituṃ asakkonto pajjali. |
The nāga king, unable to bear the force of the smoke, burst into flames. |
theropi tejodhātuṃ samāpajjitvā tena saddhiṃyeva pajjali. |
The elder also, having entered the fire element, burst into flames along with him. |
aggijālā yāva brahmalokā uṭṭhahiṃsu. |
The flames of fire rose up to the Brahma world. |
ubhopi theraṃ abādhetvā nāgarājānameva bādhayiṃsu. |
Both, without harming the elder, afflicted only the nāga king. |
athassa sakalasarīraṃ ukkāhi padittaṃ viya ahosi. |
Then his entire body was as if ignited with torches. |
isigaṇo oloketvā cintesi — |
The group of hermits looked on and thought— |
“nāgarājā, samaṇaṃ jhāpeti, bhaddako vata samaṇo amhākaṃ vacanaṃ asutvā naṭṭho”ti. |
The nāga king is burning the ascetic. The good ascetic, it seems, not having listened to our words, is destroyed. |
thero nāgarājānaṃ dametvā nibbisevanaṃ katvā vālukarāsimhi nisīdi. |
The elder, having tamed the nāga king and made him harmless, sat on the heap of sand. |
nāgarājā vālukarāsiṃ bhogehi parikkhipitvā kūṭāgārakucchipamāṇaṃ phaṇaṃ māpetvā therassa upari dhāresi. |
The nāga king encircled the heap of sand with his coils and, creating a hood the size of a gabled chamber, held it over the elder. |
♦ isigaṇā pātova “samaṇassa matabhāvaṃ vā amatabhāvaṃ vā jānissāmā”ti therassa santikaṃ gantvā taṃ vālukarāsimatthake nisinnaṃ disvā añjaliṃ paggayha abhitthavantā āhaṃsu — |
♦ The group of hermits, in the morning, thinking, "We will know whether the ascetic is dead or not," went to the elder and, seeing him sitting on top of the heap of sand, raised their hands in añjali and praised him, saying— |
“samaṇa, kacci nāgarājena na bādhito”ti. |
Ascetic, were you not harmed by the nāga king? |
“kiṃ na passatha mama upariphaṇaṃ dhāretvā ṭhitan”ti? |
Do you not see him holding his hood over me? |
te “acchariyaṃ vata bho, samaṇassa evarūpo nāma nāgarājā damito”ti theraṃ parivāretvā aṭṭhaṃsu. |
They, thinking, "It is wonderful, sirs! Such a nāga king has been tamed by the ascetic," stood surrounding the elder. |
tasmiṃ khaṇe satthā āgato. |
At that moment, the Teacher came. |
thero satthāraṃ disvā uṭṭhāya vandi. |
The elder, seeing the Teacher, got up and paid homage. |
atha naṃ isayo āhaṃsu — |
Then the hermits said to him— |
“ayampi tayā mahantataro”ti. |
Is this one greater than you? |
eso bhagavā satthā, ahaṃ imassa sāvakoti. |
This is the Blessed One, the Teacher. I am his disciple. |
satthā vālukarāsimatthake nisīdi, isigaṇo “ayaṃ tāva sāvakassa ānubhāvo, imassa pana ānubhāvo kīdiso bhavissatī”ti añjaliṃ paggayha satthāraṃ abhitthavi. |
The Teacher sat on top of the heap of sand. The group of hermits, thinking, "Such is the power of a disciple. What then will be the power of this one?", raised their hands in añjali and praised the Teacher. |
satthā aggidattaṃ āmantetvā āha — |
The Teacher, calling Aggidatta, said— |
“aggidatta, tvaṃ tava sāvakānañca upaṭṭhākānañca ovādaṃ dadamāno kinti vatvā desī”ti. |
Aggidatta, when you give instruction to your disciples and supporters, what do you say and teach? |
“etaṃ pabbataṃ saraṇaṃ gacchatha, vanaṃ ārāmaṃ rukkhaṃ saraṇaṃ gacchatha. |
"Go for refuge to this mountain, go for refuge to the forest, grove, and tree. |
etāni hi saraṇaṃ gato sabbadukkhā pamuccatī”ti evaṃ tesaṃ ovādaṃ dammīti. |
He who has gone for refuge to these is freed from all suffering." Thus I give them instruction. |
satthā “na kho, aggidatta, etāni saraṇaṃ gato sabbadukkhā pamuccati, buddhaṃ dhammaṃ saṅghaṃ pana saraṇaṃ gantvā sakalavaṭṭadukkhā pamuccatī”ti vatvā imā gāthā abhāsi — |
The Teacher said, "Not so, Aggidatta. He who has gone for refuge to these is not freed from all suffering. But he who has gone for refuge to the Buddha, the Dhamma, and the Sangha is freed from all the suffering of the round of existence," and he spoke these verses— |
♦ 188. |
♦ 188. |
♦ “bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca. |
♦ “To many a refuge they go—to mountains and to forests, |
♦ ārāmarukkhacetyāni, manussā bhayatajjitā. |
♦ to groves, trees, and shrines—human beings, terrified by fear. |
♦ 189. |
♦ 189. |
♦ “netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ. |
♦ “This is not a safe refuge, this is not the supreme refuge. |
♦ netaṃ saraṇamāgamma, sabbadukkhā pamuccati. |
♦ Having come to this refuge, one is not freed from all suffering. |
♦ 190. |
♦ 190. |
♦ “yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato. |
♦ “But he who has gone for refuge to the Buddha, the Dhamma, and the Sangha, |
♦ cattāri ariyasaccāni, sammappaññāya passati. |
♦ sees the Four Noble Truths with right wisdom: |
♦ 191. |
♦ 191. |
♦ “dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ. |
♦ “Suffering, the origin of suffering, and the overcoming of suffering, |
♦ ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ. |
♦ and the Noble Eightfold Path that leads to the cessation of suffering. |
♦ 192. |
♦ 192. |
♦ “etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ. |
♦ “This indeed is a safe refuge, this is the supreme refuge. |
♦ etaṃ saraṇamāgamma, sabbadukkhā pamuccatī”ti. |
♦ Having come to this refuge, one is freed from all suffering.” |
♦ tattha bahunti bahu. |
♦ Therein, "many" means a multitude. |
pabbatānīti tattha tattha isigilivepullavebhārādike pabbate ca mahāvanagosiṅgasālavanādīni vanāni ca veḷuvanajīvakambavanādayo ārāme ca udenacetiyagotamacetiyādīni rukkhacetyāni ca te te manussā tena tena bhayena tajjitā bhayato muccitukāmā puttalābhādīni vā patthayamānā saraṇaṃ yantīti attho. |
"mountains" means mountains like Isigili, Vepulla, and Vebhāra; "forests" means forests like the great forest, Gosiṅgasālavana; "groves" means groves like Veḷuvana and Jīvakambavana; "tree-shrines" means tree-shrines like the Udena shrine and the Gotama shrine. Those people, terrified by this or that fear, wishing to be freed from fear or desiring the boon of a son and so on, go for refuge, is the meaning. |
netaṃ saraṇanti etaṃ sabbampi saraṇaṃ neva khemaṃ na uttamaṃ, na ca etaṃ paṭicca jātiādidhammesu sattesu ekopi jātiādito sabbadukkhā pamuccatīti attho. |
"this is not a refuge" means all this refuge is neither safe nor supreme, and relying on this, not one of the beings subject to birth and so on is freed from all suffering, from birth and so on. This is the meaning. |
♦ yo cāti idaṃ akhemaṃ anuttamaṃ saraṇaṃ dassetvā khemaṃ uttamaṃ saraṇaṃ dassanatthaṃ āraddhaṃ. |
♦ "But he who" means this is begun to show the safe and supreme refuge, after having shown the unsafe and non-supreme refuge. |
tassattho — yo ca gahaṭṭho vā pabbajito vā “itipi so bhagavā arahaṃ sammāsambuddho”tiādikaṃ buddhadhammasaṅghānussatikammaṭṭhānaṃ nissāya seṭṭhavasena buddhañca dhammañca saṅghañca saraṇaṃ gato, tassapi taṃ saraṇagamanaṃ aññatitthiyavandanādīhi kuppati calati. |
Its meaning is— whichever householder or ascetic has gone for refuge to the Buddha, the Dhamma, and the Sangha in the highest sense, relying on the meditation subject of the recollection of the Buddha, Dhamma, and Sangha, such as "Thus is the Blessed One an Arahant, a Perfectly Enlightened One," for him too that going for refuge is disturbed and shaken by venerating other heretics and so on. |
tassa pana acalabhāvaṃ dassetuṃ maggena āgatasaraṇameva pakāsanto cattāri ariyasaccāni sammappaññāya passatīti āha. |
But to show its unshakable nature, proclaiming only the refuge that has come by way of the path, he said, "sees the Four Noble Truths with right wisdom." |
yo hi etesaṃ saccānaṃ dassanavasena etāni saraṇaṃ gato, etassa etaṃ saraṇaṃ khemañca uttamañca, so ca puggalo etaṃ saraṇaṃ paṭicca sakalasmāpi vaṭṭadukkhā pamuccati, tasmā etaṃ kho saraṇaṃ khemantiādi vuttaṃ. |
For he who has gone for refuge to these by way of seeing these truths, for him this refuge is both safe and supreme, and that person, relying on this refuge, is freed from all the suffering of the round of existence. Therefore, it is said, "This indeed is a safe refuge," and so on. |
♦ desanāvasāne sabbepi te isayo saha paṭisambhidāhi arahattaṃ patvā satthāraṃ vanditvā pabbajjaṃ yāciṃsu. |
♦ At the end of the discourse, all those hermits, along with the analytical knowledges, attained Arahantship. They paid homage to the Teacher and asked for ordination. |
satthāpi cīvaragabbhato hatthaṃ pasāretvā “etha bhikkhavo, caratha brahmacariyan”ti āha. |
The Teacher also, stretching out his hand from within his robe, said, "Come, monks, live the holy life." |
te taṅkhaṇeyeva aṭṭhaparikkhāradharā vassasaṭṭhikatherā viya ahesuṃ. |
At that very moment, they became like elders of sixty years, bearers of the eight requisites. |
so ca sabbesampi aṅgamagadhakururaṭṭhavāsīnaṃ sakkāraṃ ādāya āgamanadivaso ahosi. |
And that was the day for all the inhabitants of Aṅga, Magadha, and the Kuru country to come bringing offerings. |
te sakkāraṃ ādāya āgatā sabbepi te isayo pabbajite disvā “kiṃ nu kho amhākaṃ aggidattabrāhmaṇo mahā, udāhu samaṇo gotamo”ti cintetvā samaṇassa gotamassa āgatattā “aggidattova mahā”ti maññiṃsu. |
They, having come with offerings, saw all those hermits ordained and thought, "Who is greater, our brahmin Aggidatta, or the ascetic Gotama?", and because the ascetic Gotama had come, they thought, "Aggidatta is greater." |
satthā tesaṃ ajjhāsayaṃ oloketvā, “aggidatta, parisāya kaṅkhaṃ chindā”ti āha. |
The Teacher, seeing their inclination, said, "Aggidatta, dispel the doubt of the assembly." |
so “ahampi ettakameva paccāsīsāmī”ti iddhibalena sattakkhattuṃ vehāsaṃ abbhuggantvā punappunaṃ oruyha satthāraṃ vanditvā “satthā me, bhante, bhagavā, sāvakohamasmī”ti vatvā sāvakattaṃ pakāsesīti. |
He, thinking, "I too was hoping for just this," rose up into the air by the power of his psychic ability seven times and, descending again and again, paid homage to the Teacher and, saying, "The Blessed One is my Teacher, venerable sir, I am his disciple," he declared his discipleship. |
♦ aggidattabrāhmaṇavatthu chaṭṭhaṃ. |
♦ The sixth is the story of the brahmin Aggidatta. |
♦ 7. ānandattherapañhavatthu |
♦ 7. The Story of the Elder Ānanda's Question |
♦ dullabhoti imaṃ dhammadesanaṃ satthā jetavane viharanto ānandattherassa pañhaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Ānanda's question, which begins with the words "Rare is...". |
♦ thero hi ekadivasaṃ divāṭṭhāne nisinno cintesi — |
♦ For the elder one day, sitting in his day-quarters, thought— |
“hatthājānīyo chaddantakule vā uposathakule vā uppajjati, assājānīyo sindhavakule vā valāhakassarājakule vā, usabho goājanīyo dakkhiṇapathetiādīni vadantena satthārā hatthiājānīyādīnaṃ uppattiṭṭhānādīni kathitāni, purisājānīyo pana kahaṃ nu kho uppajjatī”ti. |
"A thoroughbred elephant is born in the Chaddanta family or the Uposatha family; a thoroughbred horse in the Sindhava family or the Valāhakassa royal family; a thoroughbred bull in the Deccan," and so on. The Teacher has spoken of the places of birth and so on of thoroughbred elephants and the like. But where, indeed, is a thoroughbred person born? |
so satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīditvā etamatthaṃ pucchi. |
He approached the Teacher, paid homage, and sitting to one side, asked about this matter. |
satthā, “ānanda, purisājānīyo nāma sabbattha nuppajjati, ujukato pana tiyojanasatāyāme vitthārato aḍḍhateyyasate āvaṭṭato navayojanasatappamāṇe majjhimapadesaṭṭhāne uppajjati. |
The Teacher said, "Ānanda, a thoroughbred person is not born just anywhere. But he is born in the middle country, which is three hundred yojanas long and two hundred and fifty wide, with a circumference of nine hundred yojanas. |
uppajjanto ca pana na yasmiṃ vā tasmiṃ vā kule uppajjati, khattiyamahāsālabrāhmaṇamahāsālakulānaṃ pana aññatarasmiṃyeva uppajjatī”ti vatvā imaṃ gāthamāha — |
And when he is born, he is not born in just any family, but only in one of the great khattiya or great brahmin families," and he spoke this verse— |
♦ 193. |
♦ 193. |
♦ “dullabho purisājañño, na so sabbattha jāyati. |
♦ “Rare is a thoroughbred of a man; he is not born everywhere. |
♦ yattha so jāyatī dhīro, taṃ kulaṃ sukhamedhatī”ti. |
♦ Where that wise one is born, that family prospers in happiness.” |
♦ tattha dullabhoti purisājañño hi dullabho, na hatthiājānīyādayo viya sulabho, so sabbattha paccantadese vā nīcakule vā na jāyati, majjhimadesepi mahājanassa abhivādanādisakkārakaraṇaṭṭhāne khattiyabrāhmaṇakulānaṃ aññatarasmiṃ kule jāyati. |
♦ Therein, "rare" means a thoroughbred of a man is indeed rare; he is not easily found like thoroughbred elephants and so on. He is not born everywhere, in a border country or a low family, but in the middle country, in a place where he receives the honor of salutation and so on from the great crowd, he is born in one of the khattiya or brahmin families. |
evaṃ jāyamāno yattha so jāyati dhīro uttamapañño sammāsambuddho, taṃ kulaṃ sukhamedhatīti sukhappattameva hotīti attho. |
Thus being born, where that wise one, the Perfectly Enlightened One of supreme wisdom, is born, that family prospers in happiness, meaning it attains happiness. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ānandattherapañhavatthu sattamaṃ. |
♦ The seventh is the story of the Elder Ānanda's question. |
♦ 8. sambahulabhikkhuvatthu |
♦ 8. The Story of a Number of Monks |
♦ sukho buddhānanti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahulānaṃ bhikkhūnaṃ kathaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the talk of a number of monks, which begins with the words "Happy is the arising of Buddhas...". |
♦ ekadivasañhi pañcasatabhikkhū upaṭṭhānasālāyaṃ nisinnā, “āvuso, kiṃ nu kho imasmiṃ loke sukhan”ti kathaṃ samuṭṭhāpesuṃ? |
♦ For one day, five hundred monks, sitting in the attendance hall, raised a discussion, "Friends, what indeed is happiness in this world?" |
tattha keci “rajjasukhasadisaṃ sukhaṃ nāma natthī”ti āhaṃsu. |
There, some said, "There is no happiness like the happiness of kingship." |
keci kāmasukhasadisaṃ, keci “sālimaṃsabhojanādisadisaṃ sukhaṃ nāma natthī”ti āhaṃsu. |
Some said, "like the happiness of sensual pleasures"; some said, "There is no happiness like that of eating fine rice and meat." |
satthā tesaṃ nisinnaṭṭhānaṃ gantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, kiṃ kathetha? |
The Teacher went to the place where they were sitting and asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "Monks, what are you saying? |
idañhi sabbampi sukhaṃ vaṭṭadukkhapariyāpannameva, imasmiṃ loke buddhuppādo dhammassavanaṃ, saṅghasāmaggī, sammodamānabhāvoti idameva sukhan”ti vatvā imaṃ gāthamāha — |
All this happiness is indeed included in the suffering of the round of existence. In this world, the arising of a Buddha, the hearing of the Dhamma, the harmony of the Sangha, the state of concord—this alone is happiness," and he spoke this verse— |
♦ 194. |
♦ 194. |
♦ “sukho buddhānamuppādo, sukhā saddhammadesanā. |
♦ “Happy is the arising of Buddhas, happy is the teaching of the true Dhamma. |
♦ sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho”ti. |
♦ Happy is the harmony of the Sangha; the austerity of the harmonious is happy.” |
♦ tattha buddhānamuppādoti yasmā buddhā uppajjamānā mahājanaṃ rāgakantārādīhi tārenti, tasmā buddhānaṃ uppādo sukho uttamo. |
♦ Therein, "the arising of Buddhas" means because Buddhas, when they arise, lead the great crowd across the wilderness of passion and so on, therefore the arising of Buddhas is a supreme happiness. |
yasmā saddhammadesanaṃ āgamma jātiādidhammā sattā jātiādīhi muccanti, tasmā saddhammadesanā sukhā. |
Because beings subject to birth and so on are freed from birth and so on by relying on the teaching of the true Dhamma, therefore the teaching of the true Dhamma is happy. |
sāmaggīti samacittatā, sāpi sukhā eva. |
"harmony" means harmony of mind; that too is happy. |
samaggānaṃ pana ekacittānaṃ yasmā buddhavacanaṃ vā uggaṇhituṃ dhutaṅgāni vā pariharituṃ samaṇadhammaṃ vā kātuṃ sakkā, tasmā samaggānaṃ tapo sukhoti vuttaṃ. |
But for the harmonious, for those of one mind, because it is possible to learn the word of the Buddha, or to practice the ascetic duties, or to do the monk's duties, therefore it is said, "the austerity of the harmonious is happy." |
tenevāha — |
Therefore he said— |
“yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, sammaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti . |
As long, monks, as the monks will assemble in harmony, will rise up in harmony, will do the duties of the Sangha in harmony, only growth is to be expected for the monks, not decline. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in Arahantship, and the Dhamma discourse was also beneficial to the great assembly. |
♦ sambahulabhikkhuvatthu aṭṭhamaṃ. |
♦ The eighth is the story of a number of monks. |
♦ 9. kassapadasabalassa suvaṇṇacetiyavatthu |
♦ 9. The Story of the Golden Stupa of Kassapa of the Ten Powers |
♦ pūjāraheti imaṃ dhammadesanaṃ satthā cārikaṃ caramāno kassapadasabalassa suvaṇṇacetiyaṃ ārabbha kathesi. |
♦ The Teacher, while wandering on tour, delivered this Dhamma discourse concerning the golden stupa of Kassapa of the ten powers, which begins with the words "Of one worthy of worship...". |
♦ tathāgato sāvatthito nikkhamitvā anupubbena bārāṇasiṃ gacchanto antarāmagge todeyyagāmassa samīpe mahābhikkhusaṅghaparivāro aññataraṃ devaṭṭhānaṃ sampāpuṇi. |
♦ The Tathāgata, having left Sāvatthī and going in due course to Benares, on the way, near the village of Todeyya, surrounded by a large community of monks, came to a certain deva-shrine. |
tatra nisinno sugato dhammabhaṇḍāgārikaṃ pesetvā avidūre kasikammaṃ karontaṃ brāhmaṇaṃ pakkosāpesi . |
Seated there, the Sugata sent for the treasurer of the Dhamma and had a brahmin who was farming nearby summoned. |
so brāhmaṇo āgantvā tathāgataṃ anabhivanditvā tameva devaṭṭhānaṃ vanditvā aṭṭhāsi. |
That brahmin came and, without paying homage to the Tathāgata, paid homage to that very deva-shrine and stood there. |
sugatopi “imaṃ padesaṃ kinti maññasi brāhmaṇā”ti āha. |
The Sugata also said, "What do you think this place is, brahmin?" |
amhākaṃ paveṇiyā āgatacetiyaṭṭhānanti vandāmi, bho gotamāti. |
I pay homage, sir Gotama, to the shrine-place that has come down in our tradition. |
“imaṃ ṭhānaṃ vandantena tayā sādhu kataṃ brāhmaṇā”ti sugato taṃ sampahaṃsesi. |
"It is well done by you, brahmin, in paying homage to this place," the Sugata praised him. |
taṃ sutvā bhikkhū “kena nu kho kāraṇena bhagavā evaṃ sampahaṃsesī”ti saṃsayaṃ sañjanesuṃ. |
Hearing that, the monks raised a doubt, "For what reason indeed did the Blessed One praise him so?" |
tato tathāgato tesaṃ saṃsayamapanetuṃ majjhimanikāye ghaṭikārasuttantaṃ vatvā iddhānubhāvena kassapadasabalassa yojanubbedhaṃ kanakacetiyaṃ aparañca kanakacetiyaṃ ākāse nimminitvā mahājanaṃ dassetvā, “brāhmaṇa, evaṃvidhānaṃ pūjārahānaṃ pūjā yuttatarāvā”ti vatvā mahāparinibbānasutte dassitanayeneva buddhādike cattāro thūpārahe pakāsetvā sarīracetiyaṃ uddissacetiyaṃ paribhogacetiyanti tīṇi cetiyāni visesato paridīpetvā imā gāthā abhāsi — |
Then the Tathāgata, to dispel their doubt, recited the Ghaṭikāra Sutta in the Majjhima Nikāya and, by the power of his psychic ability, created in the sky a golden stupa a yojana high of Kassapa of the ten powers, and another golden stupa, and showed it to the great crowd, and said, "Brahmin, is the worship of such worthy ones more fitting?", and in the manner shown in the Mahāparinibbāna Sutta, he pointed out the four who are worthy of a stupa, beginning with a Buddha, and explaining in detail the three kinds of stupas—the bodily-relic stupa, the object-of-use stupa, and the commemorative stupa—he spoke these verses— |
♦ 195. |
♦ 195. |
♦ “pūjārahe pūjayato, buddhe yadi ca sāvake. |
♦ “To one who worships those worthy of worship, whether Buddhas or their disciples, |
♦ papañcasamatikkante, tiṇṇasokapariddave. |
♦ who have overcome the impediments, who have crossed over sorrow and lamentation, |
♦ 196. |
♦ 196. |
♦ “te tādise pūjayato, nibbute akutobhaye. |
♦ “to one who worships such as these, the peaceful and fearless, |
♦ na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī”ti. |
♦ it is not possible for anyone to measure the merit as ‘this much.’” |
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. |
♦ tattha pūjituṃ arahā pūjārahā, pūjituṃ yuttāti attho. |
♦ Therein, "worthy of worship" means deserving to be worshipped, fitting to be worshipped. |
pūjārahe pūjayatoti abhivādanādīhi ca catūhi ca paccayehi pūjentassa. |
"to one who worships those worthy of worship" means to one who worships with salutation and so on, and with the four requisites. |
pūjārahe dasseti buddhetiādinā. |
He shows the worthy of worship with "Buddhas" and so on. |
buddheti sammāsambuddhe. |
"Buddhas" means Perfectly Enlightened Ones. |
yadīti yadi vā, atha vāti attho. |
"whether" means whether... or... |
tattha paccekabuddheti kathitaṃ hoti, sāvake ca. |
Therein, "Paccekabuddhas" is what is said, and "disciples." |
papañcasamatikkanteti samatikkantataṇhādiṭṭhimānapapañce. |
"who have overcome the impediments" means those who have overcome the impediments of craving, views, and conceit. |
tiṇṇasokapariddaveti atikkantasokapariddave, ime dve atikkanteti attho. |
"who have crossed over sorrow and lamentation" means those who have overcome sorrow and lamentation; these two have been overcome, is the meaning. |
etehi pūjārahattaṃ dassitaṃ. |
By these, their worthiness of worship is shown. |
♦ teti buddhādayo. |
♦ "those" means Buddhas and so on. |
tādiseti vuttagahaṇavasena. |
"such as these" is by way of taking up what has been said. |
nibbuteti rāgādinibbutiyā. |
"peaceful" means by the peace of passion and so on. |
natthi kutoci bhavato vā ārammaṇato vā etesaṃ bhayanti akutobhayā, te akutobhaye. |
"fearless" means there is no fear for them from any existence or object; they are fearless. |
na sakkā puññaṃ saṅkhātunti puññaṃ gaṇetuṃ na sakkā. |
"it is not possible to measure the merit" means it is not possible to count the merit. |
kathanti ce? |
How is that? |
imettamapi kenacīti imaṃ ettakaṃ, imaṃ ettakanti kenacīti apisaddo idha sambandhitabbo, kenaci puggalena mānena vā. |
"as 'this much' by anyone" means "this much, this much," by anyone. The particle "api" (even) should be connected here. By any person or by any measure. |
tattha puggalenāti tena brahmādinā. |
Therein, "by any person" means by Brahmā and so on. |
mānenāti tividhena mānena tīraṇena dhāraṇena pūraṇena vā. |
"by any measure" means by the threefold measure: by estimation, by weighing, or by filling. |
tīraṇaṃ nāma idaṃ ettakanti nayato tīraṇaṃ. |
"Estimation" means estimating "this is so much" by way of a method. |
dhāraṇanti tulāya dhāraṇaṃ. |
"Weighing" means weighing on a balance. |
pūraṇaṃ nāma aḍḍhapasatapatthanāḷikādivasena pūraṇaṃ. |
"Filling" means filling by way of an aḍḍha, pasata, pattha, nāḷikā, and so on. |
kenaci puggalena imehi tīhi mānehi buddhādike pūjayato puññaṃ vipākavasena gaṇetuṃ na sakkā pariyantarahitatoti dvīsu ṭhānesu pūjayato kiṃ dānaṃ paṭhamaṃ dharamāne buddhādī pūjayato na sakkā puññaṃ saṅkhātuṃ, puna te tādise kilesaparinibbānanimittena khandhaparinibbānena nibbutepi pūjayato na sakkā saṅkhātunti bhedā yujjanti. |
It is not possible for any person, by these three measures, to count the merit, in terms of its result, of one who worships the Buddhas and so on, because it is limitless. A distinction is appropriate between worship in two states: first, it is not possible to measure the merit of one who worships the Buddhas and so on while they are alive; again, it is not possible to measure it for one who worships such as these even when they are extinguished by the sign of the final Nibbāna of the defilements and the final Nibbāna of the aggregates. |
tena hi vimānavatthumhi — |
Therefore, in the Vimānavatthu— |
♦ “tiṭṭhante nibbute cāpi, same citte samaṃ phalaṃ. |
♦ “Whether they are living or extinguished, with an equal mind, the fruit is equal. |
♦ cetopaṇidhihetu hi, sattā gacchanti suggatin”ti. |
♦ For it is due to the resolution of the mind that beings go to a happy destiny.” |
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♦ desanāvasāne so brāhmaṇo sotāpanno ahosīti. |
♦ At the end of the discourse, that brahmin became a stream-enterer. |
yojanikaṃ kanakacetiyaṃ sattāhamākāseva aṭṭhāsi, mahantena samāgamo cāhosi, sattāhaṃ cetiyaṃ nānappakārena pūjesuṃ. |
The golden stupa of a yojana remained in the sky for seven days, and there was a great gathering, and for seven days they worshipped the stupa in various ways. |
tato bhinnaladdhikānaṃ laddhibhedo jāto, buddhānubhāvena taṃ cetiyaṃ sakaṭṭhānameva gataṃ, tattheva taṃkhaṇe mahantaṃ pāsāṇacetiyaṃ ahosi. |
Then, for those of divided faith, a division of faith occurred. By the power of the Buddha, that stupa went to its own place, and right there, at that moment, there was a great stone stupa. |
tasmiṃ samāgame caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti. |
In that assembly, eighty-four thousand living beings had a realization of the Dhamma. |
♦ kassapadasabalassa suvaṇṇacetiyavatthu navamaṃ. |
♦ The ninth is the story of the golden stupa of Kassapa of the ten powers. |
♦ buddhavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Buddha Chapter is finished. |
♦ cuddasamo vaggo. |
♦ The Fourteenth Chapter. |
♦ paṭhamabhāṇavāraṃ niṭṭhitaṃ. |
♦ The first section for recitation is finished. |
♦ 15. sukhavaggo |
♦ 15. The Happiness Chapter |
♦ 1. ñāātikalahavūpasamanavatthu |
♦ 1. The Story of the Quelling of the Relatives' Quarrel |
♦ susukhaṃ vatāti imaṃ dhammadesanaṃ satthā sakkesu viharanto kalahavūpasamanatthaṃ ñātake ārabbha kathesi. |
♦ The Teacher, while dwelling among the Sakyans, delivered this Dhamma discourse concerning the quelling of a quarrel among his relatives, which begins with the words "Happily indeed...". |
♦ sākiyakoliyā kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni karonti. |
♦ The Sākiyans and the Koliyans, it is said, between the city of Kapilavatthu and the city of Koliya, having had the river named Rohiṇī dammed with a single dam, would cultivate their crops. |
atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsikānampi kammakārā sannipatiṃsu. |
Then, in the month of Jeṭṭhamūla, when the crops were withering, the workers of both cities gathered. |
tattha koliyanagaravāsino āhaṃsu — |
There, the inhabitants of the city of Koliya said— |
“idaṃ udakaṃ ubhayato hariyamānaṃ neva tumhākaṃ, na amhākaṃ pahossati, amhākaṃ pana sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. |
This water, being drawn by both sides, will not be enough for you or for us. But our crops will be ripened with a single watering. Give this water to us. |
itarepi āhaṃsu — |
The others also said— |
“tumhesu koṭṭhake pūretvā ṭhitesu mayaṃ rattasuvaṇṇanīlamaṇikāḷakahāpaṇe ca gahetvā pacchipasibbakādihatthā na sakkhissāma tumhākaṃ gharadvāre vicarituṃ, amhākampi sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. |
When you have filled your granaries and are standing by, we, taking red-gold, blue gems, and black kahāpaṇas, with baskets, sacks, etc., in our hands, will not be able to wander at your house-doors. Our crops too will be ripened with a single watering. Give this water to us. |
na mayaṃ dassāmāti. |
We will not give it. |
mayampi na dassāmāti evaṃ kathaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu. |
"We will not give it either." Thus, escalating the talk, one got up and gave a blow to another, he too to another. Thus, hitting one another and bringing up the lineage of the royal families, they increased the quarrel. |
♦ koliyakammakārā vadanti — |
♦ The Koliyan workers say— |
“tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu, etesaṃ hatthino ceva assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti. |
Take the inhabitants of Kapilavatthu and shout, who cohabited with their own sisters like jackals and so on. What will their elephants and horses and shields and weapons do to us? |
sākiyakammakārāpi vadanti “tumhe idāni kuṭṭhino dārake gahetvā gajjatha, ye anāthā niggatikā tiracchānā viya kolarukkhe vasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti. |
The Sākiyan workers also say, "You now take the leprous children and shout, who, being destitute and helpless, lived in a kola tree like animals. What will their elephants and horses and shields and weapons do to us?" |
te gantvā tasmiṃ kamme niyuttānaṃ amaccānaṃ kathayiṃsu, amaccā rājakulānaṃ kathesuṃ. |
They went and told the ministers appointed to that task; the ministers told the royal families. |
tato sākiyā “bhaginīhi saddhiṃ saṃvasitakānaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. |
Then the Sākiyans, thinking, "We will show the strength and power of those who cohabited with their sisters," came out ready for battle. |
koliyāpi “kolarukkhavāsīnaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. |
The Koliyans also, thinking, "We will show the strength and power of the kola-tree dwellers," came out ready for battle. |
♦ satthāpi paccūsasamaye lokaṃ volokento ñātake disvā “mayi agacchante ime nassissanti, mayā gantuṃ vaṭṭatī”ti cintetvā ekakova ākāsena gantvā rohiṇinadiyā majjhe ākāse pallaṅkena nisīdi. |
♦ The Teacher also, in the early morning, surveying the world, saw his relatives and thought, "If I do not go, these will be destroyed. It is fitting for me to go." He went alone through the sky and sat cross-legged in the sky in the middle of the Rohiṇī river. |
ñātakā satthāraṃ disvā āvudhāni chaḍḍetvā vandiṃsu. |
The relatives, seeing the Teacher, threw down their weapons and paid homage. |
atha ne satthā āha — |
Then the Teacher said to them— |
“kiṃ kalaho nāmesa, mahārājā”ti? |
What is this quarrel, great kings? |
“na jānāma, bhante”ti. |
We do not know, venerable sir. |
“ko dāni jānissatī”ti? |
Who then will know? |
te “uparājā jānissati, senāpati jānissatī”ti iminā upāyena yāva dāsakammakare pucchitvā, “bhante, udakakalaho”ti āhaṃsu. |
They, saying, "The viceroy will know, the general will know," by this method, having asked down to the slave-workers, said, "Venerable sir, it is a quarrel over water." |
“udakaṃ kiṃ agghati, mahārājā”ti? |
What is water worth, great kings? |
“appagghaṃ, bhante”ti. |
It is of little value, venerable sir. |
“khattiyā kiṃ agghanti mahārājā”ti? |
What are khattiyas worth, great kings? |
“khattiyā nāma anagghā, bhante”ti. |
Khattiyas are priceless, venerable sir. |
“ayuttaṃ tumhākaṃ appamattataṃ udakaṃ nissāya anagghe khattiye nāsetun”ti. |
It is not right for you to destroy priceless khattiyas for the sake of water of little value. |
te tuṇhī ahesuṃ. |
They were silent. |
atha te satthā āmantetvā “kasmā mahārājā evarūpaṃ karotha, mayi asante ajja lohitanadī pavattissati, ayuttaṃ vo kataṃ, tumhe pañcahi verehi saverā viharatha, ahaṃ avero viharāmi. |
Then the Teacher, addressing them, said, "Why, great kings, do you do such a thing? If I were not present, a river of blood would have flowed today. You have done what is not right. You live with enmity from the five enmities; I live without enmity. |
tumhe kilesāturā hutvā viharatha, ahaṃ anāturo. |
You live afflicted with defilements; I am unafflicted. |
tumhe kāmaguṇapariyesanussukkā hutvā viharatha, ahaṃ anussukko viharāmī”ti vatvā imā gāthā abhāsi — |
You live striving in the search for sensual pleasures; I live without striving," and he spoke these verses— |
♦ 197. |
♦ 197. |
♦ “susukhaṃ vata jīvāma, verinesu averino, |
♦ “Happily indeed we live, free from hatred among the hateful. |
♦ verinesu manussesu, viharāma averino. |
♦ Among hateful human beings, we live free from hatred. |
♦ 198. |
♦ 198. |
♦ “susukhaṃ vata jīvāma, āturesu anāturā. |
♦ “Happily indeed we live, unafflicted among the afflicted. |
♦ āturesu manussesu, viharāma anāturā. |
♦ Among afflicted human beings, we live unafflicted. |
♦ 199. |
♦ 199. |
♦ “susukhaṃ vata jīvāma, ussukesu anussukā. |
♦ “Happily indeed we live, unstriving among the striving. |
♦ ussukesu manussesu, viharāma anussukā”ti. |
♦ Among striving human beings, we live unstriving.” |
♦ tattha susukhanti suṭṭhu sukhaṃ. |
♦ Therein, "very happily" means extremely happily. |
idaṃ vuttaṃ hoti — ye gihino sandhicchedādivasena, pabbajitā vā pana vejjakammādivasena jīvitavuttiṃ uppādetvā “sukhena jīvāmā”ti vadanti, tehi mayameva susukhaṃ vata jīvāma, ye mayaṃ pañcahi verīhi verinesu manussesu averino, kilesāturesu manussesu nikkilesatāya anāturā, pañcakāmaguṇapariyesane ussukesu tāya pariyesanāya abhāvena anussukāti. |
This is what is said— those householders who, by means of house-breaking and so on, or ascetics who, by means of medical practice and so on, produce their livelihood and say, "We live happily," we live more happily than them, we who are free from hatred among humans who are hateful with the five enmities, unafflicted by the absence of defilements among humans who are afflicted by defilements, and unstriving by the absence of that search among those who strive in the search for the five sensual pleasures. |
sesaṃ uttānatthameva. |
The rest has an obvious meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ñātikalahavūpasamanavatthu paṭhamaṃ. |
♦ The first is the story of the quelling of the relatives' quarrel. |
♦ 2. māravatthu |
♦ 2. The Story of Māra |
♦ susukhaṃ vata jīvāmāti imaṃ dhammadesanaṃ satthā pañcasālāya brāhmaṇagāme viharanto māraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the brahmin village of Pañcasālā, delivered this Dhamma discourse concerning Māra, which begins with the words "Happily indeed we live...". |
♦ ekadivasañhi satthā pañcasatānaṃ kumārikānaṃ sotāpattimaggassūpanissayaṃ disvā taṃ gāmaṃ upanissāya vihāsi. |
♦ For one day, the Teacher, seeing the potential for the path of stream-entry for five hundred young girls, dwelt near that village. |
tāpi kumārikāyo ekasmiṃ nakkhattadivase nadiṃ gantvā nhatvā alaṅkatapaṭiyattā gāmābhimukhiyo pāyiṃsu. |
Those young girls also, on a certain festival day, went to the river, bathed, and, adorned and ready, set out towards the village. |
satthāpi taṃ gāmaṃ pavisitvā piṇḍāya carati. |
The Teacher also entered that village and walked for alms. |
atha māro sakalagāmavāsīnaṃ sarīre adhimuccitvā yathā satthā kaṭacchubhattamattampi na labhati, evaṃ katvā yathādhotena pattena nikkhamantaṃ satthāraṃ gāmadvāre ṭhatvā āha — |
Then Māra possessed the bodies of all the villagers and acted in such a way that the Teacher did not receive even a spoonful of rice. He stood at the village gate as the Teacher was leaving with his bowl as it was washed, and said— |
“api, samaṇa, piṇḍapātaṃ labhitthā”ti. |
Ascetic, did you receive any alms? |
“kiṃ pana tvaṃ, pāpima, tathā akāsi, yathāhaṃ piṇḍaṃ na labheyyan”ti? |
Why, evil one, did you act in such a way that I should not receive any alms? |
“tena hi, bhante, puna pavisathā”ti. |
In that case, venerable sir, enter again. |
evaṃ kirassa ahosi — |
Thus it occurred to him— |
“sace puna pavisati, sabbesaṃ sarīre adhimuccitvā imassa purato pāṇiṃ paharitvā hassakeḷiṃ karissāmī”ti. |
If he enters again, I will possess the bodies of all and, clapping my hands in front of him, I will make a joke of it. |
tasmiṃ khaṇe tā kumārikāyo gāmadvāraṃ patvā satthāraṃ disvā vanditvā ekamantaṃ aṭṭhaṃsu. |
At that moment, those young girls reached the village gate and, seeing the Teacher, paid homage and stood to one side. |
māropi satthāraṃ āha — |
Māra also said to the Teacher— |
“api, bhante, piṇḍaṃ alabhamānā jighacchādukkhena pīḷitatthā”ti. |
Venerable sir, not receiving alms, are you afflicted by the suffering of hunger? |
satthā “ajja mayaṃ, pāpima, kiñci alabhitvāpi ābhassaraloke mahābrahmāno viya pītisukheneva vītināmessāmā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Today, evil one, though we have received nothing, we will pass the time with the bliss of joy, like the Mahābrahmās in the Ābhassara world," and he spoke this verse— |
♦ 200. |
♦ 200. |
♦ “susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ. |
♦ “Happily indeed we live, we who have nothing. |
♦ pītibhakkhā bhavissāma, devā ābhassarā yathā”ti. |
♦ We shall be feeders on joy, like the gods of the Ābhassara realm.” |
♦ tattha yesaṃ noti yesaṃ amhākaṃ palibujjhanatthena rāgādīsu kiñcanesu ekampi kiñcanaṃ natthi. |
♦ Therein, "we who" means we for whom, among the things that cause entanglement like passion, there is not a single thing. |
pītibhakkhāti yathā ābhassarā devā pītibhakkhā hutvā pītisukheneva vītināmenti, evaṃ mayampi, pāpima, kiñci alabhitvā pītibhakkhā bhavissāmāti attho. |
"feeders on joy" means just as the Ābhassara gods, being feeders on joy, pass their time with the bliss of joy, so too we, evil one, receiving nothing, shall be feeders on joy, is the meaning. |
♦ desanāvasāne pañcasatāpi kumārikāyo sotāpattiphale patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all five hundred young girls were established in the fruit of stream-entry. |
♦ māravatthu dutiyaṃ. |
♦ The second is the story of Māra. |
♦ 3. kosalarañño parājayavatthu |
♦ 3. The Story of the Defeat of the King of Kosala |
♦ jayaṃ veranti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño parājayaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the defeat of the King of Kosala, which begins with the words "Victory breeds...". |
♦ so kira kāsikagāmaṃ nissāya bhāgineyyena ajātasattunā saddhiṃ yujjhanto tena tayo vāre parājito tatiyavāre cintesi — |
♦ It is said that he, having fought with his nephew Ajātasattu over a village in Kāsi, was defeated by him three times. On the third occasion, he thought— |
“ahaṃ khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā”ti. |
I could not defeat even a milk-mouthed boy. What is the use of my life? |
so āhārūpacchedaṃ katvā mañcake nipajji. |
He stopped taking food and lay on his bed. |
athassa sā pavatti sakalanagaraṃ patthari. |
Then that news spread throughout the entire city. |
bhikkhū tathāgatassa ārocesuṃ — |
The monks reported it to the Tathāgata— |
“bhante, rājā kira kāsikagāmakaṃ nissāya tayo vāre parājito, so idāni parājitvā āgato ‘khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā’ti āhārūpacchedaṃ katvā mañcake nipanno”ti. |
Venerable sir, the king, it is said, having been defeated three times over the village of Kāsi, has now come, having been defeated, and thinking, 'I could not defeat even a milk-mouthed boy. What is the use of my life?', has stopped taking food and is lying on his bed. |
satthā tesaṃ kathaṃ sutvā, “bhikkhave, jinantopi veraṃ pasavati, parājito pana dukkhaṃ setiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher, hearing their words, said, "Monks, the victor indeed begets hatred, and the defeated one sleeps in sorrow," and he spoke this verse— |
♦ 201. |
♦ 201. |
♦ “jayaṃ veraṃ pasavati, dukkhaṃ seti parājito. |
♦ “Victory breeds hatred; the defeated one lies down in sorrow. |
♦ upasanto sukhaṃ seti, hitvā jayaparājayan”ti. |
♦ The peaceful one lies down happily, having given up victory and defeat.” |
♦ tattha jayanti paraṃ jinanto veraṃ paṭilabhati. |
♦ Therein, "victory" means one who conquers another obtains hatred. |
parājitoti parena parājito “kadā nu kho paccāmittassa piṭṭhiṃ daṭṭhuṃ sakkhissāmī”ti dukkhaṃ seti sabbiriyāpathesu dukkhameva viharatīti attho. |
"the defeated one" means one defeated by another, thinking, "When indeed will I be able to see the back of my enemy?", lies down in sorrow, meaning he lives in sorrow in all postures. |
upasantoti abbhantare upasantarāgādikileso khīṇāsavo jayañca parājayañca hitvā sukhaṃ seti, sabbiriyāpathesu sukhameva viharatīti attho. |
"the peaceful one" means the destroyer of cankers, whose defilements like passion are calmed within, having given up both victory and defeat, lies down happily, meaning he lives happily in all postures. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ kosalarañño parājayavatthu tatiyaṃ. |
♦ The third is the story of the defeat of the King of Kosala. |
♦ 4. aññatarakuladārikāvatthu |
♦ 4. The Story of a Certain Young Lady of Good Family |
♦ natthi rāgasamoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuladārikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain young lady of good family, which begins with the words "There is no fire...". |
♦ tassā kira mātāpitaro āvāhaṃ katvā maṅgaladivase satthāraṃ nimantayiṃsu. |
♦ It is said that her parents, having arranged her marriage, invited the Teacher on the wedding day. |
satthā bhikkhusaṅghaparivuto tattha gantvā nisīdi. |
The Teacher, surrounded by the community of monks, went there and sat down. |
sāpi kho vadhukā bhikkhusaṅghassa udakaparissāvanādīni karontī aparāparaṃ sañcarati. |
That bride also, while performing duties like straining water for the community of monks, was moving back and forth. |
sāmikopissā taṃ olokento aṭṭhāsi. |
Her husband also stood looking at her. |
tassa rāgavasena olokentassa anto kileso samudācari. |
As he was looking with passion, a defilement arose within him. |
so aññāṇābhibhūto neva buddhaṃ upaṭṭhahi, na asīti mahāthere. |
He, overcome by ignorance, did not attend to the Buddha, nor to the eighty great elders. |
hatthaṃ pasāretvā “taṃ vadhukaṃ gaṇhissāmī”ti pana cittaṃ akāsi. |
Stretching out his hand, he thought, "I will take that bride." |
satthā tassajjhāsayaṃ oloketvā yathā taṃ itthiṃ na passati, evamakāsi. |
The Teacher, seeing his inclination, acted in such a way that he would not see that woman. |
so adisvā satthāraṃ olokento aṭṭhāsi. |
He, not seeing her, stood looking at the Teacher. |
satthā tassa oloketvā ṭhitakāle “kumāraka, na hi rāgagginā sadiso aggi nāma, dosakalinā sadiso kali nāma, khandhapariharaṇadukkhena sadisaṃ dukkhaṃ nāma atthi, nibbānasukhasadisaṃ sukhampi natthiyevā”ti vatvā imaṃ gāthamāha — |
When he was standing looking, the Teacher said, "Young man, there is no fire like the fire of passion, there is no misfortune like the misfortune of hatred, there is no suffering like the suffering of bearing the aggregates, and there is no happiness like the happiness of Nibbāna," and he spoke this verse— |
♦ 202. |
♦ 202. |
♦ “natthi rāgasamo aggi, natthi dosasamo kali. |
♦ “There is no fire like passion, no evil like hatred. |
♦ natthi khandhasamā dukkhā, natthi santiparaṃ sukhan”ti. |
♦ There is no suffering like the aggregates, no happiness higher than peace.” |
♦ tattha natthi rāgasamoti dhūmaṃ vā jālaṃ vā aṅgāraṃ vā adassetvā antoyeva jhāpetvā bhasmamuṭṭhiṃ kātuṃ samattho rāgena samo añño aggi nāma natthi. |
♦ Therein, "no fire like passion" means there is no other fire like passion, which is capable of burning within without showing smoke, or flame, or embers, and reducing to a handful of ash. |
kalīti dosena samo aparādhopi natthi. |
"misfortune" means there is no offense like hatred. |
khandhasamāti khandhehi samā. |
"like the aggregates" means like the aggregates. |
yathā parihariyamānā khandhā dukkhā, evaṃ aññaṃ dukkhaṃ nāma natthi. |
Just as the aggregates, being borne, are suffering, so there is no other suffering. |
santiparanti nibbānato uttariṃ aññaṃ sukhampi natthi. |
"higher than peace" means there is no other happiness higher than Nibbāna. |
aññañhi sukhaṃ sukhameva, nibbānaṃ paramasukhanti attho. |
Other happiness is just happiness; Nibbāna is supreme happiness, is the meaning. |
♦ desanāvasāne kumārikā ca kumārako ca sotāpattiphale patiṭṭhahiṃsu. |
♦ At the end of the discourse, the young lady and the young man were established in the fruit of stream-entry. |
tasmiṃ samaye bhagavā tesaṃ aññamaññaṃ dassanākāraṃ akāsīti. |
At that time, the Blessed One made them see each other. |
♦ aññatarakuladārikāvatthu catutthaṃ. |
♦ The fourth is the story of a certain young lady of good family. |
♦ 5. ekaupāsakavatthu |
♦ 5. The Story of a Certain Lay-follower |
♦ jighacchāti imaṃ dhammadesanaṃ satthā āḷaviyaṃ viharanto ekaṃ upāsakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Āḷavi, delivered this Dhamma discourse concerning a certain lay-follower, which begins with the words "Hunger is...". |
♦ ekasmiñhi divase satthā jetavane gandhakuṭiyaṃ nisinnova paccūsakāle lokaṃ volokento āḷaviyaṃ ekaṃ duggatamanussaṃ disvā tassūpanissayasampattiṃ ñatvā pañcasatabhikkhuparivāro āḷaviṃ agamāsi. |
♦ For one day, the Teacher, while seated in the fragrant chamber at Jetavana, in the early morning surveying the world, saw a poor man in Āḷavi and, knowing his potential for attainment, went to Āḷavi with a retinue of five hundred monks. |
āḷavivāsino satthāraṃ nimantayiṃsu. |
The inhabitants of Āḷavi invited the Teacher. |
sopi duggatamanusso “satthā kira āgato”ti sutvā “satthu santike dhammaṃ sossāmī”ti manaṃ akāsi. |
That poor man also, hearing, "The Teacher, it is said, has come," made up his mind, "I will listen to the Dhamma in the Teacher's presence." |
taṃdivasameva cassa eko goṇo palāyi. |
But on that very day, one of his oxen ran away. |
so “kiṃ nu kho goṇaṃ pariyesissāmi, udāhu dhammaṃ suṇāmī”ti cintetvā “goṇaṃ pariyesitvā pacchā dhammaṃ sossāmī”ti pātova gehā nikkhami. |
He, thinking, "Should I look for the ox, or should I listen to the Dhamma?", thought, "I will look for the ox and then listen to the Dhamma," and left his house early in the morning. |
āḷavivāsinopi buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā parivisitvā anumodanatthāya pattaṃ gaṇhiṃsu. |
The inhabitants of Āḷavi also, having had the community of monks headed by the Buddha seated and served, took the bowl for the blessing. |
satthā “yaṃ nissāya ahaṃ tiṃsayojanamaggaṃ āgato, so goṇaṃ pariyesituṃ araññaṃ paviṭṭho, tasmiṃ āgateyeva dhammaṃ desessāmī”ti tuṇhī ahosi. |
The Teacher, thinking, "He for whose sake I have come a journey of thirty yojanas has entered the forest to look for his ox. I will teach the Dhamma only when he has come," remained silent. |
♦ sopi manusso divā goṇaṃ disvā gogaṇe pakkhipitvā “sacepi aññaṃ natthi, satthu vandanamattampi karissāmī”ti jighacchāpīḷitopi gehaṃ gamanāya manaṃ akatvā vegena satthu santikaṃ āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. |
♦ That man also, having seen his ox during the day and put it in the herd, thinking, "Even if there is nothing else, I will at least pay homage to the Teacher," though afflicted by hunger, did not think of going home but came quickly to the Teacher's presence, paid homage to the Teacher, and stood to one side. |
satthā tassa ṭhitakāle dānaveyyāvaṭikaṃ āha — |
When he was standing there, the Teacher said to the person in charge of the alms— |
“atthi kiñci bhikkhusaṅghassa atirittabhattan”ti? |
Is there any leftover food for the community of monks? |
“bhante, sabbaṃ atthī”ti. |
Venerable sir, there is everything. |
tena hi “imaṃ parivisāhī”ti. |
Then serve this man. |
so satthārā vuttaṭṭhāneyeva taṃ nisīdāpetvā yāgukhādanīyabhojanīyehi sakkaccaṃ parivisi. |
He, right in the place indicated by the Teacher, had him seated and served him carefully with gruel, snacks, and food. |
so bhuttabhatto mukhaṃ vikkhālesi. |
He, having eaten, washed his mouth. |
ṭhapetvā kira imaṃ ṭhānaṃ tīsu piṭakesu aññattha gatāgatassa bhattavicāraṇaṃ nāma natthi. |
It is said that, apart from this instance, in the three Piṭakas, there is no other instance of inquiry about food for someone who has come and gone. |
tassa passaddhadarathassa cittaṃ ekaggaṃ ahosi. |
For him, with his anxiety calmed, his mind became one-pointed. |
athassa satthā anupubbiṃ kathaṃ kathetvā saccāni pakāsesi. |
Then the Teacher taught him the gradual discourse and explained the truths. |
so desanāvasāne sotāpattiphale patiṭṭhahi. |
He, at the end of the discourse, was established in the fruit of stream-entry. |
satthāpi anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. |
The Teacher also, having given the blessing, rose from his seat and departed. |
mahājano satthāraṃ anugantvā nivatti. |
The great crowd, having followed the Teacher, turned back. |
♦ bhikkhū satthārā saddhiṃ gacchantāyeva ujjhāyiṃsu — |
♦ The monks, while going with the Teacher, murmured— |
“passathāvuso, satthu kammaṃ, aññesu divasesu evarūpaṃ natthi, ajja panekaṃ manussaṃ disvāva yāguādīni vicāretvā dāpesī”ti. |
Look, friends, at the Teacher's action. On other days, there is nothing like this, but today, just seeing one man, he inquired about gruel and so on and had it given. |
satthā nivattitvā ṭhitakova “kiṃ kathetha, bhikkhave”ti pucchitvā tamatthaṃ sutvā “āma, bhikkhave, ahaṃ tiṃsayojanaṃ kantāraṃ āgacchanto tassa upāsakassūpanissayaṃ disvā āgato, so ativiya jighacchito, pātova paṭṭhāya goṇaṃ pariyesanto araññe vicari. |
The Teacher, turning back and standing, asked, "What are you talking about, monks?", and hearing the matter, said, "Yes, monks. I, coming a thirty-yojana wilderness journey, saw the potential of that lay-follower and came. He was extremely hungry; from early morning, he had been wandering in the forest looking for his ox. |
‘jighacchadukkhena dhamme desiyamānepi paṭivijjhituṃ na sakkhissatī’ti cintetvā evaṃ akāsiṃ, jighacchārogasadiso rogo nāma natthī”ti vatvā imaṃ gāthamāha — |
Thinking, 'Due to the suffering of hunger, even if the Dhamma is taught, he will not be able to penetrate it,' I acted thus. There is no disease like the disease of hunger," and he spoke this verse— |
♦ 203. |
♦ 203. |
♦ “jighacchāparamā rogā, saṅkhāraparamā dukhā. |
♦ “Hunger is the worst of diseases, conditioned things are the worst of sufferings. |
♦ etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhan”ti. |
♦ Knowing this as it really is, Nibbāna is the supreme happiness.” |
♦ tattha jighacchāparamā rogāti yasmā añño rogo sakiṃ tikicchito vinassati vā tadaṅgavasena vā pahīyati, jighacchā pana niccakālaṃ tikicchitabbāyevāti sesarogānaṃ ayaṃ paramā nāma. |
♦ Therein, "hunger is the worst of diseases" means because another disease, once treated, is cured or is temporarily removed, but hunger must be treated constantly. Therefore, this is the worst of the other diseases. |
saṅkhārāti pañca khandhā. |
"conditioned things" means the five aggregates. |
etaṃ ñatvāti jighacchāsamo rogo natthi, khandhapariharaṇasamaṃ dukkhaṃ nāma natthīti etamatthaṃ yathābhūtaṃ ñatvā paṇḍito nibbānaṃ sacchi karoti. |
"knowing this" means knowing this fact as it really is, that there is no disease like hunger and no suffering like bearing the aggregates, the wise person realizes Nibbāna. |
nibbānaṃ paramaṃ sukhanti tañhi sabbasukhānaṃ paramaṃ uttamaṃ sukhanti attho. |
"Nibbāna is the supreme happiness" means it is the supreme, the highest happiness of all happinesses. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ekaupāsakavatthu pañcamaṃ. |
♦ The fifth is the story of a certain lay-follower. |
♦ 6. pasenadikosalavatthu |
♦ 6. The Story of Pasenadi Kosala |
♦ ārogyaparamā lābhāti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning King Pasenadi of Kosala, which begins with the words "Health is the greatest gain...". |
♦ ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. |
♦ At one time, the king would eat the rice from a doṇa-measure of rice with soup and curry that he liked. |
ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhūyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. |
One day, having eaten his morning meal, without having relieved the drowsiness from the meal, he went to the Teacher's presence, looking weary, and was turning from side to side. Though overcome by sleep, he was unable to lie down straight and sat to one side. |
atha naṃ satthā āha — |
Then the Teacher said to him— |
“kiṃ, mahārāja, avissamitvāva āgatosī”ti? |
What, great king, have you come without having rested? |
“āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī”ti. |
Yes, venerable sir. From the time I ate, I have had great discomfort. |
atha naṃ satthā, “mahārāja, atibahubhojanaṃ evaṃ dukkhaṃ hotī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Great king, eating too much is thus painful," and he spoke this verse— |
♦ “middhī yadā hoti mahagghaso ca, |
♦ “When one is torpid and a glutton, |
♦ niddāyitā samparivattasāyī. |
♦ a sleepy one who rolls about as he lies, |
♦ mahāvarāhova nivāpapuṭṭho, |
♦ like a great hog fattened on slops, |
♦ punappunaṃ gabbhamupeti mando”ti. |
♦ the fool enters the womb again and again.” |
. — |
. — |
♦ imāya gāthāya ovaditvā, “mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati. |
♦ having advised him with this verse, he said, "Great king, food should be eaten in moderation. |
mattabhojino hi sukhaṃ hotī”ti uttari ovadanto imaṃ gāthamāha — |
For one who eats in moderation, there is happiness," and advising further, he spoke this verse— |
♦ “manujassa sadā satīmato, |
♦ “For a person who is always mindful, |
♦ mattaṃ jānato laddhabhojane. |
♦ who knows the measure in the food he has received, |
♦ tanukassa bhavanti vedanā, |
♦ his feelings become slight; |
♦ saṇikaṃ jīrati āyupālayan”ti. |
♦ he ages slowly, protecting his life.” |
. |
. |
♦ rājā gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ, sudassanaṃ nāma māṇavaṃ “imaṃ gāthaṃ uggaṇha, tātā”ti āha. |
♦ The king was not able to learn the verse, but he said to his nephew who was standing nearby, a young man named Sudassana, "Learn this verse, son." |
so taṃ gāthaṃ uggaṇhitvā “kiṃ karomi, bhante”ti satthāraṃ pucchi. |
He learned the verse and asked the Teacher, "What should I do, venerable sir?" |
atha naṃ satthā āha — |
Then the Teacher said to him— |
“rañño bhuñjantassa osānapiṇḍakāle imaṃ gāthaṃ vadeyyāsi, rājā atthaṃ sallakkhetvā yaṃ piṇḍaṃ chaḍḍessati, tasmiṃ piṇḍe sitthagaṇanāya rañño bhattapacanakāle tattake taṇḍule hareyyāsī”ti. |
When the king is eating, at the time of the last morsel, you should recite this verse. The king, understanding the meaning, will leave a morsel. By the number of grains of rice in that morsel, you should reduce that many grains of rice when the king's meal is being cooked. |
so “sādhu, bhante”ti sāyampi pātopi rañño bhuñjantassa osānapiṇḍakāle taṃ gāthaṃ udāharitvā tena chaḍḍitapiṇḍe sitthagaṇanāya taṇḍule hāpesi. |
He, saying, "Very well, venerable sir," both in the evening and in the morning, when the king was eating, at the time of the last morsel, recited that verse and, by the number of grains of rice in the morsel he left, had the rice reduced. |
rājāpi tassa gāthaṃ sutvā sahassaṃ sahassaṃ dāpesi . |
The king also, hearing his verse, would have a thousand given each time. |
so aparena samayena nāḷikodanaparamatāya saṇṭhahitvā sukhappatto tanusarīro ahosi. |
He, after some time, being established in the limit of a nāḷikā-measure of rice, attained comfort and became of slender body. |
♦ athekadivasaṃ satthu santikaṃ gantvā satthāraṃ vanditvā āha — |
♦ Then one day, going to the Teacher's presence, he paid homage to the Teacher and said— |
“bhante, idāni me sukhaṃ jātaṃ, migampi assampi anubandhitvā gaṇhanasamattho jātomhi. |
"Venerable sir, now I have become comfortable. I have become capable of chasing and catching even a deer and a horse. |
pubbe me bhāgineyyena saddhiṃ yuddhameva hoti, idāni vajīrakumāriṃ nāma dhītaraṃ bhāgineyyassa datvā so gāmo tassāyeva nhānacuṇṇamūlaṃ katvā dinno, tena saddhiṃ viggaho vūpasanto, imināpi me kāraṇena sukhameva jātaṃ. |
Formerly, I was always at war with my nephew. Now, having given my daughter, Princess Vajirā, to my nephew, that village has been given as the price for her bath powder. The conflict with him has ceased. For this reason too, I have become comfortable. |
kulasantakaṃ rājamaṇiratanaṃ no gehe purimadivase naṭṭhaṃ, tampi idāni hatthapattaṃ āgataṃ, imināpi me kāraṇena sukhameva jātaṃ. |
The royal family's jewel was lost in our house the other day; that too has now come into our hands. For this reason too, I have become comfortable. |
tumhākaṃ sāvakehi saddhiṃ vissāsaṃ icchantena ñātidhītāpi no gehe katā, imināpi me kāraṇena sukhameva jātan”ti. |
Desiring familiarity with your disciples, a daughter of our relatives has also been taken into our house. For this reason too, I have become comfortable." |
satthā “ārogyaṃ nāma, mahārāja, paramo lābho, yathāladdhena santuṭṭhabhāvasadisampi dhanaṃ, vissāsasadiso ca paramā ñāti, nibbānasadisañca sukhaṃ nāma natthī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Health, great king, is the greatest gain. There is no wealth like the state of being content with what one has received. There is no relative like one in whom there is trust. And there is no happiness like Nibbāna," and he spoke this verse— |
♦ 204. |
♦ 204. |
♦ “ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ. |
♦ “Health is the greatest gain, contentment is the greatest wealth. |
♦ vissāsaparamā ñāti, nibbānaparamaṃ sukhan”ti. |
♦ A trustworthy one is the best of kinsmen, Nibbāna is the highest happiness.” |
♦ tattha ārogyaparamā lābhāti arogabhāvaparamā lābhā. |
♦ Therein, "health is the greatest gain" means gains are surpassed by the state of being without illness. |
rogino hi vijjamānāpi lābhā alābhāyeva, tasmā arogassa sabbalābhā āgatāva honti. |
For a sick person, even existing gains are as if no gains. Therefore, for one without illness, all gains have indeed come. |
tenetaṃ vuttaṃ — |
Therefore it is said— |
“ārogyaparamā lābhā”ti. |
Health is the greatest gain. |
santuṭṭhiparamaṃ dhananti gihino vā pabbajitassa vā yaṃ attanā laddhaṃ attano santakaṃ, teneva tussanabhāvo santuṭṭhī nāma sesadhanehi paramaṃ dhanaṃ. |
"contentment is the greatest wealth" means for a householder or an ascetic, the state of being pleased with what one has received, with what is one's own, that is called contentment. It is the greatest wealth among other wealths. |
vissāsaparamā ñātīti mātā vā hotu pitā vā, yena saddhiṃ vissāso natthi, so aññātakova. |
"A trustworthy one is the best of kinsmen" means whether it be a mother or a father, with whom there is no trust, he is like a stranger. |
yena aññātakena pana saddhiṃ vissāso atthi, so asambandhopi paramo uttamo ñāti. |
But with whom, even a stranger, there is trust, he, though not related, is the best, the highest kinsman. |
tena vuttaṃ — |
Therefore it is said— |
“vissāsaparamā ñātī”ti. |
A trustworthy one is the best of kinsmen. |
nibbānasadisaṃ pana sukhaṃ nāma natthi, tenevāha — nibbānaparamaṃ sukhanti. |
But there is no happiness like Nibbāna. Therefore he said—Nibbāna is the highest happiness. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ pasenadikosalavatthu chaṭṭhaṃ. |
♦ The sixth is the story of Pasenadi Kosala. |
♦ 7. tissattheravatthu |
♦ 7. The Story of the Elder Tissa |
♦ pavivekarasanti imaṃ dhammadesanaṃ satthā vesāliyaṃ viharanto aññataraṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Vesālī, delivered this Dhamma discourse concerning a certain monk, which begins with the words "The taste of solitude...". |
♦ satthārā hi, “bhikkhave, ahaṃ ito catūhi māsehi parinibbāyissāmī”ti vutte satthu santike satta bhikkhusatāni santāsaṃ āpajjiṃsu, khīṇāsavānaṃ dhammasaṃvego uppajji, puthujjanā assūni sandhāretuṃ nāsakkhiṃsu. |
♦ For when the Teacher said, "Monks, after four months from now, I will attain Parinibbāna," seven hundred monks in the Teacher's presence were alarmed. For the destroyers of cankers, a sense of religious urgency arose. The ordinary people could not hold back their tears. |
bhikkhū vaggā vaggā hutvā “kiṃ nu kho karissāmā”ti mantentā vicaranti. |
The monks, in groups, were wandering about, discussing, "What indeed shall we do?" |
atheko tissatthero nāma bhikkhū “satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva mayā arahattaṃ gaṇhituṃ vaṭṭatī”ti catūsu iriyāpathesu ekakova vihāsi. |
Then a certain monk named Tissa, thinking, "The Teacher, it is said, will attain Parinibbāna in four months, and I am not yet free from passion. It is proper for me to attain Arahantship while the Teacher is still alive," lived alone in the four postures. |
bhikkhūnaṃ santike gamanaṃ vā kenaci saddhiṃ kathāsallāpo vā natthi. |
There was no going to the presence of the monks or conversation with anyone. |
atha naṃ bhikkhū āhaṃsu — |
Then the monks said to him— |
“āvuso, tissa tasmā evaṃ karosī”ti. |
Friend Tissa, why do you do so? |
so tesaṃ kathaṃ na suṇāti. |
He did not listen to their words. |
te tassa pavattiṃ satthu ārocetvā, “bhante, tumhesu tissattherassa sineho natthī”ti āhaṃsu. |
They reported his conduct to the Teacher and said, "Venerable sir, the Elder Tissa has no affection for you." |
satthā taṃ pakkosāpetvā “kasmā tissa evaṃ akāsī”ti pucchitvā tena attano adhippāye ārocite “sādhu, tissā”ti sādhukāraṃ datvā, “bhikkhave, mayi sineho tissasadisova hotu. |
The Teacher had him summoned and, asking, "Why, Tissa, did you do so?", when he had reported his intention, gave him his approval, saying, "Well said, Tissa," and said, "Monks, let your affection for me be like Tissa's. |
gandhamālādīhi pūjaṃ karontāpi neva maṃ pūjenti, dhammānudhammaṃ paṭipajjamānāyeva pana maṃ pūjentī”ti vatvā imaṃ gāthamāha — |
For those who worship me with perfumes, garlands, and so on do not truly worship me, but those who practice the Dhamma in accordance with the Dhamma, they worship me," and he spoke this verse— |
♦ 205. |
♦ 205. |
♦ “pavivekarasaṃ pitvā, rasaṃ upasamassa ca. |
♦ “Having drunk the taste of solitude and the taste of peace, |
♦ niddaro hoti nippāpo, dhammapītirasaṃ pivan”ti. |
♦ one becomes free from distress and free from evil, drinking the taste of the joy of the Dhamma.” |
♦ tattha pavivekarasanti pavivekato uppannaṃ rasaṃ, ekībhāvasukhanti attho. |
♦ Therein, "the taste of solitude" means the taste that arises from solitude, that is, the happiness of being alone. |
pitvāti dukkhapariññādīni karonto ārammaṇato sacchikiriyāvasena pivitvā. |
"having drunk" means while performing the full understanding of suffering and so on, having drunk it by way of realizing it as an object. |
upasamassa cāti kilesūpasamanibbānassa ca rasaṃ pitvā. |
"and of peace" means and having drunk the taste of Nibbāna, the stilling of the defilements. |
niddaro hotīti tena ubhayarasapānena khīṇāsavo bhikkhu abbhantare rāgadarathādīnaṃ abhāvena niddaro ceva nippāpo ca hoti. |
"one becomes free from distress" means by that drinking of both tastes, the monk who has destroyed the cankers becomes free from distress and free from evil, due to the absence of the distress of passion and so on within. |
rasaṃ pivanti navavidhalokuttaradhammavasena uppannaṃ pītirasaṃ pivantopi niddaro nippāpo ca hoti. |
"drinking the taste" means even while drinking the taste of joy that arises by way of the ninefold supermundane Dhamma, one becomes free from distress and free from evil. |
♦ desanāvasāne tissatthero arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the Elder Tissa attained Arahantship, and the Dhamma discourse was also beneficial to the great assembly. |
♦ tissattheravatthu sattamaṃ. |
♦ The seventh is the story of the Elder Tissa. |
♦ 8. sakkavatthu |
♦ 8. The Story of Sakka |
♦ sāhu dassananti imaṃ dhammadesanaṃ satthā veḷuvagāmake viharanto sakkaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Veḷuvagāmaka, delivered this Dhamma discourse concerning Sakka, which begins with the words "Good is the sight...". |
♦ tathāgatassa hi āyusaṅkhāre vissaṭṭhe lohitapakkhandikābādhassa uppannabhāvaṃ ñatvā sakko devarājā “mayā satthu santikaṃ gantvā gilānupaṭṭhānaṃ kātuṃ vaṭṭatī”ti cintetvā tigāvutappamāṇaṃ attabhāvaṃ vijahitvā satthāraṃ upasaṅkamitvā hatthehi pāde parimajji. |
♦ For when the Teacher had relinquished his life-formations, Sakka, the king of the gods, knowing that the disease of bloody dysentery had arisen, thought, "It is proper for me to go to the Teacher's presence and perform the duties of attending to the sick," and relinquishing his own form of three gāvutas, he approached the Teacher and massaged his feet with his hands. |
atha naṃ satthā āha “ko eso”ti? |
Then the Teacher said to him, "Who is this?" |
“ahaṃ, bhante, sakko”ti. |
I am Sakka, venerable sir. |
“kasmā āgatosī”ti? |
Why have you come? |
“tumhe gilāne upaṭṭhahituṃ, bhante”ti. |
To attend to you who are sick, venerable sir. |
“sakka, devānaṃ manussagandho yojanasatato paṭṭhāya gale baddhakuṇapaṃ viya hoti, gaccha tvaṃ, atthi me gilānupaṭṭhakā bhikkhū”ti. |
Sakka, the smell of humans is to the gods, from a hundred yojanas away, like a corpse tied to the neck. You go. I have monks who are sick-attendants. |
“bhante, caturāsītiyojanasahassamatthake ṭhito tumhākaṃ sīlagandhaṃ ghāyitvā āgato, ahameva upaṭṭhahissāmī”ti so satthu sarīravaḷañjanabhājanaṃ aññassa hatthenāpi phusituṃ adatvā sīseyeva ṭhapetvā nīharanto mukhasaṅkocanamattampi na akāsi, gandhabhājanaṃ pariharanto viya ahosi. |
"Venerable sir, standing at a height of eighty-four thousand yojanas, I smelled the fragrance of your virtue and came. I myself will attend to you." So he, not allowing the vessel for the Teacher's bodily ablutions to be touched even by another's hand, placed it on his own head and, while carrying it out, did not even make a grimace; he was as if carrying a perfume vessel. |
evaṃ satthāraṃ paṭijaggitvā satthu phāsukakāleyeva agamāsi. |
Thus, having attended to the Teacher, he left only when the Teacher was well. |
♦ bhikkhū kathaṃ samuṭṭhāpesuṃ “aho satthari sakkassa sineho, evarūpaṃ nāma dibbasampattiṃ pahāya mukhasaṅkocanamattampi akatvā gandhabhājanaṃ nīharanto viya satthu sarīravaḷañjanabhājanaṃ sīsena nīharanto upaṭṭhānamakāsī”ti. |
♦ The monks raised a discussion, "Oh, the affection of Sakka for the Teacher! Having given up such divine bliss, without even making a grimace, as if carrying a perfume vessel, he attended to him, carrying the vessel for the Teacher's bodily ablutions on his head." |
satthā tesaṃ kathaṃ sutvā kiṃ vadetha, bhikkhave, anacchariyaṃ etaṃ, yaṃ sakko devarājā mayi sinehaṃ karoti. |
The Teacher, hearing their words, said, "What are you saying, monks? It is no wonder that Sakka, the king of the gods, has affection for me. |
ayaṃ sakko hi devarājā maṃ nissāya jarasakkabhāvaṃ vijahitvā sotāpanno hutvā taruṇasakkassa bhāvaṃ patto, ahaṃ hissa maraṇabhayatajjitassa pañcasikhagandhabbadevaputtaṃ purato katvā āgatakāle indasālaguhāyaṃ devaparisāya majjhe nisinnassa — |
This Sakka, the king of the gods, relying on me, relinquished his state of an old Sakka and, having become a stream-enterer, attained the state of a young Sakka. For I, when he was terrified by the fear of death and came with the gandhabba devaputta Pañcasikha before him, while I was sitting in the midst of the assembly of gods in the Indasāla cave— |
♦ “puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi. |
♦ “Ask me, Vāsava, the question, whatever you desire in your mind. |
♦ tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti. |
♦ Of each and every question, I will make an end for you.” |
— |
— |
♦ vatvā tassa kaṅkhaṃ vinodento dhammaṃ desesiṃ. |
♦ having said this and dispelling his doubt, I taught the Dhamma. |
desanāvasāne cuddasannaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, sakkopi yathānisinnova sotāpattiphalaṃ patvā taruṇasakko jāto. |
At the end of the discourse, there was a realization of the Dhamma for fourteen crores of living beings, and Sakka also, just as he was sitting, attained the fruit of stream-entry and became a young Sakka. |
evamassāhaṃ bahūpakāro. |
Thus, I have been of great benefit to him. |
tassa mayi sineho nāma anacchariyo. |
His affection for me is no wonder. |
bhikkhave, ariyānañhi dassanampi sukhaṃ, tehi saddhiṃ ekaṭṭhāne sannivāsopi sukho. |
Monks, the sight of the noble ones is indeed happy, and living with them in one place is also happy. |
bālehi saddhiṃ pana sabbametaṃ dukkhanti vatvā imā gāthā abhāsi — |
But with fools, all this is suffering," and he spoke these verses— |
♦ 206. |
♦ 206. |
♦ “sāhu dassanamariyānaṃ, sannivāso sadā sukho. |
♦ “Good is the sight of the noble ones; their company is always happy. |
♦ adassanena bālānaṃ, niccameva sukhī siyā. |
♦ By not seeing fools, one would be always happy. |
♦ 207. |
♦ 207. |
♦ “bālasaṅgatacārī hi, dīghamaddhāna socati. |
♦ “For he who walks in the company of fools grieves for a long time. |
♦ dukkho bālehi saṃvāso, amitteneva sabbadā. |
♦ Painful is association with fools, as with an enemy always. |
♦ dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo”. |
♦ But a wise person is pleasant to associate with, like a gathering of kinsmen.” |
♦ tasmā hi — |
♦ Therefore, indeed— |
♦ 208. |
♦ 208. |
♦ “dhīrañca paññañca bahussutañca,dhorayhasīlaṃ vatavantamariyaṃ. |
♦ “The wise, the intelligent, the learned, the dutiful, the virtuous, the noble— |
♦ taṃ tādisaṃ sappurisaṃ sumedhaṃ,bhajetha nakkhattapathaṃ va candimā”ti. |
♦ such a good and wise person one should follow, as the moon follows the path of the stars.” |
♦ tattha sāhūti sundaraṃ bhaddakaṃ. |
♦ Therein, "good" means beautiful, excellent. |
sannivāsoti na kevalañca tesaṃ dassanameva, tehi saddhiṃ ekaṭṭhāne nisīdanādibhāvopi tesaṃ vattapaṭivattaṃ kātuṃ labhanabhāvopi sādhuyeva. |
"company" means not only the sight of them, but also the state of sitting with them in one place, and the state of getting to perform duties for them is also good. |
bālasaṅgatacārī hīti yo bālena sahacārī. |
"he who walks in the company of fools" means he who is a companion of a fool. |
dīghamaddhānanti so bālasahāyena “ehi sandhicchedādīni karomā”ti vuccamāno tena saddhiṃ ekacchando hutvā tāni karonto hatthacchedādīni patvā dīghamaddhānaṃ socati. |
"for a long time" means he, being told by his fool-companion, "Come, let us do house-breaking and so on," and becoming of one mind with him and doing those things, and suffering the cutting off of hands and so on, grieves for a long time. |
sabbadāti yathā asihatthena vā amittena āsīvisādīhi vā saddhiṃ ekato vāso nāma niccaṃ dukkho, tatheva bālehi saddhinti attho. |
"always" means just as living together with one holding a sword, or with an enemy, or with a venomous snake and so on, is always painful, so too with fools, is the meaning. |
dhīro ca sukhasaṃvāsoti ettha sukho saṃvāso etenāti sukhasaṃvāso, paṇḍitena saddhiṃ ekaṭṭhāne saṃvāso sukhoti attho. |
"But a wise person is pleasant to associate with" here means pleasant is the association with him, thus pleasant association; association with a wise person in one place is happiness, is the meaning. |
kathaṃ? ñātīnaṃva samāgamoti yathāpi ñātīnaṃ samāgamo sukho, evaṃ sukho. |
How? "like a gathering of kinsmen" means just as a gathering of kinsmen is happy, so it is happy. |
♦ tasmā hīti yasmā bālehi saddhiṃ saṃvāso dukkho, paṇḍitena saddhiṃ sukho, tasmā hi dhitisampannaṃ dhīrañca, lokiyalokuttarapaññāsampannaṃ paññañca, āgamādhigamasampannaṃ bahussutañca, arahattapāpanakasaṅkhātāya dhuravahanasīlatāya dhorayhasīlaṃ, sīlavatena ceva dhutaṅgavatena ca vatavantaṃ, kilesehi ārakatāya ariyaṃ, tathārūpaṃ sappurisaṃ sobhanapañhaṃ yathā nimmalaṃ nakkhattapathasaṅkhātaṃ ākāsaṃ candimā bhajati, evaṃ bhajetha payirupāsethāti attho. |
♦ "Therefore, indeed" means because association with fools is painful, and with the wise is happy, therefore one should follow the wise, who is endowed with steadfastness; the intelligent, who is endowed with worldly and supermundane wisdom; the learned, who is endowed with knowledge of the scriptures and their realization; the dutiful, who has the virtue of bearing the yoke identified with the attainment of Arahantship; the virtuous, who has both moral virtue and ascetic virtue; the noble, who is far from the defilements; such a good person of excellent wisdom, just as the moon follows the sky known as the path of the stars, one should follow and attend upon, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sakkavatthu aṭṭhamaṃ. |
♦ The eighth is the story of Sakka. |
♦ sukhavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Happiness Chapter is finished. |
♦ pannarasamo vaggo. |
♦ The Fifteenth Chapter. |
♦ 16. piyavaggo |
♦ 16. The Chapter on Affection |
♦ 1. tayojanapabbajitavatthu |
♦ 1. The Story of the Three Ordained Persons |
♦ ayogeti imaṃ dhammadesanaṃ satthā jetavane viharanto tayo pabbajite ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning three ordained persons, which begins with the words "In non-application...". |
♦ sāvatthiyaṃ kira ekasmiṃ kule mātāpitūnaṃ ekaputtako ahosi piyo manāpo. |
♦ In Sāvatthī, it is said, in a certain family, there was an only son of the parents, dear and pleasing. |
so ekadivasaṃ gehe nimantitānaṃ bhikkhūnaṃ anumodanaṃ karontānaṃ dhammakathaṃ sutvā pabbajitukāmo hutvā mātāpitaro pabbajjaṃ yāci. |
He one day, hearing the Dhamma talk of the monks who were giving a blessing after being invited to the house, wished to become a monk and asked his parents for ordination. |
te nānujāniṃsu. |
They did not permit him. |
tassa etadahosi — |
It occurred to him— |
“ahaṃ mātāpitūnaṃ apassantānaṃyeva bahi gantvā pabbajissāmī”ti. |
I will go out and become a monk without my parents seeing. |
athassa pitā bahi nikkhamanto “imaṃ rakkheyyāsī”ti mātaraṃ paṭicchāpesi, mātā bahi nikkhamantī pitaraṃ paṭicchāpesi. |
Then his father, going out, entrusted him to his mother, saying, "Protect this one." The mother, going out, entrusted him to his father. |
athassa ekadivasaṃ pitari bahi gate mātā “puttaṃ rakkhissāmī”ti ekaṃ dvārabāhaṃ nissāya ekaṃ pādehi uppīḷetvā chamāya nisinnā suttaṃ kantati. |
Then one day, when his father was out, his mother, thinking, "I will protect my son," sat on the ground, leaning against one doorpost and pressing it down with her feet, and spun thread. |
so “imaṃ vañcetvā gamissāmī”ti cintetvā, “amma, thokaṃ tāva apehi, sarīravalañjaṃ karissāmī”ti vatvā tāya pāde samiñjite nikkhamitvā vegena vihāraṃ gantvā bhikkhū upasaṅkamitvā “pabbājetha maṃ, bhante”ti yācitvā tesaṃ santike pabbaji. |
He, thinking, "I will deceive her and go," said, "Mother, move aside for a moment, I will relieve myself," and when she bent her feet, he went out and, going quickly to the monastery, approached the monks and, asking, "Ordain me, venerable sirs," was ordained in their presence. |
♦ athassa pitā āgantvā mātaraṃ pucchi — |
♦ Then his father came and asked his mother— |
“kahaṃ me putto”ti? |
Where is my son? |
“sāmi, imasmiṃ padese ahosī”ti. |
He was in this area, master. |
so “kahaṃ nu kho me putto”ti olokento taṃ adisvā “vihāraṃ gato bhavissatī”ti vihāraṃ gantvā puttaṃ pabbajitaṃ disvā kanditvā roditvā, “tāta, kiṃ maṃ nāsesī”ti vatvā “mama putte pabbajite ahaṃ idāni gehe kiṃ karissāmī”ti sayampi bhikkhū yācitvā pabbaji. |
He, looking for "where my son might be," and not seeing him, thought, "He must have gone to the monastery." He went to the monastery and, seeing his son ordained, wept and cried and said, "Son, why have you ruined me?" and thinking, "What will I do in the house now that my son is ordained?", he himself also asked the monks and was ordained. |
athassa mātāpi “kiṃ nu kho me putto ca pati ca cirāyanti, kacci vihāraṃ gantvā pabbajitā”ti te olokentī vihāraṃ gantvā ubhopi pabbajite disvā “imesaṃ pabbajitakāle mama gehena ko attho”ti sayampi bhikkhuniupassayaṃ gantvā pabbaji. |
Then his mother also, thinking, "Why are my son and husband taking so long? Have they gone to the monastery and been ordained?", went to the monastery looking for them and, seeing both ordained, thought, "What is the use of my house when these have been ordained?", and she herself also went to a nunnery and was ordained. |
te pabbajitvāpi vinā bhavituṃ na sakkonti, vihārepi bhikkhuniupassayepi ekatova nisīditvā sallapantā divasaṃ vītināmenti. |
Even after being ordained, they could not be apart. Both in the monastery and in the nunnery, they would sit together and pass the day talking. |
tena bhikkhūpi bhikkhūniyopi ubbāḷhā honti. |
Because of this, both the monks and the nuns were annoyed. |
♦ athekadivasaṃ bhikkhū nesaṃ kiriyaṃ satthuṃ ārocesuṃ. |
♦ Then one day, the monks reported their actions to the Teacher. |
satthā te pakkosāpetvā “saccaṃ kira tumhe evaṃ karothā”ti pucchitvā “saccan”ti vutte “kasmā evaṃ karotha? |
The Teacher had them summoned and asked, "Is it true that you act thus?", and when they said, "It is true," he said, "Why do you act thus? |
na hi esa pabbajitānaṃ yogo”ti. |
This is not the practice for the ordained." |
“bhante, vinā bhavituṃ na sakkomā”ti. |
Venerable sir, we cannot be apart. |
“pabbajitakālato paṭṭhāya evaṃ karaṇaṃ ayuttaṃ. |
"From the time of ordination, it is not proper to act thus. |
piyānañhi adassanaṃ, appiyānañca dassanaṃ dukkhameva. |
For the non-seeing of the dear and the seeing of the un-dear is indeed suffering. |
tasmā sattesu ca saṅkhāresu ca kañci piyaṃ vā appiyaṃ vā kātuṃ na vaṭṭatī”ti vatvā imā gāthā abhāsi — |
Therefore, it is not proper to make anything, whether beings or conditioned things, dear or not dear," and he spoke these verses— |
♦ 209. |
♦ 209. |
♦ “ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ. |
♦ “Yoking oneself to what is not the yoke, and not yoking to what is the yoke, |
♦ atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ. |
♦ having given up the goal, the one who grasps the dear envies the one devoted to self-application. |
♦ 210. |
♦ 210. |
♦ “mā piyehi samāgañchi, appiyehi kudācanaṃ. |
♦ “Do not associate with the dear, nor ever with the un-dear. |
♦ piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ. |
♦ Not seeing the dear is suffering, and so is seeing the un-dear. |
♦ 211. |
♦ 211. |
♦ “tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako. |
♦ “Therefore, one should not make anything dear, for separation from the dear is painful. |
♦ ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyan”ti. |
♦ Bonds do not exist for them, for whom there is nothing dear or not dear.” |
♦ tattha ayogeti ayuñjitabbe ayonisomanasikāre. |
♦ Therein, "in non-application" means in what should not be applied to, in unwise attention. |
vesiyāgocarādibhedassa hi chabbidhassa agocarassa sevanaṃ idha ayonisomanasikāro nāma, tasmiṃ ayonisomanasikāre attānaṃ yuñjantoti attho. |
For the practice of the sixfold unsuitable resort, such as the resort of prostitutes, is here called unwise attention. Yoking oneself to that unwise attention, is the meaning. |
yogasminti tabbiparīte ca yonisomanasikāre ayuñjantoti attho. |
"in what is the yoke" means and not yoking oneself to its opposite, to wise attention, is the meaning. |
atthaṃ hitvāti pabbajitakālato paṭṭhāya adhisīlādisikkhattayaṃ attho nāma, taṃ atthaṃ hitvā. |
"having given up the goal" means from the time of ordination, the three trainings of higher morality and so on are called the goal; having given up that goal. |
piyaggāhīti pañcakāmaguṇasaṅkhātaṃ piyameva gaṇhanto. |
"the one who grasps the dear" means one who grasps only what is dear, identified with the five sensual pleasures. |
pihetattānuyoginanti tāya paṭipattiyā sāsanato cuto gihibhāvaṃ patvā pacchā ye attānuyogaṃ anuyuttā sīlādīni sampādetvā devamanussānaṃ santikā sakkāraṃ labhanti, tesaṃ piheti, “aho vatāhampi evarūpo assan”ti icchatīti attho. |
envies the one devoted to self-application" means he, fallen from the dispensation by that practice, having attained the state of a householder, afterwards envies those who, devoted to self-application, having perfected morality and so on, receive honor from gods and humans, meaning he wishes, "Oh, that I too were such a one. |
♦ mā piyehīti piyehi sattehi vā saṅkhārehi vā kudācanaṃ ekakkhaṇepi na samāgaccheyya, tathā appiyehi. |
♦ "do not associate with the dear" means one should not associate with dear beings or conditioned things at any time, not even for a moment; likewise with the un-dear. |
kiṃ kāraṇā? |
What is the reason? |
piyā nañhi viyogavasena adassanaṃ appiyānañca upasaṅkamanavasena dassanaṃ nāma dukkhaṃ. |
For the non-seeing of the dear through separation, and the seeing of the un-dear through approach, is called suffering. |
tasmāti yasmā idaṃ ubhayampi dukkhaṃ, tasmā kañci sattaṃ vā saṅkhāraṃ vā piyaṃ nāma na kareyya. |
"Therefore" means because both of these are suffering, therefore one should not make any being or conditioned thing dear. |
piyāpāyo hīti piyehi apāyo viyogo . |
"for separation from the dear" means separation from the dear. |
pāpakoti lāmako. |
"is painful" means is base. |
ganthā tesaṃ na vijjantīti yesaṃ piyaṃ natthi, tesaṃ abhijjhākāyagantho pahīyati. |
"Bonds do not exist for them" means for those for whom there is nothing dear, the bond of the body of covetousness is abandoned. |
yesaṃ appiyaṃ natthi, tesaṃ byāpādo kāyagantho. |
For those for whom there is nothing un-dear, the bond of the body of ill-will. |
tesu pana dvīsu pahīnesu sesaganthā pahīnā honti. |
But when these two are abandoned, the remaining bonds are abandoned. |
tasmā piyaṃ vā appiyaṃ vā na kattabbanti attho. |
Therefore, one should not make anything dear or not dear, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
tena pana tayo janā “mayaṃ vinā bhavituṃ na sakkomā”ti vibbhamitvā gehameva agamiṃsūti. |
But those three persons, thinking, "We cannot be apart," disrobed and went back home. |
♦ tayojanapabbajitavatthu paṭhamaṃ. |
♦ The first is the story of the three ordained persons. |
♦ 2. aññatarakuṭumbikavatthu |
♦ 2. The Story of a Certain Householder |
♦ piyato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuṭumbikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain householder, which begins with the words "From the dear is born...". |
♦ so hi attano putte kālakate puttasokābhibhūto āḷāhanaṃ gantvā rodati, puttasokaṃ sandhāretuṃ na sakkoti. |
♦ He, when his son passed away, overcome by sorrow for his son, would go to the cremation ground and weep, unable to bear the sorrow for his son. |
satthā paccūsakāle lokaṃ volokento tassa sotāpattimaggassūpanissayaṃ disvā piṇḍapātapaṭikkanto ekaṃ pacchāsamaṇaṃ gahetvā tassa gehadvāraṃ agamāsi. |
The Teacher, in the early morning, surveying the world, saw his potential for the path of stream-entry and, after returning from the alms-round, took one attendant monk and went to his house-door. |
so satthu āgatabhāvaṃ sutvā “mayā saddhiṃ paṭisanthāraṃ kātukāmo bhavissatī”ti satthāraṃ pavesetvā gehamajjhe āsanaṃ paññāpetvā satthari nisinne āgantvā ekamantaṃ nisīdi. |
He, hearing of the Teacher's arrival, thinking, "He must wish to offer me consolation," led the Teacher in and, having prepared a seat in the middle of the house, when the Teacher was seated, came and sat to one side. |
atha naṃ satthā “kiṃ nu kho, upāsaka, dukkhitosī”ti pucchitvā tena puttaviyogadukkhe ārocite, “upāsaka, mā cintayi, idaṃ maraṇaṃ nāma na ekasmiṃyeva ṭhāne, na ca ekasseva hoti, yāvatā pana bhavuppatti nāma atthi, sabbasattānaṃ hotiyeva. |
Then the Teacher asked him, "Are you grieving, lay-follower?", and when he had reported the grief of separation from his son, said, "Lay-follower, do not worry. This thing called death is not in one place only, nor does it happen to only one person. As far as the arising of existence is concerned, it happens to all beings. |
ekasaṅkhāropi nicco nāma natthi. |
Not even a single conditioned thing is permanent. |
tasmā ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinnan’ti yoniso paccavekkhitabbaṃ, na socitabbaṃ. |
Therefore, one should reflect wisely, 'What is subject to death has died, what is subject to breaking has broken,' one should not grieve. |
porāṇapaṇḍitāpi hi puttassa matakāle ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinnan’ti sokaṃ akatvā maraṇassatimeva bhāvayiṃsū”ti vatvā, “bhante, ke evamakaṃsu, kadā ca akaṃsu, ācikkhatha me”ti yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā — |
For even the wise of old, when their son died, did not grieve, thinking, 'What is subject to death has died, what is subject to breaking has broken,' but cultivated the mindfulness of death," and when he was asked, "Venerable sir, who did so, and when did they do so? Tell me," to clarify that matter, he brought forth the past and— |
♦ “uragova tacaṃ jiṇṇaṃ, hitvā gacchati saṃ tanuṃ. |
♦ “As a snake, its worn-out skin, having left it, goes on with its body, |
♦ evaṃ sarīre nibbhoge, pete kālakate sati. |
♦ so in a body devoid of enjoyment, when the dead have passed away, |
♦ “ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ. |
♦ “being burned, he does not know the lamentation of his kinsmen. |
♦ tasmā etaṃ na socāmi, gato so tassa yā gatī”ti. |
♦ Therefore, I do not grieve for him; he has gone where his destiny is.” |
— |
— |
♦ imaṃ pañcakanipāte uragajātakaṃ vitthāretvā “evaṃ pubbe paṇḍitā piyaputte kālakate yathā etarahi tvaṃ kammante vissajjetvā nirāhāro rodanto vicarasi, tathā avicaritvā maraṇassatibhāvanābalena sokaṃ akatvā āhāraṃ paribhuñjiṃsu, kammantañca adhiṭṭhahiṃsu . |
♦ having related this Uraga Jātaka from the fifth nipāta in detail, he said, "Thus in the past, the wise, when their dear son passed away, did not wander about weeping without food, having given up their work, as you are doing now, but by the power of cultivating mindfulness of death, they did not grieve, and they ate their food and undertook their work. |
tasmā ‘piyaputto me kālakato’ti mā cintayi. |
Therefore, do not think, 'My dear son has passed away.' |
uppajjamāno hi soko vā bhayaṃ vā piyameva nissāya uppajjatī”ti vatvā imaṃ gāthamāha — |
For sorrow or fear that arises, arises relying on what is dear," and he spoke this verse— |
♦ 212. |
♦ 212. |
♦ “piyato jāyatī soko, piyato jāyatī bhayaṃ. |
♦ “From what is dear, sorrow is born; from what is dear, fear is born. |
♦ piyato vippamuttassa, natthi soko kuto bhayan”ti. |
♦ For one who is completely free from what is dear, there is no sorrow, whence fear?” |
♦ tattha piyatoti vaṭṭamūlako hi soko vā bhayaṃ vā uppajjamānaṃ piyameva sattaṃ vā saṅkhāraṃ vā nissāya uppajjati, tato pana vippamuttassa ubhayampetaṃ natthīti attho. |
♦ Therein, "from what is dear" means sorrow or fear, which has its root in the round of existence, when it arises, arises relying on a dear being or conditioned thing. But for one who is completely free from that, both of these do not exist, is the meaning. |
♦ desanāvasāne kuṭumbiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the householder was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ aññatarakuṭumbikavatthu dutiyaṃ. |
♦ The second is the story of a certain householder. |
♦ 3. visākhāvatthu |
♦ 3. The Story of Visākhā |
♦ pemato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhaṃ upāsikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the laywoman Visākhā, which begins with the words "From affection is born...". |
♦ sā kira puttassa dhītaraṃ sudattaṃ nāma kumārikaṃ attano ṭhāne ṭhapetvā gehe bhikkhusaṅghassa veyyāvaccaṃ kāresi. |
♦ It is said that she, having placed her son's daughter, a young girl named Sudattā, in her own place, had her perform service for the community of monks in the house. |
sā aparena samayena kālamakāsi. |
She, after some time, passed away. |
sā tassā sarīranikkhepaṃ kāretvā sokaṃ sandhāretuṃ asakkontī dukkhinī dummanā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdi. |
She, having had her body disposed of, unable to bear the sorrow, grieving and dejected, went to the Teacher's presence, paid homage, and sat to one side. |
atha naṃ satthā “kiṃ nu kho tvaṃ, visākhe, dukkhinī dummanā assumukhā rodamānā nisinnā”ti āha. |
Then the Teacher said to her, "Why, Visākhā, are you sitting grieving, dejected, with a tearful face, weeping?" |
sā tamatthaṃ ārocetvā “piyā me, bhante, sā kumārikā vattasampannā, idāni tathārūpaṃ na passāmī”ti āha. |
She reported the matter and said, "She was dear to me, venerable sir, that virtuous girl. Now I will not see such a one." |
“kittakā pana, visākhe, sāvatthiyaṃ manussā”ti? |
But how many people, Visākhā, are there in Sāvatthī? |
“bhante, tumhehiyeva me kathitaṃ satta janakoṭiyo”ti. |
Venerable sir, it was told by you to me that there are seven crores of people. |
“sace panāyaṃ ettako jano tava nattāya sadiso bhaveyya, iccheyyāsi nan”ti? |
But if all these people were like your granddaughter, would you want them? |
“āma, bhante”ti. |
Yes, venerable sir. |
“kati pana janā sāvatthiyaṃ devasikaṃ kālaṃ karontī”ti? |
But how many people in Sāvatthī die every day? |
“bahū, bhante”ti. |
Many, venerable sir. |
“nanu evaṃ, bhante, tava asocanakālo na bhaveyya, rattindivaṃ rodantīyeva vicareyyāsī”ti. |
Is it not so, venerable sir, that you would have no time for not grieving, that you would wander about weeping day and night? |
“hotu, bhante, ñātaṃ mayā”ti. |
So be it, venerable sir, I understand. |
atha naṃ satthā “tena hi mā soci, soko vā bhayaṃ vā pematova jāyatī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to her, "Therefore, do not grieve. Sorrow or fear is born from affection," and he spoke this verse— |
♦ 213. |
♦ 213. |
♦ “pemato jāyatī soko, pemato jāyatī bhayaṃ. |
♦ “From affection, sorrow is born; from affection, fear is born. |
♦ pemato vippamuttassa, natthi soko kuto bhayan”ti. |
♦ For one who is completely free from affection, there is no sorrow, whence fear?” |
♦ tattha pematoti puttadhītādīsu kataṃ pemameva nissāya soko jāyatīti attho. |
♦ Therein, "from affection" means sorrow is born relying on the affection shown to sons, daughters, and so on, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ visākhāvatthu tatiyaṃ. |
♦ The third is the story of Visākhā. |
♦ 4. licchavīvatthu |
♦ 4. The Story of the Licchavis |
♦ ratiyā jāyatīti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya kūṭāgārasālāyaṃ viharanto licchavī ārabbha kathesi. |
♦ The Teacher, while dwelling near Vesālī in the Kūṭāgārasālā, delivered this Dhamma discourse concerning the Licchavis, which begins with the words "From delight is born...". |
♦ te kira ekasmiṃ chaṇadivase aññamaññaṃ asadisehi alaṅkārehi alaṅkaritvā uyyānagamanatthāya nagarā nikkhamiṃsu. |
♦ It is said that they, on a certain festival day, having adorned themselves with incomparable ornaments, went out from the city to go to the park. |
satthā piṇḍāya pavisanto te disvā bhikkhū āmantesi — |
The Teacher, entering for alms, saw them and addressed the monks— |
“passatha, bhikkhave, licchavayo, yehi devā tāvatiṃsā na diṭṭhapubbā, te ime olokentū”ti vatvā nagaraṃ pāvisi. |
"Look, monks, at the Licchavis. Let those who have never seen the Tāvatiṃsa gods look at these," and he entered the city. |
tepi uyyānaṃ gacchantā ekaṃ nagarasobhiniṃ itthiṃ ādāya gantvā taṃ nissāya issābhibhūtā aññamaññaṃ paharitvā lohitaṃ nadiṃ viya pavattayiṃsu. |
They also, going to the park, took a certain city-courtesan and, overcome by jealousy on account of her, struck one another and caused a river of blood to flow. |
atha ne mañcenādāya ukkhipitvā āgamaṃsu. |
Then they were brought back, having been lifted up on couches. |
satthāpi katabhattakicco nagarā nikkhami. |
The Teacher also, having finished his meal, left the city. |
bhikkhūpi licchavayo tathā nīyamāne disvā satthāraṃ āhaṃsu — |
The monks also, seeing the Licchavis being carried thus, said to the Teacher— |
“bhante, licchavirājāno pātova alaṅkatapaṭiyattā devā viya nagarā nikkhamitvā idāni ekaṃ itthiṃ nissāya imaṃ byasanaṃ pattā”ti. |
Venerable sir, the Licchavi kings, who left the city in the morning adorned like gods, have now met with this disaster on account of one woman. |
satthā, “bhikkhave, soko vā bhayaṃ vā uppajjamānaṃ ratiṃ nissāya uppajjatiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Monks, sorrow or fear that arises, arises relying on delight," and he spoke this verse— |
♦ 214. |
♦ 214. |
♦ “ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ. |
♦ “From delight, sorrow is born; from delight, fear is born. |
♦ ratiyā vippamuttassa, natthi soko kuto bhayan”ti. |
♦ For one who is completely free from delight, there is no sorrow, whence fear?” |
♦ tattha ratiyāti pañcakāmaguṇaratito, taṃ nissāyāti attho. |
♦ Therein, "from delight" means from the delight in the five sensual pleasures; relying on that, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ licchavīvatthu catutthaṃ. |
♦ The fourth is the story of the Licchavis. |
♦ 5. anitthigandhakumāravatthu |
♦ 5. The Story of Prince Anitthigandha |
♦ kāmatoti imaṃ dhammadesanaṃ satthā jetavane viharanto anitthigandhakumāraṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Prince Anitthigandha, which begins with the words "From sensuality...". |
♦ so kira brahmalokā cutasatto sāvatthiyaṃ mahābhogakule nibbatto jātadivasato paṭṭhāya itthisamīpaṃ upagantuṃ na icchati, itthiyā gayhamāno rodati. |
♦ It is said that he, a being fallen from the Brahma world, was born in Sāvatthī into a family of great wealth. From the day of his birth, he did not wish to approach a woman; when held by a woman, he would cry. |
vatthacumbaṭakena naṃ gahetvā thaññaṃ pāyenti. |
They would have him suckle by holding him with a cloth pad. |
so vayappatto mātāpitūhi, “tāta, āvāhaṃ te karissāmā”ti vutte “na me itthiyā attho”ti paṭikkhipitvā punappunaṃ yāciyamāno pañcasate suvaṇṇakāre pakkosāpetvā rattasuvaṇṇanikkhasahassaṃ dāpetvā ativiya pāsādikaṃ ghanakoṭṭimaṃ itthirūpaṃ kāretvā puna mātāpitūhi, “tāta, tayi āvāhaṃ akaronte kulavaṃso na patiṭṭhahissati, kumārikaṃ te ānessāmā”ti vutte “tena hi sace me evarūpaṃ kumārikaṃ ānessatha, karissāmi vo vacanan”ti taṃ suvaṇṇarūpakaṃ dasseti. |
He, having come of age, when told by his parents, "Son, we will arrange your marriage," rejected it, saying, "I have no need of a woman." When asked again and again, he had five hundred goldsmiths summoned, gave them a thousand nikkhas of red gold, and had a very beautiful, solid-cast statue of a woman made. When his parents again said, "Son, if you do not marry, the family line will not be established. We will bring you a young lady," he showed the golden statue and said, "Then if you bring me such a young lady, I will do your bidding." |
athassa mātāpitaro abhiññāte brāhmaṇe pakkosāpetvā “amhākaṃ putto mahāpuñño, avassaṃ iminā saddhiṃ katapuññā kumārikā bhavissati, gacchatha imaṃ suvaṇṇarūpakaṃ gahetvā evarūpaṃ kumārikaṃ āharathā”ti pahiṇiṃsu. |
Then his parents had renowned brahmins summoned and sent them, saying, "Our son is of great merit. There must be a young lady who has made merit with him. Go, take this golden statue, and bring such a young lady." |
te “sādhū”ti cārikaṃ carantā maddaraṭṭhe sāgalanagaraṃ gatā. |
They, saying, "Very well," wandered on tour and went to the city of Sāgala in the Madda country. |
tasmiñca nagare ekā soḷasavassuddesikā abhirūpā kumārikā ahosi, taṃ mātāpitaro sattabhūmikassa pāsādassūparimatale parivāsesuṃ. |
And in that city, there was a sixteen-year-old girl of great beauty. Her parents kept her in seclusion on the top floor of a seven-story palace. |
tepi kho brāhmaṇā “sace idha evarūpā kumārikā bhavissati, imaṃ disvā ‘ayaṃ asukassa kulassa dhītā viya abhirūpā’ti vakkhantī”ti taṃ suvaṇṇarūpakaṃ titthamagge ṭhapetvā ekamantaṃ nisīdiṃsu. |
Those brahmins also, thinking, "If there is such a young lady here, upon seeing this, they will say, 'This one is as beautiful as the daughter of such and such a family,'" placed the golden statue on the main road to the water-ghat and sat to one side. |
♦ athassa kumārikāya dhātī taṃ kumārikaṃ nhāpetvā sayampi nhāyitukāmā hutvā titthaṃ āgatā taṃ rūpakaṃ disvā “dhītā me”ti saññāya “dubbinītāsi, idānevāhaṃ nhāpetvā nikkhantā, tvaṃ mayā puretaraṃ idhāgatāsī”ti hatthena paharitvā thaddhabhāvañceva nibbikāratañca ñatvā “ahaṃ me, dhītāti saññamakāsiṃ, kiṃ nāmetan”ti āha. |
♦ Then the nurse of that young lady, having bathed the young lady and wishing to bathe herself, came to the ghat and, seeing the statue, and thinking, "It is my daughter," struck it with her hand, saying, "You are ill-behaved! I just bathed you and left, and you have come here before me." Knowing its hardness and its lack of reaction, she said, "I thought it was my daughter. What is this?" |
atha naṃ te brāhmaṇā “evarūpā te, amma, dhītā”ti pucchiṃsu. |
Then those brahmins asked her, "Mother, is your daughter like this?" |
ayaṃ mama dhītu santike kiṃ agghatīti? |
What is this worth in the presence of my daughter? |
tena hi te dhītaraṃ amhākaṃ dassehīti. |
Then show us your daughter. |
sā tehi saddhiṃ gehaṃ gantvā sāmikānaṃ ārocesi. |
She went with them to the house and informed her masters. |
te brāhmaṇehi saddhiṃ katapaṭisammodanā dhītaraṃ otāretvā heṭṭhāpāsāde suvaṇṇarūpakassa santike ṭhapesuṃ. |
They, having exchanged greetings with the brahmins, had their daughter brought down and placed her at the bottom of the palace near the golden statue. |
suvaṇṇarūpakaṃ nippabhaṃ ahosi, kumārikā sappabhā ahosi. |
The golden statue became lustreless; the young lady was full of lustre. |
brāhmaṇā taṃ tesaṃ datvā kumārikaṃ paṭicchāpetvā gantvā anitthigandhakumārassa mātāpitūnaṃ ārocayiṃsu. |
The brahmins gave it to them and, having received the young lady, went and informed the parents of Prince Anitthigandha. |
te tuṭṭhamānasā “gacchatha, naṃ sīghaṃ ānethā”ti mahantena sakkārena pahiṇiṃsu. |
They, with joyful minds, sent them with great honor, saying, "Go and bring her quickly." |
♦ kumāropi taṃ pavattiṃ sutvā “kañcanarūpatopi kira abhirūpatarā dārikā atthī”ti savanavaseneva sinehaṃ uppādetvā “sīghaṃ ānentū”ti āha. |
♦ The prince also, hearing the news, thought, "There is a girl even more beautiful than a golden statue," and just by hearing of her, he developed affection and said, "Let them bring her quickly." |
sāpi kho yānaṃ āropetvā ānīyamānā atisukhumālatāya yānugghātena samuppāditavātarogā antarāmaggeyeva kālamakāsi. |
She also, being placed in a carriage and being brought, due to her extreme delicacy, developed a wind-disease from the jolting of the carriage and passed away on the way. |
kumāropi “āgatā”ti nirantaraṃ pucchati, tassa atisinehena pucchantassa sahasāva anārocetvā katipāhaṃ vikkhepaṃ katvā tamatthaṃ ārocayiṃsu. |
The prince also constantly asked, "Has she arrived?" They, with him asking with great affection, did not inform him suddenly but, after delaying for a few days, told him the matter. |
so “tathārūpāya nāma itthiyā saddhiṃ samāgamaṃ nālatthan”ti uppannadomanasso pabbatena viya sokadukkhena ajjhotthaṭo ahosi. |
He, thinking, "I did not get to meet such a woman," was overcome with dejection, as if crushed by a mountain of grief and sorrow. |
satthā tassūpanissayaṃ disvā piṇḍāya caranto taṃ gehadvāraṃ agamāsi. |
The Teacher, seeing his potential, while walking for alms, went to his house-door. |
athassa mātāpitaro satthāraṃ antogehaṃ pavesetvā sakkaccaṃ parivisiṃsu. |
Then his parents led the Teacher into the house and served him carefully. |
satthā bhattakiccāvasāne “kahaṃ anitthigandhakumāro”ti pucchi. |
The Teacher, at the end of the meal, asked, "Where is Prince Anitthigandha?" |
“eso, bhante, āhārūpacchedaṃ katvā antogabbhe nisinno”ti. |
He, venerable sir, having stopped taking food, is sitting in an inner chamber. |
“pakkosatha nan”ti. |
Summon him. |
so āgantvā satthāraṃ vanditvā ekamantaṃ nisīdi. |
He came and, having paid homage to the Teacher, sat to one side. |
satthā “kiṃ nu kho, kumāra, balavasoko uppanno”ti vutte, “āma, bhante, ‘evarūpā nāma itthī antarāmagge kālakatā’ti sutvā balavasoko uppanno, bhattampi me nacchādetī”ti. |
When the Teacher said, "What is it, prince, has great sorrow arisen?", he said, "Yes, venerable sir. Hearing that 'such a woman passed away on the way,' great sorrow has arisen. Even food does not appeal to me." |
atha naṃ satthā “jānāsi pana tvaṃ, kumāra, kiṃ te nissāya soko uppanno”ti? |
Then the Teacher said to him, "But do you know, prince, on account of what your sorrow has arisen?" |
“na jānāmi, bhante”ti. |
I do not know, venerable sir. |
“kāmaṃ nissāya, kumāra, balavasoko uppanno, soko vā bhayaṃ vā kāmaṃ nissāya uppajjatī”ti vatvā imaṃ gāthamāha — |
"On account of sensuality, prince, great sorrow has arisen. Sorrow or fear arises on account of sensuality," and he spoke this verse— |
♦ 215. |
♦ 215. |
♦ “kāmato jāyatī soko, kāmato jāyatī bhayaṃ. |
♦ “From sensuality, sorrow is born; from sensuality, fear is born. |
♦ kāmato vippamuttassa, natthi soko kuto bhayan”ti. |
♦ For one who is completely free from sensuality, there is no sorrow, whence fear?” |
♦ tattha kāmatoti vatthukāmakilesakāmato, duvidhampetaṃ kāmaṃ nissāyāti attho. |
♦ Therein, "from sensuality" means from objective sensuality and subjective sensuality; relying on both these kinds of sensuality, is the meaning. |
♦ desanāvasāne anitthigandhakumāro sotāpattiphale patiṭṭhahi. |
♦ At the end of the discourse, Prince Anitthigandha was established in the fruit of stream-entry. |
♦ anitthigandhakumāravatthu pañcamaṃ. |
♦ The fifth is the story of Prince Anitthigandha. |
♦ 6. aññatarabrāhmaṇavatthu |
♦ 6. The Story of a Certain Brahmin |
♦ taṇhāya jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain brahmin, which begins with the words "From craving is born...". |
♦ so kira micchādiṭṭhiko ekadivasaṃ nadītīraṃ gantvā khettaṃ sodheti. |
♦ It is said that he, being of wrong view, one day went to the river bank and was clearing his field. |
satthā tassa upanissayasampattiṃ disvā tassa santikaṃ agamāsi. |
The Teacher, seeing his potential for attainment, went to him. |
so satthāraṃ disvāpi sāmīcikammaṃ akatvā tuṇhī ahosi. |
He, though seeing the Teacher, did not perform any act of respect and was silent. |
atha naṃ satthā puretaraṃ ālapitvā, “brāhmaṇa, kiṃ karosī”ti āha. |
Then the Teacher, addressing him first, said, "Brahmin, what are you doing?" |
“khettaṃ, bho gotama, sodhemī”ti. |
I am clearing the field, sir Gotama. |
satthā ettakameva vatvā gato. |
The Teacher, having said only this much, left. |
punadivasepi tassa khettaṃ kasituṃ āgatassa santikaṃ gantvā, “brāhmaṇa, kiṃ karosī”ti pucchitvā “khettaṃ kasāmi, bho gotamā”ti sutvā pakkāmi. |
On the next day also, he went to him who had come to plough his field and, having asked, "Brahmin, what are you doing?", and hearing, "I am ploughing the field, sir Gotama," he departed. |
punadivasādīsupi tatheva gantvā pucchitvā, “bho gotama, khettaṃ vapāmi niddemi rakkhāmī”ti sutvā pakkāmi. |
On the following days also, he went in the same way and, having asked and heard, "Sir Gotama, I am sowing the field, weeding it, protecting it," he departed. |
atha naṃ ekadivasaṃ brāhmaṇo āha — |
Then one day, the brahmin said to him— |
“bho gotama, tvaṃ mama khettasodhanadivasato paṭṭhāya āgato. |
"Sir Gotama, you have come since the day I was clearing my field. |
sace me sassaṃ sampajjissati, tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito dāni paṭṭhāya tvaṃ mama sahāyo”ti. |
If my crop succeeds, I will give you a share too. I will not eat myself without giving to you. From now on, you are my friend." |
♦ athassa aparena samayena sassaṃ sampajji, tassa “sampannaṃ me sassaṃ, sve dāni lāyāpessāmī”ti lāyanatthaṃ kattabbakiccassa rattiṃ mahāmegho vassitvā sabbaṃ sassaṃ hari, khettaṃ tacchetvā ṭhapitasadisaṃ ahosi. |
♦ Then, after some time, his crop succeeded. As he was thinking, "My crop has succeeded, tomorrow I will have it reaped," that night, a great cloud rained and carried away all the crop. The field became as if it had been planed. |
satthā pana paṭhamadivasaṃyeva “taṃ sassaṃ na sampajjissatī”ti aññāsi. |
But the Teacher, on the first day itself, had known, "That crop will not succeed." |
brāhmaṇo pātova “khettaṃ olokessāmī”ti gato tucchaṃ khettaṃ disvā uppannabalavasoko cintesi — |
The brahmin, in the morning, went, thinking, "I will look at the field," and seeing the empty field, with great sorrow arisen, thought— |
“samaṇo gotamo mama khettasodhanakālato paṭṭhāya āgato, ahampi naṃ ‘imasmiṃ sasse nipphanne tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito paṭṭhāya dāni tvaṃ mama sahāyo’ti avacaṃ. |
"The ascetic Gotama has come since the day I was clearing my field, and I also told him, 'When this crop is harvested, I will give you a share too. I will not eat myself without giving to you. From now on, you are my friend.' |
sopi me manoratho matthakaṃ na pāpuṇī”ti āhārūpacchedaṃ katvā mañcake nipajji. |
But that wish of mine has not been fulfilled," and he stopped taking food and lay on his bed. |
athassa satthā gehadvāraṃ agamāsi. |
Then the Teacher went to his house-door. |
so satthu āgamanaṃ sutvā “sahāyaṃ me ānetvā idha nisīdāpethā”ti āha. |
He, hearing of the Teacher's arrival, said, "Bring my friend and have him sit here." |
parijano tathā akāsi. |
The household did so. |
satthā nisīditvā “kahaṃ brāhmaṇo”ti pucchitvā “gabbhe nipanno”ti vutte “pakkosatha nan”ti pakkosāpetvā āgantvā ekamantaṃ nisinnaṃ āha “kiṃ, brāhmaṇā”ti? |
The Teacher, having sat down, asked, "Where is the brahmin?", and being told, "He is lying in his chamber," had him summoned. When he had come and was seated to one side, he said, "What is it, brahmin?" |
bho gotama, tumhe mama khettasodhanadivasato paṭṭhāya āgatā, ahampi “sasse nipphanne tumhākaṃ saṃvibhāgaṃ karissāmī”ti avacaṃ. |
"Sir Gotama, you have come since the day I was clearing my field, and I also said, 'When the crop is harvested, I will give you a share.' |
so me manoratho anipphanno, tena me soko uppanno, bhattampi me nacchādetīti. |
That wish of mine was not fulfilled. Because of that, sorrow has arisen in me. Even food does not appeal to me." |
atha naṃ satthā “jānāsi pana, brāhmaṇa, kiṃ te nissāya soko uppanno”ti pucchitvā “na jānāmi, bho gotama, tvaṃ pana jānāsī”ti vutte, “āma, brāhmaṇa, uppajjamāno soko vā bhayaṃ vā taṇhaṃ nissāya uppajjatī”ti vatvā imaṃ gāthamāha — |
Then the Teacher, having asked him, "But do you know, brahmin, on account of what your sorrow has arisen?", and when he said, "I do not know, sir Gotama, but you know," the Teacher said, "Yes, brahmin. Sorrow or fear that arises, arises relying on craving," and he spoke this verse— |
♦ 216. |
♦ 216. |
♦ “taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ. |
♦ “From craving, sorrow is born; from craving, fear is born. |
♦ taṇhāya vippamuttassa, natthi soko kuto bhayan”ti. |
♦ For one who is completely free from craving, there is no sorrow, whence fear?” |
♦ tattha taṇhāyāti chadvārikāya taṇhāya, etaṃ taṇhaṃ nissāya uppajjatīti attho. |
♦ Therein, "from craving" means from the craving of the six doors; it arises relying on this craving, is the meaning. |
♦ desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhahīti. |
♦ At the end of the discourse, the brahmin was established in the fruit of stream-entry. |
♦ aññatarabrāhmaṇavatthu chaṭṭhaṃ. |
♦ The sixth is the story of a certain brahmin. |
♦ 7. pañcasatadārakavatthu |
♦ 7. The Story of the Five Hundred Boys |
♦ sīladassanasampannanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto antarāmagge pañcasatadārake ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning five hundred boys on the road, which begins with the words "Endowed with virtue and vision...". |
♦ ekadivasañhi satthā asītimahātherehi saddhiṃ pañcasatabhikkhuparivāro rājagahaṃ piṇḍāya pavisanto ekasmiṃ chaṇadivase pañcasate dārake pūvapacchiyo ukkhipāpetvā nagarā nikkhamma uyyānaṃ gacchante addasa. |
♦ For one day, the Teacher, with eighty great elders and surrounded by five hundred monks, while entering Rājagaha for alms, saw, on a certain festival day, five hundred boys, having had baskets of cakes lifted up, leaving the city and going to the park. |
tepi satthāraṃ vanditvā pakkamiṃsu, te ekaṃ bhikkhumpi “pūvaṃ gaṇhathā”ti na vadiṃsu. |
They also paid homage to the Teacher and departed. They did not say to a single monk, "Take a cake." |
satthā tesaṃ gatakāle bhikkhū āha — |
When they had gone, the Teacher said to the monks— |
“khādissatha, bhikkhave, pūve”ti. |
Will you eat cakes, monks? |
“kahaṃ bhante, pūvā”ti? |
Where are the cakes, venerable sir? |
“kiṃ na passatha te dārake pūvapacchiyo ukkhipāpetvā atikkante”ti? |
Did you not see those boys who passed by, having had baskets of cakes lifted up? |
“bhante, evarūpā nāma dārakā kassaci pūvaṃ na dentī”ti. |
Venerable sir, such boys do not give cakes to anyone. |
“bhikkhave, kiñcāpi ete maṃ vā tumhe vā pūvehi na nimantayiṃsu, pūvasāmiko pana bhikkhu pacchato āgacchati, pūve khāditvāva gantuṃ vaṭṭatī”ti. |
Monks, although they did not invite me or you with cakes, the owner of the cakes, a monk, is coming from behind. It is proper to eat the cakes and then go. |
buddhānañhi ekapuggalepi issā vā doso vā natthi, tasmā imaṃ vatvā bhikkhusaṅghaṃ ādāya ekasmiṃ rukkhamūle chāyāya nisīdi. |
For the Buddhas have no jealousy or hatred towards any single person. Therefore, having said this, he took the community of monks and sat in the shade at the foot of a certain tree. |
dārakā mahākassapattheraṃ pacchato āgacchantaṃ disvā uppannasinehā pītivegena paripuṇṇasarīrā hutvā pacchiyo otāretvā theraṃ pañcapatiṭṭhitena vanditvā pūve pacchīhi saddhiṃyeva ukkhipitvā “gaṇhatha, bhante”ti theraṃ vadiṃsu. |
The boys saw the great Elder Kassapa coming from behind and, with affection arisen, their bodies filled with the rush of joy, they lowered their baskets and, paying homage to the elder with the five-point prostration, they held up the cakes along with the baskets and said to the elder, "Take them, venerable sir." |
atha ne thero āha — |
Then the elder said to them— |
“esa satthā bhikkhusaṅghaṃ gahetvā rukkhamūle nisinno, tumhākaṃ deyyadhammaṃ ādāya gantvā bhikkhusaṅghassa saṃvibhāgaṃ karothā”ti. |
The Teacher has taken the community of monks and is sitting at the foot of a tree. Take your alms-food and go and share it with the community of monks. |
te “sādhu, bhante”ti nivattitvā therena saddhiṃyeva gantvā pūve datvā olokayamānā ekamante ṭhatvā paribhogāvasāne udakaṃ adaṃsu. |
They, saying, "Very well, venerable sir," turned back and, going with the elder, gave the cakes and, watching, stood to one side. At the end of the meal, they gave water. |
bhikkhū ujjhāyiṃsu “dārakehi mukholokanena bhikkhā dinnā, sammāsambuddhaṃ vā mahāthere vā pūvehi anāpucchitvā mahākassapattheraṃ disvā pacchīhi saddhiṃyeva ādāya āgamiṃsū”ti. |
The monks murmured, "The alms were given by the boys by looking at the face. Without asking either the Perfectly Enlightened One or the great elders for cakes, upon seeing the great Elder Kassapa, they came bringing them along with the baskets." |
satthā tesaṃ kathaṃ sutvā, “bhikkhave, mama puttena mahākassapena sadiso bhikkhu devamanussānaṃ piyo hoti, te ca tassa catupaccayena pūjaṃ karontiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher, hearing their words, said, "Monks, a monk like my son, Mahā Kassapa, is dear to gods and humans, and they indeed worship him with the four requisites," and he spoke this verse— |
♦ 217. |
♦ 217. |
♦ “sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ. |
♦ “The one who is endowed with virtue and vision, established in the Dhamma, a speaker of truth, |
♦ attano kamma kubbānaṃ, taṃ jano kurute piyan”ti. |
♦ who does his own work—him the people hold dear.” |
♦ tattha sīladassanasampannanti catupārisuddhisīlena ceva maggaphalasampayuttena ca sammādassanena sampannaṃ. |
♦ Therein, "endowed with virtue and vision" means endowed with the fourfold purity of virtue and with right vision associated with the path and fruit. |
dhammaṭṭhanti navavidhalokuttaradhamme ṭhitaṃ, sacchikatalokuttaradhammanti attho. |
"established in the Dhamma" means established in the ninefold supermundane Dhamma, meaning he has realized the supermundane Dhamma. |
saccavedinanti catunnaṃ saccānaṃ soḷasahākārehi sacchikatattā saccañāṇena saccavedinaṃ. |
"a speaker of truth" means a speaker of truth with the knowledge of truth, because he has realized the four truths in sixteen aspects. |
attano kamma kubbānanti attano kammaṃ nāma tisso sikkhā, tā pūrayamānanti attho. |
"who does his own work" means the three trainings are one's own work; fulfilling them, is the meaning. |
taṃ janoti taṃ puggalaṃ lokiyamahājano piyaṃ karoti, daṭṭhukāmo vanditukāmo paccayena pūjetukāmo hotiyevāti attho. |
"him the people" means that person the worldly populace holds dear, meaning they wish to see him, to pay homage to him, and to worship him with requisites. |
♦ desanāvasāne sabbepi te dārakā sotāpattiphale patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all those boys were established in the fruit of stream-entry. |
♦ pañcasatadārakavatthu sattamaṃ. |
♦ The seventh is the story of the five hundred boys. |
♦ 8. ekānāgāmittheravatthu |
♦ 8. The Story of a Certain Anāgāmī Elder |
♦ chandajātoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anāgāmittheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain anāgāmī elder, which begins with the words "With desire born...". |
♦ ekadivasañhi taṃ theraṃ saddhivihārikā pucchiṃsu — |
♦ For one day, the co-residents of that elder asked him— |
“atthi pana vo, bhante, visesādhigamo”ti. |
Is there any special attainment for you, venerable sir? |
thero “anāgāmiphalaṃ nāma gahaṭṭhāpi pāpuṇanti, arahattaṃ pattakāleyeva tehi saddhiṃ kathessāmī”ti harāyamāno kiñci akathetvāva kālakato suddhāvāsadevaloke nibbatti. |
The elder, being ashamed, thinking, "Even householders attain the fruit of a non-returner. I will speak with them only when I have attained Arahantship," passed away without saying anything and was reborn in the Suddhāvāsa deva world. |
athassa saddhivihārikā roditvā paridevitvā satthu santikaṃ gantvā satthāraṃ vanditvā rodantāva ekamantaṃ nisīdiṃsu. |
Then his co-residents, weeping and lamenting, went to the Teacher's presence and, having paid homage to the Teacher, sat to one side, still weeping. |
atha ne satthā “kiṃ, bhikkhave, rodathā”ti āha. |
Then the Teacher said to them, "Why, monks, do you weep?" |
“upajjhāyo no, bhante, kālakato”ti. |
Our preceptor has passed away, venerable sir. |
“hotu, bhikkhave, mā cintayittha, dhuvadhammo nāmeso”ti? |
So be it, monks. Do not worry. This is the nature of things. |
“āma, bhante, mayampi jānāma, apica mayaṃ upajjhāyaṃ visesādhigamaṃ pucchimhā, so kiñci akathetvāva kālakato, tenamha dukkhitā”ti. |
Yes, venerable sir, we also know that. But we asked our preceptor about his special attainment. He passed away without saying anything. Because of that, we are sad. |
satthā, “bhikkhave, mā cintayittha, upajjhāyena vo anāgāmiphalaṃ pattaṃ, so ‘gihīpetaṃ pāpuṇanti, arahattaṃ patvāva nesaṃ kathessāmī’ti harāyanto tumhākaṃ kiñci akathetvā kālaṃ katvā suddhāvāse nibbatto, assāsatha, bhikkhave, upajjhāyo vo kāmesu appaṭibaddhacittataṃ patto”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Monks, do not worry. Your preceptor has attained the fruit of a non-returner. He, being ashamed, thinking, 'Even laypeople attain this. I will tell them only after attaining Arahantship,' passed away without saying anything to you and was reborn in the Suddhāvāsa. Be comforted, monks. Your preceptor has attained a state of mind not bound to sensual pleasures," and he spoke this verse— |
♦ 218. |
♦ 218. |
♦ “chandajāto anakkhāte, manasā ca phuṭo siyā. |
♦ “One in whom desire has arisen for the undeclared, and whose mind is pervaded by it, |
♦ kāmesu ca appaṭibaddhacitto, uddhaṃsototi vuccatī”ti. |
♦ and whose mind is not bound to sensual pleasures, is called an ‘upstream-goer.’” |
♦ tattha chandajātoti kattukāmatāvasena jātachando ussāhapatto. |
♦ Therein, "with desire born" means with desire arisen by way of wishing to do, full of enthusiasm. |
anakkhāteti nibbāne. |
"for the undeclared" means for Nibbāna. |
tañhi “asukena kataṃ vā nīlādīsu evarūpaṃ vā”ti avattabbatāya anakkhātaṃ nāma. |
For it, because it cannot be said "it was made by so-and-so" or "it is of such and such a nature among blue and so on," is called undeclared. |
manasā ca phuṭo siyāti heṭṭhimehi tīhi maggaphalacittehi phuṭo pūrito bhaveyya. |
"and whose mind is pervaded by it" means his mind would be pervaded, filled, by the three lower path-and-fruit consciousnesses. |
appaṭibaddhacittoti anāgāmimaggavasena kāmesu appaṭibaddhacitto. |
"mind not bound" means a mind not bound to sensual pleasures by way of the path of a non-returner. |
uddhaṃsototi evarūpo bhikkhu avihesu nibbattitvā tato paṭṭhāya paṭisandhivasena akaniṭṭhaṃ gacchanto uddhaṃsototi vuccati, tādiso vo upajjhāyoti attho. |
"upstream-goer" means such a monk, being reborn in the Aviha realm and from there, by way of rebirth, going to the Akaniṭṭha realm, is called an upstream-goer. Such was your preceptor, is the meaning. |
♦ desanāvasāne te bhikkhū arahattaphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in the fruit of Arahantship, and the Dhamma discourse was also beneficial to the great assembly. |
♦ ekānāgāmittheravatthu aṭṭhamaṃ. |
♦ The eighth is the story of a certain anāgāmī elder. |
♦ 9. nandiyavatthu |
♦ 9. The Story of Nandiya |
♦ cirappavāsinti imaṃ dhammadesanaṃ satthā isipatane viharanto nandiyaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Isipatana, delivered this Dhamma discourse concerning Nandiya, which begins with the words "A man long absent...". |
♦ bārāṇasiyaṃ kira saddhāsampannassa kulassa nandiyo nāma putto ahosi, so mātāpitūnaṃ anurūpo saddhāsampanno saṅghupaṭṭhāko ahosi. |
♦ In Benares, it is said, there was a son of a faith-endowed family named Nandiya. He was faith-endowed like his parents and a supporter of the Sangha. |
athassa mātāpitaro vayappattakāle sammukhagehato mātuladhītaraṃ revatiṃ nāma ānetukāmā ahesuṃ. |
Then his parents, when he came of age, wished to bring his maternal uncle's daughter, named Revatī, from the house opposite. |
sā pana assaddhā adānasīlā, nandiyo taṃ na icchi. |
She, however, was without faith and ungenerous. Nandiya did not want her. |
athassa mātā revatiṃ āha — |
Then his mother said to Revatī— |
“amma, tvaṃ imasmiṃ gehe bhikkhusaṅghassa nisajjanaṭṭhānaṃ upalimpitvā āsanāni paññāpehi, ādhārake ṭhapehi, bhikkhūnaṃ āgatakāle pattaṃ gahetvā nisīdāpetvā dhammakaraṇena pānīyaṃ parissāvetvā bhuttakāle patte dhova, evaṃ me puttassa ārādhitā bhavissasī”ti. |
My dear, in this house, plaster the sitting place for the community of monks, arrange the seats, place the backrests, and when the monks come, take their bowls, have them sit down, strain water for the Dhamma-practice, and when they have eaten, wash the bowls. Thus you will be pleasing to my son. |
sā tathā akāsi. |
She did so. |
atha naṃ “ovādakkhamā jātā”ti puttassa ārocetvā tena sādhūti sampaṭicchite divasaṃ ṭhapetvā āvāhaṃ kariṃsu . |
Then, thinking, "She has become amenable to instruction," she told her son, and when he agreed, saying, "Very well," they set a day and performed the marriage. |
♦ atha naṃ nandiyo āha — |
♦ Then Nandiya said to her— |
“sace bhikkhusaṅghañca mātāpitaro ca me upaṭṭhahissasi, evaṃ imasmiṃ gehe vasituṃ labhissasi, appamattā hohī”ti. |
If you will attend to the community of monks and my parents, you will be allowed to live in this house. Be diligent. |
sā “sādhū”ti paṭissuṇitvā katipāhaṃ saddhā viya hutvā bhattāraṃ upaṭṭhahantī dve putte vijāyi. |
She, agreeing, "Very well," and being like a faithful person for a few days, attending to her husband, gave birth to two sons. |
nandiyassāpi mātāpitaro kālamakaṃsu, gehe sabbissariyaṃ tassāyeva ahosi. |
Nandiya's parents also passed away; all the authority in the house was hers. |
nandiyopi mātāpitūnaṃ kālakiriyato paṭṭhāya mahādānapati hutvā bhikkhusaṅghassa dānaṃ paṭṭhapesi. |
Nandiya also, from the passing of his parents, became a great almsgiver and established an alms-giving for the community of monks. |
kapaṇaddhikādīnampi gehadvāre pākavattaṃ paṭṭhapesi. |
He also established a continuous supply of cooked food at his house-door for the poor, the needy, and so on. |
so aparabhāge satthu dhammadesanaṃ sutvā āvāsadāne ānisaṃsaṃ sallakkhetvā isipatane mahāvihāre catūhi gabbhehi paṭimaṇḍitaṃ catusālaṃ kāretvā mañcapīṭhādīni attharāpetvā taṃ āvāsaṃ niyyādento buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā tathāgatassa dakkhiṇodakaṃ adāsi. |
He, after some time, hearing a Dhamma discourse from the Teacher and realizing the benefits of giving a dwelling, had a four-sided hall adorned with four chambers built in the great monastery at Isipatana, had beds, seats, etc., spread, and while dedicating that dwelling, he gave alms to the community of monks headed by the Buddha and gave the water of dedication to the Tathāgata. |
satthu hatthe dakkhiṇodakapatiṭṭhānena saddhiṃyeva tāvatiṃsadevaloke sabbadisāsu dvādasayojaniko uddhaṃ yojanasatubbedho sattaratanamayo nārīgaṇasampanno dibbapāsādo uggacchi. |
Along with the establishment of the water of dedication in the Teacher's hand, a divine palace made of the seven jewels, twelve yojanas on all sides and a hundred yojanas high, attended by a host of celestial nymphs, arose in the Tāvatiṃsa deva world. |
♦ athekadivase mahāmoggallānatthero devacārikaṃ gantvā tassa pāsādassa avidūre ṭhito attano santike āgate devaputte pucchi — |
♦ Then one day, the great Elder Moggallāna, going on a tour of the deva world and standing not far from that palace, asked the devaputtas who came to him— |
“kasseso accharāgaṇaparivuto dibbapāsādo nibbatto”ti. |
Whose is this divine palace, surrounded by a host of celestial nymphs, that has been created? |
athassa devaputtā vimānasāmikaṃ ācikkhantā āhaṃsu — |
Then the devaputtas, pointing out the owner of the mansion, said— |
“bhante, yena nandiyena nāma gahapatiputtena isipatane satthu vihāraṃ kāretvā dinno, tassatthāya etaṃ vimānaṃ nibbattan”ti . |
Venerable sir, this mansion has been created for that householder's son named Nandiya, by whom a monastery was built and given to the Teacher at Isipatana. |
accharāsaṅghopi naṃ disvā pāsādato orohitvā āha — |
The host of celestial nymphs also, seeing him, descended from the palace and said— |
“bhante, mayaṃ ‘nandiyassa paricārikā bhavissāmā’ti idha nibbattā, taṃ pana apassantī ativiya ukkaṇṭhitamhā, mattikapātiṃ bhinditvā suvaṇṇapātigahaṇaṃ viya manussasampattiṃ jahitvā dibbasampattigahaṇaṃ, idhāgamanatthāya naṃ vadeyyāthā”ti. |
Venerable sir, we have been reborn here to be the attendants of Nandiya, but not seeing him, we are very distressed. It is like breaking an earthen pot and taking a golden pot, the abandoning of human attainment and the taking of divine attainment. Please tell him to come here. |
thero tato āgantvā satthāraṃ upasaṅkamitvā pucchi — |
The elder, having come from there, approached the Teacher and asked— |
“nibbattati nu kho, bhante, manussaloke ṭhitānaṃyeva katakalyāṇānaṃ dibbasampattī”ti. |
Is it indeed so, venerable sir, that divine bliss is created for those who have done good while still in the human world? |
“moggallāna, nanu te devaloke nandiyassa nibbattā dibbasampatti sāmaṃ diṭṭhā, kasmā maṃ pucchasī”ti. |
Moggallāna, have you not seen for yourself the divine bliss created for Nandiya in the deva world? Why do you ask me? |
“evaṃ, bhante, nibbattatī”ti. |
So it is, venerable sir, it is created. |
♦ atha naṃ satthā “moggallānaṃ kiṃ nāmetaṃ kathesi. |
♦ Then the Teacher said, "What is this you are saying, Moggallāna? |
yathā hi cirappavuṭṭhaṃ puttaṃ vā bhātaraṃ vā vippavāsato āgacchantaṃ gāmadvāre ṭhito kocideva disvā vegena gehaṃ āgantvā ‘asuko nāma āgato’ti āroceyya, athassa ñātakā haṭṭhapahaṭṭhā vegena nikkhamitvā ‘āgatosi, tāta, arogosi, tātā’ti taṃ abhinandeyyuṃ, evameva idha katakalyāṇaṃ itthiṃ vā purisaṃ vā imaṃ lokaṃ jahitvā paralokaṃ gataṃ dasavidhaṃ dibbapaṇṇākāraṃ ādāya ‘ahaṃ purato, ahaṃ purato’ti paccuggantvā devatā abhinandantī”ti vatvā imā gāthā abhāsi — |
Just as when a son or brother long absent, returning from abroad, is seen by someone standing at the village gate, and he runs quickly to the house and announces, 'So-and-so has come,' and his relatives, joyful and elated, run out quickly and greet him, 'You have come, dear one, you are well, dear one,' so too a man or woman who has done good here, having left this world and gone to the next, is greeted and welcomed by the deities, taking the tenfold divine gift and saying, 'I first, I first.'" And he spoke these verses— |
♦ 219. |
♦ 219. |
♦ “cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ. |
♦ “A man long absent, from afar safely returned, |
♦ ñātimittā suhajjā ca, abhinandanti āgataṃ. |
♦ kinsmen, friends, and well-wishers welcome his return. |
♦ 220. |
♦ 220. |
♦ “tatheva katapuññampi, asmā lokā paraṃ gataṃ. |
♦ “So too one who has done merit, gone from this world to the next, |
♦ puññāni paṭigaṇhanti, piyaṃ ñātīva āgatan”ti. |
♦ his merits receive him, like a dear kinsman returned.” |
♦ tattha cirappavāsinti cirappavuṭṭhaṃ. |
♦ Therein, "long absent" means long away from home. |
dūrato sotthimāgatanti vaṇijjaṃ vā rājaporisaṃ vā katvā laddhalābhaṃ nipphannasampattiṃ anupaddavena dūraṭṭhānato āgataṃ. |
"from afar safely returned" means one who, having done business or royal service, has obtained profit, has achieved prosperity, and has returned from a distant place without mishap. |
ñātimittā suhajjā cāti kulasambandhavasena ñātī ca sandiṭṭhādibhāvena mittā ca suhadayabhāvena suhajjā ca. |
"kinsmen, friends, and well-wishers" means kinsmen by relation of family, friends by way of being seen and so on, and well-wishers by way of having a good heart. |
abhinandanti āgatanti naṃ disvā āgatanti vacanamattena vā añjalikaraṇamattena vā gehasampattaṃ pana nānappakārapaṇṇākārābhiharaṇavasena abhinandanti. |
"welcome his return" means seeing him and just by the word "he has returned" or by the mere act of añjali, but when he has reached the house, they welcome him by bringing various kinds of gifts. |
tathevāti tenevākārena katapuññampi puggalaṃ imasmā lokā paralokaṃ gataṃ dibbaṃ āyuvaṇṇasukhayasāadhipateyyaṃ, dibbaṃ rūpasaddagandharasaphoṭṭhabbanti imaṃ dasavidhaṃ paṇṇākāraṃ ādāya mātāpituṭṭhāne ṭhitāni puññāni abhinandantāni paṭiggaṇhanti. |
"so too" means in that same way, a person who has done merit, gone from this world to the next, his merits, standing in the place of his mother and father, receive him, welcoming him, taking this tenfold gift: divine life-span, beauty, happiness, fame, and sovereignty; divine form, sound, smell, taste, and touch. |
piyaṃ ñātīvāti idhaloke piyañātakaṃ āgataṃ sesañātakā viyāti attho. |
"like a dear kinsman" means like other kinsmen welcome a dear kinsman who has returned in this world, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ nandiyavatthu navamaṃ. |
♦ The ninth is the story of Nandiya. |
♦ piyavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Affection Chapter is finished. |
♦ soḷasamo vaggo. |
♦ The Sixteenth Chapter. |
♦ 17. kodhavaggo |
♦ 17. The Anger Chapter |
♦ 1. rohinīkhattiyakaññāvatthu |
♦ 1. The Story of the Khattiya Maiden Rohiṇī |
♦ kodhaṃ jaheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto rohiniṃ nāma khattiyakaññaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Nigrodhārāma, delivered this Dhamma discourse concerning the khattiya maiden named Rohiṇī, which begins with the words "One should give up anger...". |
♦ ekasmiṃ kira samaye āyasmā anuruddho pañcasatehi bhikkhūhi saddhiṃ kapilavatthuṃ agamāsi. |
♦ It is said that at one time, the venerable Anuruddha went to Kapilavatthu with five hundred monks. |
athassa ñātakā “thero āgato”ti sutvā therassa santikaṃ agamaṃsu ṭhapetvā rohiniṃ nāma therassa bhaginiṃ. |
Then his relatives, hearing, "The elder has come," went to the elder's presence, except for the elder's sister named Rohiṇī. |
thero ñātake pucchi “kahaṃ, rohinī”ti? |
The elder asked his relatives, "Where is Rohiṇī?" |
“gehe, bhante”ti. |
In the house, venerable sir. |
“kasmā idha nāgatā”ti? |
Why has she not come here? |
“sarīre tassā chavirogo uppannoti lajjāya nāgatā, bhante”ti. |
A skin disease has arisen on her body, so out of shame she has not come, venerable sir. |
thero “pakkosatha nan”ti pakkosāpetvā paṭakañcukaṃ paṭimuñcitvā āgataṃ evamāha — |
The elder had her summoned, saying, "Summon her," and when she came, having put on a cloak, he said thus— |
“rohini, kasmā nāgatāsī”ti? |
Rohiṇī, why have you not come? |
“sarīre me, bhante, chavirogo uppanno, tasmā lajjāya nāgatāmhī”ti. |
Venerable sir, a skin disease has arisen on my body. Therefore, out of shame, I have not come. |
“kiṃ pana te puññaṃ kātuṃ na vaṭṭatī”ti? |
But is it not proper for you to do some meritorious deed? |
“kiṃ karomi, bhante”ti? |
What shall I do, venerable sir? |
“āsanasālaṃ kārehī”ti. |
Have a meeting hall built. |
“kiṃ gahetvā”ti? |
With what? |
“kiṃ te pasādhanabhaṇḍakaṃ natthī”ti? |
Do you not have any ornaments? |
“atthi, bhante”ti. |
I have, venerable sir. |
“kiṃ mūlan”ti? |
What is their value? |
“dasasahassamūlaṃ bhavissatī”ti. |
They would be worth ten thousand. |
“tena hi taṃ vissajjetvā āsanasālaṃ kārehī”ti. |
Then sell them and have a meeting hall built. |
“ko me, bhante, kāressatī”ti? |
Who will have it built for me, venerable sir? |
thero samīpe ṭhitañātake oloketvā “tumhākaṃ bhāro hotū”ti āha. |
The elder looked at the relatives standing nearby and said, "Let it be your responsibility." |
“tumhe pana, bhante, kiṃ karissathā”ti? |
But you, venerable sir, what will you do? |
“ahampi idheva bhavissāmī”ti. |
I too will be here. |
“tena hi etissā dabbasambhāre āharathā”ti. |
Then bring the materials for her. |
te “sādhu, bhante”ti āhariṃsu. |
They, saying, "Very well, venerable sir," brought them. |
♦ thero āsanasālaṃ saṃvidahanto rohiniṃ āha — |
♦ The elder, while arranging for the meeting hall, said to Rohiṇī— |
“dvibhūmikaṃ āsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ nibaddhaṃ sammajjitvā āsanāni paññāpehi, nibaddhaṃ pānīyaghaṭe upaṭṭhāpehī”ti. |
Have a two-storied meeting hall built and, from the time the rafters are laid on top, constantly sweep the lower hall, arrange the seats, and constantly set up pots of drinking water. |
sā “sādhu, bhante”ti pasādhanabhaṇḍakaṃ vissajjetvā dvibhūmikāasanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ sammajjanādīni akāsi. |
She, saying, "Very well, venerable sir," sold her ornaments, had a two-storied meeting hall built, and from the time the rafters were laid on top, she performed the sweeping and so on of the lower hall. |
nibaddhaṃ bhikkhū nisīdanti. |
Monks sat there constantly. |
athassā āsanasālaṃ sammajjantiyāva chavirogo milāyi. |
Then, as she was constantly sweeping the meeting hall, her skin disease faded. |
sā āsanasālāya niṭṭhitāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā āsanasālaṃ pūretvā nisinnassa buddhappamukhassa bhikkhusaṅghassa paṇītaṃ khādanīyaṃ bhojanīyaṃ adāsi. |
When the meeting hall was finished, she invited the community of monks headed by the Buddha and gave fine food and drink to the community of monks headed by the Buddha, who sat filling the meeting hall. |
satthā katabhattakicco “kassetaṃ dānan”ti pucchi. |
The Teacher, after the meal, asked, "Whose alms-giving is this?" |
“bhaginiyā me, bhante, rohiniyā”ti. |
My sister's, venerable sir, Rohiṇī's. |
“sā pana kahan”ti? |
But where is she? |
“gehe, bhante”ti. |
In the house, venerable sir. |
“pakkosatha nan”ti? |
Summon her. |
sā āgantuṃ na icchi. |
She did not want to come. |
atha naṃ satthā anicchamānampi pakkosāpesiyeva. |
Then the Teacher had her summoned even though she was unwilling. |
āgantvā ca pana vanditvā nisinnaṃ āha — |
And when she had come, paid homage, and was seated, he said— |
“rohini, kasmā nāgamitthā”ti? |
Rohiṇī, why did you not come? |
“sarīre me, bhante, chavirogo atthi, tena lajjamānā nāgatāmhī”ti. |
Venerable sir, there is a skin disease on my body. Because of that, being ashamed, I did not come. |
“jānāsi pana kiṃ te nissāya esa uppanno”ti? |
But do you know on account of what this has arisen for you? |
“na jānāmi, bhante”ti. |
I do not know, venerable sir. |
“tava kodhaṃ nissāya uppanno eso”ti. |
This has arisen on account of your anger. |
“kiṃ pana me, bhante, katan”ti? |
But what have I done, venerable sir? |
“tena hi suṇāhī”ti. |
Then listen. |
athassā satthā atītaṃ āhari. |
Then the Teacher brought forth the past. |
♦ atīte bārāṇasirañño aggamahesī ekissā rañño nāṭakitthiyā āghātaṃ bandhitvā “dukkhamassā uppādessāmī”ti cintetvā mahākacchuphalāni āharāpetvā taṃ nāṭakitthiṃ attano santikaṃ pakkosāpetvā yathā sā na jānāti, evamassā sayane ceva pāvārakojavādīnañca antaresu kacchucuṇṇāni ṭhapāpesi, keḷiṃ kurumānā viya tassā sarīrepi okiri. |
♦ In the past, the chief queen of the king of Benares, holding a grudge against a certain dancing girl of the king, thought, "I will cause her suffering," and having had fruits of the great itch-plant brought, she had the dancing girl summoned to her presence and, so that she would not know, she had the itch-powder placed in her bed and among the shawls and coverlets, and as if playing a game, she also sprinkled it on her body. |
taṃ khaṇaṃyeva tassā sarīraṃ uppakkuppakkaṃ gaṇḍāgaṇḍajātaṃ ahosi. |
At that very moment, her body became covered with boils and tumors. |
sā kaṇḍuvantī gantvā sayane nipajji, tatrāpissā kacchucuṇṇehi khādiyamānāya kharatarā vedanā uppajji. |
She, itching, went and lay on her bed. There too, being eaten by the itch-powder, a more severe pain arose. |
tadā aggamahesī rohinī ahosīti. |
At that time, the chief queen was Rohiṇī. |
♦ satthā imaṃ atītaṃ āharitvā, “rohini, tadā tayāvetaṃ kammaṃ kataṃ. |
♦ The Teacher, having brought forth this past story, said, "Rohiṇī, at that time this deed was done by you. |
appamattakopi hi kodho vā issā vā kātuṃ na yuttarūpo evā”ti vatvā imaṃ gāthamāha — |
Even a slight anger or jealousy is not at all a fitting thing to do," and he spoke this verse— |
♦ 221. |
♦ 221. |
♦ “kodhaṃ jahe vippajaheyya mānaṃ, |
♦ “One should give up anger, one should abandon pride, |
♦ saṃyojanaṃ sabbamatikkameyya. |
♦ one should overcome all fetters. |
♦ taṃ nāmarūpasmimasajjamānaṃ, |
♦ To him who is not attached to name-and-form, |
♦ akiñcanaṃ nānupatanti dukkhā”ti. |
♦ who has nothing, sufferings do not befall.” |
♦ tattha kodhanti sabbākārampi kodhaṃ navavidhampi mānaṃ jaheyya. |
♦ Therein, "anger" means one should give up all kinds of anger and the nine kinds of pride. |
saṃyojananti kāmarāgasaṃyojanādikaṃ dasavidhampi sabbasaṃyojanaṃ atikkameyya. |
"fetter" means one should overcome all the ten fetters, beginning with the fetter of sensual passion. |
asajjamānanti alaggamānaṃ. |
"not attached" means not clinging. |
yo hi “mama rūpaṃ mama vedanā”tiādinā nayena nāmarūpaṃ paṭiggaṇhāti, tasmiñca bhijjamāne socati vihaññati, ayaṃ nāmarūpasmiṃ sajjati nāma. |
For he who, in the manner of "my form, my feeling," etc., grasps name-and-form, and when it breaks up, he grieves and is afflicted, this one is said to be attached to name-and-form. |
evaṃ aggaṇhanto avihaññanto na sajjati nāma. |
One who does not grasp thus, who is not afflicted, is not attached. |
taṃ puggalaṃ evaṃ asajjamānaṃ rāgādīnaṃ abhāvena akiñcanaṃ dukkhā nāma nānupatantīti attho. |
To that person, thus not attached, who has nothing due to the absence of passion and so on, sufferings do not befall, is the meaning. |
desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
At the end of the discourse, many attained the fruits of stream-entry and so on. |
rohinīpi sotāpattiphale patiṭṭhitā, taṅkhaṇaññevassā sarīraṃ suvaṇṇavaṇṇaṃ ahosi. |
Rohiṇī also was established in the fruit of stream-entry, and at that very moment her body became the color of gold. |
♦ sā tato cutā tāvatiṃsabhavane catunnaṃ devaputtānaṃ sīmantare nibbattitvā pāsādikā rūpasobhaggappattā ahosi. |
♦ She, having passed away from there, was reborn in the Tāvatiṃsa heaven between four devaputtas and was beautiful and endowed with grace of form. |
cattāropi devaputtā taṃ disvā uppannasinehā hutvā “mama sīmāya anto nibbattā, mama sīmāya anto nibbattā”ti vivadantā sakkassa devarañño santikaṃ gantvā, “deva, imaṃ no nissāya aḍḍo uppanno, taṃ vinicchināthā”ti āhaṃsu. |
All four devaputtas, seeing her and with affection arisen, arguing, "She was born within my boundary, she was born within my boundary," went to Sakka, the king of the gods, and said, "Lord, a dispute has arisen among us on account of this one. Please decide it." |
sakkopi taṃ oloketvāva uppannasineho hutvā evamāha — |
Sakka also, as soon as he saw her, with affection arisen, said thus— |
“imāya vo diṭṭhakālato paṭṭhāya kathaṃ cittāni uppannānī”ti. |
From the time you saw her, how did your minds arise? |
atheko āha — |
Then one said— |
“mama tāva uppannacittaṃ saṅgāmabheri viya sannisīdituṃ nāsakkhī”ti. |
My mind, for one, like a war drum, could not be calmed. |
dutiyo “mama cittaṃ pabbatanadī viya sīghaṃ pavattatiyevā”ti . |
The second said, "My mind flows swiftly like a mountain river." |
tatiyo “mama imissā diṭṭhakālato paṭṭhāya kakkaṭassa viya akkhīni nikkhamiṃsū”ti. |
The third said, "From the time I saw her, my eyes came out like a crab's." |
catuttho “mama cittaṃ cetiye ussāpitadhajo viya niccalaṃ ṭhātuṃ nāsakkhī”ti. |
The fourth said, "My mind could not stand still, like a banner raised on a shrine." |
atha ne sakko āha — |
Then Sakka said to them— |
“tātā, tumhākaṃ tāva cittāni pasayharūpāni, ahaṃ pana imaṃ labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī”ti. |
Sons, your minds are indeed overcome. But as for me, if I get her, I will live; if I do not get her, death will be mine. |
devaputtā, “mahārāja, tumhākaṃ maraṇena attho natthī”ti taṃ sakkassa vissajjetvā pakkamiṃsu. |
The devaputtas, saying, "Great king, there is no need for your death," released her to Sakka and departed. |
sā sakkassa piyā ahosi manāpā. |
She became dear and pleasing to Sakka. |
“asukakīḷaṃ nāma gacchāmā”ti vutte sakko tassā vacanaṃ paṭikkhipituṃ nāsakkhīti. |
When it was said, "Let us go to such and such a game," Sakka was unable to refuse her word. |
♦ rohinīkhattiyakaññāvatthu paṭhamaṃ. |
♦ The first is the story of the Khattiya maiden Rohiṇī. |
♦ 2. aññatarabhikkhuvatthu |
♦ 2. The Story of a Certain Monk |
♦ yo ve uppatitanti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto aññataraṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at the Aggāḷava shrine, delivered this Dhamma discourse concerning a certain monk, which begins with the words "Whoever holds back...". |
♦ satthārā hi bhikkhusaṅghassa senāsane anuññāte rājagahaseṭṭhiādīhi senāsanesu kariyamānesu eko āḷaviko bhikkhu attano senāsanaṃ karonto ekaṃ manāparukkhaṃ disvā chindituṃ ārabhi. |
♦ For when lodgings were permitted for the community of monks by the Teacher, and lodgings were being built by the merchant of Rājagaha and others, a certain monk from Āḷavi, while building his own lodging, saw a beautiful tree and began to cut it. |
tattha pana nibbattā ekā taruṇaputtā devatā puttaṃ aṅkenādāya ṭhitā yāci “mā me, sāmi, vimānaṃ chindi, na sakkhissāmi puttaṃ ādāya anāvāsā vicaritun”ti. |
But a goddess, a young mother, who had been reborn there, stood with her son on her hip and pleaded, "Do not cut down my mansion, master. I will not be able to wander about without a home, carrying my son." |
so “ahaṃ aññatra īdisaṃ rukkhaṃ na labhissāmī”ti tassā vacanaṃ nādiyi. |
He, thinking, "I will not find another such tree," did not heed her words. |
sā “imampi tāva dārakaṃ oloketvā oramissatī”ti puttaṃ rukkhasākhāya ṭhapesi. |
She, thinking, "He will stop when he sees this child," placed her son on a branch of the tree. |
sopi bhikkhu ukkhipitaṃ pharasuṃ sandhāretuṃ asakkonto dārakassa bāhuṃ chindi, devatā uppannabalavakodhā “paharitvā naṃ māressāmī”ti ubho hatthe ukkhipitvā evaṃ tāva cintesi — |
That monk also, unable to hold back the raised axe, cut the boy's arm. The goddess, with great anger arisen, raised both her hands, thinking, "I will strike and kill him," but then she thought thus— |
“ayaṃ bhikkhu sīlavā. |
"This monk is virtuous. |
sacāhaṃ imaṃ māressāmi, nirayagāminī bhavissāmi. |
If I kill him, I will be bound for hell. |
sesadevatāpi attano rukkhaṃ chindante bhikkhū disvā ‘asukadevatāya evaṃ nāma mārito bhikkhū’ti maṃ pamāṇaṃ katvā bhikkhū māressanti. |
Other deities also, seeing monks cutting their trees, taking me as an example, will kill monks, saying, 'A monk was killed by such and such a deity in this way.' |
ayañca sasāmiko bhikkhu, sāmikasseva naṃ kathessāmī”ti ukkhittahatthe apanetvā rodamānā satthu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. |
And this is a monk with a master. I will tell it to his master," and lowering her raised hands, she went weeping to the Teacher's presence, paid homage, and stood to one side. |
atha naṃ satthā “kiṃ devate”ti āha. |
Then the Teacher said to her, "What is it, goddess?" |
sā, “bhante, tumhākaṃ me sāvakena idaṃ nāma kataṃ, ahampi naṃ māretukāmā hutvā idaṃ nāma cintetvā amāretvāva idhāgatā”ti sabbaṃ taṃ pavattiṃ vitthārato ārocesi. |
She, saying, "Venerable sir, this and that was done by a disciple of yours. I also, wishing to kill him, thought this and that, and have come here without killing him," reported the whole incident in detail. |
♦ satthā taṃ sutvā “sādhu, sādhu devate, sādhu te kataṃ evaṃ uggataṃ kopaṃ bhantaṃ rathaṃ viya niggaṇhamānāyā”ti vatvā imaṃ gāthamāha — |
♦ The Teacher, hearing that, said, "Well said, well said, goddess! It is well done by you, who, restraining such an arisen anger like a runaway chariot," and he spoke this verse— |
♦ 222. |
♦ 222. |
♦ “yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye. |
♦ “Whoever holds back arisen anger, as a runaway chariot, |
♦ tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano”ti. |
♦ him I call a charioteer; the other person is a rein-holder.” |
♦ tattha uppatitanti uppannaṃ. |
♦ Therein, "arisen" means arisen. |
rathaṃ bhantaṃ vāti yathā nāma cheko sārathi ativegena dhāvantaṃ rathaṃ niggaṇhitvā yathicchakaṃ ṭhapeti, evaṃ yo puggalo uppannaṃ kodhaṃ vāraye niggaṇhituṃ sakkoti. |
"as a runaway chariot" means just as a skilled charioteer restrains a chariot running at great speed and stops it where he wishes, so whoever is able to restrain, to hold back, his arisen anger. |
tamahanti taṃ ahaṃ sārathiṃ brūmi. |
"him I" means him I call a charioteer. |
itaro janoti itaro pana rājauparājādīnaṃ rathasārathijano rasmiggāho nāma hoti, na uttamasārathīti. |
"the other person" means the other person, the chariot-driver of a king, viceroy, etc., is called a rein-holder, not a supreme charioteer. |
♦ desanāvasāne devatā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the goddess was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the assembled company. |
♦ devatā pana sotāpannā hutvāpi rodamānā aṭṭhāsi. |
♦ The goddess, however, though having become a stream-enterer, stood weeping. |
atha naṃ satthā “kiṃ devate”ti pucchitvā, “bhante, vimānaṃ me naṭṭhaṃ, idāni kiṃ karissāmī”ti vutte, “alaṃ devate, mā cintayi, ahaṃ te vimānaṃ dassāmī”ti jetavane gandhakuṭisamīpe purimadivase cutadevataṃ ekaṃ rukkhaṃ apadisanto “amukasmiṃ okāse rukkho vivitto, tattha upagacchā”ti āha. |
Then the Teacher, asking her, "What is it, goddess?", and when she said, "Venerable sir, my mansion is destroyed. What will I do now?", he said, "Enough, goddess. Do not worry. I will give you a mansion," and pointing to a tree near the fragrant chamber at Jetavana, from which a deity had fallen away the day before, he said, "The tree in such and such a place is vacant. Go there." |
sā tattha upagañchi. |
She went there. |
tato paṭṭhāya “buddhadattiyaṃ imissā vimānan”ti mahesakkhadevatāpi āgantvā taṃ cāletuṃ nāsakkhiṃsu. |
From then on, thinking, "This mansion is a gift of the Buddha," even high-ranking deities, when they came, could not shake her. |
satthā taṃ atthuppattiṃ katvā bhikkhūnaṃ bhūtagāmasikkhāpadaṃ paññāpesīti. |
The Teacher, having made that the occasion, laid down the training rule for monks concerning living plants. |
♦ aññatarabhikkhuvatthu dutiyaṃ. |
♦ The second is the story of a certain monk. |
♦ 3. uttarāupāsikāvatthu |
♦ 3. The Story of the Laywoman Uttarā |
♦ akkodhena jine kodhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uttarāya gehe katabhattakicco uttaraṃ upāsikaṃ ārabbha kathesi. |
♦ The Teacher, having had his meal at the house of Uttarā, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning the laywoman Uttarā, which begins with the words "With non-anger one should conquer anger...". |
♦ tatrāyamanupubbī kathā — rājagahe kira sumanaseṭṭhiṃ nissāya puṇṇo nāma daliddo bhatiṃ katvā jīvati. |
♦ Therein, this is the continuous story— In Rājagaha, it is said, a poor man named Puṇṇa lived by working for hire for the merchant Sumana. |
tassa bhariyā ca uttarā nāma dhītā cāti dveyeva gehamānusakā. |
His wife and his daughter named Uttarā were the only two people in his house. |
athekadivasaṃ “sattāhaṃ nakkhattaṃ kīḷitabban”ti rājagahe ghosanaṃ kariṃsu. |
Then one day, an announcement was made in Rājagaha, "The festival is to be celebrated for seven days." |
taṃ sutvā sumanaseṭṭhi pātova āgataṃ puṇṇaṃ āmantetvā, “tāta, amhākaṃ parijano nakkhattaṃ kīḷitukāmo, tvaṃ kiṃ nakkhattaṃ kīḷissasi, udāhu bhatiṃ karissasī”ti āha. |
Hearing that, the merchant Sumana called Puṇṇa, who had come early in the morning, and said, "Son, our household wishes to celebrate the festival. Will you celebrate the festival, or will you do wage-work?" |
“sāmi, nakkhattaṃ nāma sadhanānaṃ hoti, mama pana gehe svātanāya yāgutaṇḍulampi natthi, kiṃ me nakkhattena, goṇe labhanto kasituṃ gamissāmī”ti. |
Master, a festival is for the wealthy. But in my house, there is not even rice-gruel for tomorrow. What is a festival to me? If I get oxen, I will go to plough. |
“tena hi goṇe gaṇhāhī”ti. |
Then take the oxen. |
so balavagoṇe ca naṅgalañca gahetvā, “bhadde, nāgarā nakkhattaṃ kīḷanti, ahaṃ daliddatāya bhatiṃ kātuṃ gamissāmi, mayhampi tāva ajja dviguṇaṃ nivāpaṃ pacitvā bhattaṃ āhareyyāsī”ti bhariyaṃ vatvā khettaṃ agamāsi. |
He took the strong oxen and the plough and, having said to his wife, "My lady, the city-dwellers are celebrating the festival. I, because of poverty, am going to do wage-work. For me too, today, cook a double portion and bring the meal," he went to the field. |
♦ sāriputtattheropi sattāhaṃ nirodhasamāpanno taṃ divasaṃ vuṭṭhāya “kassa nu kho ajja mayā saṅgahaṃ kātuṃ vaṭṭatī”ti olokento puṇṇaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā “saddho nu kho esa, sakkhissati vā me saṅgahaṃ kātun”ti olokento tassa saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca tappaccayā cassa mahāsampattipaṭilābhañca ñatvā pattacīvaramādāya tassa kasanaṭṭhānaṃ gantvā āvāṭatīre ekaṃ gumbaṃ olokento aṭṭhāsi. |
♦ The Elder Sāriputta also, having been in the attainment of cessation for seven days, on that day arose and, looking to see, "To whom indeed today should I show favor?", he saw Puṇṇa having entered the net of his knowledge. And looking to see, "Is he faithful, and will he be able to show me favor?", he knew his faithfulness and his ability to show favor, and that on account of that, he would receive great wealth. Taking his bowl and robe, he went to his ploughing place and stood looking at a bush on the edge of a pit. |
♦ puṇṇo theraṃ disvāva kasiṃ ṭhapetvā pañcapatiṭṭhitena theraṃ vanditvā “dantakaṭṭhena attho bhavissatī”ti dantakaṭṭhaṃ kappiyaṃ katvā adāsi. |
♦ Puṇṇa, as soon as he saw the elder, stopped his ploughing and, paying homage to the elder with the five-point prostration, thinking, "He will have need of a tooth-stick," he prepared a tooth-stick in a suitable way and gave it. |
athassa thero pattañca parissāvanañca nīharitvā adāsi. |
Then the elder took out his bowl and water-strainer and gave them. |
so “pānīyena attho bhavissatī”ti taṃ ādāya pānīyaṃ parissāvetvā adāsi. |
He, thinking, "He will have need of water," took them, strained water, and gave it. |
thero cintesi — |
The elder thought— |
“ayaṃ paresaṃ pacchimagehe vasati. |
"This man lives in another's back-house. |
sacassa gehadvāraṃ gamissāmi, imassa bhariyā maṃ daṭṭhuṃ na labhissati. |
If I go to his house-door, his wife will not get to see me. |
yāvassā bhattaṃ ādāya maggaṃ paṭipajjati, tāva idheva bhavissāmī”ti. |
Until she takes the meal and sets out on the road, I will stay right here." |
so tattheva thokaṃ vītināmetvā tassa maggāruḷhabhāvaṃ ñatvā antonagarābhimukho pāyāsi. |
He spent a little time right there and, knowing that she had set out on the road, he set out towards the city. |
♦ sā antarāmagge theraṃ disvā cintesi — |
♦ She, on the way, saw the elder and thought— |
“appekadāhaṃ deyyadhamme sati ayyaṃ na passāmi, appekadā me ayyaṃ passantiyā deyyadhammo na hoti. |
"Sometimes, when I have something to give, I do not see the venerable one. Sometimes, when I see the venerable one, I do not have anything to give. |
ajja pana me ayyo ca diṭṭho, deyyadhammo cāyaṃ atthi, karissati nu kho me saṅgahan”ti. |
But today I have both seen the venerable one and have this to give. Will he indeed show me favor?" |
sā bhattabhājanaṃ oropetvā theraṃ pañcapatiṭṭhitena vanditvā, “bhante, idaṃ lūkhaṃ vā paṇītaṃ vāti acintetvā dāsassa vo saṅgahaṃ karothā”ti āha. |
She lowered her food-pot and, paying homage to the elder with the five-point prostration, said, "Venerable sir, without thinking whether this is coarse or fine, please show favor to your servant." |
thero pattaṃ upanāmetvā tāya ekena hatthena bhājanaṃ dhāretvā ekena hatthena tato bhattaṃ dadamānāya upaḍḍhabhatte dinne “alan”ti hatthena pattaṃ pidahi. |
The elder held out his bowl, and as she, holding the pot with one hand, was giving the rice from it with the other hand, when half the rice was given, he covered the bowl with his hand, saying, "It is enough." |
sā, “bhante, ekova paṭiviso, na sakkā dvidhā kātuṃ. |
She said, "Venerable sir, it is only one portion; it cannot be made into two. |
tumhākaṃ dāsassa idhalokasaṅgahaṃ akatvā paralokasaṅgahaṃ karotha, niravasesameva dātukāmamhī”ti vatvā sabbameva therassa patte patiṭṭhapetvā “tumhehi diṭṭhadhammasseva bhāgī assan”ti patthanaṃ akāsi. |
Without considering the worldly favor to your servant, consider the favor for the next world. I wish to give it all without remainder," and she placed it all in the elder's bowl and made a wish, "May I be a partaker of the very Dhamma seen by you." |
thero “evaṃ hotū”ti vatvā ṭhitakova anumodanaṃ karitvā ekasmiṃ udakaphāsukaṭṭhāne nisīditvā bhattakiccamakāsi. |
The elder, saying, "So be it," stood right there and gave the blessing. He sat down in a place with water at his ease and had his meal. |
sāpi nivattitvā taṇḍule pariyesitvā bhattaṃ paci. |
She also, having returned, sought rice and cooked a meal. |
puṇṇopi aḍḍhakarīsamattaṭṭhānaṃ kasitvā jighacchaṃ sahituṃ asakkonto goṇe vissajjetvā ekarukkhacchāyaṃ pavisitvā maggaṃ olokento nisīdi. |
Puṇṇa also, having ploughed a space of half a karīsa, unable to bear his hunger, released the oxen, entered the shade of a tree, and sat watching the road. |
♦ athassa bhariyā bhattaṃ ādāya gacchamānā taṃ disvāva “esa jighacchāya pīḷito maṃ olokento nisinno. |
♦ Then his wife, going with the meal, saw him and thought, "He is sitting watching me, afflicted by hunger. |
sace maṃ ‘ativiya je cirāyī’ti tajjetvā patodalaṭṭhiyā maṃ paharissati, mayā katakammaṃ niratthakaṃ bhavissati. |
If he scolds me, 'You have been very long,' and strikes me with the ox-goad, the deed I have done will be for nothing. |
paṭikaccevassa ārocessāmī”ti cintetvā evamāha — |
I will tell him right away," and thinking thus, she spoke— |
“sāmi, ajjekadivasaṃ cittaṃ pasādehi, mā mayā katakammaṃ niratthakaṃ kari. |
"Master, for this one day, gladden your heart. Do not make the deed I have done fruitless. |
ahañhi pātova te bhattaṃ āharantī antarāmagge dhammasenāpatiṃ disvā tava bhattaṃ tassa datvā puna gantvā bhattaṃ pacitvā āgatā, pasādehi, sāmi, cittan”ti. |
For I, while bringing your meal early in the morning, saw the General of the Dhamma on the way and, having given your meal to him, I went back, cooked a meal, and have come. Gladden your heart, master." |
so “kiṃ vadesi, bhadde”ti pucchitvā puna tamatthaṃ sutvā, “bhadde, sādhu vata te kataṃ mama bhattaṃ ayyassa dadamānāya, mayāpissa ajja pātova dantakaṭṭhañca mukhodakañca dinnan”ti pasannamānaso taṃ vacanaṃ abhinanditvā ussure laddhabhattatāya kilantakāyo tassā aṅke sīsaṃ katvā niddaṃ okkami. |
He asked, "What are you saying, my lady?", and hearing the matter again, said, "My lady, it is well done by you, giving my meal to the venerable one. I too this morning gave him a tooth-stick and water for his face," and with a pleased mind, he rejoiced in her words. Being weary from having received his meal so late, he placed his head in her lap and fell asleep. |
♦ athassa pātova kasitaṭṭhānaṃ paṃsucuṇṇaṃ upādāya sabbaṃ rattasuvaṇṇaṃ kaṇikārapuppharāsi viya sobhamānaṃ aṭṭhāsi. |
♦ Then the place he had ploughed in the morning, starting from the clods of earth, all of it stood shining like a heap of kaṇikāra flowers, all red-gold. |
so pabuddho oloketvā bhariyaṃ āha — |
He, waking up, looked and said to his wife— |
“bhadde, etaṃ kasitaṭṭhānaṃ sabbaṃ mama suvaṇṇaṃ hutvā paññāyati, kiṃ nu kho me atiussure laddhabhattatāya akkhīni bhamantī”ti. |
My lady, that ploughed place all appears to me as gold. Are my eyes spinning from having received my meal so late? |
“sāmi, mayhampi evameva paññāyatī”ti. |
Master, to me too it appears just so. |
so uṭṭhāya tattha gantvā ekapiṇḍaṃ gahetvā naṅgalasīse paharitvā suvaṇṇabhāvaṃ ñatvā “aho ayyassa dhammasenāpatissa me dinnadānena ajjeva vipāko dassito, na kho pana sakkā ettakaṃ dhanaṃ paṭicchādetvā paribhuñjitun”ti bhariyāya ābhataṃ bhattapātiṃ suvaṇṇassa pūretvā rājakulaṃ gantvā raññā katokāso pavisitvā rājānaṃ abhivādetvā “kiṃ, tātā”ti vutte, “deva, ajja mayā kasitaṭṭhānaṃ sabbaṃ suvaṇṇabharitameva hutvā ṭhitaṃ, idaṃ suvaṇṇaṃ āharāpetuṃ vaṭṭatī”ti. |
He got up and, going there, took one lump and, striking it on the plough-head, knew it was gold and thought, "Alas, the result of the alms given by me to the venerable General of the Dhamma has been shown this very day. It is not possible to hide and enjoy so much wealth," and having filled the food-pot his wife had brought with gold, he went to the royal court. Having been given an audience by the king, he entered, paid homage to the king, and when asked, "What is it, son?", he said, "Lord, today the place I ploughed has become filled with gold. It is proper to have this gold brought." |
“kosi tvan”ti? |
Who are you? |
“puṇṇo nāma ahan”ti. |
I am named Puṇṇa. |
“kiṃ pana te ajja katan”ti? |
But what have you done today? |
“dhammasenāpatissa me ajja pātova dantakaṭṭhañca mukhodakañca dinnaṃ, bhariyāyapi me mayhaṃ āharaṇabhattaṃ tasseva dinnan”ti. |
To the General of the Dhamma, I gave a tooth-stick and water for his face this morning, and my wife also gave him the meal she was bringing for me. |
♦ taṃ sutvā rājā “ajjeva kira, bho, dhammasenāpatissa dinnadānena vipāko dassito”ti vatvā, “tāta, kiṃ karomī”ti pucchi. |
♦ Hearing that, the king said, "Sirs, the result of the alms given to the General of the Dhamma has been shown this very day," and asked, "Son, what shall I do?" |
“bahūni sakaṭasahassāni pahiṇitvā suvaṇṇaṃ āharāpethā”ti. |
Send many thousands of carts and have the gold brought. |
rājā sakaṭāni pahiṇi. |
The king sent carts. |
rājapurisesu “rañño santakan”ti gaṇhantesu gahitagahitaṃ mattikāva hoti. |
When the king's men were taking it, saying, "It belongs to the king," what was taken became mere earth. |
te gantvā rañño ārocetvā “tumhehi kinti vatvā gahitan”ti. |
They went and reported it to the king. When asked, "Saying what did you take it?", |
puṭṭhā “tumhākaṃ santakan”ti āhaṃsu. |
they said, "We said, 'It belongs to you.'" |
na mayhaṃ, tātā, santakaṃ, gacchatha “puṇṇassa santakan”ti vatvā gaṇhathāti. |
It is not mine, sons. Go and take it, saying, 'It belongs to Puṇṇa.' |
te tathā kariṃsu, gahitagahitaṃ suvaṇṇameva ahosi. |
They did so. What was taken became pure gold. |
sabbampi āharitvā rājaṅgaṇe rāsimakaṃsu, asītihatthubbedho rāsi ahosi. |
Having brought it all, they made a heap in the royal courtyard. The heap was eighty cubits high. |
rājā nāgare sannipātetvā “imasmiṃ nagare atthi kassaci ettakaṃ suvaṇṇan”ti? |
The king assembled the citizens and asked, "Does anyone in this city have this much gold?" |
“natthi, devā”ti. |
No, lord. |
“kiṃ panassa dātuṃ vaṭṭatī”ti? |
But what is fitting to be given to him? |
“seṭṭhichattaṃ, devā”ti. |
The parasol of a merchant, lord. |
rājā “bāhudhanaseṭṭhi nāma hotū”ti mahantena bhogena saddhiṃ tassa seṭṭhichattamadāsi. |
The king, saying, "Let him be called the Merchant of Much Wealth," gave him the merchant's parasol along with great wealth. |
atha naṃ so āha — |
Then he said to him— |
“mayaṃ, deva, ettakaṃ kālaṃ parakule vasimhā, vasanaṭṭhānaṃ no dethā”ti. |
Lord, for so long we have lived in another's family. Give us a place to live. |
“tena hi passa, esa gumbo paññāyati, etaṃ harāpetvā gehaṃ kārehī”ti purāṇaseṭṭhissa gehaṭṭhānaṃ ācikkhi. |
"Then look, that clump of trees is visible. Having it removed, build a house," and he pointed out the site of the old merchant's house. |
so tasmiṃ ṭhāne katipāheneva gehaṃ kārāpetvā gehappavesanamaṅgalañca chattamaṅgalañca ekatova karonto sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi. |
He, in a few days, had a house built in that place and, performing the house-warming ceremony and the parasol ceremony together, he gave alms to the community of monks headed by the Buddha for seven days. |
athassa satthā anumodanaṃ karonto anupubbiṃ kathaṃ kathesi. |
Then the Teacher, giving the blessing, taught the gradual discourse. |
dhammakathāvasāne puṇṇaseṭṭhi ca bhariyā cassa dhītā ca uttarāti tayo janā sotāpannā ahesuṃ. |
At the end of the Dhamma talk, the merchant Puṇṇa, his wife, and his daughter Uttarā, these three people, became stream-enterers. |
♦ aparabhāge rājagahaseṭṭhi puṇṇaseṭṭhino dhītaraṃ attano puttassa vāresi. |
♦ Later, the merchant of Rājagaha asked for the daughter of the merchant Puṇṇa for his own son. |
so “nāhaṃ dassāmī”ti vatvā “mā evaṃ karotu, ettakaṃ kālaṃ amhe nissāya vasanteneva te sampatti laddhā, detu me puttassa dhītaran”ti vutte “so micchādiṭṭhiko, mama dhītā tīhi ratanehi vinā vattituṃ na sakkoti, nevassa dhītaraṃ dassāmī”ti āha. |
He said, "I will not give her," and when told, "Let him not do so. You have obtained your prosperity while living relying on us for so long. Let him give his daughter to my son," he said, "He is of wrong view. My daughter cannot live without the three jewels. I will not give him my daughter." |
atha naṃ bahū seṭṭhigaṇādayo kulaputtā “mā tena saddhiṃ vissāsaṃ bhindi, dehissa dhītaran”ti yāciṃsu. |
Then many merchants and others, young men of good family, pleaded, "Do not break your trust with him. Give him your daughter." |
so tesaṃ vacanaṃ sampaṭicchitvā āsāḷhipuṇṇamāyaṃ dhītaraṃ adāsi. |
He accepted their words and, on the full moon of Āsāḷha, gave his daughter. |
sā patikulaṃ gatakālato paṭṭhāya bhikkhuṃ vā bhikkhuniṃ vā upasaṅkamituṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālattha. |
She, from the time she went to her husband's family, did not get to approach a monk or a nun, or to give alms, or to hear the Dhamma. |
evaṃ aḍḍhatiyesu māsesu vītivattesu santike ṭhitaṃ paricārikaṃ pucchi — |
Thus, when two and a half months had passed, she asked her attendant who was standing nearby— |
“idāni kittakaṃ antovassassa avasiṭṭhan”ti? |
How much of the rains retreat is left now? |
“aḍḍhamāso, ayye”ti. |
Half a month, lady. |
sā pitu sāsanaṃ pahiṇi “kasmā maṃ evarūpe bandhanāgāre pakkhipiṃsu, varaṃ me lakkhaṇāhataṃ katvā paresaṃ dāsiṃ sāvetuṃ. |
She sent a message to her father, "Why did they throw me into such a prison? It would be better to have me branded and sold as a slave to others. |
evarūpassa micchādiṭṭhikulassa dātuṃ na vaṭṭati. |
It is not right to give me to such a family of wrong view. |
āgatakālato paṭṭhāya bhikkhudassanādīsu ekampi puññaṃ kātuṃ na labhāmī”ti. |
From the time I came, I have not been able to do a single meritorious deed, such as seeing a monk." |
♦ athassā pitā “dukkhitā vata me dhītā”ti anattamanataṃ pavedetvā pañcadasa kahāpaṇasahassāni pesesi “imasmiṃ nagare sirimā nāma gaṇikā atthi, devasikaṃ sahassaṃ gaṇhāti. |
♦ Then her father, thinking, "My daughter is indeed suffering," and expressing his displeasure, sent fifteen thousand kahāpaṇas, saying, "In this city, there is a courtesan named Sirimā. She takes a thousand a day. |
imehi kahāpaṇehi taṃ ānetvā sāmikassa pādaparicārikaṃ katvā sayaṃ puññāni karotū”ti . |
With these kahāpaṇas, let her bring her and make her her husband's attendant, and let she herself do meritorious deeds." |
sā sirimaṃ pakkosāpetvā “sahāyike ime kahāpaṇe gahetvā imaṃ aḍḍhamāsaṃ tava sahāyakaṃ paricarāhī”ti āha. |
She had Sirimā summoned and said, "My friend, take these kahāpaṇas and for this half-month, you attend to your friend." |
sā “sādhū”ti paṭissuṇi. |
She agreed, saying, "Very well." |
sā taṃ ādāya sāmikassa santikaṃ gantvā tena sirimaṃ disvā “kiṃ idan”ti vutte, “sāmi, imaṃ aḍḍhamāsaṃ mama sahāyikā tumhe paricaratu, ahaṃ pana imaṃ aḍḍhamāsaṃ dānañceva dātukāmā dhammañca sotukāmā”ti āha. |
She took her and went to her husband's presence. When he saw Sirimā and asked, "What is this?", she said, "Master, for this half-month, let my friend attend to you. But I, for this half-month, wish to give alms and to hear the Dhamma." |
so taṃ abhirūpaṃ itthiṃ disvā uppannasineho “sādhū”ti sampaṭicchi. |
He, seeing that beautiful woman and with affection arisen, agreed, saying, "Very well." |
♦ uttarāpi kho buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā, “bhante, imaṃ aḍḍhamāsaṃ aññattha agantvā idheva bhikkhā gahetabbā”ti satthu paṭiññaṃ gahetvā “ito dāni paṭṭhāya yāva mahāpavāraṇā, tāva satthāraṃ upaṭṭhātuṃ dhammañca sotuṃ labhissāmī”ti tuṭṭhamānasā “evaṃ yāguṃ pacatha, evaṃ pūve pacathā”ti mahānase sabbakiccāni saṃvidahantī vicarati. |
♦ Uttarā also invited the community of monks headed by the Buddha and, having taken the Teacher's promise, "Venerable sirs, for this half-month, do not go elsewhere, but take your alms here," and joyful, thinking, "From now on, until the great Pavāraṇā, I will get to attend to the Teacher and to hear the Dhamma," she went about arranging all the duties in the kitchen, saying, "Cook gruel thus, cook cakes thus." |
athassā sāmiko “sve pavāraṇā bhavissatī”ti mahānasābhimukho vātapāne ṭhatvā “kiṃ nu kho karontī sā andhabālā vicaratī”ti olokento taṃ seṭṭhīdhītaraṃ sedakilinnaṃ chārikāya okiṇṇaṃ aṅgāramasimakkhitaṃ tathā saṃvidahitvā vicaramānaṃ disvā “aho andhabālā evarūpe ṭhāne imaṃ sirisampattiṃ nānubhavati, ‘muṇḍakasamaṇe upaṭṭhahissāmī’ti tuṭṭhacittā vicaratī”ti hasitvā apagañchi. |
Then her husband, thinking, "Tomorrow will be the Pavāraṇā," stood at a window facing the kitchen and, looking to see, "What is that blind fool doing, wandering about?", he saw that merchant's daughter, soiled with sweat, covered with soot, and smeared with charcoal from the embers, arranging things thus, and thinking, "Alas, the blind fool does not enjoy this splendor in such a place, but is wandering about with a joyful mind, thinking, 'I will attend to the shaven-headed ascetics,'" he laughed and went away. |
♦ tasmiṃ apagate tassa santike ṭhitā sirimā “kiṃ nu kho oloketvā esa hasī”ti teneva vātapānena olokentī uttaraṃ disvā “imaṃ oloketvā iminā hasitaṃ, addhā imassa etāya saddhiṃ santhavo atthī”ti cintesi. |
♦ When he had gone, Sirimā, who was standing near him, thinking, "Looking at what did he laugh?", looked through the same window and, seeing Uttarā, thought, "He laughed looking at this one. Surely he has an affair with her." |
sā kira aḍḍhamāsaṃ tasmiṃ gehe bāhirakaitthī hutvā vasamānāpi taṃ sampattiṃ anubhavamānā attano bāhirakaitthibhāvaṃ ajānitvā “ahaṃ gharasāminī”ti saññamakāsi. |
She, it is said, for half a month, though living in that house as an outside woman and enjoying its comforts, did not know her status as an outside woman and thought, "I am the mistress of the house." |
sā uttarāya āghātaṃ bandhitvā “dukkhamassā uppādessāmī”ti pāsādā oruyha mahānasaṃ pavisitvā pūvapacanaṭṭhāne pakkuthitaṃ sappiṃ kaṭacchunā ādāya uttarābhimukhaṃ pāyāsi. |
She held a grudge against Uttarā and, thinking, "I will cause her suffering," she descended from the palace, entered the kitchen, and taking boiling ghee from the cake-frying place with a ladle, she set out towards Uttarā. |
uttarā taṃ āgacchantiṃ disvā “mama sahāyikāya mayhaṃ upakāro kato, cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto. |
Uttarā saw her coming and thought, "My friend has done me a great service. The world-system is too narrow, the Brahma world is too low; the virtue of my friend is greater. |
ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ labhiṃ. |
For relying on her, I have been able to give alms and to hear the Dhamma. |
sace mama etissā upari kopo atthi, idaṃ sappi maṃ dahatu. |
If I have any anger towards her, let this ghee burn me. |
sace natthi, mā dahatū”ti taṃ mettāya phari. |
If not, let it not burn me," and she pervaded her with loving-kindness. |
tāya tassā matthake āsittaṃ pakkuthitasappi sītudakaṃ viya ahosi. |
The boiling ghee poured on her head by her was like cool water. |
♦ atha naṃ “idaṃ sītalaṃ bhavissatī”ti kaṭacchuṃ pūretvā ādāya āgacchantiṃ uttarāya dāsiyo disvā “apehi dubbinīte, na tvaṃ amhākaṃ ayyāya pakkuthitaṃ sappiṃ āsiñcituṃ anucchavikā”ti santajjentiyo ito cito ca uṭṭhāya hatthehi ca pādehi ca pothetvā bhūmiyaṃ pātesuṃ. |
♦ Then, thinking, "This must be cold," she came, taking a ladle full, and the servants of Uttarā, seeing her, threatening, "Go away, you ill-behaved one! You are not fit to pour boiling ghee on our lady," rose up from here and there and, beating her with their hands and feet, made her fall on the ground. |
uttarā vārentīpi vāretuṃ nāsakkhi. |
Uttarā, though trying to stop them, could not stop them. |
athassā upari ṭhitā sabbā dāsiyo paṭibāhitvā “kissa te evarūpaṃ bhāriyaṃ katan”ti sirimaṃ ovaditvā uṇhodakena nhāpetvā satapākatelena abbhañji. |
Then, standing over her, she pushed back all the servants and, having admonished Sirimā, "Why have you done such a grievous thing?", she bathed her with hot water and anointed her with oil boiled a hundred times. |
tasmiṃ khaṇe sā attano bāhirakitthibhāvaṃ ñatvā cintesi — |
At that moment, she knew her status as an outside woman and thought— |
“mayā bhāriyaṃ kammaṃ kataṃ sāmikassa hasanamattakāraṇā imissā upari pakkuthitaṃ sappiṃ āsiñcantiyā, ayaṃ ‘gaṇhatha nan’ti dāsiyo na āṇāpesi. |
"I have done a grievous deed, pouring boiling ghee on her just because her husband smiled. She did not command her servants, 'Seize her.' |
maṃ viheṭhanakālepi sabbadāsiyo paṭibāhitvā mayhaṃ kattabbameva akāsi. |
Even when I was being harassed, she pushed back all the servants and did only what was beneficial to me. |
sacāhaṃ imaṃ na khamāpessāmi, muddhā me sattadhā phaleyyā”ti tassā pādamūle nipajjitvā, “ayye, khamāhi me”ti āha. |
If I do not ask her for forgiveness, my head will split into seven pieces," and falling at her feet, she said, "Lady, forgive me." |
ahaṃ sapitikā dhītā, pitari khamante khamāmīti. |
I am a daughter with a father. When my father forgives, I will forgive. |
hotu, ayye, pitaraṃ te puṇṇaseṭṭhiṃ khamāpessāmīti. |
So be it, lady. I will ask your father, the merchant Puṇṇa, for forgiveness. |
puṇṇo mama vaṭṭajanakapitā, vivaṭṭajanake pitari khamante panāhaṃ khamissāmīti. |
Puṇṇa is my worldly father. But when my father who has renounced the world forgives, I will forgive. |
ko pana te vivaṭṭajanakapitāti? |
But who is your father who has renounced the world? |
sammāsambuddhoti. mayhaṃ tena saddhiṃ vissāso natthīti. |
The Perfectly Enlightened One." "I have no trust with him. |
ahaṃ karissāmi, satthā sve bhikkhusaṅghaṃ ādāya idhāgamissati, tvaṃ yathāladdhaṃ sakkāraṃ gahetvā idheva āgantvā taṃ khamāpehīti. |
I will arrange it. The Teacher will come here tomorrow with the community of monks. You, taking whatever offering you can, come here and ask him for forgiveness. |
sā “sādhu, ayye”ti uṭṭhāya attano gehaṃ gantvā pañcasatā parivāritthiyo āṇāpetvā nānāvidhāni khādanīyāni ceva sūpeyyāni ca sampādetvā punadivase taṃ sakkāraṃ ādāya uttarāya gehaṃ āgantvā buddhappamukhassa bhikkhusaṅghassa patte patiṭṭhāpetuṃ avisahantī aṭṭhāsi. |
She, saying, "Very well, lady," got up and went to her own house and, having commanded her five hundred female attendants, she prepared various kinds of food and curries. The next day, she came to Uttarā's house with that offering and stood there, unable to place it in the bowls of the community of monks headed by the Buddha. |
taṃ sabbaṃ gahetvā uttarāva saṃvidahi. |
Uttarā herself took it all and arranged it. |
sirimāpi bhattakiccāvasāne saddhiṃ parivārena satthu pādamūle nipajji. |
Sirimā also, at the end of the meal, fell at the Teacher's feet with her retinue. |
♦ atha naṃ satthā pucchi — |
♦ Then the Teacher asked her— |
“ko te aparādho”ti? |
What is your offense? |
bhante, mayā hiyyo idaṃ nāma kataṃ, atha me sahāyikā maṃ viheṭhayamānā dāsiyo nivāretvā mayhaṃ upakārameva akāsi. |
"Venerable sir, yesterday I did this and that. Then my friend, when her servants were harassing me, stopped them and did me only a service. |
sāhaṃ imissā guṇaṃ jānitvā imaṃ khamāpesiṃ, atha maṃ esā “tumhesu khamantesu khamissāmī”ti āha. |
I, knowing her virtue, asked her for forgiveness. Then she said to me, 'When you are forgiven, I will forgive.'" |
“evaṃ kira uttare”ti? |
Is it so, Uttarā? |
“āma, bhante, sīse me sahāyikāya pakkuthitasappi āsittan”ti. |
Yes, venerable sir. My friend poured boiling ghee on my head. |
atha “tayā kiṃ cintitan”ti? |
Then what did you think? |
“cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto. |
"The world-system is too narrow, the Brahma world is too low; the virtue of my friend is greater. |
ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ alatthaṃ, sace me imissā upari kopo atthi, idaṃ maṃ dahatu. |
For relying on her, I was able to give alms and to hear the Dhamma. If I have any anger towards her, let this burn me. |
no ce, mā dahatū”ti evaṃ cintetvā imaṃ mettāya phariṃ, bhanteti. |
If not, let it not burn me." Thus thinking, I pervaded her with loving-kindness, venerable sir. |
satthā “sādhu sādhu, uttare, evaṃ kodhaṃ jinituṃ vaṭṭati. |
The Teacher said, "Well said, well said, Uttarā! It is proper to conquer anger thus. |
kodho hi nāma akkodhena, akkosakaparibhāsako anakkosantena aparibhāsantena, thaddhamaccharī attano santakassa dānena, musāvādī saccavacanena jinitabbo”ti vatvā imaṃ gāthamāha — |
For anger is to be conquered by non-anger, the reviler and insulter by not reviling and not insulting, the stubbornly stingy by the giving of one's own property, and the speaker of falsehood by speaking the truth," and he spoke this verse— |
♦ 223. |
♦ 223. |
♦ “akkodhena jine kodhaṃ, asādhuṃ sādhunā jine. |
♦ “With non-anger one should conquer anger; with goodness one should conquer evil. |
♦ jine kadariyaṃ dānena, saccenālikavādinan”ti. |
♦ One should conquer the miserly with a gift, and the speaker of falsehood with truth.” |
♦ tattha akkodhenāti kodhano hi puggalo akkodhena hutvā jinitabbo. |
♦ Therein, "with non-anger" means an angry person is to be conquered by being without anger. |
asādhunti abhaddako bhaddakena hutvā jinitabbo. |
"evil" means a bad person is to be conquered by being good. |
kadariyanti thaddhamaccharī attano santakassa cāgacittena jinitabbo. |
"the miserly" means the stubbornly stingy is to be conquered by the thought of giving one's own property. |
alikavādī saccavacanena jinitabbo. |
"the speaker of falsehood" is to be conquered by speaking the truth. |
tasmā evamāha — |
Therefore he said thus— |
“akkodhena jine kodhaṃ ... pe ... saccenālikavādinan”ti. |
With non-anger one should conquer anger... etc. ... and the speaker of falsehood with truth. |
♦ desanāvasāne sirimā saddhiṃ pañcasatāhi itthīhi sotāpattiphale patiṭṭhahīti. |
♦ At the end of the discourse, Sirimā, along with her five hundred women, was established in the fruit of stream-entry. |
♦ uttarāupāsikāvatthu tatiyaṃ. |
♦ The third is the story of the laywoman Uttarā. |
♦ 4. mahāmoggallānattherapañhavatthu |
♦ 4. The Story of the Elder Mahāmoggallāna's Question |
♦ saccaṃ bhaṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāmoggallānattherassa pañhaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Mahāmoggallāna's question, which begins with the words "One should speak the truth...". |
♦ ekasmiñhi samaye thero devacārikaṃ gantvā mahesakkhāya devatāya vimānadvāre ṭhatvā taṃ attano santikaṃ āgantvā vanditvā ṭhitaṃ evamāha — |
♦ At one time, the elder, going on a tour of the deva world and standing at the mansion-door of a high-ranking goddess, said thus to her who had come to him, paid homage, and was standing— |
“devate mahatī te sampatti, kiṃ kammaṃ katvā imaṃ alatthā”ti? |
Goddess, your prosperity is great. Having done what deed did you obtain this? |
“mā maṃ, bhante, pucchathā”ti. |
Do not ask me, venerable sir. |
devatā kira attano parittakammena lajjamānā evaṃ vadati. |
The goddess, it is said, being ashamed of her small deed, speaks thus. |
sā pana therena “kathehiyevā”ti vuccamānā āha — |
But she, being told by the elder, "Tell me anyway," said— |
“bhante, mayā neva dānaṃ dinnaṃ, na pūjā katā, na dhammo suto, kevalaṃ saccamattaṃ rakkhitan”ti. |
Venerable sir, I have neither given alms, nor made an offering, nor heard the Dhamma. I have only protected the truth. |
thero aññāni vimānadvārāni gantvā āgatāgatā aparāpi devadhītaro pucchi. |
The elder went to the doors of other mansions and asked other devadhītās who came one by one. |
tāsupi tatheva niguhitvā theraṃ paṭibāhituṃ asakkontīsu ekā tāva āha — |
They too, having concealed it in the same way, being unable to refuse the elder, one of them said— |
“bhante, mayā neva dānādīsu kataṃ nāma atthi, ahaṃ pana kassapabuddhakāle parassa dāsī ahosiṃ, tassā me sāmiko ativiya caṇḍo pharuso, gahitaggahiteneva kaṭṭhena vā kaliṅgarena vā sīsaṃ bhindati. |
"Venerable sir, I have not done anything in terms of giving and so on. But I, in the time of the Buddha Kassapa, was another's slave-girl. My master was extremely harsh and cruel. He would break my head with whatever stick or clod he took. |
sāhaṃ uppanne kope ‘esa tava sāmiko lakkhaṇāhataṃ vā kātuṃ nāsādīni vā chindituṃ issaro, mā kujjhī’ti attānameva paribhāsetvā kopaṃ nāma na akāsiṃ, tena me ayaṃ sampatti laddhā”ti. |
I, when anger arose, would admonish myself, 'He is your master, capable of branding you or cutting off your nose and so on. Do not be angry,' and I did not get angry. By that, I have obtained this prosperity." |
aparā āha — |
Another said— |
“ahaṃ, bhante, ucchukhettaṃ rakkhamānā ekassa bhikkhuno ucchuyaṭṭhiṃ adāsiṃ”. |
I, venerable sir, while guarding a sugarcane field, gave a sugarcane stalk to a certain monk. |
aparā ekaṃ timbarusakaṃ adāsiṃ. |
Another, "I gave one timbarusaka fruit." |
aparā ekaṃ eḷālukaṃ adāsiṃ. |
Another, "I gave one eḷāluka fruit." |
aparā ekaṃ phārusakaṃ adāsiṃ. |
Another, "I gave one phārusaka fruit." |
aparā ekaṃ mūlamuṭṭhiṃ. |
Another, "a handful of roots." |
aparā “nimbamuṭṭhin”tiādinā nayena attanā attanā kataṃ parittadānaṃ ārocetvā “iminā iminā kāraṇena amhehi ayaṃ sampatti laddhā”ti āhaṃsu. |
Another, in the manner of "a handful of nīm," etc., having reported the small gift she herself had given, said, "For this and that reason, we have obtained this prosperity." |
♦ thero tāhi katakammaṃ sutvā satthāraṃ upasaṅkamitvā pucchi — |
♦ The elder, having heard the deeds done by them, approached the Teacher and asked— |
“sakkā nu kho, bhante, saccakathanamattena, kopanibbāpanamattena, atiparittakena timbarusakādidānamattena dibbasampattiṃ laddhun”ti. |
Is it possible, venerable sir, to obtain divine prosperity just by speaking the truth, just by suppressing anger, and just by a very small gift of a timbarusaka fruit and so on? |
“kasmā maṃ, moggallāna, pucchasi, nanu te devatāhi ayaṃ attho kathito”ti? |
Why do you ask me, Moggallāna? Has this matter not been told to you by the goddesses? |
“āma, bhante, labbhati maññe ettakena dibbasampattī”ti. |
Yes, venerable sir. I think one obtains divine prosperity by so little. |
atha naṃ satthā “moggallāna, saccamattaṃ kathetvāpi kopamattaṃ jahitvāpi parittakaṃ dānaṃ datvāpi devalokaṃ gacchatiyevā”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Moggallāna, just by speaking the truth, just by abandoning anger, and just by giving a small gift, one goes to the deva world indeed," and he spoke this verse— |
♦ 224. |
♦ 224. |
♦ “saccaṃ bhaṇe na kujjheyya, dajjā appampi yācito. |
♦ “One should speak the truth, not be angry; one should give, even a little, when asked. |
♦ etehi tīhi ṭhānehi, gacche devāna santike”ti. |
♦ By these three conditions, one may go to the presence of the gods.” |
♦ tattha saccaṃ bhaṇeti saccaṃ dīpeyya vohareyya, sacce patiṭṭhaheyyāti attho. |
♦ Therein, "one should speak the truth" means one should declare, one should use the truth; one should be established in the truth, is the meaning. |
na kujjheyyāti parassa na kujjheyya . |
"not be angry" means one should not be angry at another. |
yācitoti yācakā nāma sīlavanto pabbajitā. |
"when asked" means those who ask are virtuous ascetics. |
te hi kiñcāpi “dethā”ti ayācitvāva gharadvāre tiṭṭhanti, atthato pana yācantiyeva nāma. |
For they, although they stand at the house-door without asking, "Give," in effect they are indeed asking. |
evaṃ sīlavantehi yācito appasmiṃ deyyadhamme vijjamāne appamattakampi dadeyya. |
Thus, when asked by the virtuous, if one has a small amount to give, one should give even a little. |
etehi tīhīti etesu tīsu ekenāpi kāraṇena devalokaṃ gaccheyyāti attho. |
"by these three" means by even one of these three conditions, one may go to the deva world, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ mahāmoggallānattherapañhavatthu catutthaṃ. |
♦ The fourth is the story of the Elder Mahāmoggallāna's question. |
♦ 5. buddhapitubrāhmaṇavatthu |
♦ 5. The Story of the Brahmin who was the Buddha's Father |
♦ ahiṃsakā yeti imaṃ dhammadesanaṃ satthā sāketaṃ nissāya añjanavane viharanto bhikkhūhi paṭṭhapañhaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Añjana grove near Sāketa, delivered this Dhamma discourse concerning a question raised by the monks, which begins with the words "Those sages who are harmless...". |
♦ bhagavato kira bhikkhusaṅghaparivutassa sāketaṃ piṇḍāya pavisanakāle eko sāketavāsī mahallakabrāhmaṇo nagarato nikkhamanto antaragharadvāre dasabalaṃ disvā pādesu nipatitvā gopphakesu daḷhaṃ gahetvā, “tāta, nanu nāma puttehi jiṇṇakāle mātāpitaro paṭijaggitabbā, kasmā ettakaṃ kālaṃ amhākaṃ attānaṃ na dassesi. |
♦ It is said that when the Blessed One, surrounded by the community of monks, was entering Sāketa for alms, an old brahmin of Sāketa, coming out of the city, saw the one with ten powers between the houses, fell at his feet, and holding his ankles firmly, said, "Son, should not parents be attended to in their old age by their sons? Why did you not show yourself to us for so long? |
mayā tāva diṭṭhosi, mātarampi passituṃ ehī”ti satthāraṃ gahetvā attano gehaṃ agamāsi. |
I have seen you now. Come and see your mother too," and taking the Teacher, he went to his own house. |
satthā tattha gantvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
The Teacher went there and sat down on the prepared seat with the community of monks. |
brāhmaṇīpi āgantvā satthu pādesu nipatitvā, “tāta, ettakaṃ kālaṃ kuhiṃ gatosi, nanu nāma mātāpitaro mahallakakāle upaṭṭhātabbā”ti vatvā puttadhītaro “etha bhātaraṃ vandathā”ti vandāpesi. |
The brahmin's wife also came and, falling at the Teacher's feet, said, "Son, where have you been for so long? Should not parents be attended to in their old age?", and had her sons and daughters pay homage, saying, "Come, pay homage to your brother." |
te ubhopi tuṭṭhamānasā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā, “bhante, idheva nibaddhaṃ bhikkhaṃ gaṇhathā”ti vatvā “buddhā nāma ekaṭṭhāneyeva nibaddhaṃ bhikkhaṃ na gaṇhantī”ti vutte, “tena hi, bhante, ye vo nimantetuṃ āgacchanti, te amhākaṃ santikaṃ pahiṇeyyāthā”ti āhaṃsu. |
Both of them, with joyful minds, served the community of monks headed by the Buddha and said, "Venerable sir, take your alms here regularly." When told, "Buddhas do not take their alms regularly in one place only," they said, "In that case, venerable sir, send those who come to invite you to our presence." |
satthā tato paṭṭhāya nimantetuṃ āgate “gantvā brāhmaṇassa āroceyyāthā”ti pesesi. |
The Teacher, from then on, sent those who came to invite him, saying, "Go and inform the brahmin." |
te gantvā “mayaṃ svātanāya satthāraṃ nimantemā”ti brāhmaṇaṃ vadanti. |
They would go and say to the brahmin, "We are inviting the Teacher for tomorrow." |
brāhmaṇo punadivase attano gehato bhattabhājanasūpeyyabhājanāni ādāya satthu nisīdanaṭṭhānaṃ gacchati. |
The brahmin, on the next day, would go to the Teacher's sitting place, taking pots of food and curry from his own house. |
aññatra pana nimantane asati satthā brāhmaṇasseva gehe bhattakiccaṃ karoti. |
But when there was no other invitation, the Teacher would have his meal at the brahmin's house. |
te ubhopi attano deyyadhammaṃ niccakālaṃ tathāgatassa dentā dhammakathaṃ suṇantā anāgāmiphalaṃ pāpuṇiṃsu. |
Both of them, constantly giving their own alms-food to the Tathāgata and listening to the Dhamma talk, attained the fruit of a non-returner. |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, brāhmaṇo ‘tathāgatassa suddhodano pitā, mahāmāyā mātā’ti jānāti, jānantova saddhiṃ brāhmaṇiyā tathāgataṃ ‘amhākaṃ putto’ti vadati, satthāpi tatheva adhivāseti. |
♦ The monks raised a discussion in the Dhamma hall, "Friends, the brahmin knows, 'Suddhodana is the Tathāgata's father, Mahāmāyā is his mother.' Knowing this, he, along with his wife, calls the Tathāgata 'our son,' and the Teacher also accepts it. |
kiṃ nu kho kāraṇan”ti? |
What, indeed, is the reason?" |
satthā tesaṃ kathaṃ sutvā, “bhikkhave, ubhopi te attano puttameva puttoti vadantī”ti vatvā atītaṃ āhari. |
The Teacher, hearing their words, said, "Monks, both of them are calling their own son 'son,'" and he brought forth the past. |
♦ atīte, bhikkhave, ayaṃ brāhmaṇo nirantaraṃ pañca jātisatāni mayhaṃ pitā ahosi, pañca jātisatāni cūḷapitā, pañca jātisatāni mahāpitā. |
♦ In the past, monks, this brahmin was my father for five hundred consecutive births, my paternal uncle for five hundred births, and my grandfather for five hundred births. |
sāpi me brāhmaṇī nirantarameva pañca jātisatāni mātā ahosi, pañca jātisatāni cūḷamātā, pañca jātisatāni mahāmātā. |
And that brahmin's wife was my mother for five hundred consecutive births, my maternal aunt for five hundred births, and my grandmother for five hundred births. |
evāhaṃ diyaḍḍhajātisahassaṃ brāhmaṇassa hatthe saṃvaḍḍho, diyaḍḍhajātisahassaṃ brāhmaṇiyā hattheti tīṇi jātisahassāni tesaṃ puttabhāvaṃ dassetvā imā gāthā abhāsi — |
Thus, for one and a half thousand births I was raised by the brahmin, and for one and a half thousand births by the brahmin's wife. Having shown his state as their son for three thousand births, he spoke these verses— |
♦ “yasmiṃ mano nivisati, cittañcāpi pasīdati. |
♦ “In whom the mind settles, and the heart is pleased, |
♦ adiṭṭhapubbake pose, kāmaṃ tasmimpi vissase. |
♦ even in a person not seen before, one may indeed trust in him. |
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♦ “pubbeva sannivāsena, paccuppannahitena vā. |
♦ “By past association, or by present benefit, |
♦ evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. |
♦ thus affection is born, like a lotus in water.” |
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♦ satthā temāsameva taṃ kulaṃ nissāya vihāsi. |
♦ The Teacher dwelt relying on that family for three months. |
te ubhopi arahattaṃ sacchikatvā parinibbāyiṃsu. |
Both of them, having realized Arahantship, attained Parinibbāna. |
atha nesaṃ mahāsakkāraṃ katvā ubhopi ekakūṭāgārameva āropetvā nīhariṃsu. |
Then, having performed a great ceremony for them, they were carried out, both placed in a single gabled chamber. |
satthāpi pañcasatabhikkhuparivāro tehi saddhiṃyeva āḷāhanaṃ agamāsi. |
The Teacher also, with a retinue of five hundred monks, went with them to the cremation ground. |
“buddhānaṃ kira mātāpitaro”ti mahājano nikkhami. |
The great crowd came out, thinking, "The parents of the Buddha, it is said." |
satthāpi āḷāhanasamīpe ekaṃ sālaṃ pavisitvā aṭṭhāsi. |
The Teacher also entered a sāla grove near the cremation ground and stood there. |
manussā satthāraṃ vanditvā ekamante ṭhatvā, “bhante, ‘mātāpitaro vo kālakatā’ti mā cintayitthā”ti satthārā saddhiṃ paṭisanthāraṃ karonti. |
The people paid homage to the Teacher and, standing to one side, offered consolation to the Teacher, saying, "Venerable sir, do not think, 'My parents have passed away.'" |
satthā te “mā evaṃ avacutthā”ti appaṭikkhipitvā parisāya āsayaṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desento — |
The Teacher, without rejecting them, saying, "Do not speak thus," and seeing the inclination of the assembly, taught a Dhamma talk appropriate to the occasion— |
♦ “appaṃ vata jīvitaṃ idaṃ, |
♦ “Short indeed is this life, |
♦ oraṃ vassasatāpi miyyati. |
♦ one dies even before a hundred years. |
♦ yo cepi aticca jīvati, |
♦ And if one lives beyond, |
♦ atha so jarasāpi miyyatī”ti. |
♦ then one dies of old age.” |
— |
— |
♦ idaṃ jarāsuttaṃ kathesi. |
♦ he recited this Jarā Sutta. |
desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
At the end of the discourse, eighty-four thousand living beings had a realization of the Dhamma. |
bhikkhū brāhmaṇassa ca brāhmaṇiyā ca parinibbutabhāvaṃ ajānantā, “bhante, tesaṃ ko abhisamparāyo”ti pucchiṃsu. |
The monks, not knowing that the brahmin and his wife had attained Parinibbāna, asked, "Venerable sir, what is their future state?" |
satthā, “bhikkhave, evarūpānaṃ asekhamunīnaṃ abhisamparāyo nāma natthi. |
The Teacher said, "Monks, for such Asekha sages, there is no future state. |
evarūpā hi accutaṃ amataṃ mahānibbānameva pāpuṇantī”ti vatvā imaṃ gāthamāha — |
For such as these attain only the unchanging, the deathless, the great Nibbāna," and he spoke this verse— |
♦ 225. |
♦ 225. |
♦ “ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā. |
♦ “Those sages who are harmless, always restrained in body, |
♦ te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare”ti. |
♦ they go to the unchanging state, where, having gone, they do not grieve.” |
♦ tattha munayoti moneyyapaṭipadāya maggaphalapattā asekhamunayo. |
♦ Therein, "sages" means Asekha sages who have attained the path and fruit by the practice of sagacity. |
kāyenāti desanāmattamevetaṃ, tīhipi dvārehi susaṃvutāti attho. |
"in body" is merely a way of teaching; it means well-restrained through the three doors. |
accutanti sassataṃ. |
"unchanging" means eternal. |
ṭhānanti akuppaṭṭhānaṃ dhuvaṭṭhānaṃ. |
"state" means the unshakeable state, the firm state. |
yatthāti yasmiṃ nibbāne gantvā na socare na socanti na vihaññanti, taṃ ṭhānaṃ gacchantīti attho. |
"where" means in which Nibbāna, having gone, they do not grieve, they are not afflicted; they go to that state, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ buddhapitubrāhmaṇavatthu pañcamaṃ. |
♦ The fifth is the story of the brahmin who was the Buddha's father. |
♦ 6. puṇṇadāsīvatthu |
♦ 6. The Story of the Slave-girl Puṇṇā |
♦ sadā jāgaramānānanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto puṇṇaṃ nāma rājagahaseṭṭhino dāsiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Gijjhakūṭa, delivered this Dhamma discourse concerning the slave-girl of the merchant of Rājagaha, named Puṇṇā, which begins with the words "Those who are ever wakeful...". |
♦ tassā kira ekadivasaṃ koṭṭanatthāya bahuvīhiṃ adaṃsu. |
♦ It is said that one day they gave her a lot of paddy for pounding. |
sā rattimpi dīpaṃ jāletvā vīhiṃ koṭṭentī vissamanatthāya sedatintena gattena bahivāte aṭṭhāsi. |
She, even at night, lighting a lamp and pounding the paddy, stood in the outside wind with her body wet with sweat to rest. |
tasmiṃ samaye dabbo mallaputto bhikkhūnaṃ senāsanapaññāpako ahosi. |
At that time, Dabba Mallaputta was the arranger of lodgings for the monks. |
so dhammassavanaṃ sutvā attano attano senāsanaṃ gacchantānaṃ bhikkhūnaṃ aṅguliṃ jāletvā purato purato maggadesanatthāya gacchanto bhikkhūnaṃ ālokaṃ nimmini. |
He, having heard the Dhamma talk, created a light for the monks who were going to their respective lodgings, and lighting his finger, he went in front, showing the way. |
puṇṇā tenālokena pabbate vicarante bhikkhū disvā “ahaṃ tāva attano dukkhena upaddutā imāyapi velāya niddaṃ na upemi, bhaddantā kiṃ kāraṇā na niddāyantī”ti cintetvā “addhā kassaci bhikkhuno aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī”ti saññaṃ katvā pātova kuṇḍakaṃ ādāya udakena temetvā hatthatale pūvaṃ katvā aṅgāresu pacitvā ucchaṅge katvā titthamagge khādissāmīti ghaṭaṃ ādāya titthābhimukhī pāyāsi. |
Puṇṇā, seeing the monks wandering on the mountain by that light, thought, "I, for one, afflicted by my own suffering, do not get sleep even at this time. For what reason are the venerable sirs not sleeping?", and thinking, "Surely some monk must be unwell, or there must be trouble from a long-lived creature," she made a note of it. In the morning, taking a pot of bran and moistening it with water, she made a cake on the palm of her hand, baked it on the embers, put it in her lap, and thinking, "I will eat it on the way to the ghat," she took a pot and set out towards the ghat. |
satthāpi gāmaṃ piṇḍāya pavisituṃ tameva maggaṃ paṭipajji. |
The Teacher also, to enter the village for alms, took that same path. |
♦ sā satthāraṃ disvā cintesi — |
♦ She saw the Teacher and thought— |
“aññesu divasesu satthari diṭṭhepi mama deyyadhammo na hoti, deyyadhamme sati satthāraṃ na passāmi, idāni me deyyadhammo ca atthi, satthā ca sammukhībhūto. |
"On other days, even when the Teacher is seen, I have nothing to give. When I have something to give, I do not see the Teacher. Now I have something to give, and the Teacher is right in front of me. |
sace lūkhaṃ vā paṇītaṃ vāti acintetvā gaṇheyya, dadeyyāhaṃ imaṃ pūvan”ti ghaṭaṃ ekamante nikkhipitvā satthāraṃ vanditvā, “bhante, imaṃ lūkhaṃ dānaṃ paṭiggaṇhantā mama saṅgahaṃ karothā”ti āha. |
If he would accept it, without thinking whether it is coarse or fine, I would give this cake," and placing the pot to one side, she paid homage to the Teacher and said, "Venerable sir, please show me favor by accepting this coarse alms." |
satthā ānandattheraṃ oloketvā tena nīharitvā dinnaṃ mahārājadattiyaṃ pattaṃ upanāmetvā pūvaṃ gaṇhi. |
The Teacher looked at the Elder Ānanda, and taking the bowl given by the great kings, which he brought out, he held it out and accepted the cake. |
puṇṇāpi taṃ satthu patte patiṭṭhapetvāva pañcapatiṭṭhitena vanditvā, “bhante, tumhehi diṭṭhadhammoyeva me samijjhatū”ti āha. |
Puṇṇā also, having placed it in the Teacher's bowl, paid homage with the five-point prostration and said, "Venerable sir, may the very Dhamma seen by you be realized by me." |
satthā “evaṃ hotū”ti ṭhitakova anumodanaṃ akāsi. |
The Teacher, saying, "So be it," stood right there and gave the blessing. |
♦ puṇṇāpi cintesi — |
♦ Puṇṇā also thought— |
“kiñcāpi me satthā saṅgahaṃ karonto pūvaṃ gaṇhi, na panidaṃ khādissati. |
"Although the Teacher, showing me favor, has taken the cake, he will not eat this. |
addhā purato kākassa vā sunakhassa vā datvā rañño vā rājaputtassa vā gehaṃ gantvā paṇītabhojanaṃ bhuñjissatī”ti. |
Surely he will give it to a crow or a dog in front, and going to the house of a king or a prince, he will eat a fine meal." |
satthāpi “kiṃ nu kho esā cintesī”ti tassā cittācāraṃ ñatvā ānandattheraṃ oloketvā nisīdanākāraṃ dassesi. |
The Teacher also, thinking, "What indeed is she thinking?", knew her mental disposition and, looking at the Elder Ānanda, showed a sign of sitting. |
thero cīvaraṃ paññāpetvā adāsi. |
The elder spread his robe and gave it. |
satthā bahinagareyeva nisīditvā bhattakiccaṃ akāsi. |
The Teacher sat down right outside the city and had his meal. |
devatā sakalacakkavāḷagabbhe devamanussānaṃ upakappanakaṃ ojaṃ madhupaṭalaṃ viya pīḷetvā tattha pakkhipiṃsu. |
The deities squeezed the essence from what is prepared for gods and humans in the entire world-system, like from a honeycomb, and placed it there. |
puṇṇā ca olokentī aṭṭhāsi. |
And Puṇṇā stood watching. |
bhattakiccāvasāne thero udakaṃ adāsi. |
At the end of the meal, the elder gave water. |
satthā katabhattakicco puṇṇaṃ āmantetvā “kasmā tvaṃ puṇṇe mama sāvake paribhavasī”ti āha. |
The Teacher, having finished his meal, called Puṇṇā and said, "Why, Puṇṇā, do you show contempt for my disciples?" |
na paribhavāmi, bhanteti. |
I do not show contempt, venerable sir. |
atha tayā mama sāvake oloketvā kiṃ kathitanti? |
Then what did you say, looking at my disciples? |
“ahaṃ tāva iminā dukkhupaddavena niddaṃ na upemi, bhaddantā kimatthaṃ niddaṃ na upenti, addhā kassaci aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī”ti ettakaṃ mayā, bhante, cintitanti. |
I, for one, with this affliction of suffering, do not get sleep. Why do the venerable sirs not get sleep? Surely someone must be unwell, or there must be trouble from a long-lived creature.' This much I thought, venerable sir. |
satthā tassā vacanaṃ sutvā “puṇṇe tvaṃ na tāva dukkhupaddavena niddāyasi, mama sāvakā sadā jāgariyamanuyuttatāya na niddāyantī”ti vatvā imaṃ gāthamāha — |
The Teacher, hearing her words, said, "Puṇṇā, you do not sleep because of the affliction of suffering, but my disciples do not sleep because they are always devoted to wakefulness," and he spoke this verse— |
♦ 226. |
♦ 226. |
♦ “sadā jāgaramānānaṃ, ahorattānusikkhinaṃ. |
♦ “For those who are ever wakeful, who train themselves day and night, |
♦ nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā”ti. |
♦ who are intent on Nibbāna, their cankers come to an end.” |
♦ tattha ahorattānusikkhinanti divā ca rattiñca tisso sikkhā sikkhamānānaṃ. |
♦ Therein, "who train themselves day and night" means those who train in the three trainings both day and night. |
nibbānaṃ adhimuttānanti nibbānajjhāsayānaṃ. |
"who are intent on Nibbāna" means those whose inclination is towards Nibbāna. |
atthaṃ gacchantīti evarūpānaṃ sabbepi āsavā atthaṃ vināsaṃ natthibhāvaṃ gacchantīti attho. |
"come to an end" means for such as these, all the cankers come to an end, to destruction, to non-existence, is the meaning. |
♦ desanāvasāne yathāṭhitā puṇṇā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Puṇṇā, just as she stood, was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the assembled company. |
♦ satthā kuṇḍakāṅgārapūvena bhattakiccaṃ katvā vihāraṃ agamāsi. |
♦ The Teacher, having had his meal with the bran-and-ember cake, went to the monastery. |
bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “dukkaraṃ, āvuso, sammāsambuddhena kataṃ puṇṇāya dinnena kuṇḍakāṅgārapūvena bhattakiccaṃ karontenā”ti. |
The monks raised a discussion in the Dhamma hall, "It was a difficult thing, friends, that the Perfectly Enlightened One did, having his meal with the bran-and-ember cake given by Puṇṇā." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi mayā imāya dinnakuṇḍakaṃ paribhuttamevā”ti vatvā atītaṃ āharitvā — |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "Not only now, monks, but in the past too, I have eaten bran given by her," and he brought forth the past and— |
♦ “bhutvā tiṇaparighāsaṃ, bhutvā ācāmakuṇḍakaṃ. |
♦ “Having eaten grass and fodder, having eaten sour rice-gruel, |
♦ etaṃ te bhojanaṃ āsi, kasmā dāni na bhuñjasi. |
♦ that was your food; why do you not eat it now? |
♦ “yattha posaṃ na jānanti, jātiyā vinayena vā. |
♦ “Where they do not know a person, by birth or by discipline, |
♦ bahuṃ tattha mahābrahme, api ācāmakuṇḍakaṃ. |
♦ there, O great Brahmā, much is even sour rice-gruel. |
♦ “tvañca kho maṃ pajānāsi, yādisāyaṃ hayuttamo. |
♦ “But you know me, what kind of supreme horse this is. |
♦ jānanto jānamāgamma, na te bhakkhāmi kuṇḍakan”ti. |
♦ Knowing, and having come to know, I will not eat your bran.” |
— |
— |
♦ imaṃ kuṇḍakasindhavapotakajātakaṃ vitthāretvā kathesi. |
♦ he related this Kuṇḍakasindhavapotaka Jātaka in detail. |
♦ puṇṇadāsīvatthu chaṭṭhaṃ. |
♦ The sixth is the story of the slave-girl Puṇṇā. |
♦ 7. atulaupāsakavatthu |
♦ 7. The Story of the Lay-follower Atula |
♦ porāṇametanti imaṃ dhammadesanaṃ satthā jetavane viharanto atulaṃ nāma upāsakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the lay-follower named Atula, which begins with the words "This is an ancient saying...". |
♦ so hi sāvatthivāsī upāsako pañcasataupāsakaparivāro ekadivasaṃ te upāsake ādāya dhammassavanatthāya vihāraṃ gantvā revatattherassa santike dhammaṃ sotukāmo hutvā revatattheraṃ vanditvā nisīdi. |
♦ He, a lay-follower from Sāvatthī with a retinue of five hundred lay-followers, one day took those lay-followers and went to the monastery to hear the Dhamma. Wishing to hear the Dhamma from the Elder Revata, he paid homage to the Elder Revata and sat down. |
so panāyasmā paṭisallānārāmo sīho viya ekacāro, tasmā tena saddhiṃ na kiñci kathesi. |
But that venerable one, fond of seclusion, was a solitary wanderer like a lion. Therefore, he did not say anything to him. |
so “ayaṃ thero na kiñci kathesī”ti kuddho uṭṭhāya sāriputtattherassa santikaṃ gantvā ekamantaṃ ṭhito therena “kenatthena āgatatthā”ti vutte “ahaṃ, bhante, ime upāsake ādāya dhammassavanatthāya revatattheraṃ upasaṅkamiṃ, tassa me thero na kiñci kathesi, svāhaṃ tassa kujjhitvā idhāgato, dhammaṃ me kathethā”ti āha. |
He, angry that "this elder said nothing," got up and went to the Elder Sāriputta. Standing to one side, when asked by the elder, "For what reason have you come?", he said, "Venerable sir, I took these lay-followers and approached the Elder Revata to hear the Dhamma. The elder said nothing to me. Being angry with him, I have come here. Please teach me the Dhamma." |
atha thero “tena hi upāsakā nisīdathā”ti vatvā bahukaṃ katvā abhidhammakathaṃ kathesi. |
Then the elder, saying, "Then, lay-followers, sit down," gave a lengthy talk on the Abhidhamma. |
upāsakopi “abhidhammakathā nāma atisaṇhā, thero bahuṃ abhidhammameva kathesi, amhākaṃ iminā ko attho”ti kujjhitvā parisaṃ ādāya ānandattherassa santikaṃ agamāsi. |
The lay-follower also, thinking, "The Abhidhamma talk is very subtle. The elder spoke only a lot of Abhidhamma. What is the use of this to us?", got angry and, taking his company, went to the Elder Ānanda. |
♦ therenāpi “kiṃ upāsakā”ti vutte, “bhante, mayaṃ dhammassavanatthāya revatattheraṃ upasaṅkamimhā, tassa santike ālāpasallāpamattampi alabhitvā kuddhā sāriputtattherassa santikaṃ agamimhā, sopi no atisaṇhaṃ bahuṃ abhidhammameva kathesi, ‘iminā amhākaṃ ko attho’ti etassāpi kujjhitvā idhāgamimhā, kathehi no, bhante, dhammakathan”ti. |
♦ When the elder also asked, "What is it, lay-followers?", he said, "Venerable sir, we approached the Elder Revata to hear the Dhamma. Not receiving even a word of greeting from him, we angrily went to the Elder Sāriputta. He too gave us a very subtle and lengthy talk on the Abhidhamma. Thinking, 'What is the use of this to us?', we got angry with him too and have come here. Teach us, venerable sir, a Dhamma talk." |
tena hi nisīditvā suṇāthāti thero tesaṃ suviññeyyaṃ katvā appakameva dhammaṃ kathesi. |
"Then sit down and listen." The elder, making it very easy to understand for them, gave a very brief Dhamma talk. |
te therassapi kujjhitvā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdiṃsu, atha ne satthā āha — |
They, getting angry with that elder too, went to the Teacher, paid homage, and sat to one side. Then the Teacher said to them— |
“kasmā upāsakā āgatatthā”ti? |
Why have you come, lay-followers? |
“dhammassavanāya, bhante”ti. |
To hear the Dhamma, venerable sir. |
“suto pana vo dhammo”ti? |
But have you heard the Dhamma? |
“bhante, mayaṃ ādito revatattheraṃ upasaṅkamimhā, so amhehi saddhiṃ na kiñci kathesi, tassa kujjhitvā sāriputtattheraṃ upasaṅkamimhā, tena no bahu abhidhammo kathito, taṃ asallakkhetvā kujjhitvā ānandattheraṃ upasaṅkamimhā, tena no appamattakova dhammo kathito, tassapi kujjhitvā idhāgatamhā”ti. |
Venerable sir, we first approached the Elder Revata. He did not say anything to us. Getting angry with him, we approached the Elder Sāriputta. He gave us a long talk on the Abhidhamma. Not understanding it, we got angry and approached the Elder Ānanda. He gave us a very brief Dhamma talk. Getting angry with him too, we have come here. |
♦ satthā tassa kathaṃ sutvā, “atula, porāṇato paṭṭhāya āciṇṇamevetaṃ, tuṇhībhūtampi bahukathampi mandakathampi garahantiyeva. |
♦ The Teacher, hearing his words, said, "Atula, this is an ancient practice, from of old. They blame the one who is silent, the one who speaks much, and the one who speaks in moderation. |
ekantaṃ garahitabboyeva vā hi pasaṃsitabboyeva vā natthi . |
There is no one who is only to be blamed or only to be praised. |
rājānopi ekacce nindanti, ekacce pasaṃsanti. |
Even kings, some blame, some praise. |
mahāpathavimpi candimasūriyepi ākāsādayopi catuparisamajjhe nisīditvā dhammaṃ kathentampi sammāsambuddhaṃ ekacce garahanti, ekacce pasaṃsanti. |
Even the great earth, the moon and sun, the sky and so on; even the Perfectly Enlightened One, sitting in the midst of the fourfold assembly and teaching the Dhamma, some blame, some praise. |
andhabālānañhi nindā vā pasaṃsā vā appamāṇā, paṇḍitena pana medhāvinā nindito nindito nāma, pasaṃsito ca pasaṃsito nāma hotī”ti vatvā imā gāthā abhāsi — |
For the blind fools, blame or praise is of no account. But one who is blamed by the wise, the intelligent, is indeed blamed, and one who is praised is indeed praised," and he spoke these verses— |
♦ 227. |
♦ 227. |
♦ “porāṇametaṃ atula, netaṃ ajjatanāmiva. |
♦ “This is an ancient saying, Atula, this is not of today. |
♦ nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ. |
♦ They blame him who sits in silence, they blame him who speaks much. |
♦ mitabhāṇimpi nindanti, natthi loke anindito. |
♦ They also blame him who speaks in moderation; there is no one in the world who is not blamed. |
♦ 228. |
♦ 228. |
♦ “na cāhu na ca bhavissati, na cetarahi vijjati. |
♦ “There never was, nor will there be, nor is there now to be found, |
♦ ekantaṃ nindito poso, ekantaṃ vā pasaṃsito. |
♦ a person who is exclusively blamed, or one who is exclusively praised. |
♦ 229. |
♦ 229. |
♦ “yaṃ ce viññū pasaṃsanti, anuvicca suve suve. |
♦ “But he whom the wise praise, having observed him day after day, |
♦ acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ. |
♦ the one of faultless conduct, the intelligent one, steadfast in wisdom and virtue, |
♦ 230. |
♦ 230. |
♦ “nikkhaṃ jambonadasseva, ko taṃ ninditumarahati. |
♦ “like a coin of Jambu-river gold, who is worthy to blame him? |
♦ devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti. |
♦ Even the gods praise him; by Brahmā too he is praised.” |
♦ tattha porāṇametanti purāṇakaṃ etaṃ. |
♦ Therein, "this is an ancient" means this is of old. |
atulāti taṃ upāsakaṃ nāmena ālapati. |
"Atula" means he addresses that lay-follower by name. |
netaṃ ajjatanāmivāti idaṃ nindanaṃ vā pasaṃsanaṃ vā ajjatanaṃ adhunā uppannaṃ viya na hoti. |
"this is not of today" means this blaming or praising is not something that has arisen today, now. |
tuṇhimāsīnanti kiṃ eso mūgo viya badhiro viya kiñci ajānanto viya tuṇhī hutvā nisinnoti nindanti. |
him who sits in silence" means they blame him, saying, "Why does this one sit in silence like a mute, like a deaf person, like one who knows nothing? |
bahubhāṇinanti kiṃ esa vātāhatatālapaṇṇaṃ viya taṭataṭāyati, imassa kathāpariyantoyeva natthīti nindanti. |
him who speaks much" means they blame him, saying, "Why does this one chatter like a palm leaf struck by the wind? There is no end to his talk. |
mitabhāṇimpīti kiṃ esa suvaṇṇahiraññaṃ viya attano vacanaṃ maññamāno ekaṃ vā dve vā vatvā tuṇhī ahosīti nindanti. |
him who speaks in moderation" means they blame him, saying, "Why did this one, thinking his own words were like gold and silver, say one or two things and then become silent? |
evaṃ sabbathāpi imasmiṃ loke anindito nāma natthīti attho. |
Thus, in every way, there is no one in this world who is not blamed, is the meaning. |
na cāhūti atītepi nāhosi, anāgatepi na bhavissati. |
"There never was" means in the past there was not, and in the future there will not be. |
♦ yaṃ ce viññūti bālānaṃ nindā vā pasaṃsā vā appamāṇā, yaṃ pana paṇḍitā divase divase anuvicca nindakāraṇaṃ vā pasaṃsakāraṇaṃ vā jānitvā pasaṃsanti, acchiddāya vā sikkhāya acchiddāya vā jīvitavuttiyā samannāgatattā acchiddavuttiṃ dhammojapaññāya samannāgatattā medhāviṃ lokiyalokuttarapaññāya ceva catupārisuddhisīlena ca samannāgatattā paññāsīlasamāhitaṃ pasaṃsanti, taṃ suvaṇṇadosavirahitaṃ ghaṭṭanamajjanakkhamaṃ jambonadanikkhaṃ viya ko ninditumarahatīti attho. |
♦ "But he whom the wise" means the blame or praise of fools is of no account. But he whom the wise, having observed day after day and known the reason for blame or the reason for praise, praise; the one of faultless conduct because he is endowed with faultless training or faultless livelihood; the intelligent one because he is endowed with the wisdom of the essence of the Dhamma; the one steadfast in wisdom and virtue because he is endowed with worldly and supermundane wisdom and with the fourfold purity of virtue; who is worthy to blame him, who is like a Jambu-river gold coin, free from the dross of gold and able to withstand rubbing and polishing? This is the meaning. |
devāpīti devatāpi paṇḍitamanussāpi taṃ bhikkhuṃ upaṭṭhāya thomenti pasaṃsanti. |
"Even the gods" means even the deities and wise humans, attending upon that monk, extol and praise him. |
brahmunāpīti na kevalaṃ devamanussehi, dasasahassacakkavāḷe mahābrahmunāpi esa pasaṃsitoyevāti attho. |
"by Brahmā too" means not only by gods and humans, but even by the great Brahmā in the ten-thousand-world-system, he is praised indeed, is the meaning. |
♦ desanāvasāne pañcasatāpi upāsakā sotāpattiphale patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all five hundred lay-followers were established in the fruit of stream-entry. |
♦ atulaupāsakavatthu sattamaṃ. |
♦ The seventh is the story of the lay-follower Atula. |
♦ 8. chabbaggiyavatthu |
♦ 8. The Story of the Group of Six |
♦ kāyappakopanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto chabbaggiye bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning the group of six monks, which begins with the words "Bodily agitation...". |
♦ ekadivasañhi satthā veḷuvane viharanto tesaṃ chabbaggiyānaṃ ubhohi hatthehi yaṭṭhiyo gahetvā kaṭṭhapādukā āruyha piṭṭhipāsāṇe caṅkamantānaṃ khaṭakhaṭātisaddaṃ sutvā, “ānanda, kiṃ saddo nāmeso”ti pucchitvā “chabbaggiyānaṃ pādukā āruyha caṅkamantānaṃ khaṭakhaṭasaddo”ti sutvā sikkhāpadaṃ paññāpetvā “bhikkhunā nāma kāyādīni rakkhituṃ vaṭṭatī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
♦ For one day, the Teacher, while dwelling in the Veḷuvana, hearing the clattering sound of the group of six, who had taken sticks in both hands and, wearing wooden sandals, were walking on a flat rock, asked, "Ānanda, what is that noise?", and hearing, "It is the clattering sound of the group of six walking, wearing sandals," he laid down a training rule and, saying, "It is proper for a monk to guard his body and so on," he taught the Dhamma and spoke these verses— |
♦ 231. |
♦ 231. |
♦ “kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā. |
♦ “One should guard against bodily agitation, one should be restrained in body. |
♦ kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care. |
♦ Having given up bodily misconduct, one should practice good conduct with the body. |
♦ 232. |
♦ 232. |
♦ “vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā. |
♦ “One should guard against verbal agitation, one should be restrained in speech. |
♦ vacīduccaritaṃ hitvā, vācāya sucaritaṃ care. |
♦ Having given up verbal misconduct, one should practice good conduct with speech. |
♦ 233. |
♦ 233. |
♦ “manopakopaṃ rakkheyya, manasā saṃvuto siyā. |
♦ “One should guard against mental agitation, one should be restrained in mind. |
♦ manoduccaritaṃ hitvā, manasā sucaritaṃ care. |
♦ Having given up mental misconduct, one should practice good conduct with the mind. |
♦ 234. |
♦ 234. |
♦ “kāyena saṃvutā dhīrā, atho vācāya saṃvutā. |
♦ “The wise who are restrained in body, and also restrained in speech, |
♦ manasā saṃvutā dhīrā, te ve suparisaṃvutā”ti. |
♦ the wise who are restrained in mind—they are indeed perfectly restrained.” |
♦ tattha kāyappakopanti tividhaṃ kāyaduccaritaṃ rakkheyya. |
♦ Therein, "bodily agitation" means one should guard against the threefold bodily misconduct. |
kāyena saṃvutoti kāyadvāre duccaritapavesanaṃ nivāretvā saṃvuto pihitadvāro siyā. |
"restrained in body" means having prevented the entry of misconduct through the body-door, one should be restrained, with the door closed. |
yasmā pana kāyaduccaritaṃ hitvā kāyasucaritaṃ caranto ubhayampetaṃ karoti, tasmā kāyaduccaritaṃ hitvā, kāyena sucaritaṃ careti vuttaṃ. |
But because one who, having given up bodily misconduct and practices good bodily conduct, does both of these, therefore it is said, "having given up bodily misconduct, one should practice good conduct with the body." |
anantaragāthāsupi eseva nayo. |
In the following verses also, this is the way. |
kāyena saṃvutā dhīrāti ye paṇḍitā pāṇātipātādīni akarontā kāyena, musāvādādīni akarontā vācāya, abhijjhādīni asamuṭṭhapentā manasā saṃvutā, te idha lokasmiṃ susaṃvutā surakkhitā sugopitā supihitadvārāti attho. |
"The wise who are restrained in body" means those wise ones who, not doing things like taking life, are restrained in body; who, not doing things like speaking falsehood, are restrained in speech; who, not giving rise to things like covetousness, are restrained in mind—they, in this world, are well-restrained, well-guarded, well-protected, with well-closed doors, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ chabbaggiyavatthu aṭṭhamaṃ. |
♦ The eighth is the story of the group of six. |
♦ kodhavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Anger Chapter is finished. |
♦ sattarasamo vaggo. |
♦ The Seventeenth Chapter. |
♦ 18. malavaggo |
♦ 18. The Impurity Chapter |
♦ 1. goghātakaputtavatthu |
♦ 1. The Story of the Butcher's Son |
♦ paṇḍupalāsova dānisīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ goghātakaputtaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain butcher's son, which begins with the words "Like a yellow leaf...". |
♦ sāvatthiyaṃ kireko goghātako gāvo vadhitvā varamaṃsāni gahetvā pacāpetvā puttadārehi saddhiṃ nisīditvā maṃsañca khādati, mūlena ca vikkiṇitvā jīvikaṃ kappesi. |
♦ In Sāvatthī, it is said, a certain butcher, having killed cows and taken the best meats and had them cooked, would sit with his wife and children and eat the meat, and would make a living by selling it for a price. |
so evaṃ pañcapaṇṇāsa vassāni goghātakakammaṃ karonto dhuravihāre viharantassa satthu ekadivasampi kaṭacchumattampi yāguṃ vā bhattaṃ vā na adāsi. |
He, thus doing the work of a butcher for fifty-five years, did not give even a spoonful of gruel or rice to the Teacher, who was dwelling in the main monastery, even for a single day. |
so ca vinā maṃsena bhattaṃ na bhuñjati. |
And he would not eat his meal without meat. |
so ekadivasaṃ divasabhāge maṃsaṃ vikkiṇitvā attano atthāya pacituṃ ekaṃ maṃsakhaṇḍaṃ bhariyāya datvā nhāyituṃ agamāsi. |
He one day, having sold meat during the day and given a piece of meat to his wife to cook for himself, went to bathe. |
athassa sahāyako gehaṃ gantvā bhariyaṃ āha — |
Then his friend went to his house and said to his wife— |
“thokaṃ me vikkiṇiyamaṃsaṃ dehi, gehaṃ me pāhunako āgato”ti. |
Give me a little of the meat for sale; a guest has come to my house. |
natthi vikkiṇiyamaṃsaṃ, sahāyako te maṃsaṃ vikkiṇitvā idāni nhāyituṃ gatoti. |
There is no meat for sale. Your friend has sold the meat and has now gone to bathe. |
mā evaṃ kari, sace maṃsakhaṇḍaṃ atthi, dehīti. |
Do not do so. If there is a piece of meat, give it. |
sahāyakassa te nikkhittamaṃsaṃ ṭhapetvā aññaṃ natthīti. |
There is nothing except the meat set aside for your friend. |
so “sahāyakassa me atthāya ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjati, nāyaṃ dassatī”ti sāmaṃyeva taṃ maṃsaṃ gahetvā pakkāmi. |
He, thinking, "There is no meat other than that set aside for my friend, and he does not eat without meat. She will not give it," himself took that meat and departed. |
♦ goghātakopi nhatvā āgato tāya attano pakkapaṇṇena saddhiṃ vaḍḍhetvā bhatte upanīte āha “kahaṃ maṃsan”ti? |
♦ The butcher also, having bathed and come, when she had served the meal with its side dishes and brought it, said, "Where is the meat?" |
“natthi, sāmī”ti. |
There is none, master. |
nanu ahaṃ paccanatthāya maṃsaṃ datvā gatoti. |
Did I not give meat for cooking and go? |
tava sahāyako āgantvā “pāhunako me āgato, vikkiṇiyamaṃsaṃ dehī”ti vatvā mayā “sahāyakassa te ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjatī”ti vuttepi balakkārena taṃ maṃsaṃ sāmaṃyeva gahetvā gatoti. |
Your friend came and said, 'A guest has come to me, give me the meat for sale,' and when I said, 'There is no meat other than that set aside for your friend, and he does not eat without meat,' he took that meat by force himself and went. |
ahaṃ vinā maṃsena bhattaṃ na bhuñjāmi, harāhi nanti. |
I do not eat a meal without meat. Bring it back! |
kiṃ sakkā kātuṃ, bhuñja, sāmīti. |
What can be done? Eat, master. |
so “nāhaṃ bhuñjāmī”ti taṃ bhattaṃ harāpetvā satthaṃ ādāya pacchāgehe ṭhito goṇo atthi, tassa santikaṃ gantvā mukhe hatthaṃ pakkhipitvā jivhaṃ nīharitvā satthena mūle chinditvā ādāya gantvā aṅgāresu pacāpetvā bhattamatthake ṭhapetvā nisinno ekaṃ bhattapiṇḍaṃ bhuñjitvā ekaṃ maṃsakhaṇḍaṃ mukhe ṭhapesi. |
He, saying, "I will not eat," had that meal taken away and, taking a knife and going to a bull that was standing in the back of the house, he put his hand in its mouth, pulled out its tongue, and cutting it at the root with the knife, he took it and, having had it cooked on the embers and placed it on top of his meal, he sat down. He ate one lump of rice and put one piece of meat in his mouth. |
taṅkhaṇaññevassa jivhā chijjitvā bhattapātiyaṃ pati. |
At that very moment, his tongue was cut off and fell into his rice bowl. |
taṅkhaṇaññeva kammasarikkhakaṃ vipākaṃ labhi. |
At that very moment, he received the result corresponding to his deed. |
sopi kho goṇo viya lohitadhārāya mukhato paggharantiyā antogehaṃ pavisitvā jaṇṇukehi vicaranto viravi. |
He also, like the bull, with a stream of blood flowing from his mouth, entered the inner house and, moving on his knees, cried out. |
♦ tasmiṃ samaye goghātakassa putto pitaraṃ olokento samīpe ṭhito hoti. |
♦ At that time, the butcher's son was standing nearby, watching his father. |
atha naṃ mātā āha — |
Then his mother said to him— |
“passa, putta, imaṃ goghātakaṃ goṇaṃ viya gehamajjhe jaṇṇukehi vicaritvā viravantaṃ, idaṃ dukkhaṃ tava matthake patissati, mamampi anoloketvā attano sotthiṃ karonto palāyassū”ti. |
Look, son, at this butcher, crying out and moving on his knees in the middle of the house like a bull. This suffering will fall on your head. Without looking even at me, save yourself and flee. |
so maraṇabhayatajjito mātaraṃ vanditvā palāyi, palāyitvā ca pana takkasilaṃ agamāsi. |
He, terrified by the fear of death, paid homage to his mother and fled. And having fled, he went to Takkasilā. |
goghātakopi goṇo viya gehamajjhe viravanto vicaritvā kālakato avīcimhi nibbatti. |
The butcher also, wandering in the middle of the house crying out like a bull, died and was reborn in Avīci. |
goṇopi kālamakāsi. |
The bull also died. |
goghātakaputtopi takkasilaṃ gantvā suvaṇṇakārakammaṃ uggaṇhi. |
The butcher's son also went to Takkasilā and learned the craft of a goldsmith. |
athassācariyo gāmaṃ gacchanto “evarūpaṃ nāma alaṅkāraṃ kareyyāsī”ti vatvā pakkāmi. |
Then his teacher, going to a village, said, "Make an ornament of such and such a kind," and departed. |
sopi tathārūpaṃ alaṅkāraṃ akāsi. |
He also made such an ornament. |
athassācariyo āgantvā alaṅkāraṃ disvā “ayaṃ yattha katthaci gantvā jīvituṃ samattho”ti vayappattaṃ attano dhītaraṃ adāsi. |
Then his teacher came and, seeing the ornament, thought, "This one is capable of living wherever he goes," and gave him his own daughter who had come of age. |
so puttadhītāhi vaḍḍhi. |
He prospered with sons and daughters. |
♦ athassa puttā vayappattā sippaṃ uggaṇhitvā aparabhāge sāvatthiyaṃ gantvā tattha gharāvāsaṃ saṇṭhapetvā vasantā saddhā pasannā ahesuṃ. |
♦ Then his sons, having come of age and learned the craft, later went to Sāvatthī and, having established a household there and living, became faithful and devout. |
pitāpi nesaṃ takkasilāyaṃ kiñci kusalaṃ akatvāva jaraṃ pāpuṇi. |
Their father also, in Takkasilā, without having done any good deed, reached old age. |
athassa puttā “pitā no mahallako”ti attano santikaṃ pakkosāpetvā “pitu atthāya dānaṃ dassāmā”ti buddhappamukhaṃ bhikkhusaṅghaṃ nimantayiṃsu. |
Then his sons, thinking, "Our father is old," had him summoned to their presence and, thinking, "We will give alms for our father's sake," they invited the community of monks headed by the Buddha. |
te punadivase antogehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ āhaṃsu — |
The next day, they had the community of monks headed by the Buddha seated in the inner house and, having served them carefully, at the end of the meal, they said to the Teacher— |
“bhante, amhehi idaṃ pitu jīvabhattaṃ dinnaṃ, pitu no anumodanaṃ karothā”ti. |
Venerable sir, this meal of life has been given by us for our father. Please give the blessing for our father. |
satthā taṃ āmantetvā, “upāsaka, tvaṃ mahallako paripakkasarīro paṇḍupalāsasadiso, tava paralokagamanāya kusalapātheyyaṃ natthi, attano patiṭṭhaṃ karohi, paṇḍito bhava, mā bālo”ti anumodanaṃ karonto imā dve gāthā abhāsi — |
The Teacher, calling him, said, "Lay-follower, you are old, your body is ripe, like a yellow leaf. You have no provisions for your journey to the next world. Make a refuge for yourself. Be wise, not a fool," and giving the blessing, he spoke these two verses— |
♦ 235. |
♦ 235. |
♦ “paṇḍupalāsova dānisi, |
♦ “Like a yellow leaf you are now; |
♦ yamapurisāpi ca te upaṭṭhitā. |
♦ even Yama’s men have appeared to you. |
♦ uyyogamukhe ca tiṭṭhasi, |
♦ You stand at the mouth of your departure, |
♦ pātheyyampi ca te na vijjati. |
♦ and you have no provisions for the journey. |
♦ 236. |
♦ 236. |
♦ “so karohi dīpamattano, |
♦ “Make an island for yourself; |
♦ khippaṃ vāyama paṇḍito bhava. |
♦ strive quickly, become a wise man. |
♦ niddhantamalo anaṅgaṇo, |
♦ With impurities blown away, stainless, |
♦ dibbaṃ ariyabhūmiṃ upehisī”ti. |
♦ you will go to the divine, noble plane.” |
♦ tattha paṇḍupalāsova dānisīti, upāsaka, tvaṃ idāni chijjitvā bhūmiyaṃ patitapaṇḍupalāso viya ahosi. |
♦ Therein, "like a yellow leaf you are now" means, lay-follower, you are now like a yellow leaf that has broken off and fallen to the ground. |
yamapurisāti yamadūtā vuccanti, idaṃ pana maraṇameva sandhāya vuttaṃ, maraṇaṃ te paccupaṭṭhitanti attho. |
"Yama's men" means the messengers of Yama. But this is said with reference to death itself. Your death is near, is the meaning. |
uyyogamukheti parihānimukhe, avuḍḍhimukhe ca ṭhitosīti attho. |
"at the mouth of your departure" means you are standing at the mouth of decline, at the mouth of non-growth, is the meaning. |
pātheyyanti gamikassa taṇḍulādipātheyyaṃ viya paralokaṃ gacchantassa tava kusalapātheyyampi natthīti attho. |
"provisions" means just as a traveler has provisions of rice and so on, so you, going to the next world, have no provisions of merit, is the meaning. |
so karohīti so tvaṃ samudde nāvāya bhinnāya dīpasaṅkhātaṃ patiṭṭhaṃ viya attano kusalapatiṭṭhaṃ karohi. |
"make" means you, just as one whose ship has broken up in the ocean makes a refuge identified as an island, make a refuge of merit for yourself. |
karonto ca khippaṃ vāyama, sīghaṃ sīghaṃ vīriyaṃ ārabha, attano kusalakammapatiṭṭhakaraṇena paṇḍito bhava. |
And while doing so, strive quickly, start making an effort quickly. By making a refuge of your own meritorious deeds, become a wise man. |
yo hi maraṇamukhaṃ appatvā kātuṃ samatthakāleva kusalaṃ karoti, esa paṇḍito nāma, tādiso bhava, mā andhabāloti attho. |
For he who, without having reached the mouth of death, does good while he is still able to do it, he is called a wise man. Become such a one, not a blind fool, is the meaning. |
dibbaṃ ariyabhūminti evaṃ vīriyaṃ karonto rāgādīnaṃ malānaṃ nīhaṭatāya niddhantamalo aṅgaṇābhāvena anaṅgaṇo nikkileso hutvā pañcavidhaṃ suddhāvāsabhūmiṃ pāpuṇissasīti attho. |
"the divine, noble plane" means thus making an effort, with the impurities of passion and so on blown away, and being stainless by the absence of stain, being without defilements, you will attain the fivefold pure abode, is the meaning. |
♦ desanāvasāne upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the lay-follower was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ te punadivasatthāyapi satthāraṃ nimantetvā dānaṃ datvā katabhattakiccaṃ satthāraṃ anumodanakāle āhaṃsu — |
♦ The next day also, they invited the Teacher, gave alms, and when the Teacher had finished his meal, at the time of the blessing, they said— |
“bhante, idampi amhākaṃ pitu jīvabhattameva, imasseva anumodanaṃ karothā”ti. |
Venerable sir, this too is our father's meal of life. Please give the blessing for him. |
satthā tassa anumodanaṃ karonto imā dve gāthā abhāsi — |
The Teacher, giving him the blessing, spoke these two verses— |
♦ 237. |
♦ 237. |
♦ “upanītavayo ca dānisi, |
♦ “Your life has now come near its end; |
♦ sampayātosi yamassa santikaṃ. |
♦ you have set out for the presence of Yama. |
♦ vāso te natthi antarā, |
♦ There is no stopping-place for you in between, |
♦ pātheyyampi ca te na vijjati. |
♦ and you have no provisions for the journey. |
♦ 238. |
♦ 238. |
♦ “so karohi dīpamattano, |
♦ “Make an island for yourself; |
♦ khippaṃ vāyama paṇḍito bhava. |
♦ strive quickly, become a wise man. |
♦ niddhantamalo anaṅgaṇo, |
♦ With impurities blown away, stainless, |
♦ na puna jātijaraṃ upehisī”ti. |
♦ you will not come again to birth and old age.” |
♦ tattha upanītavayoti upāti nipātamattaṃ, nītavayoti vigatavayo atikkantavayo, tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho. |
♦ Therein, "your life has now come near its end" means "upa" is just a particle; "nītavayo" means your life has gone, your life has passed. You have now passed the three stages of life and are standing at the mouth of death, is the meaning. |
sampayātosi yamassa santikanti maraṇamukhaṃ gantuṃ sajjo hutvā ṭhitosīti attho. |
"you have set out for the presence of Yama" means you are standing ready to go to the mouth of death, is the meaning. |
vāso te natthi antarāti yathā maggaṃ gacchantā tāni tāni kiccāni karontā antarāmagge vasanti, na evaṃ paralokaṃ gacchantā. |
"There is no stopping-place for you in between" means just as those who are going on a road, doing this and that task, stop on the way, it is not so for those going to the next world. |
na hi sakkā paralokaṃ gacchantena “adhivāsetha katipāhaṃ, dānaṃ tāva demi, dhammaṃ tāva suṇāmī”tiādīni vattuṃ. |
For it is not possible for one going to the next world to say, "Wait a few days, I will give alms first, I will listen to the Dhamma first," and so on. |
ito pana cavitvā paraloke nibbattova hoti. |
But having passed away from here, one is reborn in the next world. |
imamatthaṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to this matter. |
pātheyyanti idaṃ kiñcāpi heṭṭhā vuttameva, upāsakassa pana punappunaṃ daḷhīkaraṇatthaṃ idhāpi satthārā kathitaṃ. |
"provisions" means although this was said below, it was said here also by the Teacher to strengthen it again and again for the lay-follower. |
jātijaranti ettha byādhimaraṇānipi gahitāneva honti. |
"birth and old age" means here sickness and death are also included. |
heṭṭhimagāthāhi ca anāgāmimaggo kathito, idha arahattamaggo kathito. |
And by the lower verses, the path of a non-returner was spoken of; here, the path of Arahantship is spoken of. |
evaṃ santepi yathā nāma raññā attano mukhapamāṇena kabaḷaṃ vaḍḍhetvā puttassa upanīte so kumāro attano mukhapamāṇeneva gaṇhāti, evameva satthārā uparimaggavasena dhamme desitepi upāsako attano upanissayavasena heṭṭhā sotāpattiphalaṃ patvā imissā anumodanāya avasāne anāgāmiphalaṃ patto. |
Even so, just as when a king, having made a morsel the size of his own mouth, offers it to his son, that prince takes it according to the size of his own mouth, so too, even though the Dhamma was taught by the Teacher by way of the higher path, the lay-follower, according to his own potential, having attained the fruit of stream-entry below, at the end of this blessing attained the fruit of a non-returner. |
sesaparisāyapi sātthikā dhammadesanā ahosīti. |
The Dhamma discourse was also beneficial to the rest of the assembly. |
♦ goghātakaputtavatthu paṭhamaṃ. |
♦ The first is the story of the butcher's son. |
♦ 2. aññatarabrāhmaṇavatthu |
♦ 2. The Story of a Certain Brahmin |
♦ anupubbenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarabrāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain brahmin, which begins with the words "By degrees...". |
♦ so kira ekadivasaṃ pātova nikkhamitvā bhikkhūnaṃ cīvarapārupanaṭṭhāne bhikkhū cīvaraṃ pārupante olokento aṭṭhāsi. |
♦ It is said that he one day, having gone out early in the morning, stood watching the monks putting on their robes at the place where they put on their robes. |
taṃ pana ṭhānaṃ virūḷhatiṇaṃ hoti. |
But that place had overgrown grass. |
athekassa bhikkhuno cīvaraṃ pārupantassa cīvarakaṇṇo tiṇesu pavaṭṭento ussāvabindūhi temi. |
Then, as one monk was putting on his robe, the corner of his robe, moving in the grass, got wet with dewdrops. |
brāhmaṇo “imaṃ ṭhānaṃ appaharitaṃ kātuṃ vaṭṭatī”ti punadivase kuddālaṃ ādāya gantvā taṃ ṭhānaṃ tacchetvā khalamaṇḍalasadisaṃ akāsi. |
The brahmin, thinking, "It is proper to make this place less grassy," the next day, taking a hoe, went and cleared that place and made it like a threshing floor. |
punadivasepi taṃ ṭhānaṃ āgantvā bhikkhūsu cīvaraṃ pārupantesu ekassa cīvarakaṇṇaṃ bhūmiyaṃ patitvā paṃsumhi pavaṭṭamānaṃ disvā “idha vālukaṃ okirituṃ vaṭṭatī”ti cintetvā vālukaṃ āharitvā okiri. |
The next day also, he came to that place and, as the monks were putting on their robes, seeing the corner of one's robe fall on the ground and move in the dust, thought, "It is proper to sprinkle sand here," and brought sand and sprinkled it. |
♦ athekadivasaṃ purebhattaṃ caṇḍo ātapo ahosi, tadāpi bhikkhūnaṃ cīvaraṃ pārupantānaṃ gattato sede muccante disvā “idha mayā maṇḍapaṃ kāretuṃ vaṭṭatī”ti cintetvā maṇḍapaṃ kāresi. |
♦ Then one day, before the meal, the sun was fierce. At that time also, seeing sweat being released from the bodies of the monks as they were putting on their robes, he thought, "I should have a pavilion made here," and had a pavilion made. |
punadivase pātova vassaṃ vassi, vaddalikaṃ ahosi. |
The next day, it rained early in the morning; it was a downpour. |
tadāpi brāhmaṇo bhikkhū olokentova ṭhito tintacīvarake bhikkhū disvā “ettha mayā sālaṃ kāretuṃ vaṭṭatī”ti sālaṃ kāretvā “idāni sālamahaṃ karissāmī”ti cintetvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā anto ca bahi ca bhikkhū nisīdāpetvā bhattakiccāvasāne anumodanatthāya satthu pattaṃ gahetvā, “bhante, ahaṃ bhikkhūnaṃ cīvarapārupanakāle imasmiṃ ṭhāne olokento ṭhito idañcidañca disvā idañcidañca kāresin”ti ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. |
At that time also, the brahmin stood watching the monks and, seeing the monks with wet robes, thought, "I should have a hall built here," and had a hall built. Thinking, "Now I will inaugurate the hall," he invited the community of monks headed by the Buddha and, having had the monks seated both inside and outside, at the end of the meal, he took the Teacher's bowl for the blessing and, having reported the whole incident from the beginning, said, "Venerable sir, I, while the monks were putting on their robes, stood watching in this place and, seeing this and that, had this and that done." |
satthā tassa vacanaṃ sutvā, “brāhmaṇa, paṇḍitā nāma khaṇe khaṇe thokaṃ kusalaṃ karontā anupubbena attano akusalamalaṃ nīharantiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher, hearing his words, said, "Brahmin, wise people, by doing a little good deed from moment to moment, by degrees remove their own unwholesome impurity," and he spoke this verse— |
♦ 239. |
♦ 239. |
♦ “anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe. |
♦ “By degrees, the wise person, a little at a time, from moment to moment, |
♦ kammāro rajatasseva, niddhame malamattano”ti. |
♦ like a smith with silver, should blow away his own impurity.” |
♦ tattha anupubbenāti anupaṭipāṭiyā. |
♦ Therein, "by degrees" means in sequence. |
medhāvīti dhammojapaññāya samannāgato. |
"the wise person" means one endowed with the wisdom of the essence of the Dhamma. |
khaṇe khaṇeti okāse okāse kusalaṃ karonto. |
"from moment to moment" means doing good on every occasion. |
kammāro rajatassevāti yathā suvaṇṇakāro ekavārameva suvaṇṇaṃ tāpetvā koṭṭetvā malaṃ nīharitvā pilandhanavikatiṃ kātuṃ na sakkoti, punappunaṃ tāpento koṭṭento pana malaṃ nīharati, tato anekavidhaṃ pilandhanavikatiṃ karoti, evameva punappunaṃ kusalaṃ karonto paṇḍito attano rāgādimalaṃ niddhameyya, evaṃ niddhantamalo nikkilesova hotīti attho. |
"like a smith with silver" means just as a goldsmith is not able to make an ornament by heating and beating the gold only once and removing the impurity, but by heating and beating it again and again, he removes the impurity, and then he makes various kinds of ornaments, so too a wise person, by doing good again and again, should blow away his own impurity of passion and so on. Thus, with impurity blown away, he becomes without defilements, is the meaning. |
♦ desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhati, mahājanassāpi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the brahmin was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to the great assembly. |
♦ aññatarabrāhmaṇavatthu dutiyaṃ. |
♦ The second is the story of a certain brahmin. |
♦ 3. tissattheravatthu |
♦ 3. The Story of the Elder Tissa |
♦ ayasāva malanti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ nāma bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a monk named the Elder Tissa, which begins with the words "As rust from iron...". |
♦ eko kira sāvatthivāsī kulaputto pabbajitvā laddhūpasampado tissattheroti paññāyi. |
♦ A certain young man of good family from Sāvatthī, it is said, having been ordained and having received the higher ordination, became known as the Elder Tissa. |
so aparabhāge janapadavihāre vassūpagato aṭṭhahatthakaṃ thūlasāṭakaṃ labhitvā vutthavasso pavāretvā taṃ ādāya gantvā bhaginiyā hatthe ṭhapesi. |
He, after some time, having entered the rains retreat in a provincial monastery, received a coarse cloth eight cubits long and, after the rains retreat and the pavāraṇā, he took it and, going, placed it in his sister's hand. |
sā “na me eso sāṭako bhātu anucchaviko”ti taṃ tikhiṇāya vāsiyā chinditvā hīrahīraṃ katvā udukkhale koṭṭetvā pavisetvā pothetvā vaṭṭetvā sukhumasuttaṃ kantitvā sāṭakaṃ vāyāpesi. |
She, thinking, "This cloth is not suitable for my brother," cut it with a sharp adze, made it into fine threads, pounded it in a mortar, combed it, beat it, spun it into fine yarn, and had a cloth woven. |
theropi suttañceva sūciyo ca saṃvidahitvā cīvarakārake daharasāmaṇere sannipātetvā bhaginiyā santikaṃ gantvā “taṃ me sāṭakaṃ detha, cīvaraṃ kāressāmī”ti āha. |
The elder also, having arranged for yarn and needles, gathered the young novices who were robe-makers and, going to his sister's presence, said, "Give me that cloth; I will have a robe made." |
sā navahatthaṃ sāṭakaṃ nīharitvā kaniṭṭhabhātikassa hatthe ṭhapesi. |
She brought out a nine-cubit cloth and placed it in her younger brother's hand. |
so taṃ gahetvā vitthāretvā oloketvā “mama sāṭako thūlo aṭṭhahattho, ayaṃ sukhumo navahattho. |
He, taking it, spread it out and, looking at it, said, "My cloth was coarse and eight cubits long; this is fine and nine cubits long. |
nāyaṃ mama sāṭako, tumhākaṃ esa, na me iminā attho, tameva me dethā”ti āha. |
This is not my cloth; this is yours. I have no need of this. Give me that one." |
“bhante, tumhākameva eso, gaṇhatha nan”ti? |
Venerable sir, this is yours. Take it. |
so neva icchi. |
He did not want it. |
athassa attanā katakiccaṃ sabbaṃ ārocetvā, “bhante, tumhākamevesa, gaṇhatha nan”ti adāsi. |
Then, having told him all the work she had done, she said, "Venerable sir, this is yours. Take it," and gave it. |
so taṃ ādāya vihāraṃ gantvā cīvarakammaṃ paṭṭhapesi. |
He, taking it, went to the monastery and started the robe-making. |
♦ athassa bhaginī cīvarakārānaṃ atthāya yāgubhattādīni sampādesi. |
♦ Then his sister prepared gruel, rice, and so on for the robe-makers. |
cīvarassa niṭṭhitadivase pana atirekasakkāraṃ kāresi. |
On the day the robe was finished, she made an extra special offering. |
so cīvaraṃ oloketvā tasmiṃ uppannasineho “sve dāni naṃ pārupissāmī”ti saṃharitvā cīvaravaṃse ṭhapetvā taṃ rattiṃ bhuttāhāraṃ jirāpetuṃ asakkonto kālaṃ katvā tasmiṃyeva cīvare ūkā hutvā nibbatti. |
He, looking at the robe and with affection arisen for it, thought, "Tomorrow I will wear it," and having folded it and placed it on the robe-rack, that night, being unable to digest the food he had eaten, he passed away and was reborn as a louse in that very robe. |
bhaginīpissa kālakiriyaṃ sutvā bhikkhūnaṃ pādesu pavattamānā rodi. |
His sister, hearing of his death, fell at the feet of the monks and wept, rolling on the ground. |
bhikkhū tassa sarīrakiccaṃ katvā gilānupaṭṭhākassa abhāvena saṅghasseva taṃ pāpuṇāti. |
The monks, having performed his funeral rites, since there was no sick-attendant, it belonged to the Sangha. |
“bhājessāma nan”ti taṃ cīvaraṃ nīharāpesuṃ. |
Thinking, "We will divide it," they had that robe brought out. |
sā ūkā “ime mama santakaṃ vilumpantī”ti viravantī ito cito ca sandhāvi. |
That louse, thinking, "These people are plundering what is mine," cried out and ran from here to there. |
satthā gandhakuṭiyaṃ nisinnova dibbāya sotadhātuyā taṃ saddaṃ sutvā, “ānanda, tissassa cīvaraṃ abhājetvā sattāhaṃ nikkhipituṃ vadehī”ti āha. |
The Teacher, while seated in the fragrant chamber, heard that sound with his divine ear-element and said, "Ānanda, tell them to put aside Tissa's robe for seven days without dividing it." |
thero tathā kāresi. |
The elder did so. |
sāpi sattame divase kālaṃ katvā tusitavimāne nibbatti. |
She also, on the seventh day, passed away and was reborn in the Tusita heaven. |
satthā “aṭṭhame divase tissassa cīvaraṃ bhājetvā gaṇhathā”ti āṇāpesi. |
The Teacher commanded, "On the eighth day, divide Tissa's robe and take it." |
bhikkhū tathā kariṃsu. |
The monks did so. |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “kasmā nu kho satthā tissassa cīvaraṃ satta divase ṭhapāpetvā aṭṭhame divase gaṇhituṃ anujānī”ti. |
♦ The monks raised a discussion in the Dhamma hall, "Why indeed did the Teacher have Tissa's robe set aside for seven days and permit it to be taken on the eighth day?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, tisso attano cīvare ūkā hutvā nibbatto, tumhehi tasmiṃ bhājiyamāne ‘ime mama santakaṃ vilumpantī’ti viravantī ito cito ca dhāvi. |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "Monks, Tissa was reborn as a louse in his own robe. When you were dividing it, thinking, 'These people are plundering what is mine,' she cried out and ran from here to there. |
sā tumhehi cīvare gayhamāne tumhesu manaṃ padussitvā niraye nibbatteyya, tena cāhaṃ cīvaraṃ nikkhipāpesiṃ. |
If that robe had been taken by you, she, having become angry with you, would have been reborn in hell. Therefore, I had the robe set aside. |
idāni pana sā tusitavimāne nibbattā, tena vo mayā cīvaragahaṇaṃ anuññātan”ti vatvā puna tehi “bhāriyā vata ayaṃ, bhante, taṇhā nāmā”ti vutte “āma, bhikkhave, imesaṃ sattānaṃ taṇhā nāma bhāriyā. |
But now she has been reborn in the Tusita heaven. Therefore, the taking of the robe has been permitted to you by me," and when he was again told by them, "This thing called craving is indeed heavy, venerable sir," he said, "Yes, monks. For these beings, craving is indeed heavy. |
yathā ayato malaṃ uṭṭhahitvā ayameva khādati vināseti aparibhogaṃ karoti, evamevāyaṃ taṇhā imesaṃ sattānaṃ abbhantare uppajjitvā te satte nirayādīsu nibbattāpeti, vināsaṃ pāpetī”ti vatvā imaṃ gāthamāha — |
Just as rust, having arisen from iron, eats that very iron, destroys it, and makes it useless, so too this craving, arising within these beings, causes those beings to be reborn in the hells and so on, and leads them to destruction," and he spoke this verse— |
♦ 240. |
♦ 240. |
♦ “ayasāva malaṃ samuṭṭhitaṃ, |
♦ “As rust arisen from iron, |
♦ tatuṭṭhāya tameva khādati. |
♦ having arisen from that, eats that very thing, |
♦ evaṃ atidhonacārinaṃ, |
♦ so one who transgresses in his conduct, |
♦ sāni kammāni nayanti duggatin”ti. |
♦ his own deeds lead him to a wretched state.” |
♦ tattha ayasāvāti ayato samuṭṭhitaṃ. |
♦ Therein, "as from iron" means arisen from iron. |
tatuṭṭhāyāti tato uṭṭhāya. |
"having arisen from that" means having arisen from that. |
atidhonacārinanti dhonā vuccati cattāro paccaye “idamatthaṃ ete”ti paccavekkhitvā paribhuñjanapaññā, taṃ atikkamitvā caranto atidhonacārī nāma. |
"one who transgresses in his conduct" means "dhona" is said to be the wisdom of consuming the four requisites after reflecting, "They are for this purpose." One who transgresses that and wanders about is called one who transgresses in his conduct. |
idaṃ vuttaṃ hoti — yathā ayato malaṃ samuṭṭhāya tato samuṭṭhitaṃ tameva khādati, evamevaṃ catupaccaye apaccavekkhitvā paribhuñjantaṃ atidhonacārinaṃ sāni kammāni attani ṭhitattā attano santakāneva tāni kammāni duggatiṃ nayantīti. |
This is what is said— just as rust, having arisen from iron, having arisen from that, eats that very thing, so too one who transgresses in his conduct by consuming the four requisites without reflection, his own deeds, being established in himself and thus his own, lead him to a wretched state. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ tissattheravatthu tatiyaṃ. |
♦ The third is the story of the Elder Tissa. |
♦ 4. lāludāyittheravatthu |
♦ 4. The Story of the Elder Lāludāyī |
♦ asajjhāyamalāti imaṃ dhammadesanaṃ satthā jetavane viharanto lāludāyittheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Lāludāyī, which begins with the words "Non-recitation is the stain...". |
♦ sāvatthiyaṃ kira pañcakoṭimattā ariyasāvakā vasanti, dve koṭimattā puthujjanā vasanti. |
♦ In Sāvatthī, it is said, about five crores of noble disciples lived, and about two crores of ordinary people lived. |
tesu ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ sappitelamadhuphāṇitavatthādīni gahetvā vihāraṃ gantvā dhammakathaṃ suṇanti. |
Among them, the noble disciples, having given alms before the meal, in the afternoon would take ghee, oil, honey, molasses, cloth, etc., and go to the monastery to hear a Dhamma talk. |
dhammaṃ sutvā gamanakāle ca sāriputtamoggallānānaṃ guṇakathaṃ kathenti. |
At the time of leaving after hearing the Dhamma, they would speak of the virtues of Sāriputta and Moggallāna. |
udāyitthero tesaṃ kathaṃ sutvā “etesaṃ tāva dhammaṃ sutvā tumhe evaṃ kathetha, mama dhammakathaṃ sutvā kiṃ nu kho na kathessathā”ti vadati. |
The Elder Udāyī, hearing their words, would say, "You speak thus after hearing their Dhamma. What indeed would you not say after hearing my Dhamma talk?" |
manussā tassa kathaṃ sutvā “ayaṃ eko dhammakathiko bhavissati, imassapi amhehi dhammakathaṃ sotuṃ vaṭṭatī”ti te ekadivasaṃ theraṃ yācitvā, “bhante, ajja amhākaṃ dhammassavanadivaso”ti saṅghassa dānaṃ datvā, “bhante, tumhe amhākaṃ divā dhammakathaṃ katheyyāthā”ti āhaṃsu. |
The people, hearing his words, thought, "This must be a Dhamma-teacher. It is proper for us to hear the Dhamma from him too." They one day asked the elder and, having given alms to the Sangha, saying, "Venerable sir, today is our day for hearing the Dhamma," they said, "Venerable sir, you should give us a Dhamma talk during the day." |
sopi tesaṃ adhivāsesi. |
He too agreed to their request. |
♦ tehi dhammassavanavelāya āgantvā, “bhante, no dhammaṃ kathethā”ti vutte lāludāyitthero āsane nisīditvā cittabījaniṃ gahetvā cālento ekampi dhammapadaṃ adisvā “ahaṃ sarabhaññaṃ bhaṇissāmi, añño dhammakathaṃ kathetū”ti vatvā otari. |
♦ When they had come at the time for hearing the Dhamma and said, "Venerable sir, please teach us the Dhamma," the Elder Lāludāyī, sitting on the seat and, taking a decorated fan and fanning, not seeing a single verse of the Dhamma, said, "I will recite a chant. Let another give the Dhamma talk," and got down. |
te aññena dhammakathaṃ kathāpetvā sarabhāṇatthāya puna taṃ āsanaṃ āropayiṃsu. |
They had another give the Dhamma talk and, for the chanting, they again had him ascend the seat. |
so punapi kiñci adisvā “ahaṃ rattiṃ kathessāmi, añño sarabhaññaṃ bhaṇatū”ti vatvā āsanā otari. |
He again, not seeing anything, said, "I will speak at night. Let another do the chanting," and got down from the seat. |
te aññena sarabhaññaṃ bhaṇāpetvā puna rattiṃ theraṃ ānayiṃsu. |
They had another do the chanting and again brought the elder at night. |
so rattimpi kiñci adisvā “ahaṃ paccūsakāle kathessāmi, rattiṃ añño kathetū”ti vatvā otari. |
He at night also, not seeing anything, said, "I will speak in the early morning. Let another speak at night," and got down. |
te aññena rattiṃ kathāpetvā puna paccūse taṃ ānayiṃsu. |
They had another speak at night and again brought him at dawn. |
so punapi kiñci nāddasa. |
He again did not see anything. |
mahājano leḍḍudaṇḍādīni gahetvā, “andhabāla, tvaṃ sāriputtamoggallānānaṃ vaṇṇe kathiyamāne evañcevañca vadesi, idāni kasmā na kathesī”ti santajjetvā palāyantaṃ anubandhi. |
The great crowd took clods, sticks, etc., and, threatening, "Blind fool, you spoke thus and thus when the virtues of Sāriputta and Moggallāna were being spoken of. Why do you not speak now?", they pursued him as he fled. |
so palāyanto ekissā vaccakuṭiyā pati. |
He, while fleeing, fell into a certain latrine. |
♦ mahājano kathaṃ samuṭṭhāpesi — |
♦ The great crowd raised a discussion— |
“ajja lāludāyī sāriputtamoggallānānaṃ guṇakathāya pavattamānāya ussūyanto attano dhammakathikabhāvaṃ pakāsetvā manussehi sakkāraṃ katvā ‘dhammaṃ suṇomā’ti vutte catukkhattuṃ āsane nisīditvā kathetabbayuttakaṃ kiñci apassanto ‘tvaṃ amhākaṃ ayyehi sāriputtamoggallānattherehi saddhiṃ yugaggāhaṃ gaṇhāsī’ti leḍḍudaṇḍādīni gahetvā santajjetvā palāpiyamāno vaccakuṭiyā patito”ti. |
Today Lāludāyī, being jealous when the virtues of Sāriputta and Moggallāna were being spoken of, and proclaiming his own status as a Dhamma-teacher, and being honored by the people, and when they said, 'We will hear the Dhamma,' he sat on the seat four times and, not seeing anything proper to be said, was threatened with clods, sticks, etc., being told, 'You take the yoke with our venerable Sāriputta and Moggallāna,' and being made to flee, has fallen into a latrine. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi eso gūthakūpe nimuggoyevā”ti vatvā atītaṃ āharitvā — |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "Not only now, monks, but in the past too he was submerged in a dung-pit," and he brought forth the past and— |
♦ “catuppado ahaṃ samma, tvampi samma catuppado. |
♦ “I am a quadruped, friend; you too, friend, are a quadruped. |
♦ ehi samma nivattassu, kiṃ nu bhīto palāyasi. |
♦ Come, friend, turn back. Why do you flee in fear? |
♦ “asucipūtilomosi, duggandho vāsi sūkara. |
♦ “You have impure, stinking fur; you smell bad, O pig. |
♦ sace yujjhitukāmosi, jayaṃ samma dadāmi te”ti. |
♦ If you wish to fight, I give you the victory, friend.” |
— |
— |
♦ imaṃ jātakaṃ vitthāretvā kathesi. |
♦ he related this Jātaka in detail. |
tadā sīho sāriputto ahosi, sūkaro lāludāyīti. |
At that time, the lion was Sāriputta, and the pig was Lāludāyī. |
satthā imaṃ dhammadesanaṃ āharitvā, “bhikkhave, lāludāyinā appamattakova dhammo uggahito, sajjhāyaṃ pana neva akāsi, kiñci pariyattiṃ uggahetvā tassā asajjhāyakaraṇaṃ malamevā”ti vatvā imaṃ gāthamāha — |
The Teacher, having related this Dhamma discourse, said, "Monks, only a very little Dhamma has been learned by Lāludāyī, and he has not practiced recitation. For one who has learned any scripture, not reciting it is indeed a stain," and he spoke this verse— |
♦ 241. |
♦ 241. |
♦ “asajjhāyamalā mantā, anuṭṭhānamalā gharā. |
♦ “Non-recitation is the stain of texts; non-exertion is the stain of houses. |
♦ malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malan”ti. |
♦ Laziness is the stain of beauty; negligence is the stain of a guardian.” |
♦ tattha asajjhāyamalāti yākāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati vā nirantaraṃ vā na upaṭṭhāti, tasmā “asajjhāyamalā mantā”ti vuttaṃ. |
♦ Therein, "non-recitation is the stain" means whatever scripture or craft, because for one who does not recite it, who does not practice it, it is lost or does not constantly come to mind, therefore it is said, "Non-recitation is the stain of texts." |
yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā “anuṭṭhānamalā gharā”ti vuttaṃ. |
But because for one living the household life, who does not get up and do repairs of old things and so on, the house is indeed destroyed, therefore it is said, "non-exertion is the stain of houses." |
yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṃ vā parikkhārapaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā “malaṃ vaṇṇassa kosajja”nti vuttaṃ. |
Because for a householder or an ascetic, who, due to laziness, does not take care of his body or his requisites, his body becomes of bad color, therefore it is said, "Laziness is the stain of beauty." |
yasmā gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādinā vā vāḷamigacorādiupaddavena vā paresaṃ sālikhettādīni otaritvā khādanavasena vināsaṃ āpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana cha dvārāni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā “pamādo rakkhato mala”nti vuttaṃ. |
Because for one who guards cows, who, due to negligence, is sleeping or playing, those cows come to destruction by crossing at a wrong ford and so on, or by the danger of wild beasts, thieves, etc., or by entering and eating the rice fields and so on of others, and he himself receives punishment or blame; and for an ascetic who does not guard the six doors, due to negligence, the defilements enter and make him fall from the dispensation, therefore it is said, "negligence is the stain of a guardian." |
so hissa vināsāvahanena malaṭṭhāniyattā malanti attho. |
For it, by bringing destruction, being in the place of a stain, is a stain, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ lāludāyittheravatthu catutthaṃ. |
♦ The fourth is the story of the Elder Lāludāyī. |
♦ 5. aññatarakulaputtavatthu |
♦ 5. The Story of a Certain Young Man of Good Family |
♦ malitthiyā duccaritanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ kulaputtaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning a certain young man of good family, which begins with the words "Misconduct is the stain of a woman...". |
♦ tassa kira samānajātikaṃ kulakumārikaṃ ānesuṃ. |
♦ It is said that they brought him a young lady of good family of equal status. |
sā ānītadivasato paṭṭhāya aticārinī ahosi. |
She, from the day she was brought, was unfaithful. |
so kulaputto tassā aticārena lajjito kassaci sammukhībhāvaṃ upagantuṃ asakkonto buddhupaṭṭhānādīni pacchinditvā katipāhaccayena satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno “kiṃ, upāsaka, na dissasī”ti vutte tamatthaṃ ārocesi. |
That young man of good family, ashamed of her unfaithfulness, unable to face anyone, having cut off his attendance on the Buddha and so on, after a few days approached the Teacher, paid homage, and sitting to one side, when asked, "Why, lay-follower, are you not seen?", he reported the matter. |
atha naṃ satthā, “upāsaka, pubbepi mayā ‘itthiyo nāma nadīādisadisā, tāsu paṇḍitena kodho na kātabbo’ti vuttaṃ, tvaṃ pana bhavapaṭicchannattā na sallakkhesī”ti vatvā tena yācito — |
Then the Teacher said to him, "Lay-follower, in the past too it was said by me, 'Women are like rivers and so on. A wise person should not be angry with them.' But you, because the existences are concealed, did not realize it," and when requested by him— |
♦ “yathā nadī ca pantho ca, pānāgāraṃ sabhā papā. |
♦ “As a river and a road, a tavern, an assembly hall, and a water-hut, |
♦ evaṃ lokitthiyo nāma, velā tāsaṃ na vijjatī”ti. |
♦ so are women in the world; there is no limit for them.” |
— |
— |
♦ jātakaṃ vitthāretvā, “upāsaka, itthiyā hi aticārinibhāvo malaṃ, dānaṃ dentassa maccheraṃ malaṃ, idhalokaparalokesu sattānaṃ akusalakammaṃ vināsanatthena malaṃ, avijjā pana sabbamalānaṃ uttamamalan”ti vatvā imā gāthā abhāsi — |
♦ having related the Jātaka in detail, he said, "Lay-follower, the state of being unfaithful is a stain for a woman; stinginess is a stain for one who gives alms; in this world and the next, unwholesome deeds are a stain for beings by way of bringing destruction; but ignorance is the highest stain of all stains," and he spoke these verses— |
♦ 242. |
♦ 242. |
♦ “malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ. |
♦ “Misconduct is the stain of a woman; stinginess is the stain of a giver. |
♦ malā ve pāpakā dhammā, asmiṃ loke paramhi ca. |
♦ Stains indeed are evil things, in this world and in the next. |
♦ 243. |
♦ 243. |
♦ “tato malā malataraṃ, avijjā paramaṃ malaṃ. |
♦ “A greater stain than that stain is ignorance, the supreme stain. |
♦ etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo”ti. |
♦ Having abandoned this stain, be stainless, O monks.” |
♦ tattha duccaritanti aticāro. |
♦ Therein, "misconduct" means unfaithfulness. |
aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi “tvaṃ kulassa agāravabhūtā, akkhīhipi na daṭṭhabbā”ti taṃ nīharanti. |
For an unfaithful woman, her husband also drives her out of the house. Even when she has gone to her parents' presence, they drive her out, saying, "You are a dishonor to the family, not to be seen even with the eyes." |
sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. |
She, wandering without protection, attains great suffering. |
tenassā duccaritaṃ “malan”ti vuttaṃ. |
Therefore, her misconduct is called a "stain." |
dadatoti dāyakassa. |
"of a giver" means of a donor. |
yassa hi khettakasanakāle “imasmiṃ khette sampanne salākabhattādīni dassāmī”ti cintetvā nipphanne sassepi maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte avirūhante manussasampattiṃ dibbasampattiṃ nibbānasampattinti tisso sampattiyo na labhati. |
For he who, at the time of ploughing a field, thinks, "When this field is successful, I will give ticket-food and so on," but when the crop is harvested, stinginess arises and prevents the thought of giving, he, with the thought of giving not arising due to stinginess, does not obtain the three attainments: human attainment, divine attainment, and the attainment of Nibbāna. |
tena vuttaṃ — |
Therefore it is said— |
“maccheraṃ dadato mala”nti. |
stinginess is the stain of a giver. |
sesesupi eseva nayo. |
In the remaining cases also, this is the way. |
pāpakā dhammāti akusaladhammā pana idhaloke ca paraloke ca malameva. |
"evil things" means unwholesome things, however, are a stain indeed in this world and in the next. |
♦ tatoti heṭṭhā vuttamalato. |
♦ "than that" means than the stain mentioned below. |
malataranti atirekamalaṃ vo kathemīti attho. |
"a greater stain" means I will tell you a greater stain, is the meaning. |
avijjāti aṭṭhavatthukaṃ aññāṇameva paramaṃ malaṃ. |
"ignorance" means ignorance of the eight things is indeed the supreme stain. |
pahantvānāti etaṃ malaṃ jahitvā, bhikkhave, tumhe nimmalā hothāti attho. |
"having abandoned" means having abandoned this stain, monks, be you stainless, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ aññatarakulaputtavatthu pañcamaṃ. |
♦ The fifth is the story of a certain young man of good family. |
♦ 6. cūḷasārivatthu |
♦ 6. The Story of Cūḷasāri |
♦ sujīvanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷasāriṃ nāma sāriputtattherassa saddhivihārikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Cūḷasāri, a co-resident of the Elder Sāriputta, which begins with the words "Easy is the life...". |
♦ so kira ekadivase vejjakammaṃ katvā paṇītabhojanaṃ labhitvā ādāya nikkhamanto antarāmagge theraṃ disvā, “bhante, idaṃ mayā vejjakammaṃ katvā laddhaṃ, tumhe aññattha evarūpaṃ bhojanaṃ na labhissatha, imaṃ bhuñjatha, ahaṃ te vejjakammaṃ katvā niccakālaṃ evarūpaṃ āhāraṃ āharissāmī”ti āha. |
♦ It is said that he one day, having practiced medicine and received a fine meal, was leaving with it when he saw the elder on the way and said, "Venerable sir, this was received by me for practicing medicine. You will not receive such food elsewhere. Eat this. I, practicing medicine, will bring such food for you always." |
thero tassa vacanaṃ sutvā tuṇhībhūtova pakkāmi. |
The elder, hearing his words, departed in silence. |
bhikkhū vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ. |
The monks went to the monastery and reported the matter to the Teacher. |
satthā, “bhikkhave, ahiriko nāma pagabbho kākasadiso hutvā ekavīsatividhāya anesanāya ṭhatvā sukhaṃ jīvati, hiriottappasampanno pana dukkhaṃ jīvatī”ti vatvā imā gāthā abhāsi — |
The Teacher said, "Monks, a shameless person, being impudent and like a crow, and established in the twenty-one kinds of wrong livelihood, lives happily. But for one endowed with shame and fear of wrongdoing, life is difficult," and he spoke these verses— |
♦ 244. |
♦ 244. |
♦ “sujīvaṃ ahirikena, kākasūrena dhaṃsinā. |
♦ “Easy is the life for the shameless one, the crow-hero, the destroyer, |
♦ pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ. |
♦ the forward one, the impudent one, the one with a defiled life. |
♦ 245. |
♦ 245. |
♦ “hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā. |
♦ “But for the one with shame, life is hard, who is always seeking purity, |
♦ alīnenāppagabbhena, suddhājīvena passatā”ti. |
♦ who is unattached, not impudent, who has a pure livelihood, who sees.” |
♦ tattha ahirikenāti chinnahirottappakena. |
♦ Therein, "by the shameless one" means by one whose shame and fear of wrongdoing are cut off. |
evarūpena hi amātarameva “mātā me”ti apitādayo eva ca “pitā me”tiādinā nayena vatvā ekavīsatividhāya anesanāya patiṭṭhāya sukhena jīvatuṃ sakkā. |
For such a one, it is possible to live happily by calling one who is not his mother "my mother" and one who is not his father and so on "my father," and being established in the twenty-one kinds of wrong livelihood. |
kākasūrenāti sūrakākasadisena. |
"the crow-hero" means like a hero-crow. |
yathā hi sūrakāko kulagharesu yāguādīni gaṇhitukāmo bhittiādīsu nisīditvā attano olokanabhāvaṃ ñatvā anolokento viya aññavihitako viya niddāyanto viya ca hutvā manussānaṃ pamādaṃ sallakkhetvā anupatitvā “sūsū”ti vadantesuyeva bhājanato mukhapūraṃ gahetvā palāyati, evamevaṃ ahirikapuggalopi bhikkhūhi saddhiṃ gāmaṃ pavisitvā yāgubhattaṭṭhānādīni vavatthapeti. |
Just as a hero-crow, wishing to take gruel and so on in noble houses, sits on walls and so on and, knowing that he is being watched, as if not watching, as if engaged in something else, as if sleeping, and noticing the carelessness of the people, he swoops down and, even as they are saying "Shoo, shoo," takes a mouthful from the bowl and flees, so too a shameless person enters a village with monks and arranges for places of gruel and rice. |
tattha bhikkhū piṇḍāya caritvā yāpanamattaṃ ādāya āsanasālaṃ gantvā paccavekkhantā yāguṃ pivitvā kammaṭṭhānaṃ manasi karonti sajjhāyanti āsanasālaṃ sammajjanti. |
There, the monks, having gone for alms and taken enough to sustain themselves, go to the meeting hall and, reflecting, drink the gruel, contemplate their meditation subject, recite, and sweep the meeting hall. |
ayaṃ pana akatvā gāmābhimukhova hoti. |
But this one, without doing so, is facing the village. |
♦ so hi bhikkhūhi “passathiman”ti olokiyamānopi anolokento viya aññavihito viya niddāyanto viya gaṇṭhikaṃ paṭimuñcanto viya cīvaraṃ saṃvidahanto viya hutvā “asukaṃ nāma me kammaṃ atthī”ti vadanto uṭṭhāyāsanā gāmaṃ pavisitvā pātova vavatthapitagehesu aññataraṃ gehaṃ upasaṅkamitvā gharamānusakesu thokaṃ kavāṭaṃ pidhāya dvāre nisīditvā kandantesupi ekena hatthena kavāṭaṃ paṇāmetvā anto pavisati. |
♦ For he, though being watched by the monks, who say, "Look at this one," as if not watching, as if engaged in something else, as if sleeping, as if tying a knot, as if arranging his robe, and saying, "I have some work to do," rises from his seat, enters the village, and approaching one of the houses arranged for in the morning, and with the householders having closed the door a little and sitting at the door, even as they are crying, he pushes the door with one hand and enters. |
atha naṃ disvā akāmakāpi āsane nisīdāpetvā yāguādīsu yaṃ atthi, taṃ denti. |
Then they, seeing him, though unwilling, have him seated on a seat and give whatever there is of gruel and so on. |
so yāvadatthaṃ bhuñjitvā avasesaṃ pattenādāya pakkamati. |
He eats as much as he wants and departs, taking the rest in his bowl. |
ayaṃ kākasūro nāma. |
This one is called a crow-hero. |
evarūpena ahirikena sujīvanti attho. |
By such a shameless one, life is easy, is the meaning. |
♦ dhaṃsināti “asukatthero nāma appiccho”tiādīni vadantesu — |
♦ "the destroyer" means when they are saying things like, "Such and such an elder is of few wishes," by saying, |
“kiṃ pana mayaṃ na appicchā”tiādivacanena paresaṃ guṇadhaṃsanatāya dhaṃsinā. |
"But are we not of few wishes?", he is a destroyer by destroying the virtues of others. |
tathārūpassa vacanaṃ sutvā “ayampi appicchatādiguṇe yutto”ti maññamānā manussā dātabbaṃ maññanti. |
Hearing the words of such a one, people, thinking, "This one too is endowed with the virtues of fewness of wishes and so on," think they should give. |
so pana tato paṭṭhāya viññūpurisānaṃ cittaṃ ārādhetuṃ asakkonto tamhāpi lābhā parihāyati. |
But he, from then on, being unable to please the minds of wise persons, also loses that gain. |
evaṃ dhaṃsipuggalo attanopi parassapi lābhaṃ nāsetiyeva. |
Thus, a destroyer destroys both his own and others' gain. |
♦ pakkhandināti pakkhandacārinā. |
♦ "the forward one" means one who pushes himself forward. |
paresaṃ kiccānipi attano kiccāni viya dassento pātova bhikkhūsu cetiyaṅgaṇādīsu vattaṃ katvā kammaṭṭhānamanasikārena thokaṃ nisīditvā uṭṭhāya gāmaṃ pavisantesu mukhaṃ dhovitvā paṇḍukāsāvapārupanākkhiañjanasīsamakkhanādīhi attabhāvaṃ maṇḍetvā sammajjanto viya dve tayo sammajjanipahāre datvā dvārakoṭṭhakābhimukho hoti. |
Showing the duties of others also as his own duties, in the morning, when the monks, after doing their duties in the stupa courtyard and so on, and sitting for a little while with contemplation of their meditation subject, get up and enter the village, he, having washed his face and adorned his person with a yellow ochre robe, eye-antimony, and head-ointment, as if sweeping, gives two or three strokes with the broom and is facing the gatehouse. |
manussā pātova “cetiyaṃ vandissāma, mālāpūjaṃ karissāmā”ti āgatā taṃ disvā “ayaṃ vihāro imaṃ daharaṃ nissāya paṭijagganaṃ labhati, imaṃ mā pamajjitthā”ti vatvā tassa dātabbaṃ maññanti. |
The people, having come early in the morning to pay homage to the stupa and to make a flower offering, see him and, thinking, "This monastery is being looked after thanks to this young man. Do not be negligent towards him," they think they should give to him. |
evarūpena pakkhandināpi sujīvaṃ. |
Even by such a forward one, life is easy. |
pagabbhenāti kāyapāgabbhiyādīhi samannāgatena. |
"the impudent one" means one endowed with bodily impudence and so on. |
saṃkiliṭṭhena jīvitanti evaṃ jīvikaṃ kappetvā jīvantena hi puggalena saṃkiliṭṭhena hutvā jīvitaṃ nāma hoti, taṃ dujjīvitaṃ pāpamevāti attho. |
"the one with a defiled life" means for a person who lives, making a living thus, his life is said to be defiled; that is a bad life, it is evil, is the meaning. |
♦ hirīmatā cāti hirottappasampannena puggalena dujjīvaṃ. |
♦ "But for the one with shame" means for a person endowed with shame and fear of wrongdoing, life is hard. |
so hi amātādayova “mātā me”tiādīni avatvā adhammike paccaye gūthaṃ viya jigucchanto dhammena samena pariyesanto sapadānaṃ piṇḍāya caritvā jīvikaṃ kappento lūkhaṃ jīvikaṃ jīvatīti attho. |
For he, not calling those who are not his mother and so on "my mother," etc., and despising unrighteous requisites like dung, and seeking righteously and justly, and making a living by going for alms from house to house, lives a coarse life, is the meaning. |
sucigavesināti sucīni kāyakammādīni gavesantena. |
"who is always seeking purity" means one who seeks pure bodily actions and so on. |
alīnenāti jīvitavuttimanallīnena. |
"who is unattached" means one whose mind is not attached to his livelihood. |
suddhājīvena passatāti evarūpo hi puggalo suddhājīvo nāma hoti. |
"who has a pure livelihood, who sees" means such a person is indeed called one of a pure livelihood. |
tena evaṃ suddhājīvena tameva suddhājīvaṃ sārato passatā lūkhajīvitavasena dujjīvaṃ hotīti attho. |
By him, thus of a pure livelihood, seeing that very pure livelihood as essential, by way of a coarse life, life is hard, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ cūḷasārivatthu chaṭṭhaṃ. |
♦ The sixth is the story of Cūḷasāri. |
♦ 7. pañcaupāsakavatthu |
♦ 7. The Story of the Five Lay-followers |
♦ yo pāṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning five lay-followers, which begins with the words "Whoever takes life...". |
♦ tesu hi eko pāṇātipātāveramaṇisikkhāpadameva rakkhati, itare itarāni. |
♦ For of them, one observed only the training rule of abstaining from taking life, and the others, the other rules. |
te ekadivasaṃ “ahaṃ dukkaraṃ karomi, dukkaraṃ rakkhāmī”ti vivādāpannā satthu santikaṃ gantvā vanditvā tamatthaṃ ārocesuṃ. |
They one day, falling into a dispute, "I am doing a difficult thing, I am observing a difficult thing," went to the Teacher's presence, paid homage, and reported the matter. |
satthā tesaṃ kathaṃ sutvā ekasīlampi kaniṭṭhakaṃ akatvā “sabbāneva durakkhānī”ti vatvā imā gāthā abhāsi — |
The Teacher, hearing their words and not making any one precept the least, said, "All of them are difficult to observe," and he spoke these verses— |
♦ 246. |
♦ 246. |
♦ “yo pāṇamatipāteti, musāvādañca bhāsati. |
♦ “Whoever in the world takes life, speaks falsehood, |
♦ loke adinnamādiyati, paradārañca gacchati. |
♦ takes what is not given, and goes to another’s wife, |
♦ 247. |
♦ 247. |
♦ “surāmerayapānañca, yo naro anuyuñjati. |
♦ “and the man who devotes himself to the drinking of spirits and intoxicants, |
♦ idheva meso lokasmiṃ, mūlaṃ khaṇati attano. |
♦ right here in this world, he digs up his own root. |
♦ 248. |
♦ 248. |
♦ “evaṃ bho purisa jānāhi, pāpadhammā asaññatā. |
♦ “Know this, O good man: evil things are unrestrained. |
♦ mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayun”ti. |
♦ Let not greed and lawlessness grind you down to long-lasting suffering.” |
♦ tattha yo pāṇamatipātetīti yo sāhatthikādīsu chasu payogesu ekapayogenāpi parassa jīvitindriyaṃ upacchindati. |
♦ Therein, "whoever takes life" means whoever, by one of the six means, such as by his own hand, cuts off the life-faculty of another. |
musāvādanti paresaṃ atthabhañjanakaṃ musāvādañca bhāsati. |
"speaks falsehood" means speaks a falsehood that breaks another's welfare. |
loke adinnamādiyatīti imasmiṃ sattaloke theyyāvahārādīsu ekenapi avahārena parapariggahitaṃ ādiyati. |
"takes what is not given in the world" means in this world of beings, by one of the means of theft, such as robbery, he takes what is possessed by another. |
paradārañca gacchatīti parassa rakkhitagopitesu bhaṇḍesu aparajjhanto uppathacāraṃ carati. |
"and goes to another's wife" means transgressing against the possessions guarded and protected by another, he practices a wrong course of action. |
surāmerayapānanti yassa kassaci surāya ceva merayassa ca pānaṃ. |
"the drinking of spirits and intoxicants" means the drinking of any kind of spirit or intoxicant. |
anuyuñjatīti sevati bahulīkaroti. |
"devotes himself" means he frequents, he does it often. |
mūlaṃ khaṇatīti tiṭṭhatu paraloko, so pana puggalo idha lokasmiṃyeva yena khettavatthuādinā mūlena patiṭṭhapeyya, tampi aṭṭhapetvā vā vissajjetvā vā suraṃ pivanto attano mūlaṃ khaṇati, anātho kapaṇo hutvā vicarati. |
"digs up his own root" means let alone the next world, but that person, even in this world, with whatever root of fields, property, etc., he might establish himself, even without establishing that or having given it up, while drinking spirits, he digs up his own root, and wanders about helpless and destitute. |
evaṃ, bhoti pañcadussīlyakammakārakaṃ puggalaṃ ālapati. |
"Thus, O man" he addresses the person who does the five evil deeds. |
pāpadhammāti lāmakadhammā. |
"evil things" means base things. |
asaññatāti kāyasaññatādirahitā. |
"unrestrained" means devoid of bodily restraint and so on. |
acetasātipi pāṭho, acittakāti attho. |
Another reading is "acetasā," meaning "mindless." |
lobho adhammo cāti lobho ceva doso ca. |
"greed and lawlessness" means greed and hatred. |
ubhayampi hetaṃ akusalameva. |
Both of these are indeed unwholesome. |
ciraṃ dukkhāya randhayunti cirakālaṃ nirayadukkhādīnaṃ atthāya taṃ ete dhammā mā randhentu mā matthentūti attho. |
"grind you down to long-lasting suffering" means let not these things grind you down, let them not crush you, for the sake of the suffering of hell and so on for a long time, is the meaning. |
♦ desanāvasāne te pañca upāsakā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those five lay-followers were established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ pañcaupāsakavatthu sattamaṃ. |
♦ The seventh is the story of the five lay-followers. |
♦ 8. tissadaharavatthu |
♦ 8. The Story of the Young Tissa |
♦ dadāti veti imaṃ dhammadesanaṃ satthā jetavane viharanto tissadaharaṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the young Tissa, which begins with the words "A person gives...". |
♦ so kira anāthapiṇḍikassa gahapatino visākhāya upāsikāyāti pañcannaṃ ariyasāvakakoṭīnaṃ dānaṃ nindanto vicari, asadisadānampi nindiyeva. |
♦ It is said that he went about blaming the alms-giving of the five crores of noble disciples, Anāthapiṇḍika the householder and Visākhā the laywoman. He even blamed the Unparalleled Alms-giving. |
tesaṃ tesaṃ dānagge sītalaṃ labhitvā “sītalan”ti nindi, uṇhaṃ labhitvā “uṇhan”ti nindi. |
At their respective alms-givings, when he received something cold, he blamed it, saying, "It's cold." When he received something hot, he blamed it, saying, "It's hot." |
appaṃ dentepi “kiṃ ime appamattakaṃ dentī”ti nindi, bahuṃ dentepi “imesaṃ gehe ṭhapanaṭṭhānaṃ maññe natthi, nanu nāma bhikkhūnaṃ yāpanamattaṃ dātabbaṃ, ettakaṃ yāgubhattaṃ niratthakameva vissajjatī”ti nindi. |
When they gave a little, he blamed them, saying, "Why do they give so little?" When they gave a lot, he blamed them, saying, "I suppose there is no storage space in their houses. Should not monks be given just enough to sustain themselves? They are wasting so much gruel and rice." |
attano pana ñātake ārabbha “aho amhākaṃ ñātakānaṃ gehaṃ catūhi disāhi āgatāgatānaṃ bhikkhūnaṃ opānabhūtan”tiādīni vatvā pasaṃsaṃ pavattesi. |
But concerning his own relatives, he would start praise, saying, "Alas, the house of our relatives is like a water-hut for the monks who come from the four directions," and so on. |
so panekassa dovārikassa putto janapadaṃ vicarantehi vaḍḍhakīhi saddhiṃ vicaranto sāvatthiṃ patvā pabbajito. |
He, however, was the son of a certain gatekeeper and, wandering with carpenters who were touring the country, came to Sāvatthī and was ordained. |
atha naṃ bhikkhū evaṃ manussānaṃ dānādīni nindantaṃ disvā “pariggaṇhissāma nan”ti cintetvā, “āvuso, tava ñātakā kahaṃ vasantī”ti pucchitvā “asukagāme nāmā”ti sutvāva katipaye dahare pesesuṃ. |
Then the monks, seeing him thus blaming the alms-givings and so on of people, thought, "We will investigate him," and asking, "Friend, where do your relatives live?", and hearing, "In such and such a village," they sent some young monks. |
te tattha gantvā gāmavāsikehi āsanasālāya nisīdāpetvā katasakkārā pucchiṃsu — |
They went there and, having been seated in the meeting hall by the villagers and honored, they asked— |
“imamhā gāmā nikkhamitvā pabbajito tisso nāma daharo atthi. |
"There is a young man named Tissa who was ordained after leaving this village. |
tassa katame ñātakā”ti? |
Who are his relatives?" |
manussā “idha kulagehato nikkhamitvā pabbajitadārako natthi, kiṃ nu kho ime vadantī”ti cintetvā, “bhante, eko dovārikaputto vaḍḍhakīhi saddhiṃ vicaritvā pabbajitoti suṇoma, taṃ sandhāya vadetha maññe”ti āhaṃsu. |
The people, thinking, "There is no boy ordained after leaving a noble family here. What indeed are they saying?", said, "Venerable sirs, we hear that a certain gatekeeper's son, wandering with carpenters, was ordained. You must be speaking with reference to him, we think." |
daharabhikkhū tissassa tattha issarañātakānaṃ abhāvaṃ ñatvā sāvatthiṃ gantvā “akāraṇameva, bhante, tisso vilapanto vicaratī”ti taṃ pavattiṃ bhikkhūnaṃ ārocesuṃ. |
The young monks, knowing the absence of noble relatives for Tissa there, went to Sāvatthī and reported that event to the monks, saying, "For no reason, venerable sirs, Tissa is wandering about boasting." |
bhikkhūpi taṃ tathāgatassa ārocesuṃ. |
The monks also reported it to the Tathāgata. |
♦ satthā “na, bhikkhave, idāneva vikatthento vicarati, pubbepi vikatthakova ahosī”ti vatvā bhikkhūhi yācito atītaṃ āharitvā — |
♦ The Teacher said, "Not only now, monks, is he wandering about boasting; in the past too, he was a boaster," and when requested by the monks, he brought forth the past and— |
♦ “bahumpi so vikattheyya, aññaṃ janapadaṃ gato. |
♦ “He might boast much, having gone to another country. |
♦ anvāgantvāna dūseyya, bhuñja bhoge kaṭāhakā”ti. |
♦ Having come back, he would disparage it. Eat your meal, Kaṭāhaka.” |
— |
— |
♦ imaṃ kaṭāhajātakaṃ vitthāretvā, “bhikkhave, yo hi puggalo parehi appake vā bahuke vā lūkhe vā paṇīte vā dinne aññesaṃ vā datvā attano adinne maṅku hoti, tassa jhānaṃ vā vipassanaṃ vā maggaphalādīni vā na uppajjantī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
♦ having related this Kaṭāha Jātaka in detail, he said, "Monks, for a person who, when a little or much, coarse or fine, is given by others, or when it is given to others and not to himself, becomes discontented, for him neither jhāna, nor insight, nor the path and fruit, etc., arise," and teaching the Dhamma, he spoke these verses— |
♦ 249. |
♦ 249. |
♦ “dadāti ve yathāsaddhaṃ, yathāpasādanaṃ jano. |
♦ “A person gives according to faith, according to his pleasure. |
♦ tattha yo ca maṅku hoti, paresaṃ pānabhojane. |
♦ Therein, he who is discontented with the food and drink of others, |
♦ na so divā vā rattiṃ vā, samādhimadhigacchati. |
♦ he does not attain concentration, either by day or by night. |
♦ 250. |
♦ 250. |
♦ “yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ. |
♦ “But he for whom this is cut off, uprooted, and removed, |
♦ sa ve divā vā rattiṃ vā, samādhimadhigacchatī”ti. |
♦ he indeed, by day or by night, attains concentration.” |
♦ tattha dadāti ve yathāsaddhanti lūkhapaṇītādīsu yaṃkiñci dento jano yathāsaddhaṃ attano saddhānurūpameva deti. |
♦ Therein, "a person gives according to faith" means a person, giving whatever, whether coarse or fine, gives according to his own faith. |
yathāpasādananti theranavādīsu cassa yasmiṃ yasmiṃ pasādo uppajjati, tassa dento yathāpasādanaṃ attano pasādānurūpameva deti. |
"according to his pleasure" means in whichever of the elders, new ones, etc., pleasure arises for him, giving to him, he gives according to his own pleasure. |
tatthāti tasmiṃ parassa dāne “mayā appaṃ vā laddhaṃ, lūkhaṃ vā laddhan”ti maṅkubhāvaṃ āpajjati. |
Therein" means in that giving of another, he feels discontent, thinking, "I received little, or I received what was coarse. |
samādhinti so puggalo divā vā rattiṃ vā upacārappanāvasena vā maggaphalavasena vā samādhiṃ nādhigacchati. |
"concentration" means that person does not attain concentration, either by way of access or absorption, or by way of the path and fruit, either by day or by night. |
yassa cetanti yassa puggalassa etaṃ ekesu ṭhānesu maṅkubhāvasaṅkhātaṃ akusalaṃ samucchinnaṃ mūlaghaccaṃ katvā arahattamaggañāṇena samūhataṃ, so vuttappakāraṃ samādhiṃ adhigacchatīti attho. |
"But he for whom this" means for whichever person this unwholesome state, identified as discontent in some situations, is cut off, uprooted, and removed by the knowledge of the path of Arahantship, he attains concentration of the kind mentioned, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ tissadaharavatthu aṭṭhamaṃ. |
♦ The eighth is the story of the young Tissa. |
♦ 9. pañcaupāsakavatthu |
♦ 9. The Story of the Five Lay-followers |
♦ natthi rāgasamo aggīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning five lay-followers, which begins with the words "There is no fire like passion...". |
♦ te kira dhammaṃ sotukāmā vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. |
♦ It is said that they, wishing to hear the Dhamma, went to the monastery, paid homage to the Teacher, and sat to one side. |
buddhānañca “ayaṃ khattiyo, ayaṃ brāhmaṇo, ayaṃ aḍḍho, ayaṃ duggato, imassa uḷāraṃ katvā dhammaṃ desessāmi, imassa no”ti cittaṃ na uppajjati. |
And for the Buddhas, the thought does not arise, "This is a khattiya, this is a brahmin, this is rich, this is poor. I will teach the Dhamma elaborately to this one, and not to this one." |
yaṃkiñci ārabbha dhammaṃ desento dhammagāravaṃ purakkhatvā ākāsagaṅgaṃ otārento viya deseti. |
Teaching the Dhamma with reference to anything whatsoever, he puts respect for the Dhamma first and teaches as if bringing down the Ganges of the sky. |
evaṃ desentassa pana tathāgatassa santike nisinnānaṃ tesaṃ eko nisinnakova niddāyi, eko aṅguliyā bhūmiṃ likhanto nisīdi, eko ekaṃ rukkhaṃ cālento nisīdi, eko ākāsaṃ ullokento nisīdi, eko pana sakkaccaṃ dhammaṃ assosi. |
But of them who were sitting in the presence of the Tathāgata teaching thus, one fell asleep while sitting, one sat scratching the ground with his finger, one sat shaking a certain tree, one sat looking up at the sky, but one listened to the Dhamma attentively. |
♦ ānandatthero satthāraṃ bījayamāno tesaṃ ākāraṃ olokento satthāraṃ āha — |
♦ The Elder Ānanda, while fanning the Teacher, observed their demeanor and said to the Teacher— |
“bhante, tumhe imesaṃ mahāmeghagajjitaṃ gajjantā viya dhammaṃ desetha, ete pana tumhesupi dhammaṃ kathentesu idañcidañca karontā nisinnā”ti. |
Venerable sir, you are teaching the Dhamma like the roar of a great thundercloud, but these, even while you are teaching the Dhamma, are sitting doing this and that. |
“ānanda, tvaṃ ete na jānāsī”ti? |
Ānanda, do you not know them? |
“āma, na jānāmi, bhante”ti. |
No, I do not know, venerable sir. |
etesu hi yo esa niddāyanto nisinno, esa pañca jātisatāni sappayoniyaṃ nibbattitvā bhogesu sīsaṃ ṭhapetvā niddāyi, idānipissa niddāya titti natthi, nāssa kaṇṇaṃ mama saddo pavisatīti. |
Of these, he who is sitting sleeping, he, having been reborn in the serpent-womb for five hundred births, slept with his head in the coils. Even now, he has no satisfaction from sleep. My voice does not enter his ear. |
kiṃ pana, bhante, paṭipāṭiyā kathetha, udāhu antarantarāti. |
But, venerable sir, are you speaking in sequence, or intermittently? |
ānanda, etassa hi kālena manussattaṃ, kālena devattaṃ, kālena nāgattanti evaṃ antarantarā uppajjantassa upapattiyo sabbaññutaññāṇenāpi na sakkā paricchindituṃ. |
"Ānanda, for this one, with human state at one time, divine state at another time, nāga state at another time, thus with rebirths intermittently arising, the rebirths cannot be determined even by the knowledge of omniscience. |
paṭipāṭiyā panesa pañca jātisatāni nāgayoniyaṃ nibbattitvā niddāyantopi niddāya atittoyeva. |
But in sequence, this one, having been reborn in the nāga-womb for five hundred births, though he has slept, is still not satisfied with sleep. |
aṅguliyā bhūmiṃ likhanto nisinnapurisopi pañca jātisatāni gaṇḍuppādayoniyaṃ nibbattitvā bhūmiṃ khaṇi, idānipi bhūmiṃ khaṇantova mama saddaṃ na suṇāti. |
The man sitting scratching the ground with his finger was also reborn in the earthworm-womb for five hundred births and dug the earth. Even now, he is digging the earth and does not hear my voice. |
esa rukkhaṃ cālento nisinnapurisopi paṭipāṭiyā pañca jātisatāni makkaṭayoniyaṃ nibbatti, idānipi pubbāciṇṇavasena rukkhaṃ cāletiyeva, nāssa kaṇṇaṃ mama saddo pavisati. |
This man sitting shaking a tree was reborn in the monkey-womb for five hundred consecutive births. Even now, by past habit, he is shaking a tree. My voice does not enter his ear. |
esa ākāsaṃ ulloketvā nisinnapurisopi pañca jātisatāni nakkhattapāṭhako hutvā nibbatti, idāni pubbāciṇṇavasena ajjāpi ākāsameva ulloketi, nāssa kaṇṇaṃ mama saddo pavisati. |
This man sitting looking up at the sky was reborn as an astrologer for five hundred births. Even now, by past habit, he is still looking up at the sky. My voice does not enter his ear. |
esa sakkaccaṃ dhammaṃ suṇanto nisinnapuriso pana paṭipāṭiyā pañca jātisatāni tiṇṇaṃ vedānaṃ pāragū mantajjhāyakabrāhmaṇo hutvā nibbatti, idānipi mantaṃ saṃsandanto viya sakkaccaṃ suṇātīti. |
But this man sitting listening to the Dhamma attentively was reborn as a brahmin who had mastered the three Vedas and was an expert in the mantras for five hundred consecutive births. Even now, as if chanting a mantra, he listens attentively." |
♦ “bhante, tumhākaṃ dhammadesanā chaviādīni chinditvā aṭṭhimiñjaṃ āhacca tiṭṭhati, kasmā ime tumhesupi dhammaṃ desentesu sakkaccaṃ na suṇantī”ti? |
♦ "Venerable sir, your Dhamma discourse cuts through the skin and so on and rests, having struck the marrow of the bones. Why do these not listen attentively even when you are teaching the Dhamma?" |
“ānanda, mama dhammo sussavanīyoti saññaṃ karosi maññe”ti. |
Ānanda, you think, I suppose, that my Dhamma is easy to hear. |
“kiṃ pana, bhante, dussavanīyo”ti? |
But, venerable sir, is it difficult to hear? |
“āma, ānandā”ti. |
Yes, Ānanda. |
“kasmā, bhante”ti ? |
Why, venerable sir? |
“ānanda, buddhoti vā dhammoti vā saṅghoti vā padaṃ imehi sattehi anekesupi kappakoṭisatasahassesu asutapubbaṃ. |
"Ānanda, the word 'Buddha,' or 'Dhamma,' or 'Sangha' has never been heard by these beings in many hundred thousand crores of aeons. |
yasmā imaṃ dhammaṃ sotuṃ na sakkontā anamatagge saṃsāre ime sattā anekavihitaṃ tiracchānakathaṃyeva suṇantā āgatā, tasmā surāpānakeḷimaṇḍalādīsu gāyantā naccantā vicaranti, dhammaṃ sotuṃ na sakkontī”ti. |
Because, unable to hear this Dhamma, these beings have come, wandering in the beginningless round of existence, hearing only various kinds of animal-talk. Therefore, they wander about singing and dancing in liquor-drinking parties and so on, and are unable to hear the Dhamma." |
“kiṃ nissāya panete na sakkonti, bhante”ti? |
But on account of what are they not able, venerable sir? |
♦ athassa satthā, “ānanda, rāgaṃ nissāya dosaṃ nissāya mohaṃ nissāya taṇhaṃ nissāya na sakkonti. |
♦ Then the Teacher said to him, "Ānanda, on account of passion, on account of hatred, on account of delusion, on account of craving, they are not able. |
rāgaggisadiso aggi nāma natthi, so chārikampi asesetvā satte dahati. |
There is no fire like the fire of passion; it burns beings without leaving even ashes. |
kiñcāpi sattasūriyapātubhāvaṃ nissāya uppanno kappavināsako aggipi kiñci anavasesetvāva lokaṃ dahati, so pana aggi kadāciyeva dahati. |
Although the fire of the aeon's destruction, which arises due to the appearance of the seven suns, burns the world without leaving anything, that fire burns only sometimes. |
rāgaggino adahanakālo nāma natthi, tasmā rāgasamo vā aggi dosasamo vā gaho mohasamaṃ vā jālaṃ taṇhāsamā vā nadī nāma natthī”ti vatvā imaṃ gāthamāha — |
But for the fire of passion, there is no time when it does not burn. Therefore, there is no fire like passion, or grasp like hatred, or net like delusion, or river like craving," and he spoke this verse— |
♦ 251. |
♦ 251. |
♦ “natthi rāgasamo aggi, natthi dosasamo gaho. |
♦ “There is no fire like passion, no grasp like hatred. |
♦ natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī”ti. |
♦ There is no net like delusion, no river like craving.” |
♦ tattha rāgasamoti dhūmādīsu kiñci adassetvā antoyeva uṭṭhāya jhāpanavasena rāgena samo aggi nāma natthi. |
♦ Therein, "like passion" means by way of burning, arising within without showing anything of smoke and so on, there is no fire like passion. |
dosasamoti yakkhagahājagaragahakumbhilagahādayo ekasmiṃyeva attabhāve gaṇhituṃ sakkonti, dosagaho pana sabbattha ekantameva gaṇhātīti dosena samo gaho nāma natthi. |
"like hatred" means the grasp of yakkhas, pythons, crocodiles, and so on can seize only in one existence, but the grasp of hatred seizes absolutely everywhere. Therefore, there is no grasp like hatred. |
mohasamanti onandhanapariyonandhanaṭṭhena pana mohasamaṃ jālaṃ nāma natthi. |
"like delusion" means by way of entangling and enveloping, there is no net like delusion. |
taṇhāsamāti gaṅgādīnaṃ nadīnaṃ puṇṇakālopi ūnakālopi sukkhakālopi paññāyati, taṇhāya pana puṇṇakālo vā sukkhakālo vā natthi, niccaṃ ūnāva paññāyatīti duppūraṇaṭṭhena taṇhāya samā nadī nāma natthīti attho. |
"like craving" means for rivers like the Ganges and so on, a time of fullness, a time of being low, and a time of being dry are perceived. But for craving, there is no time of fullness or time of being dry; it is always perceived as low. Therefore, by way of being hard to fill, there is no river like craving, is the meaning. |
♦ desanāvasāne sakkaccaṃ dhammaṃ suṇanto upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the lay-follower who was listening attentively was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ pañcaupāsakavatthu navamaṃ. |
♦ The ninth is the story of the five lay-followers. |
♦ 10. meṇḍakaseṭṭhivatthu |
♦ 10. The Story of the Merchant Meṇḍaka |
♦ sudassaṃ vajjanti imaṃ dhammadesanaṃ satthā bhaddiyanagaraṃ nissāya jātiyāvane viharanto meṇḍakaseṭṭhiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Jātiyā grove near the city of Bhaddiya, delivered this Dhamma discourse concerning the merchant Meṇḍaka, which begins with the words "Easy to see...". |
♦ satthā kira aṅguttarāpesu cārikaṃ caranto meṇḍakaseṭṭhino ca, bhariyāya cassa candapadumāya, puttassa ca dhanañcayaseṭṭhino, suṇisāya ca sumanadeviyā, nattāya cassa visākhāya, dāsassa ca puṇṇassāti imesaṃ sotāpattiphalūpanissayaṃ disvā bhaddiyanagaraṃ gantvā jātiyāvane vihāsi. |
♦ It is said that the Teacher, while wandering on tour in Aṅguttarāpa, saw the potential for the fruit of stream-entry for the merchant Meṇḍaka, his wife Candapadumā, his son the merchant Dhanañcaya, his daughter-in-law Sumanadevī, his granddaughter Visākhā, and his slave Puṇṇa, and went to the city of Bhaddiya and dwelt in the Jātiyā grove. |
meṇḍakaseṭṭhi satthu āgamanaṃ assosi. |
The merchant Meṇḍaka heard of the Teacher's arrival. |
kasmā panesa meṇḍakaseṭṭhi nāma jātoti? |
But why was he named the merchant Meṇḍaka? |
tassa kira pacchimagehe aṭṭhakarīsamatte ṭhāne hatthiassausabhapamāṇā suvaṇṇameṇḍakā pathaviṃ bhinditvā piṭṭhiyā piṭṭhiṃ paharamānā uṭṭhahiṃsu. |
It is said that in the back of his house, in a space of eight karīsas, golden rams the size of elephants, horses, and bulls, broke through the earth and rose up, striking back to back. |
tesaṃ mukhesu pañcavaṇṇānaṃ suttānaṃ geṇḍukā pakkhittā honti. |
In their mouths were placed balls of five-colored thread. |
sappitelamadhuphāṇitādīhi vā vatthacchādanahiraññasuvaṇṇādīhi vā atthe sati tesaṃ mukhato geṇḍuke apanenti, ekassāpi meṇḍakassa mukhato jambudīpavāsīnaṃ pahonakaṃ sappitelamadhuphāṇitavatthacchādanahiraññasuvaṇṇaṃ nikkhamati. |
When there was need of ghee, oil, honey, molasses, etc., or cloth, covering, gold, silver, etc., they would remove the balls from their mouths. From the mouth of even one ram, enough ghee, oil, honey, molasses, cloth, covering, gold, and silver for the inhabitants of Jambudīpa would come out. |
tato paṭṭhāya meṇḍakaseṭṭhīti paññāyi. |
From then on, he was known as the merchant Meṇḍaka. |
♦ kiṃ panassa pubbakammanti? |
♦ What then was his past deed? |
vipassībuddhakāle kira esa avarojassa nāma kuṭumbikassa bhāgineyyo mātulena samānanāmo avarojo nāma ahosi. |
It is said that in the time of the Buddha Vipassī, this one, being the nephew of a householder named Avaroja, had the same name as his maternal uncle, Avaroja. |
athassa mātulo satthu gandhakuṭiṃ kātuṃ ārabhi. |
Then his maternal uncle began to build a fragrant chamber for the Teacher. |
so tassa santikaṃ gantvā, “mātula, ubhopi saheva karomā”ti vatvā “ahaṃ aññehi saddhiṃ asādhāraṇaṃ katvā ekakova karissāmī”ti tena pana paṭikkhittakāle “imasmiṃ ṭhāne gandhakuṭiyā katāya imasmiṃ nāma ṭhāne kuñjarasālaṃ nāma laddhuṃ vaṭṭatī”ti cintetvā araññato dabbasambhāre āharāpetvā ekaṃ thambhaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitaṃ, ekaṃ sattaratanakhacitanti evaṃ tulāsaṅghātadvārakavāṭavātapānagopānasīchadaniṭṭhakā sabbāpi suvaṇṇādikhacitāva kāretvā gandhakuṭiyā sammukhaṭṭhāne tathāgatassa sattaratanamayaṃ kuñjarasālaṃ kāresi. |
He went to him and said, "Uncle, let us both do it together," but when he was refused by him, who said, "I will do it alone, not sharing it with others," he thought, "When the fragrant chamber is built in this place, it is proper to obtain a hall for elephants in this place," and having had materials brought from the forest, he had one pillar inlaid with gold, one inlaid with silver, one inlaid with jewels, one inlaid with the seven kinds of gems. Thus, the beams, rafters, doors, windows, roof-ridges, and tiles were all inlaid with gold and so on, and in front of the fragrant chamber, he had a hall for elephants made of the seven kinds of gems built for the Tathāgata. |
tassā upari ghanarattasuvaṇṇamayā kambalā pavāḷamayā sikharathūpikāyo ahesuṃ. |
Above it were blankets of solid red gold and pinnacles of coral. |
kuñjarasālāya majjhe ṭhāne ratanamaṇḍapaṃ kāretvā dhammāsanaṃ patiṭṭhāpesi. |
In the middle of the elephant hall, he had a jeweled pavilion made and had a Dhamma-seat established. |
tassa ghanarattasuvaṇṇamayā pādā ahesuṃ, tathā catasso aṭaniyo. |
Its feet were of solid red gold, likewise the four posts. |
cattāro pana suvaṇṇameṇḍake kārāpetvā āsanassa catunnaṃ pādānaṃ heṭṭhā ṭhapesi, dve meṇḍake kārāpetvā pādapīṭhakāya heṭṭhā ṭhapesi, cha suvaṇṇameṇḍake kārāpetvā maṇḍapaṃ parikkhipento ṭhapesi. |
But having had four golden rams made, he placed them under the four feet of the seat. Having had two rams made, he placed them under the footstool. Having had six golden rams made, he placed them, encircling the pavilion. |
dhammāsanaṃ paṭhamaṃ suttamayehi rajjukehi vāyāpetvā majjhe suvaṇṇasuttamayehi upari muttamayehi suttehi vāyāpesi. |
The Dhamma-seat was first woven with threads of cotton, in the middle with threads of golden yarn, and on top with threads of pearl yarn. |
tassa candanamayo apassayo ahosi. |
Its backrest was of sandalwood. |
evaṃ kuñjarasālaṃ niṭṭhāpetvā sālāmahaṃ karonto aṭṭhasaṭṭhīhi bhikkhusatasahassehi saddhiṃ satthāraṃ nimantetvā cattāro māse dānaṃ datvā osānadivase ticīvaraṃ adāsi. |
Thus, having completed the elephant hall and performing the hall-inauguration, he invited the Teacher with sixty-eight hundred thousand monks and gave alms for four months. On the last day, he gave the three robes. |
tattha saṅghanavakassa satasahassagghanikaṃ pāpuṇi. |
Therein, for the youngest monk of the Sangha, one worth a hundred thousand was given. |
♦ evaṃ vipassībuddhakāle puññakammaṃ katvā tato cuto devesu ca manussesu ca saṃsaranto imasmiṃ bhaddakappe bārāṇasiyaṃ mahābhogakule nibbattitvā bārāṇasiseṭṭhi nāma ahosi. |
♦ Thus, having done a meritorious deed in the time of the Buddha Vipassī, he passed away from there and, wandering among gods and humans, in this fortunate aeon, he was born into a family of great wealth in Benares and became the merchant of Benares. |
so ekadivasaṃ rājūpaṭṭhānaṃ gacchanto purohitaṃ disvā “kiṃ, ācariya, nakkhattamuhuttaṃ, upadhārethā”ti āha. |
He one day, going to attend on the king, saw the purohita and said, "Teacher, please ascertain the auspicious stars and moment." |
āma, upadhāremi, kiṃ aññaṃ amhākaṃ kammanti. |
Yes, I will ascertain. What other work do we have? |
tena hi kīdisaṃ janapadacārittanti? |
Then what is the state of the country? |
ekaṃ bhayaṃ bhavissatīti. |
There will be a certain fear. |
kiṃ bhayaṃ nāmāti? |
What fear? |
chātakabhayaṃ seṭṭhīti. |
The fear of famine, merchant. |
kadā bhavissatīti? |
When will it be? |
ito tiṇṇaṃ saṃvaccharānaṃ accayenāti. |
After three years from now. |
taṃ sutvā seṭṭhi bahuṃ kasikammaṃ kāretvā gehe vijjamānadhanenāpi dhaññameva gahetvā aḍḍhaterasāni koṭṭhasatāni kāretvā sabbakoṭṭhake vīhīhi paripūresi. |
Hearing that, the merchant had much farming done and, with the wealth existing in his house, he took only grain and, having had twelve and a half hundred granaries built, he filled all the granaries with paddy. |
koṭṭhesu appahontesu cāṭiādīni pūretvā avasesaṃ bhūmiyaṃ āvāṭe katvā nikhaṇi. |
When the granaries were not enough, he filled pots and so on, and the rest he buried in pits in the ground. |
nidhānāvasesaṃ mattikāya saddhiṃ madditvā bhittiyo limpāpesi. |
The remainder of the store he mixed with clay and had the walls plastered. |
♦ so aparena samayena chātakabhaye sampatte yathānikkhittaṃ dhaññaṃ paribhuñjanto koṭṭhesu ca cāṭiādīsu ca nikkhittadhaññe parikkhīṇe parijane pakkosāpetvā āha — |
♦ He, after some time, when the fear of famine had come, while consuming the grain stored as deposited, and when the grain stored in the granaries and pots, etc., was exhausted, he had his household summoned and said— |
“gacchatha, tātā, pabbatapādaṃ pavisitvā jīvantā subhikkhakāle mama santikaṃ āgantukāmā āgacchatha, anāgantukāmā tattha tattheva jīvathā”ti. |
Go, children, enter the foot of the mountain and, if you live, and wish to come to my presence in a time of plenty, come. If you do not wish to come, live right there. |
te rodamānā assumukhā hutvā seṭṭhiṃ vanditvā khamāpetvā sattāhaṃ nisīditvā tathā akaṃsu. |
They, weeping with tearful faces, paid homage to the merchant, asked for forgiveness, sat for seven days, and did so. |
tassa pana santike veyyāvaccakaro ekova puṇṇo nāma dāso ohīyi, tena saddhiṃ seṭṭhijāyā seṭṭhiputto seṭṭhisuṇisāti pañceva janā ahesuṃ. |
But in his presence, only one servant, Puṇṇa, was left. With him, the merchant's wife, the merchant's son, and the merchant's daughter-in-law—there were only five people. |
te bhūmiyaṃ āvāṭesu nihitadhaññepi parikkhīṇe bhittimattikaṃ pātetvā temetvā tato laddhadhaññena yāpayiṃsu. |
They, when the grain placed in pits in the ground was also exhausted, knocked down the wall-clay, moistened it, and sustained themselves with the grain obtained from it. |
athassa jāyā chātake avattharante mattikāya khīyamānāya bhittipādesu avasiṭṭhamattikaṃ pātetvā temetvā aḍḍhāḷhakamattaṃ vīhiṃ labhitvā koṭṭetvā ekaṃ taṇḍulanāḷiṃ gahetvā “chātakakāle corā bahū hontī”ti corabhayena ekasmiṃ kuṭe pakkhipitvā pidahitvā bhūmiyaṃ nikhaṇitvā ṭhapesi. |
Then his wife, with the famine not ending and the clay running out, knocked down the remaining clay at the foot of the walls, moistened it, and obtaining about half an aḷhaka of paddy, she pounded it, took one nāḷi-measure of rice and, for fear of thieves, thinking, "In a time of famine, there are many thieves," she put it in a certain pot, covered it, and buried it in the ground. |
atha naṃ seṭṭhi rājūpaṭṭhānato āgantvā āha — |
Then the merchant, having come from attending on the king, said to her— |
“bhadde, chātomhi, atthi kiñcī”ti. |
My lady, I am hungry. Is there anything? |
sā vijjamānaṃ “natthī”ti avatvā “ekā taṇḍulanāḷi atthī”ti āha. |
She, though there was, did not say, "There is nothing," but said, "There is one nāḷi of rice." |
“kahaṃ sā”ti? |
Where is it? |
“corabhayena me nikhaṇitvā ṭhapitā”ti. |
For fear of thieves, I have buried it. |
“tena hi naṃ uddharitvā kiñci pacāhī”ti. |
Then take it out and cook something. |
“sace yāguṃ pacissāmi, dve vāre labhissati. |
"If I cook gruel, it will be enough for two times. |
sace bhattaṃ pacissāmi, ekavārameva labhissati, kiṃ pacāmi, sāmī”ti āha. |
If I cook rice, it will be enough for only one time. What shall I cook, master?" she said. |
“amhākaṃ añño paccayo natthi, bhattaṃ bhuñjitvā marissāma, bhattameva pacāhī”ti. |
We have no other means. We will eat rice and die. Cook only rice. |
sā bhattaṃ pacitvā pañca koṭṭhāse katvā seṭṭhino koṭṭhāsaṃ vaḍḍhetvā purato ṭhapesi. |
She cooked the rice and, having made five portions, she served the merchant's portion and placed it before him. |
♦ tasmiṃ khaṇe gandhamādanapabbate paccekabuddho samāpattito vuṭṭhāti. |
♦ At that moment, a Paccekabuddha arose from his attainment on Mount Gandhamādana. |
antosamāpattiyaṃ kira samāpattibalena jighacchā na bādhati. |
Within the attainment, it is said, hunger does not afflict one by the power of the attainment. |
samāpattito vuṭṭhitānaṃ pana balavatī hutvā udarapaṭalaṃ ḍayhantī viya uppajjati. |
But for those who have arisen from the attainment, it arises with great force, as if burning the lining of the stomach. |
tasmā te labhanaṭṭhānaṃ oloketvā gacchanti. |
Therefore, they look for a place to receive and go. |
taṃ divasañca tesaṃ dānaṃ datvā senāpatiṭṭhānādīsu aññatarasampattiṃ labhanti. |
And on that day, by giving alms to them, they obtain one of the attainments, such as the position of a general. |
tasmā sopi dibbena cakkhunā olokento “sakalajambudīpe chātakabhayaṃ uppannaṃ, seṭṭhigehe ca pañcannaṃ janānaṃ nāḷikodanova pakko, saddhā nu kho ete, sakkhissanti vā mama saṅgahaṃ kātun”ti tesaṃ saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca disvā pattacīvaramādāya mahāseṭṭhissa purato dvāre ṭhitameva attānaṃ dassesi. |
Therefore, he also, looking with his divine eye, thought, "The fear of famine has arisen in all of Jambudīpa, and in the merchant's house, only a nāḷikā-measure of rice has been cooked for five people. Are they faithful, and will they be able to show me favor?", and seeing their faithfulness and their ability to show favor, he took his bowl and robe and showed himself standing at the door in front of the great merchant. |
so taṃ disvā pasannacitto “pubbepi mayā dānassa adinnattā evarūpaṃ chātakaṃ diṭṭhaṃ, idaṃ kho pana bhattaṃ maṃ ekadivasameva rakkheyya. |
He, seeing him, with a pleased mind, thought, "In the past, because I did not give alms, I have seen such a famine. But this meal would sustain me for only one day. |
ayyassa pana dinnaṃ anekāsu kappakoṭīsu mama hitasukhāvahaṃ bhavissatī”ti taṃ bhattapātiṃ apanetvā paccekabuddhaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā gehaṃ pavesetvā āsane nisinnassa pāde dhovitvā suvaṇṇapādapīṭhe ṭhapetvā bhattapātimādāya paccekabuddhassa patte okiri. |
But given to the venerable one, it will bring me welfare and happiness for many crores of aeons," and moving that rice bowl aside, he approached the Paccekabuddha and, paying homage with the five-point prostration, he led him into the house and, when he was seated on a seat, he washed his feet and, having placed them on a golden footstool, he took the rice bowl and poured it into the Paccekabuddha's bowl. |
upaḍḍhāvasese bhatte paccekabuddho hatthena pattaṃ pidahi. |
When half the rice was left, the Paccekabuddha covered his bowl with his hand. |
atha naṃ, “bhante, ekāya taṇḍulanāḷiyā pañcannaṃ janānaṃ pakkaodanassa ayaṃ eko koṭṭhāso, imaṃ dvidhā kātuṃ na sakkā. |
Then he said, "Venerable sir, this is one portion of the rice cooked for five people from one nāḷikā of rice. It cannot be made into two. |
mā mayhaṃ idhaloke saṅgahaṃ karotha, ahaṃ niravasesaṃ dātukāmomhī”ti vatvā sabbaṃ bhattamadāsi. |
Do not consider my worldly favor. I wish to give it all without remainder," and he gave all the rice. |
datvā ca pana patthanaṃ paṭṭhapesi, “mā, bhante, puna nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ addasaṃ, ito paṭṭhāya sakalajambudīpavāsīnaṃ bījabhattaṃ dātuṃ samattho bhaveyyaṃ, sahatthena kammaṃ katvā jīvikaṃ na kappeyyaṃ, aḍḍhaterasa koṭṭhasatāni sodhāpetvā sīsaṃ nhāyitvā tesaṃ dvāre nisīditvā uddhaṃ olokitakkhaṇeyeva me rattasālidhārā patitvā sabbakoṭṭhe pūreyyuṃ. |
And having given it, he made a wish: "Venerable sir, may I never again, in any place where I am reborn, see such a fear of famine. From now on, may I be able to give seed and food to all the inhabitants of Jambudīpa. May I not make a living by working with my own hands. Having had twelve and a half hundred granaries cleared and having bathed my head, upon looking up while sitting at their doors, may a shower of red rice fall on me and fill all the granaries. |
nibbattanibbattaṭṭhāne ca ayameva bhariyā, ayameva putto, ayameva suṇisā, ayameva dāso hotū”ti. |
And in every place where I am reborn, may this same one be my wife, this same one my son, this same one my daughter-in-law, and this same one my slave." |
♦ bhariyāpissa “mama sāmike jighacchāya pīḷiyamāne na sakkā mayā bhuñjitun”ti cintetvā attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “bhante, idāni nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ na passeyyaṃ, bhattathālikaṃ purato katvā sakalajambudīpavāsīnaṃ bhattaṃ dentiyāpi ca me yāva na uṭṭhahissāmi, tāva gahitagahitaṭṭhānaṃ pūritameva hotu. |
♦ His wife also, thinking, "When my master is afflicted by hunger, it is not possible for me to eat," gave her own portion to the Paccekabuddha and made a wish: "Venerable sir, from now on, in every place where I am reborn, may I not see such a fear of famine. And as I am giving food to all the inhabitants of Jambudīpa with a food platter before me, until I get up, may the place from which it is taken be filled again. |
ayameva sāmiko, ayameva putto, ayameva suṇisā, ayameva dāso hotū”ti. |
May this same one be my husband, this same one my son, this same one my daughter-in-law, and this same one my slave." |
puttopissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “bhante, ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me sahassathavikaṃ gahetvā sakalajambudīpavāsīnaṃ kahāpaṇaṃ dentassāpi ayaṃ sahassathavikā paripuṇṇāva hotu, imeyeva mātāpitaro hontu, ayaṃ bhariyā, ayaṃ dāso hotū”ti. |
His son also gave his own portion to the Paccekabuddha and made a wish: "Venerable sir, from now on, may I not see such a fear of famine. And may this one purse of a thousand of mine, even while I am giving kahāpaṇas to all the inhabitants of Jambudīpa, remain full. May these same ones be my parents, this one my wife, and this one my slave." |
♦ suṇisāpissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me dhaññapiṭakaṃ purato ṭhapetvā sakalajambudīpavāsīnaṃ bījabhattaṃ dentiyāpi khīṇabhāvo mā paññāyittha, nibbattanibbattaṭṭhāne imeyeva sasurā hontu, ayameva sāmiko, ayameva dāso hotū”ti. |
♦ His daughter-in-law also gave her own portion to the Paccekabuddha and made a wish: "From now on, may I not see such a fear of famine. And may this one paddy-basket of mine, even while I am giving seed and food to all the inhabitants of Jambudīpa with it before me, not show any sign of being empty. In every place where I am reborn, may these same ones be my parents-in-law, this same one my husband, and this same one my slave." |
dāsopi attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, sabbe ime sāmikā hontu, kasantassa ca me ito tisso, etto tisso, majjhe ekāti dāruambaṇamattā satta satta sītāyo gacchantū”ti. |
The slave also gave his own portion to the Paccekabuddha and made a wish: "From now on, may I not see such a fear of famine. May all these be my masters. And when I am ploughing, may seven furrows go, three from this side, three from that side, and one in the middle, the size of a daṇḍa-ambaṇa." |
so taṃ divasaṃ senāpatiṭṭhānaṃ patthetvā laddhuṃ samatthopi sāmikesu sinehena “imeyeva me sāmikā hontū”ti patthanaṃ paṭṭhapesi. |
He, though on that day he was capable of aspiring to and obtaining the position of a general, out of affection for his masters, made the wish, "May these same ones be my masters." |
paccekabuddho sabbesampi vacanāvasāne “evaṃ hotū”ti vatvā — |
The Paccekabuddha, at the end of everyone's words, saying, "So be it," and— |
♦ “icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu. |
♦ “What you have wished and aspired for, may it quickly come to be. |
♦ sabbe pūrentu saṅkappā, cando pannaraso yathā. |
♦ May all your aspirations be fulfilled, like the moon on the fifteenth day. |
♦ “icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu. |
♦ “What you have wished and aspired for, may it quickly come to be. |
♦ sabbe pūrentu saṅkappā, maṇi jotiraso yathā”ti. |
♦ May all your aspirations be fulfilled, like the wish-fulfilling jewel.” |
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♦ paccekabuddhagāthāhi anumodanaṃ katvā “mayā imesaṃ cittaṃ pasādetuṃ vaṭṭatī”ti cintetvā “yāva gandhamādanapabbatā ime maṃ passantū”ti adhiṭṭhahitvā pakkāmi. |
♦ having given the blessing with the Paccekabuddha verses, thought, "It is proper for me to gladden their minds," and resolved, "Let these see me as far as Mount Gandhamādana," and departed. |
tepi oloketvāva aṭṭhaṃsu. |
They also stood watching. |
so gantvā taṃ bhattaṃ pañcahi paccekabuddhasatehi saddhiṃ saṃvibhaji. |
He went and shared that meal with five hundred Paccekabuddhas. |
taṃ tassānubhāvena sabbesampi pahoti. |
By his power, it was enough for all of them. |
te olokentāyeva aṭṭhaṃsu. |
They stood watching. |
♦ atikkante pana majjhanhike seṭṭhibhariyā ukkhaliṃ dhovitvā pidahitvā ṭhapesi. |
♦ After midday had passed, the merchant's wife washed the pot, covered it, and put it away. |
seṭṭhipi jighacchāya pīḷito nipajjitvā niddaṃ okkami. |
The merchant also, afflicted by hunger, lay down and fell asleep. |
so sāyanhe pabujjhitvā bhariyaṃ āha — |
He, waking up in the evening, said to his wife— |
“bhadde, ativiya chātomhi, atthi nu kho ukkhaliyā tale jhāmakasitthānī”ti. |
My lady, I am very hungry. Are there any burnt grains of rice at the bottom of the pot? |
sā dhovitvā ukkhaliyā ṭhapitabhāvaṃ jānantīpi “natthī”ti avatvā “ukkhaliṃ vivaritvā ācikkhissāmī”ti uṭṭhāya ukkhalimūlaṃ gantvā ukkhaliṃ vivari, tāvadeva sumanamakulasadisavaṇṇassa bhattassa pūrā ukkhali pidhānaṃ ukkhipitvā aṭṭhāsi. |
She, though knowing she had washed the pot and put it away, did not say, "There are none," but said, "I will open the pot and tell you." She got up and, going to the pot, opened the pot. At that very moment, the pot, full of rice the color of sumana buds, lifted its lid and stood there. |
sā taṃ disvāva pītiyā phuṭṭhasarīrā seṭṭhiṃ āha — |
She, seeing it, with her body filled with joy, said to the merchant— |
“uṭṭhehi, sāmi, ahaṃ ukkhaliṃ dhovitvā pidahiṃ, sā pana sumanamakulasadisavaṇṇassa bhattassa pūrā, puññāni nāma kattabbarūpāni, dānaṃ nāma kattabbayuttakaṃ. |
"Get up, master! I washed the pot and covered it, but it is full of rice the color of sumana buds. Meritorious deeds are indeed to be done; alms-giving is indeed to be done. |
uṭṭhehi, sāmi, bhuñjassū”ti. |
Get up, master, and eat." |
sā dvinnaṃ pitāputtānaṃ bhattaṃ adāsi. |
She gave food to the two, father and son. |
tesu sutvā uṭṭhitesu suṇisāya saddhiṃ nisīditvā bhuñjitvā puṇṇassa bhattaṃ adāsi. |
When they had heard and gotten up, she sat with her daughter-in-law and ate, and gave food to Puṇṇa. |
gahitagahitaṭṭhānaṃ na khīyati, kaṭacchunā sakiṃ gahitaṭṭhānameva paññāyati. |
The place from which it was taken was not depleted; only the place once taken with the ladle was visible. |
taṃdivasameva koṭṭhādayo pubbe pūritaniyāmeneva puna pūrayiṃsu. |
On that very day, the granaries and so on were filled again in the same way as they were filled before. |
“seṭṭhissa gehe bhattaṃ uppannaṃ, bījabhattehi atthikā āgantvā gaṇhantū”ti nagare ghosanaṃ kāresi. |
He had an announcement made in the city, "Food has arisen in the merchant's house. Let those who need seed and food come and take it." |
manussā tassa gehato bījabhattaṃ gaṇhiṃsu. |
The people took seed and food from his house. |
sakalajambudīpavāsino taṃ nissāya jīvitaṃ labhiṃsuyeva. |
All the inhabitants of Jambudīpa received their livelihood relying on him. |
♦ so tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde bhaddiyanagare seṭṭhikule nibbatti. |
♦ He, having passed away from there and been reborn in the deva world, and wandering among gods and humans, in this Buddha-era was born into a merchant's family in the city of Bhaddiya. |
bhariyāpissa mahābhogakule nibbattitvā vayappattā tasseva gehaṃ agamāsi. |
His wife also, having been born into a family of great wealth, came of age and went to his very house. |
tassa taṃ pubbakammaṃ nissāya pacchāgehe pubbe vuttappakārā meṇḍakā uṭṭhahiṃsu. |
On account of his past deed, rams of the kind previously mentioned arose in the back of his house. |
puttopi nesaṃ puttova, suṇisā suṇisāva, dāso dāsova ahosi. |
His son also was his son, his daughter-in-law was his daughter-in-law, and his slave was his slave. |
athekadivasaṃ seṭṭhi attano puññaṃ vīmaṃsitukāmo aḍḍhaterasāni koṭṭhasatāni sodhāpetvā sīsaṃ nhāto dvāre nisīditvā uddhaṃ olokesi. |
Then one day, the merchant, wishing to test his own merit, had the twelve and a half hundred granaries cleared and, having bathed his head, sat at the door and looked up. |
sabbānipi vuttappakārānaṃ rattasālīnaṃ pūrayiṃsu. |
All of them were filled with red rice of the kind mentioned. |
so sesānampi puññāni vīmaṃsitukāmo bhariyañca puttādayo ca “tumhākampi puññāni vīmaṃsissathā”ti āha. |
He, wishing to test the merit of the others also, said to his wife and son and others, "You too should test your merit." |
♦ athassa bhariyā sabbālaṅkārehi alaṅkaritvā mahājanassa passantasseva taṇḍule mināpetvā tehi bhattaṃ pacāpetvā dvārakoṭṭhake paññattāsane nisīditvā suvaṇṇakaṭacchuṃ ādāya “bhattena atthikā āgacchantū”ti ghosāpetvā āgatāgatānaṃ upanītabhājanāni pūretvā adāsi. |
♦ Then his wife, having adorned herself with all her ornaments and, as the great crowd was watching, having had rice measured and a meal cooked with it, sat on a prepared seat at the gatehouse and, taking a golden ladle, had it announced, "Let those who need food come," and gave, filling the bowls they brought. |
sakaladivasampi dentiyā kaṭacchunā gahitaṭṭhānameva paññāyati. |
Though she gave for the whole day, only the place where the ladle had taken was visible. |
tassā pana purimabuddhānampi bhikkhusaṅghassa vāmahatthena ukkhaliṃ dakkhiṇahatthena kaṭacchuṃ gahetvā evameva patte pūretvā bhattassa dinnattā vāmahatthatalaṃ pūretvā padumalakkhaṇaṃ nibbatti, dakkhiṇahatthatalaṃ pūretvā candalakkhaṇaṃ nibbatti. |
But because, in the time of the previous Buddhas, she had given food to the community of monks, holding the pot with her left hand and the ladle with her right hand and thus filling the bowls, a lotus-mark was formed, filling the palm of her left hand, and a moon-mark was formed, filling the palm of her right hand. |
yasmā pana vāmahatthato dhammakaraṇaṃ ādāya bhikkhusaṅghassa udakaṃ parissāvetvā dadamānā aparāparaṃ vicari, tenassā dakkhiṇapādatalaṃ pūretvā candalakkhaṇaṃ nibbatti, vāmapādatalaṃ pūretvā padumalakkhaṇaṃ nibbatti. |
And because, taking the ceremonial water-pot from her left hand and straining water for the community of monks and giving it, she moved back and forth, a moon-mark was formed, filling the sole of her right foot, and a lotus-mark was formed, filling the sole of her left foot. |
tassā iminā kāraṇena candapadumāti nāmaṃ kariṃsu. |
For this reason, they gave her the name Candapadumā. |
♦ puttopissa sīsaṃ nhāto sahassathavikaṃ ādāya “kahāpaṇehi atthikā āgacchantū”ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. |
♦ His son also, having bathed his head and taking a purse of a thousand, said, "Let those who need kahāpaṇas come," and gave, filling the bowls they brought. |
thavikāya kahāpaṇasahassaṃ ahosiyeva. |
The purse always had a thousand kahāpaṇas. |
suṇisāpissa sabbālaṅkārehi alaṅkaritvā vīhipiṭakaṃ ādāya ākāsaṅgaṇe nisinnā “bījabhattehi atthikā āgacchantū”ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. |
His daughter-in-law also, having adorned herself with all her ornaments and taking a paddy-basket, sat in the open air and said, "Let those who need seed and food come," and gave, filling the bowls they brought. |
piṭakaṃ yathāpūritameva ahosi. |
The basket was as full as before. |
dāsopissa sabbālaṅkārehi alaṅkaritvā suvaṇṇayugesu suvaṇṇayottehi goṇe yojetvā suvaṇṇapatodayaṭṭhiṃ ādāya dvinnaṃ goṇānaṃ gandhapañcaṅgulikāni datvā visāṇesu suvaṇṇakosake paṭimuñcitvā khettaṃ gantvā pājesi. |
His slave also, having adorned himself with all his ornaments and yoking oxen with golden yokes and golden ropes, taking a golden ox-goad, and having given five-fingered marks of perfume to the two oxen and tied golden casings on their horns, went to the field and ploughed. |
ito tisso, etto tisso, majjhe ekāti satta sītā bhijjitvā agamaṃsu. |
Three furrows from this side, three from that side, and one in the middle—seven furrows broke and went. |
jambudīpavāsino bhattabījahiraññasuvaṇṇādīsu yathārucitaṃ seṭṭhigehatoyeva gaṇhiṃsu. |
The inhabitants of Jambudīpa took food, seed, gold, silver, etc., as they wished, from the merchant's house. |
ime pañca mahāpuññā. |
These five were of great merit. |
♦ evaṃ mahānubhāvo seṭṭhi “satthā kira āgato”ti sutvā “satthu paccuggamanaṃ karissāmī”ti nikkhamanto antarāmagge titthiye disvā tehi “kasmā taṃ, gahapati, kiriyavādo samāno akiriyavādassa samaṇassa gotamassa santikaṃ gacchasī”ti nivāriyamānopi tesaṃ vacanaṃ anādiyitvā gantvā satthāraṃ vanditvā ekamantaṃ nisīdi . |
♦ The merchant of such great power, hearing, "The Teacher, it is said, has come," and thinking, "I will go to meet the Teacher," was going out when he saw heretics on the way and, though being stopped by them, who said, "Why, householder, being a believer in action, do you go to the presence of the ascetic Gotama, a believer in non-action?", he, not heeding their words, went and paid homage to the Teacher and sat to one side. |
athassa satthā anupubbiṃ kathaṃ kathesi. |
Then the Teacher taught him the gradual discourse. |
so desanāvasāne sotāpattiphalaṃ patvā satthu titthiyehi avaṇṇaṃ vatvā attano nivāritabhāvaṃ ārocesi. |
He, at the end of the discourse, attained the fruit of stream-entry and reported to the Teacher that the heretics had spoken ill of him and tried to stop him. |
atha naṃ satthā, “gahapati, ime sattā nāma mahantampi attano dosaṃ na passanti, avijjamānampi paresaṃ dosaṃ vijjamānaṃ katvā tattha tattha bhusaṃ viya opunantī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Householder, these beings do not see their own great fault, but they make even a non-existent fault of others existent and winnow it here and there like chaff," and he spoke this verse— |
♦ 252. |
♦ 252. |
♦ “sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ. |
♦ “Easy to see are the faults of others, but one’s own are hard to see. |
♦ paresañhi so vajjāni, opunāti yathā bhusaṃ. |
♦ For one winnows others’ faults like chaff, |
♦ attano pana chādeti, kaliṃva kitavā saṭho”ti. |
♦ but one’s own one hides, as a crafty cheat hides a losing die.” |
♦ tattha sudassaṃ vajjanti parassa aṇumattampi vajjaṃ khalitaṃ sudassaṃ sukheneva passituṃ sakkā, attano pana atimahantampi duddasaṃ. |
♦ Therein, "easy to see are the faults" means even a small fault or failing of another is easy to see, it is possible to see it with ease, but one's own, even if very great, is hard to see. |
paresaṃ hīti teneva kāraṇena so puggalo saṅghamajjhādīsu paresaṃ vajjāni uccaṭṭhāne ṭhapetvā bhusaṃ opunanto viya opunāti. |
"For of others" means for that very reason, that person, in the midst of the Sangha and so on, places the faults of others on a high place and winnows them as if winnowing chaff. |
kaliṃva kitavā saṭhoti ettha sakuṇesu aparajjhanabhāvena attabhāvo kali nāma, sākhabhaṅgādikaṃ paṭicchādanaṃ kitavā nāma, sākuṇiko saṭho nāma. |
"as a crafty cheat hides a losing die" here means the physical form, by its nature of failing in regard to the birds, is called "kali" (losing die); the covering of broken branches and so on is called "kitavā" (cheat); the fowler is called "saṭho" (crafty). |
yathā sakuṇaluddako sakuṇe gahetvā māretukāmo kitavā viya attabhāvaṃ paṭicchādeti, evaṃ attano vajjaṃ chādetīti attho. |
Just as a bird-catcher, wishing to catch and kill birds, hides his own form like a cheat, so one hides one's own fault, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ meṇḍakaseṭṭhivatthu dasamaṃ. |
♦ The tenth is the story of the merchant Meṇḍaka. |
♦ 11. ujjhānasaññittheravatthu |
♦ 11. The Story of the Elder Ujjhānasaññi |
♦ paravajjānupassissāti imaṃ dhammadesanaṃ satthā jetavane viharanto ujjhānasaññiṃ nāma ekaṃ theraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain elder named Ujjhānasaññi, which begins with the words "Of one who sees others' faults...". |
♦ so kira “ayaṃ evaṃ nivāseti, evaṃ pārupatī”ti bhikkhūnaṃ antarameva gavesanto vicarati. |
♦ It is said that he went about just looking for faults in monks, saying, "This one wears his robe thus, this one drapes it thus." |
bhikkhū “asuko nāma, bhante, thero evaṃ karotī”ti satthu ārocesuṃ. |
The monks reported it to the Teacher, saying, "Such and such an elder, venerable sir, is doing thus." |
satthā, “bhikkhave, vattasīse ṭhatvā evaṃ ovadanto ananupavādo. |
The Teacher said, "Monks, one who stands at the head of the rules of conduct and advises thus is not to be blamed. |
yo pana niccaṃ ujjhānasaññitāya paresaṃ antaraṃ pariyesamāno evaṃ vatvā vicarati, tassa jhānādīsu ekopi viseso nuppajjati, kevalaṃ āsavāyeva vaḍḍhantī”ti vatvā imaṃ gāthamāha — |
But for one who, always with a carping mind, goes about seeking the faults of others and speaking thus, not a single special attainment, such as jhāna and so on, arises, but only his cankers increase," and he spoke this verse— |
♦ 253. |
♦ 253. |
♦ “paravajjānupassissa, niccaṃ ujjhānasaññino. |
♦ “For one who sees others’ faults and is always of a carping mind, |
♦ āsavā tassa vaḍḍhanti, ārā so āsavakkhayā”ti. |
♦ his cankers grow; he is far from the destruction of the cankers.” |
♦ tattha ujjhānasaññinoti evaṃ nivāsetabbaṃ evaṃ pārupitabbanti paresaṃ antaragavesitāya ujjhānabahulassa puggalassa jhānādīsu ekadhammopi na vaḍḍhati, atha kho āsavāva tassa vaḍḍhanti. |
♦ Therein, "of a carping mind" means for a person who is much given to carping, seeking the faults of others, saying, "One should wear the robe thus, one should drape it thus," not a single state, such as jhāna and so on, grows, but rather his cankers grow. |
teneva kāraṇena so arahattamaggasaṅkhātā āsavakkhayā ārā dūraṃ gatova hotīti. |
For that very reason, he is far from the destruction of the cankers, which is the path of Arahantship. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ujjhānasaññittheravatthu ekādasamaṃ. |
♦ The eleventh is the story of the Elder Ujjhānasaññi. |
♦ 12. subhaddaparibbājakavatthu |
♦ 12. The Story of the Wanderer Subhadda |
♦ ākāseti idaṃ dhammadesanaṃ satthā kusinārāyaṃ upavattane mallānaṃ sālavane parinibbānamañcake nipanno subhaddaṃ paribbājakaṃ ārabbha kathesi. |
♦ The Teacher, at Kusinārā, in the Upavattana sāla grove of the Mallas, lying on his Parinibbāna-couch, delivered this Dhamma discourse concerning the wanderer Subhadda, which begins with the words "In the sky...". |
♦ so kira atīte kaniṭṭhabhātari ekasmiṃ sasse navakkhattuṃ aggadānaṃ dente dānaṃ dātuṃ anicchanto osakkitvā avasāne adāsi. |
♦ It is said that he, in the past, when his younger brother was giving the first fruits of a certain crop nine times, being unwilling to give alms, held back and gave at the end. |
tasmā paṭhamabodhiyampi majjhimabodhiyampi satthāraṃ daṭṭhuṃ nālattha. |
Therefore, neither in the first enlightenment nor in the middle enlightenment did he get to see the Teacher. |
pacchimabodhiyaṃ pana satthu parinibbānakāle “ahaṃ tīsu pañhesu attano kaṅkhaṃ mahallake paribbājake pucchitvā samaṇaṃ gotamaṃ ‘daharo’ti saññāya na pucchiṃ, tassa ca dāni parinibbānakālo, pacchā me samaṇassa gotamassa apucchitakāraṇā vippaṭisāro uppajjeyyā”ti satthāraṃ upasaṅkamitvā ānandattherena nivāriyamānopi satthārā okāsaṃ katvā, “ānanda, mā subhaddaṃ nivārayi, pucchatu maṃ pañhan”ti vutte antosāṇiṃ pavisitvā heṭṭhāmañcake nisinno, “bho samaṇa, kiṃ nu kho ākāse padaṃ nāma atthi, ito bahiddhā samaṇo nāma atthi, saṅkhārā sassatā nāma atthī”ti ime pañhe pucchi. |
But in the last enlightenment, at the time of the Teacher's Parinibbāna, thinking, "I have asked old wanderers about my doubt in three questions, but I have not asked the ascetic Gotama, thinking he was 'young.' And now is the time of his Parinibbāna. Afterwards, remorse might arise in me for the reason of not having asked the ascetic Gotama," he approached the Teacher and, though being stopped by the Elder Ānanda, when the Teacher had made an opportunity and said, "Ānanda, do not stop Subhadda. Let him ask me the question," he entered the curtain enclosure and, sitting at the foot of the couch, asked these questions: "Sir ascetic, is there indeed a path in the sky? Is there an ascetic outside of this? Are conditioned things eternal?" |
athassa satthā tesaṃ abhāvaṃ ācikkhanto imāhi gāthāhi dhammaṃ desesi — |
Then the Teacher, explaining their absence, taught the Dhamma with these verses— |
♦ 254. |
♦ 254. |
♦ “ākāseva padaṃ natthi, samaṇo natthi bāhire. |
♦ “In the sky there is no path; there is no ascetic outside. |
♦ papañcābhiratā pajā, nippapañcā tathāgatā. |
♦ People delight in proliferation; Tathāgatas are free from proliferation. |
♦ 255. |
♦ 255. |
♦ “ākāseva padaṃ natthi, samaṇo natthi bāhire. |
♦ “In the sky there is no path; there is no ascetic outside. |
♦ saṅkhārā sassatā natthi, natthi buddhānamiñjitan”ti. |
♦ Conditioned things are not eternal; there is no agitation for the Buddhas.” |
♦ tattha padanti imasmiṃ ākāse vaṇṇasaṇṭhānavasena evarūpanti paññāpetabbaṃ kassaci padaṃ nāma natthi. |
♦ Therein, "path" means in this sky, there is no path of anyone that can be designated as "of such a nature" by way of color and shape. |
bāhireti mama sāsanato bahiddhā maggaphalaṭṭho samaṇo nāma natthi. |
"outside" means outside of my dispensation, there is no ascetic established in the path and fruit. |
pajāti ayaṃ sattalokasaṅkhātā pajā taṇhādīsu papañcesuyevābhiratā. |
"people" means this populace, identified with the world of beings, delights only in proliferations such as craving, views, and conceit. |
nippapañcāti bodhimūleyeva sabbapapañcānaṃ samucchinnattā nippapañcā tathāgatā. |
"free from proliferation" means Tathāgatas are free from proliferation because all proliferations were cut off at the foot of the Bodhi tree. |
saṅkhārāti pañcakkhandhā. |
"conditioned things" means the five aggregates. |
tesu hi ekopi sassato nāma natthi. |
For among them, not even one is eternal. |
iñjitanti buddhānaṃ pana taṇhāmānādīsu iñjitesu yena saṅkhārā sassatāti gaṇheyya, taṃ ekaṃ iñjitampi nāma natthīti attho. |
"agitation" means but for the Buddhas, among the agitations of craving, conceit, and so on, by which one might take conditioned things to be eternal, there is not even one such agitation, is the meaning. |
♦ desanāvasāne subhaddo anāgāmiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Subhadda was established in the fruit of a non-returner, and the Dhamma discourse was also beneficial to the assembled company. |
♦ subhaddaparibbājakavatthu dvādasamaṃ. |
♦ The twelfth is the story of the wanderer Subhadda. |
♦ malavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Impurity Chapter is finished. |
♦ aṭṭhārasamo vaggo. |
♦ The Eighteenth Chapter. |
♦ 19. dhammaṭṭhavaggo |
♦ 19. The Chapter of the Righteous |
♦ 1. vinicchayamahāmattavatthu |
♦ 1. The Story of the Adjudicating Ministers |
♦ na tena hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto vinicchayamahāmatte ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the adjudicating ministers, which begins with the words "Not by that is one...". |
♦ ekadivasañhi bhikkhū sāvatthiyaṃ uttaradvāragāme piṇḍāya caritvā piṇḍapātapaṭikkantā nagaramajjhena vihāraṃ āgacchanti. |
♦ For one day, monks, having walked for alms in a village at the northern gate of Sāvatthī, were returning from their alms-round and coming to the monastery through the middle of the city. |
tasmiṃ khaṇe megho uṭṭhāya pāvassi. |
At that moment, a cloud arose and it rained. |
te sammukhāgataṃ vinicchayasālaṃ pavisitvā vinicchayamahāmatte lañjaṃ gahetvā sāmike asāmike karonte disvā “aho ime adhammikā, mayaṃ pana ‘ime dhammena vinicchayaṃ karontī’ti saññino ahumhā”ti cintetvā vasse vigate vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā tamatthaṃ ārocesuṃ. |
They entered an adjudicating hall that was right in front of them and saw the adjudicating ministers taking bribes and making non-owners into owners. Thinking, "Alas, these are unrighteous. We, however, had the notion that 'these make judgments righteously,'" and when the rain had passed, they went to the monastery, paid homage to the Teacher, and sitting to one side, reported the matter. |
satthā “na, bhikkhave, chandādivasikā hutvā sāhasena atthaṃ vinicchinantā dhammaṭṭhā nāma honti, aparādhaṃ pana anuvijjitvā aparādhānurūpaṃ asāhasena vinicchayaṃ karontā eva dhammaṭṭhā nāma hontī”ti vatvā imā gāthā abhāsi — |
The Teacher said, "Monks, those who, being subject to desire and so on, judge a matter rashly, are not called righteous. But those who investigate a crime and make a judgment non-rashly, in accordance with the crime, they are called righteous," and he spoke these verses— |
♦ 256. |
♦ 256. |
♦ “na tena hoti dhammaṭṭho, yenatthaṃ sāhasā naye. |
♦ “Not by that is one righteous, by which one decides a case with violence. |
♦ yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito. |
♦ But the wise person who would discern both right and wrong, |
♦ 257. |
♦ 257. |
♦ “asāhasena dhammena, samena nayatī pare. |
♦ “who leads others non-violently, with justice and impartiality, |
♦ dhammassa gutto medhāvī, dhammaṭṭhoti pavuccatī”ti. |
♦ that guardian of the law, the intelligent one, is called righteous.” |
♦ tattha tenāti ettakeneva kāraṇena. |
♦ Therein, "by that" means by that reason alone. |
dhammaṭṭhoti rājā hi attano kātabbe vinicchayadhamme ṭhitopi dhammaṭṭho nāma na hoti. |
"righteous" means even a king, though established in the law of judgment to be followed by him, is not called righteous. |
yenāti yena kāraṇena. |
"by which" means by which reason. |
atthanti otiṇṇaṃ vinicchitabbaṃ atthaṃ. |
"a case" means a case that has come to be judged. |
sāhasā nayeti chandādīsu patiṭṭhito sāhasena musāvādena viniccheyya. |
"decides with violence" means one established in desire and so on would decide with violence, with falsehood. |
yo hi chande patiṭṭhāya ñātīti vā mittoti vā musā vatvā asāmikameva sāmikaṃ karoti, dose patiṭṭhāya attano verīnaṃ musā vatvā sāmikameva asāmikaṃ karoti, mohe patiṭṭhāya lañjaṃ gahetvā vinicchayakāle aññavihito viya ito cito ca olokento musā vatvā “iminā jitaṃ, ayaṃ parājito”ti paraṃ nīharati, bhaye patiṭṭhāya kassacideva issarajātikassa parājayaṃ pāpuṇantassāpi jayaṃ āropeti, ayaṃ sāhasena atthaṃ neti nāma. |
For he who, established in desire, speaking falsely because someone is a relative or a friend, makes a non-owner the owner; established in hatred, speaking falsely about his own enemies, makes an owner a non-owner; established in delusion, having taken a bribe, at the time of judgment, as if engaged in something else, looking here and there, speaking falsely, dismisses another, saying, "This one has won, this one has lost"; established in fear, even when someone of a powerful family is about to be defeated, attributes victory to him—this one is said to lead a case with violence. |
eso dhammaṭṭho nāma na hotīti attho. |
He is not called righteous, is the meaning. |
atthaṃ anatthañcāti bhūtañca abhūtañca kāraṇaṃ. |
"both right and wrong" means both the true and untrue cause. |
ubho niccheyyāti yo pana paṇḍito ubho atthānatthe vinicchinitvā vadati. |
"who would discern both" means but the wise person who discerns both right and wrong and speaks. |
asāhasenāti amusāvādena. |
"non-violently" means without falsehood. |
dhammenāti vinicchayadhammena, na chandādivasena. |
"with justice" means with the law of judgment, not by way of desire and so on. |
samenāti aparādhānurūpeneva pare nayati, jayaṃ vā parājayaṃ vā pāpeti. |
"impartially" means he leads others according to the crime, causing them to attain either victory or defeat. |
dhammassa guttoti so dhammagutto dhammarakkhito dhammojapaññāya samannāgato medhāvī vinicchayadhamme ṭhitattā dhammaṭṭhoti pavuccatīti attho. |
"guardian of the law" means he, being guarded by the law, protected by the law, endowed with the wisdom of the essence of the Dhamma, the intelligent one, because he is established in the law of judgment, is called righteous, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ vinicchayamahāmattavatthu paṭhamaṃ. |
♦ The first is the story of the adjudicating ministers. |
♦ 2. chabbaggiyavatthu |
♦ 2. The Story of the Group of Six |
♦ na tena paṇḍito hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the group of six, which begins with the words "Not by that is one wise...". |
♦ te kira vihārepi gāmepi bhattaggaṃ ākulaṃ karontā vicaranti. |
♦ It is said that they went about making the dining hall tumultuous, both in the monastery and in the village. |
athekadivase bhikkhū gāme bhattakiccaṃ katvā āgate dahare sāmaṇere ca pucchiṃsu — |
Then one day, the monks asked the young novices who had returned after their meal in the village— |
“kīdisaṃ, āvuso, bhattaggan”ti? |
What was the dining hall like, friends? |
bhante, mā pucchatha, chabbaggiyā “mayameva viyattā, mayameva paṇḍitā, ime paharitvā sīse kacavaraṃ ākiritvā nīharissāmā”ti vatvā amhe piṭṭhiyaṃ gahetvā kacavaraṃ okirantā bhattaggaṃ ākulaṃ akaṃsūti. |
Venerable sirs, do not ask. The group of six, saying, 'We alone are clever, we alone are wise. We will strike these, pour rubbish on their heads, and drive them out,' took us by the back, and pouring rubbish on us, they made the dining hall tumultuous. |
bhikkhū satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. |
The monks went to the Teacher and reported the matter. |
satthā “nāhaṃ, bhikkhave, bahuṃ bhāsitvā pare viheṭhayamānaṃ ‘paṇḍito’ti vadāmi, kheminaṃ pana averīnaṃ abhayameva paṇḍitoti vadāmī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "I do not, monks, call one who, speaking much, harasses others, 'wise.' But I call the secure one, the one without enmity, the fearless one, wise," and he spoke this verse— |
♦ 258. |
♦ 258. |
♦ “na tena paṇḍito hoti, yāvatā bahu bhāsati. |
♦ “Not by that is one wise, insofar as one speaks much. |
♦ khemī averī abhayo, paṇḍitoti pavuccatī”ti. |
♦ The secure one, the one without enmity, the fearless one, is called wise.” |
♦ tattha yāvatāti yattakena kāraṇena saṅghamajjhādīsu bahuṃ katheti, tena paṇḍito nāma na hoti . |
♦ Therein, "insofar as" means for the reason that one speaks much in the midst of the Sangha and so on, by that one is not called wise. |
yo pana sayaṃ khemī pañcannaṃ verānaṃ abhāvena averī nibbhayo, yaṃ vā āgamma mahājanassa bhayaṃ na hoti, so paṇḍito nāma hotīti attho. |
But he who is himself secure, without enmity due to the absence of the five enmities, fearless, or on account of whom the great crowd has no fear, he is called wise, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ chabbaggiyavatthu dutiyaṃ. |
♦ The second is the story of the group of six. |
♦ 3. ekudānakhīṇāsavattheravatthu |
♦ 3. The Story of the Elder Ekudāna, the Destroyer of Cankers |
♦ na tāvatāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekudānattheraṃ nāma khīṇāsavaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain destroyer of cankers named the Elder Ekudāna, which begins with the words "Not by that much...". |
♦ so kira ekakova ekasmiṃ vanasaṇḍe viharati, ekamevassa udānaṃ paguṇaṃ — |
♦ It is said that he lived alone in a certain forest grove. He had only one inspired utterance well-mastered— |
♦ “adhicetaso appamajjato, |
♦ “For the sage of higher mind, who is not negligent, |
♦ munino monapathesu sikkhato. |
♦ who trains in the paths of sagacity, |
♦ sokā na bhavanti tādino, |
♦ sorrows do not exist for such a one, |
♦ upasantassa sadā satīmato”ti. |
♦ who is calm, ever mindful.” |
. |
. |
♦ so kira uposathadivasesu sayameva dhammassavanaṃ ghosetvā imaṃ gāthaṃ vadati. |
♦ It is said that he, on Uposatha days, would announce the hearing of the Dhamma by himself and recite this verse. |
pathaviundriyanasaddo viya devatānaṃ sādhukārasaddo hoti. |
The sound of the deities' approval was like the sound of the earth turning. |
athekasmiṃ uposathadivase pañcapañcasataparivārā dve tipiṭakadharā bhikkhū tassa vasanaṭṭhānaṃ agamaṃsu. |
Then on one Uposatha day, two monks who were masters of the Tipiṭaka, with a retinue of five hundred each, went to his dwelling place. |
so te disvāva tuṭṭhamānaso “sādhu vo kataṃ idha āgacchantehi, ajja mayaṃ tumhākaṃ dhammaṃ suṇissāmā”ti āha. |
He, as soon as he saw them, with a joyful mind, said, "It is well done by you who have come here. Today we will hear the Dhamma from you." |
atthi pana, āvuso, idha dhammaṃ sotukāmāti. |
But, friend, is there anyone here who wishes to hear the Dhamma? |
atthi, bhante, ayaṃ vanasaṇḍo dhammassavanadivase devatānaṃ sādhukārasaddena ekaninnādo hotīti. |
There is, venerable sirs. This forest grove, on the day of hearing the Dhamma, becomes a single roar with the sound of the deities' approval. |
tesu eko tipiṭakadharo dhammaṃ osāresi, eko kathesi. |
Of them, one master of the Tipiṭaka concluded the Dhamma, and one taught it. |
ekadevatāpi sādhukāraṃ nādāsi. |
Not a single deity gave a cry of approval. |
te āhaṃsu — |
They said— |
“tvaṃ, āvuso, dhammassavanadivase imasmiṃ vanasaṇḍe devatā mahantena saddena sādhukāraṃ dentīti vadesi, kiṃ nāmetan”ti. |
You, friend, say that on the day of hearing the Dhamma, the deities in this forest grove give a cry of approval with a great sound. What is this? |
bhante, aññesu divasesu sādhukārasaddena ekaninnādo eva hoti, na ajja pana jānāmi “kimetan”ti. |
Venerable sirs, on other days, it is a single roar with the sound of approval. But today I do not know 'what this is.' |
“tena hi, āvuso, tvaṃ tāva dhammaṃ kathehī”ti. |
In that case, friend, you teach the Dhamma for a while. |
so bījaniṃ gahetvā āsane nisinno tameva gāthaṃ vadesi. |
He, taking a fan and sitting on the seat, recited that very verse. |
devatā mahantena saddena sādhukāramadaṃsu. |
The deities gave a cry of approval with a great sound. |
atha nesaṃ parivārā bhikkhū ujjhāyiṃsu “imasmiṃ vanasaṇḍe devatā mukholokanena sādhukāraṃ dadanti, tipiṭakadharabhikkhūsu ettakaṃ bhaṇantesupi kiñci pasaṃsanamattampi avatvā ekena mahallakattherena ekagāthāya kathitāya mahāsaddena sādhukāraṃ dadantī”ti. |
Then their retinue of monks murmured, "In this forest grove, the deities give a cry of approval by looking at the face. When the masters of the Tipiṭaka spoke so much, they did not say even a word of praise, but when an old elder recited one verse, they give a cry of approval with a great sound." |
tepi vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ. |
They also went to the monastery and reported the matter to the Teacher. |
♦ satthā “nāhaṃ, bhikkhave, yo bahumpi uggaṇhati vā bhāsati vā, taṃ dhammadharoti vadāmi. |
♦ The Teacher said, "I do not, monks, call one who learns or speaks much, 'a bearer of the Dhamma.' |
yo pana ekampi gāthaṃ uggaṇhitvā saccāni paṭivijjhati, ayaṃ dhammadharo nāmā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
But he who, having learned even one verse, penetrates the truths, this one is called a bearer of the Dhamma," and teaching the Dhamma, he spoke this verse— |
♦ 259. |
♦ 259. |
♦ “na tāvatā dhammadharo, yāvatā bahu bhāsati. |
♦ “Not by that much is one a bearer of the Dhamma, insofar as one speaks much. |
♦ yo ca appampi sutvāna, dhammaṃ kāyena passati. |
♦ But he who, having heard even a little, sees the Dhamma with the body, |
♦ sa ve dhammadharo hoti, yo dhammaṃ nappamajjatī”ti. |
♦ he indeed is a bearer of the Dhamma, who is not negligent regarding the Dhamma.” |
♦ tattha yāvatāti yattakena uggahaṇadhāraṇavācanādinā kāraṇena bahuṃ bhāsati, tāvattakena dhammadharo na hoti, vaṃsānurakkhako pana paveṇipālako nāma hoti. |
♦ Therein, "insofar as" means for the reason that one speaks much by way of learning, remembering, reciting, etc., by that much one is not a bearer of the Dhamma, but one is called a preserver of the lineage, a guardian of the tradition. |
yo ca appampīti yo pana appamattakampi sutvā dhammamanvāya atthamanvāya dhammānudhammappaṭipanno hutvā nāmakāyena dukkhādīni parijānanto catusaccadhammaṃ passati, sa ve dhammadharo hoti. |
"But he who, even a little" means but he who, having heard even a little, having become one who practices the Dhamma according to the Dhamma, according to the meaning, sees the four-truth-Dhamma, fully understanding suffering and so on with the name-body, he indeed is a bearer of the Dhamma. |
yo dhammaṃ nappamajjatīti yopi āraddhavīriyo hutvā ajja ajjevāti paṭivedhaṃ ākaṅkhanto dhammaṃ nappamajjati, ayampi dhammadharoyevāti attho. |
"who is not negligent regarding the Dhamma" means he who, being of aroused energy and aspiring for insight 'today, right today,' is not negligent regarding the Dhamma, he too is a bearer of the Dhamma, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ ekudānakhīṇāsavattheravatthu tatiyaṃ. |
♦ The third is the story of the Elder Ekudāna, the destroyer of cankers. |
♦ 4. lakuṇḍakabhaddiyattheravatthu |
♦ 4. The Story of the Elder Lakuṇḍaka Bhaddiya |
♦ na tena thero so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Lakuṇḍaka Bhaddiya, which begins with the words "Not by that is one an elder...". |
♦ ekadivasañhi tasmiṃ there satthu upaṭṭhānaṃ gantvā pakkantamatte tiṃsamattā āraññikā bhikkhū taṃ passantā eva āgantvā satthāraṃ vanditvā nisīdiṃsu. |
♦ For one day, as that elder, having gone to attend on the Teacher, had just departed, about thirty forest-dwelling monks, seeing him, came and, having paid homage to the Teacher, sat down. |
satthā tesaṃ arahattūpanissayaṃ disvā imaṃ pañhaṃ pucchi — |
The Teacher, seeing their potential for Arahantship, asked this question— |
“ito gataṃ ekaṃ theraṃ passathā”ti? |
Did you see an elder who left from here? |
“na passāma, bhante”ti. |
We did not see, venerable sir. |
“kiṃ nu diṭṭho vo”ti? |
But whom did you see? |
“ekaṃ, bhante, sāmaṇeraṃ passimhā”ti. |
We saw a certain novice, venerable sir. |
“na so, bhikkhave, sāmaṇero, thero eva so”ti? |
He is not a novice, monks, he is an elder. |
“ativiya khuddako, bhante”ti. |
He is very small, venerable sir. |
“nāhaṃ, bhikkhave, mahallakabhāvena therāsane nisinnamattakena theroti vadāmi. |
"I do not, monks, call one an elder just by being old or by sitting on the elder's seat. |
yo pana saccāni paṭivijjhitvā mahājanassa ahiṃsakabhāve ṭhito, ayaṃ thero nāmā”ti vatvā imā gāthā abhāsi — |
But he who has penetrated the truths and is established in a state of harmlessness towards the great crowd, this one is called an elder," and he spoke these verses— |
♦ 260. |
♦ 260. |
♦ “na tena thero so hoti, yenassa palitaṃ siro. |
♦ “Not by that is one an elder, by which his head is grey. |
♦ paripakko vayo tassa, moghajiṇṇoti vuccati. |
♦ His age is ripe; he is called ‘aged in vain.’ |
♦ 261. |
♦ 261. |
♦ “yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo. |
♦ “In whom there is truth and Dhamma, harmlessness, restraint, and taming, |
♦ sa ve vantamalo dhīro, thero iti pavuccatī”ti. |
♦ he indeed, the wise one with impurity vomited out, is called an elder.” |
♦ tattha paripakkoti pariṇato, vuḍḍhabhāvaṃ pattoti attho. |
♦ Therein, "ripe" means mature, having attained the state of old age, is the meaning. |
moghajiṇṇoti anto therakarānaṃ dhammānaṃ abhāvena tucchajiṇṇo nāma. |
"aged in vain" means aged in vain due to the absence of the qualities that make one an elder within. |
yamhi saccañca dhammo cāti yamhi pana puggale soḷasahākārehi paṭividdhattā catubbidhaṃ saccaṃ, ñāṇena sacchikatattā navavidho lokuttaradhammo ca atthi. |
"In whom there is truth and Dhamma" means but in whichever person there is the fourfold truth, because it has been penetrated in sixteen aspects, and the ninefold supermundane Dhamma, because it has been realized with knowledge. |
ahiṃsāti ahiṃsanabhāvo. |
"harmlessness" means the state of not harming. |
desanāmattametaṃ, yamhi pana catubbidhāpi appamaññābhāvanā atthīti attho. |
This is merely a way of teaching; it means in whom there is the cultivation of all four boundless states. |
saṃyamo damoti sīlañceva indriyasaṃvaro ca. |
"restraint and taming" means morality and sense-restraint. |
vantamaloti maggañāṇena nīhaṭamalo. |
"with impurity vomited out" means with impurity removed by the knowledge of the path. |
dhīroti dhitisampanno. |
"the wise one" means one endowed with steadfastness. |
theroti so imehi thirabhāvakārakehi samannāgatattā theroti vuccatīti attho. |
"elder" means he, being endowed with these qualities that make one firm, is called an elder, is the meaning. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti. |
♦ At the end of the discourse, those monks were established in Arahantship. |
♦ lakuṇḍakabhaddiyattheravatthu catutthaṃ. |
♦ The fourth is the story of the Elder Lakuṇḍaka Bhaddiya. |
♦ 5. sambahulabhikkhuvatthu |
♦ 5. The Story of a Number of Monks |
♦ na vākkaraṇamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a number of monks, which begins with the words "Not by mere talk...". |
♦ ekasmiñhi samaye dahare ceva sāmaṇere ca attano dhammācariyānameva cīvararajanādīni veyyāvaccāni karonte disvā ekacce therā cintayiṃsu — |
♦ At one time, certain elders, seeing young monks and novices performing services like dyeing robes only for their own Dhamma-teachers, thought— |
“mayampi byañjanasamaye kusalā, amhākameva kiñci natthi. |
"We too are skilled in the expression of the letter, but we have nothing. |
yaṃnūna mayaṃ satthāraṃ upasaṅkamitvā evaṃ vadeyyāma, ‘bhante, mayaṃ byañjanasamaye kusalā, aññesaṃ santike dhammaṃ uggaṇhitvāpi imesaṃ santike asodhetvā mā sajjhāyitthāti daharasāmaṇere āṇāpethā’ti. |
Why don't we approach the Teacher and say thus, 'Venerable sir, we are skilled in the expression of the letter. Please command the young monks and novices not to recite after learning the Dhamma from others without having it corrected in our presence.' |
evañhi amhākaṃ lābhasakkāro vaḍḍhissatī”ti. |
Thus our gain and honor will increase." |
te satthāraṃ upasaṅkamitvā tathā vadiṃsu. |
They approached the Teacher and spoke thus. |
♦ satthā tesaṃ vacanaṃ sutvā “imasmiṃ sāsane paveṇivaseneva evaṃ vattuṃ labhati, ime pana lābhasakkāre nissitāti ñatvā ahaṃ tumhe vākkaraṇamattena sādhurūpāti na vadāmi. |
♦ The Teacher, hearing their words and knowing, "In this dispensation, one is allowed to speak thus by way of tradition, but these are attached to gain and honor," said, "I do not call you of good form just by mere talk. |
yassa panete issādayo dhammā arahattamaggena samucchinnā, eso eva sādhurūpo”ti vatvā imā gāthā abhāsi — |
But he for whom these states of jealousy and so on are cut off by the path of Arahantship, he is indeed of good form," and he spoke these verses— |
♦ 262. |
♦ 262. |
♦ “na vākkaraṇamattena, vaṇṇapokkharatāya vā. |
♦ “Not by mere talk, nor by beauty of complexion, |
♦ sādhurūpo naro hoti, issukī maccharī saṭho. |
♦ does a man become of good form, if he is envious, selfish, and deceitful. |
♦ 263. |
♦ 263. |
♦ “yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ. |
♦ “But he for whom this is cut off, uprooted, and removed, |
♦ savantadoso medhāvī, sādhurūpoti vuccatī”ti. |
♦ that intelligent one with hatred vomited out, is called of good form.” |
♦ tattha na vākkaraṇamattenāti vacīkaraṇamattena saddalakkhaṇasampannavacanamattena. |
♦ Therein, "not by mere talk" means by mere speech, by mere speech endowed with grammatical correctness. |
vaṇṇapokkharatāya vāti sarīravaṇṇassa manāpabhāvena vā. |
"nor by beauty of complexion" means or by the pleasing nature of the body's complexion. |
naroti ettakeneva kāraṇena paralābhādīsu issāmanako pañcavidhena maccherena samannāgato kerāṭikabhāvena saṭho naro sādhurūpo na hoti. |
"a man" means for that reason alone, a man who is envious of others' gains and so on, who is endowed with the five kinds of selfishness, and who is deceitful by way of being crafty, is not of good form. |
yassa cetanti yassa ca puggalassetaṃ issādidosajātaṃ arahattamaggañāṇena samūlakaṃ chinnaṃ, mūlaghātaṃ katvā samūhataṃ, so vantadoso dhammojapaññāya samannāgato sādhurūpoti vuccatīti attho. |
"But he for whom this" means but for whichever person this mass of faults, such as jealousy, is cut off at the root and removed by the knowledge of the path of Arahantship, he, with hatred vomited out, endowed with the wisdom of the essence of the Dhamma, is called of good form, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sambahulabhikkhuvatthu pañcamaṃ. |
♦ The fifth is the story of a number of monks. |
♦ 6. hatthakavatthu |
♦ 6. The Story of Hatthaka |
♦ na muṇḍakena samaṇoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto hatthakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Sāvatthī, delivered this Dhamma discourse concerning Hatthaka, which begins with the words "Not by a shaven head...". |
♦ so kira vādakkhitto “tumhe asukavelāya asukaṭṭhānaṃ nāma āgaccheyyātha, vādaṃ karissāmā”ti vatvā puretarameva tattha gantvā “passatha, titthiyā mama bhayena nāgatā, esova pana nesaṃ parājayo”tiādīni vatvā vādakkhitto aññenaññaṃ paṭicaranto vicarati. |
♦ It is said that he, having challenged to a debate, saying, "You should come to such and such a place at such and such a time; we will have a debate," would go there beforehand and, saying things like, "Look, the heretics have not come for fear of me. This itself is their defeat," he would go about, challenged to a debate, responding with something else. |
satthā “hatthako kira evaṃ karotī”ti sutvā taṃ pakkosāpetvā “saccaṃ kira tvaṃ, hatthaka, evaṃ karosī”ti pucchitvā “saccan”ti vutte, “kasmā evaṃ karosi? |
The Teacher, hearing, "Hatthaka, it is said, is doing thus," had him summoned and asked, "Is it true, Hatthaka, that you are doing thus?", and when he said, "It is true," he said, "Why do you do so? |
evarūpañhi musāvādaṃ karonto sīsamuṇḍanādimatteneva samaṇo nāma na hoti. |
For one who speaks such a falsehood is not an ascetic just by having a shaven head and so on. |
yo pana aṇūni vā thūlāni vā pāpāni sametvā ṭhito, ayameva samaṇo”ti vatvā imā gāthā abhāsi — |
But he who has calmed his small and great evils, he is the ascetic," and he spoke these verses— |
♦ 264. |
♦ 264. |
♦ “na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ. |
♦ “Not by a shaven head is one an ascetic, who is without vows and speaks falsehood. |
♦ icchālobhasamāpanno, samaṇo kiṃ bhavissati. |
♦ Full of desire and greed, what kind of ascetic will he be? |
♦ 265. |
♦ 265. |
♦ “yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso. |
♦ “But he who calms his evils, small and great, in every way, |
♦ samitattā hi pāpānaṃ, samaṇoti pavuccatī”ti. |
♦ by the calming of his evils, he is called an ascetic.” |
♦ tattha muṇḍakenāti sīsamuṇḍanamattena. |
♦ Therein, "by a shaven head" means by the mere shaving of the head. |
abbatoti sīlavatena ca dhutaṅgavatena ca virahito. |
"without vows" means devoid of the vow of morality and the vow of asceticism. |
alikaṃ bhaṇanti musāvādaṃ bhaṇanto asampattesu ārammaṇesu icchāya pattesu ca lobhena samannāgato samaṇo nāma kiṃ bhavissati? |
"speaks falsehood" means one who speaks falsehood, endowed with desire for objects not yet attained and with greed for those attained, what kind of ascetic will he be? |
sametīti yo ca parittāni vā mahantāni vā pāpāni vūpasameti, so tesaṃ samitattā samaṇoti pavuccatīti attho. |
"calms" means but he who appeases his small or great evils, he, by the calming of them, is called an ascetic, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ hatthakavatthu chaṭṭhaṃ. |
♦ The sixth is the story of Hatthaka. |
♦ 7. aññatarabrāhmaṇavatthu |
♦ 7. The Story of a Certain Brahmin |
♦ na tena bhikkhu so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain brahmin, which begins with the words "Not by that is one a bhikkhu...". |
♦ so kira bāhirasamaye pabbajitvā bhikkhaṃ caranto cintesi — |
♦ It is said that he, having been ordained in an outside religion and wandering for alms, thought— |
“samaṇo gotamo attano sāvake bhikkhāya caraṇena ‘bhikkhū’ti vadati, mampi ‘bhikkhū’ti vattuṃ vaṭṭatī”ti. |
The ascetic Gotama calls his own disciples 'bhikkhus' because they wander for alms. It is proper to call me 'bhikkhu' too. |
so satthāraṃ upasaṅkamitvā, “bho gotama, ahampi bhikkhaṃ caritvā jīvāmi, mampi ‘bhikkhū’ti vadehī”ti āha. |
He approached the Teacher and said, "Sir Gotama, I too live by wandering for alms. Call me 'bhikkhu' too." |
atha naṃ satthā “nāhaṃ, brāhmaṇa, bhikkhanamattena bhikkhūti vadāmi. |
Then the Teacher said to him, "I do not, brahmin, call one a bhikkhu just by the mere act of begging. |
na hi vissaṃ dhammaṃ samādāya vattanto bhikkhu nāma hoti. |
For one who lives, having undertaken a foul practice, is not called a bhikkhu. |
yo pana sabbasaṅkhāresu saṅkhāya carati, so bhikkhu nāmā”ti vatvā imā gāthā abhāsi — |
But he who lives with discrimination regarding all conditioned things, he is called a bhikkhu," and he spoke these verses— |
♦ 266. |
♦ 266. |
♦ “na tena bhikkhu so hoti, yāvatā bhikkhate pare. |
♦ “Not by that is one a bhikkhu, insofar as he begs from others. |
♦ vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā. |
♦ Having undertaken a foul practice, one is not a bhikkhu by that much. |
♦ 267. |
♦ 267. |
♦ “yodha puññañca pāpañca, bāhetvā brahmacariyavā. |
♦ “He who here, having cast off merit and evil, a liver of the holy life, |
♦ saṅkhāya loke carati, sa ve bhikkhūti vuccatī”ti. |
♦ lives with discrimination in the world, he indeed is called a bhikkhu.” |
♦ tattha yāvatāti yattakena pare bhikkhate, tena bhikkhanamattena bhikkhu nāma na hoti. |
♦ Therein, "insofar as" means by which he begs from others, by that mere act of begging one is not called a bhikkhu. |
vissanti visamaṃ dhammaṃ, vissagandhaṃ vā kāyakammādikaṃ dhammaṃ samādāya caranto bhikkhu nāma na hoti. |
"foul" means an uneven practice, or a practice of bodily action and so on that has a putrid smell. One who lives having undertaken that is not called a bhikkhu. |
yodhāti yo idha sāsane ubhayampetaṃ puññañca pāpañca maggabrahmacariyena bāhetvā panuditvā brahmacariyavā hoti. |
"He who here" means he who here in this dispensation, having cast off, having driven away, both this merit and evil with the holy life of the path, becomes a liver of the holy life. |
saṅkhāyāti ñāṇena. |
"with discrimination" means with knowledge. |
loketi khandhādiloke “ime ajjhattikā khandhā, ime bāhirā”ti evaṃ sabbepi dhamme jānitvā carati, so tena ñāṇena kilesānaṃ bhinnattā “bhikkhū”ti vuccatīti attho. |
"in the world" means in the world of aggregates and so on, knowing all things in the manner of "these are the internal aggregates, these are the external," he lives. He, because his defilements are broken by that knowledge, is called a "bhikkhu," is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ aññatarabrāhmaṇavatthu sattamaṃ. |
♦ The seventh is the story of a certain brahmin. |
♦ 8. titthiyavatthu |
♦ 8. The Story of the Heretics |
♦ na monenāti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiye ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the heretics, which begins with the words "Not by silence...". |
♦ te kira bhuttaṭṭhānesu manussānaṃ “khemaṃ hotu, sukhaṃ hotu, āyu vaḍḍhatu, asukaṭṭhāne nāma kalalaṃ atthi, asukaṭṭhāne nāma kaṇṭako atthi, evarūpaṃ ṭhānaṃ gantuṃ na vaṭṭatī”tiādinā nayena maṅgalaṃ vatvā pakkamanti. |
♦ It is said that they, in places where they have eaten, would depart after saying a blessing to the people in the manner of, "May there be safety, may there be happiness, may life increase. In such and such a place there is mud, in such and such a place there is a thorn. It is not proper to go to such a place," and so on. |
bhikkhū pana paṭhamabodhiyaṃ anumodanādīnaṃ ananuññātakāle bhattagge manussānaṃ anumodanaṃ akatvā pakkamanti. |
But the monks, in the time of the first enlightenment when blessings and so on were not permitted, would depart from the dining hall without giving a blessing to the people. |
manussā “titthiyānaṃ santikā maṅgalaṃ suṇāma, bhaddantā pana tuṇhībhūtā pakkamantī”ti ujjhāyiṃsu. |
The people murmured, "We hear a blessing from the heretics, but the venerable sirs depart in silence." |
bhikkhū tamatthaṃ satthu ārocesuṃ. |
The monks reported the matter to the Teacher. |
satthā, “bhikkhave, ito paṭṭhāya bhattaggādīsu yathāsukhaṃ anumodanaṃ karotha, upanisinnakathaṃ karotha, dhammaṃ kathethā”ti anujāni. |
The Teacher permitted, "Monks, from now on, in dining halls and so on, give a blessing as you please, have an edifying conversation, teach the Dhamma." |
te tathā kariṃsu. |
They did so. |
manussā anumodanādīni suṇantā ussāhappattā bhikkhū nimantetvā sakkāraṃ karontā vicaranti. |
The people, hearing the blessing and so on, filled with enthusiasm, would invite the monks and wander about making offerings. |
titthiyā pana “mayaṃ munino monaṃ karoma, samaṇassa gotamassa sāvakā bhattaggādīsu mahākathaṃ kathentā vicarantī”ti ujjhāyiṃsu. |
But the heretics murmured, "We practice the silence of a sage. The disciples of the ascetic Gotama wander about, having a great conversation in dining halls and so on." |
♦ satthā tamatthaṃ sutvā “nāhaṃ, bhikkhave, tuṇhībhāvamattena ‘munī’ti vadāmi. |
♦ The Teacher, hearing that matter, said, "I do not, monks, call one a 'sage' just by the mere state of silence. |
ekacce hi ajānantā na kathenti, ekacce avisāradatāya, ekacce ‘mā no imaṃ atisayatthaṃ aññe jāniṃsū’ti maccherena. |
For some do not speak because they do not know, some because of a lack of confidence, some out of stinginess, thinking, 'Let others not know this superior attainment of ours.' |
tasmā monamattena muni na hoti, pāpavūpasamena pana muni nāma hotī”ti vatvā imā gāthā abhāsi — |
Therefore, one is not a sage by mere silence. But one is called a sage by the calming of evil," and he spoke these verses— |
♦ 268. |
♦ 268. |
♦ “na monena munī hoti, mūḷharūpo aviddasu. |
♦ “Not by silence does one become a sage, if one is of deluded form and ignorant. |
♦ yo ca tulaṃva paggayha, varamādāya paṇḍito. |
♦ But the wise one who, as if holding a balance, takes the best, |
♦ 269. |
♦ 269. |
♦ “pāpāni parivajjeti, sa munī tena so muni. |
♦ “and avoids evils, he is a sage; by that, he is a sage. |
♦ yo munāti ubho loke, muni tena pavuccatī”ti. |
♦ He who comprehends both worlds, by that he is called a sage.” |
♦ tattha na monenāti kāmañhi moneyyapaṭipadāsaṅkhātena maggañāṇamonena muni nāma hoti, idha pana tuṇhībhāvaṃ sandhāya “monenā”ti vuttaṃ. |
♦ Therein, "not by silence" means although one is called a sage by the sagehood of the knowledge of the path, identified with the practice of sagehood, here it is said "by silence" with reference to the state of being silent. |
mūḷharūpoti tuccharūpo. |
"of deluded form" means of empty form. |
aviddasūti aviññū. |
"ignorant" means unknowing. |
evarūpo hi tuṇhībhūtopi muni nāma na hoti. |
For such a one, even if he is silent, is not called a sage. |
atha vā monena muni nāma na hoti, tucchasabhāvo pana aviññū ca hotīti attho. |
Or else, one is not a sage by silence, but one is of empty nature and unknowing, is the meaning. |
yo ca tulaṃva pagayhāti yathā hi tulaṃ gahetvā ṭhito atirekaṃ ce hoti, harati. |
"But he who, as if holding a balance" means just as one who stands holding a balance, if there is an excess, he removes it; |
ūnaṃ ce hoti, pakkhipati. |
if there is a deficit, he adds to it. |
evameva yo atirekaṃ haranto viya pāpaṃ harati parivajjeti, ūnake pakkhipanto viya kusalaṃ paripūreti. |
So too, he who, as if removing an excess, removes and avoids evil, and as if adding to a deficit, fulfills the good. |
evañca pana karonto sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātaṃ varaṃ uttamameva ādāya pāpāni akusalakammāni parivajjeti. |
And doing so, taking what is best, identified with morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, he avoids evils, unwholesome actions. |
sa munīti so muni nāmāti attho. |
"he is a sage" means he is called a sage, is the meaning. |
tena so munīti kasmā pana so munīti ce? |
"by that, he is a sage" means but why is he a sage? |
yaṃ heṭṭhā vuttakāraṇaṃ, tena so munīti attho. |
The reason stated below, by that he is a sage, is the meaning. |
so munāti ubho loketi yo puggalo imasmiṃ khandhādiloke tulaṃ āropetvā minanto viya “ime ajjhattikā khandhā, ime bāhirā”tiādinā nayena ime ubho atthe munāti. |
he who comprehends both worlds" means the person who, in this world of aggregates and so on, as if placing it on a balance and weighing it, comprehends both these things in the manner of "these are the internal aggregates, these are the external. |
muni tena pavuccatīti tena kāraṇena munīti vuccatiyevāti attho. |
"by that he is called a sage" means for that reason, he is called a sage indeed, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ titthiyavatthu aṭṭhamaṃ. |
♦ The eighth is the story of the heretics. |
♦ 9. bālisikavatthu |
♦ 9. The Story of the Fisherman |
♦ na tena ariyo hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ ariyaṃ nāma bālisikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain fisherman named Ariya, which begins with the words "Not by that is one noble...". |
♦ ekadivasañhi satthā tassa sotāpattimaggassūpanissayaṃ disvā sāvatthiyā uttaradvāragāme piṇḍāya caritvā bhikkhusaṅghaparivuto tato āgacchati. |
♦ For one day, the Teacher, seeing his potential for the path of stream-entry, while walking for alms in a village at the northern gate of Sāvatthī and returning from there surrounded by the community of monks. |
tasmiṃ khaṇe so bālisiko balisena macche gaṇhanto buddhappamukhaṃ bhikkhusaṅghaṃ disvā balisayaṭṭhiṃ chaḍḍetvā aṭṭhāsi. |
At that moment, that fisherman, while catching fish with a hook, saw the community of monks headed by the Buddha and, throwing down his fishing rod, stood there. |
satthā tassa avidūre ṭhāne nivattitvā ṭhito “tvaṃ kiṃ nāmosī”ti sāriputtattherādīnaṃ nāmāni pucchi. |
The Teacher, standing at a place not far from him, turned back and asked the names of Sāriputta and the other elders. |
tepi “ahaṃ sāriputto ahaṃ moggallāno”ti attano attano nāmāni kathayiṃsu. |
They also said, "I am Sāriputta, I am Moggallāna," and told their respective names. |
bālisiko cintesi — |
The fisherman thought— |
“satthā sabbesaṃ nāmāni pucchati, mamampi nāmaṃ pucchissati maññe”ti. |
The Teacher is asking the names of everyone. He will probably ask my name too. |
satthā tassa icchaṃ ñatvā, “upāsaka, tvaṃ ko nāmosī”ti pucchitvā “ahaṃ, bhante, ariyo nāmā”ti vutte “na, upāsaka, tādisā pāṇātipātino ariyā nāma honti, ariyā pana mahājanassa ahiṃsanabhāve ṭhitā”ti vatvā imaṃ gāthamāha — |
The Teacher, knowing his wish, asked, "Lay-follower, what is your name?", and when he said, "I, venerable sir, am named Ariya," he said, "No, lay-follower. Such takers of life are not called noble. But the noble are established in a state of harmlessness towards the great crowd," and he spoke this verse— |
♦ 270. |
♦ 270. |
♦ “na tena ariyo hoti, yena pāṇāni hiṃsati. |
♦ “Not by that is one noble, by which one harms living beings. |
♦ ahiṃsā sabbapāṇānaṃ, ariyoti pavuccatī”ti. |
♦ By harmlessness towards all living beings, one is called noble.” |
♦ tattha ahiṃsāti ahiṃsanena. |
♦ Therein, "by harmlessness" means by not harming. |
idaṃ vuttaṃ hoti — yena hi pāṇāni hiṃsati, na tena kāraṇena ariyo hoti. |
This is what is said— by which one harms living beings, not by that reason is one noble. |
yo pana sabbapāṇānaṃ pāṇiādīhi ahiṃsanena mettādibhāvanāya patiṭṭhitattā hiṃsato ārāva ṭhito, ayaṃ ariyoti vuccatīti attho. |
But he who, by not harming any living beings with his hand and so on, and being established in the cultivation of loving-kindness and so on, stands far from harming, this one is called noble, is the meaning. |
♦ desanāvasāne bālisiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the fisherman was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ bālisikavatthu navamaṃ. |
♦ The ninth is the story of the fisherman. |
♦ 10. sambahulasīlādisampannabhikkhuvatthu |
♦ 10. The Story of a Number of Monks Endowed with Virtue and so on |
♦ na sīlabbatamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule sīlādisampanne bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a number of monks endowed with virtue and so on, which begins with the words "Not by mere morality and vows...". |
♦ tesu kira ekaccānaṃ evaṃ ahosi — |
♦ It is said that among them, for some it occurred thus— |
“mayaṃ sampannasīlā, mayaṃ dhutaṅgadharā, mayaṃ bahussutā, mayaṃ pantasenāsanavāsino, mayaṃ jhānalābhino, na amhākaṃ arahattaṃ dullabhaṃ, icchitadivaseyeva arahattaṃ pāpuṇissāmā”ti. |
We are endowed with virtue, we are bearers of the ascetic duties, we are learned, we are dwellers in secluded lodgings, we are obtainers of jhāna. Arahantship is not difficult for us. We will attain Arahantship on the very day we wish. |
yepi tattha anāgāmino, tesampi etadahosi — |
And even for those who were non-returners, it occurred thus— |
“na amhākaṃ idāni arahattaṃ dullabhan”ti. |
Now Arahantship is not difficult for us. |
te sabbepi ekadivasaṃ satthāraṃ upasaṅkamitvā vanditvā nisinnā “api nu kho vo, bhikkhave, pabbajitakiccaṃ matthakaṃ pattan”ti satthārā puṭṭhā evamāhaṃsu — |
They all one day approached the Teacher, paid homage, and sitting down, when asked by the Teacher, "Have you, monks, reached the pinnacle of the ordained life?", they spoke thus— |
“bhante, mayaṃ evarūpā evarūpā ca, tasmā ‘icchiticchitakkhaṇeyeva arahattaṃ pattuṃ samatthamhā’ti cintetvā viharāmā”ti. |
Venerable sir, we are of such and such a kind, and such and such. Therefore, we live thinking, 'We are able to attain Arahantship at the very moment we wish.' |
♦ satthā tesaṃ vacanaṃ sutvā, “bhikkhave, bhikkhunā nāma parisuddhasīlādimattakena vā anāgāmisukhappattamattakena vā ‘appakaṃ no bhavadukkhan’ti vattuṃ na vaṭṭati, āsavakkhayaṃ pana appatvā ‘sukhitomhī’ti cittaṃ na uppādetabban”ti vatvā imā gāthā abhāsi — |
♦ The Teacher, hearing their words, said, "Monks, it is not proper for a monk to say, 'My suffering of existence is little,' just by the mere state of pure morality and so on, or by the mere state of having attained the bliss of a non-returner. But without having attained the destruction of the cankers, one should not give rise to the thought, 'I am happy,'" and he spoke these verses— |
♦ 271. |
♦ 271. |
♦ “na sīlabbatamattena, bāhusaccena vā pana. |
♦ “Not by mere morality and vows, nor again by much learning, |
♦ atha vā samādhilābhena, vivittasayanena vā. |
♦ nor by the attainment of concentration, nor by secluded lodging, |
♦ 272. |
♦ 272. |
♦ “phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ. |
♦ “(thinking) ‘I touch the bliss of renunciation, not frequented by the worldly,’ |
♦ bhikkhu vissāsamāpādi, appatto āsavakkhayan”ti. |
♦ should a bhikkhu come to trust, without having reached the destruction of the cankers.” |
♦ tattha sīlabbatamattenāti catupārisuddhisīlamattena vā terasadhutaṅgamattena vā. |
♦ Therein, "by mere morality and vows" means by the mere fourfold purity of virtue or by the mere thirteen ascetic duties. |
bāhusaccena vāti tiṇṇaṃ piṭakānaṃ uggahitamattena vā. |
"nor again by much learning" means or by the mere learning of the three Piṭakas. |
samādhilābhenāti aṭṭhasamāpattiyā lābhena. |
"by the attainment of concentration" means by the attainment of the eight concentrations. |
nekkhammasukhanti anāgāmisukhaṃ. |
"the bliss of renunciation" means the bliss of a non-returner. |
taṃ anāgāmisukhaṃ phusāmīti ettakamattena vā. |
Or by the mere fact of thinking, "I touch that bliss of a non-returner." |
aputhujjanasevitanti puthujjanehi asevitaṃ ariyasevitameva. |
"not frequented by the worldly" means not frequented by ordinary people, but frequented only by the noble. |
bhikkhūti tesaṃ aññataraṃ ālapanto āha. |
"bhikkhu" he said, addressing one of them. |
vissāsamāpādīti vissāsaṃ na āpajjeyya. |
"should come to trust" means one should not place trust. |
idaṃ vuttaṃ hoti — bhikkhu iminā sampannasīlādibhāvamattakeneva “mayhaṃ bhavo appako parittako”ti āsavakkhayasaṅkhātaṃ arahattaṃ appatto hutvā bhikkhu nāma vissāsaṃ nāpajjeyya. |
This is what is said— a bhikkhu, just by this mere state of being endowed with virtue and so on, should not come to trust, thinking, "My existence is small, it is little," without having reached Arahantship, which is the destruction of the cankers. |
yathā hi appamattakopi gūtho duggandho hoti, evaṃ appamattakopi bhavo dukkhoti. |
For just as even a small amount of dung is foul-smelling, so even a small amount of existence is suffering. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahaṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in Arahantship, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ sambahulasīlādisampannabhikkhuvatthu dasamaṃ. |
♦ The tenth is the story of a number of monks endowed with virtue and so on. |
♦ dhammaṭṭhavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Chapter of the Righteous is finished. |
♦ ekūnavīsatimo vaggo. |
♦ The Nineteenth Chapter. |
♦ 20. maggavaggo |
♦ 20. The Path Chapter |
♦ 1. pañcasatabhikkhuvatthu |
♦ 1. The Story of the Five Hundred Monks |
♦ maggānaṭṭhaṅgikoti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning five hundred monks, which begins with the words "Of paths, the eightfold...". |
♦ te kira satthari janapadacārikaṃ caritvā puna sāvatthiṃ āgate upaṭṭhānasālāya nisīditvā “asukagāmato asukagāmassa maggo samo, asukagāmassa maggo visamo, sasakkharo, asakkharo”tiādinā nayena attano vicaritamaggaṃ ārabbha maggakathaṃ kathesuṃ. |
♦ It is said that they, when the Teacher, having wandered on tour in the country, had returned to Sāvatthī, sat in the attendance hall and had a conversation about the path, with reference to the path they had traveled, in the manner of, "The path from such and such a village to such and such a village is smooth, the path of such and such a village is uneven, it is gravelly, it is not gravelly," and so on. |
satthā tesaṃ arahattassūpanissayaṃ disvā taṃ ṭhānaṃ āgantvā paññattāsane nisinno “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, ayaṃ bāhirakamaggo, bhikkhunā nāma ariyamagge kammaṃ kātuṃ vaṭṭati, evañhi karonto bhikkhu sabbadukkhā pamuccatī”ti vatvā imā gāthā abhāsi — |
The Teacher, seeing their potential for Arahantship, came to that place and, sitting on the prepared seat, asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "Monks, this is an external path. It is proper for a monk to do the work on the noble path. For a monk who does so is freed from all suffering," and he spoke these verses— |
♦ 273. |
♦ 273. |
♦ “maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā. |
♦ “Of paths, the eightfold is the best; of truths, the four statements. |
♦ virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā. |
♦ Passionlessness is the best of states; and of bipeds, the one with eyes. |
♦ 274. |
♦ 274. |
♦ “eseva maggo natthañño, dassanassa visuddhiyā. |
♦ “This is the only path, there is no other for the purification of vision. |
♦ etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ. |
♦ You should follow this. This is the bewilderment of Māra. |
♦ 275. |
♦ 275. |
♦ “etañhi tumhe paṭipannā, dukkhassantaṃ karissatha. |
♦ “Having followed this, you will make an end of suffering. |
♦ akkhāto vo mayā maggo, aññāya sallakantanaṃ. |
♦ The path was declared by me, after I had known the removal of the darts. |
♦ 276. |
♦ 276. |
♦ “tumhehi kiccamātappaṃ, akkhātāro tathāgatā. |
♦ “You yourselves must strive; the Tathāgatas are only proclaimers. |
♦ paṭipannā pamokkhanti, jhāyino mārabandhanā”ti. |
♦ Those who have entered the path and are meditative are freed from the bonds of Māra.” |
♦ tattha maggānaṭṭhaṅgikoti jaṅghamaggādayo vā hontu dvāsaṭṭhi diṭṭhigatamaggā vā, tesaṃ sabbesampi maggānaṃ sammādiṭṭhiādīhi aṭṭhahi aṅgehi micchādiṭṭhiādīnaṃ aṭṭhannaṃ pahānaṃ karonto nirodhaṃ ārammaṇaṃ katvā catūsupi saccesu dukkhaparijānanādikiccaṃ sādhayamāno aṭṭhaṅgiko maggo seṭṭho uttamo. |
♦ Therein, "of paths, the eightfold" means whether they be footpaths and so on, or the sixty-two paths of wrong views, of all these paths, the eightfold path, which brings about the abandonment of the eight things, starting with wrong view, by means of the eight factors, starting with right view, and which, making cessation its object, accomplishes the task of fully understanding suffering and so on in the four truths, is the best, the supreme. |
saccānaṃ caturo padāti “saccaṃ bhaṇe na kujjheyyā”ti āgataṃ vacīsaccaṃ vā hotu, “sacco brāhmaṇo sacco khattiyo”tiādibhedaṃ sammutisaccaṃ vā “idameva saccaṃ moghamaññan”ti diṭṭhisaccaṃ vā “dukkhaṃ ariyasaccan”tiādibhedaṃ paramatthasaccaṃ vā hotu, sabbesampi imesaṃ saccānaṃ parijānitabbaṭṭhena sacchikātabbaṭṭhena pahātabbaṭṭhena bhāvetabbaṭṭhena ekapaṭivedhaṭṭhena ca tathapaṭivedhaṭṭhena ca dukkhaṃ ariyasaccantiādayo caturo padā seṭṭhā nāma. |
"of truths, the four statements" means whether it be the truth of speech that comes in "one should speak the truth, not be angry," or conventional truth, which is of the kind "a brahmin is true, a khattiya is true," or the truth of view, which is "this alone is true, the other is false," or the truth of ultimate reality, which is of the kind "suffering is a noble truth," of all these truths, the four statements, such as "suffering is a noble truth," are called the best, because they are to be fully understood, to be realized, to be abandoned, to be developed, and because they have a single penetration and a corresponding penetration. |
virāgo seṭṭho dhammānanti “yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī”ti vacanato sabbadhammānaṃ nibbānasaṅkhāto virāgo seṭṭho. |
"Passionlessness is the best of states" means in accordance with the saying, "As far, monks, as there are states, whether conditioned or unconditioned, passionlessness is declared the chief of them," of all states, passionlessness, which is Nibbāna, is the best. |
dvipadānañca cakkhumāti sabbesaṃ devamanussādibhedānaṃ dvipadānaṃ pañcahi cakkhūhi cakkhumā tathāgatova seṭṭho. |
"and of bipeds, the one with eyes" means of all bipeds, divided into gods, humans, etc., the Tathāgata, the one with the five eyes, is the best. |
ca-saddo sampiṇḍanattho, arūpadhamme sampiṇḍeti. |
The particle "ca" is for summing up; it sums up the formless states. |
tasmā arūpadhammānampi tathāgato seṭṭho uttamo. |
Therefore, even of the formless states, the Tathāgata is the best, the supreme. |
♦ dassanassa visuddhiyāti maggaphaladassanassa visuddhatthaṃ yo mayā “seṭṭho”ti vutto, esova maggo, natthañño. |
♦ "for the purification of vision" means for the purification of the vision of the path and fruit, the path which was called "the best" by me, this is the only path, there is no other. |
etañhi tumheti tasmā tumhe etameva paṭipajjatha. |
"you should follow this" means therefore, you should follow this very one. |
mārassetaṃ pamohananti etaṃ māramohanaṃ māramanthananti vuccati. |
"This is the bewilderment of Māra" means this is called the delusion of Māra, the confusion of Māra. |
dukkhassantanti sakalassapi vaṭṭadukkhassa antaṃ paricchedaṃ karissathāti attho. |
"an end of suffering" means you will make an end, a cessation, of all the suffering of the round of existence, is the meaning. |
aññāya sallakantananti rāgasallādīnaṃ kantanaṃ nimmathanaṃ abbūhaṇaṃ etaṃ maggaṃ, mayā vinā anussavādīhi attapaccakkhato ñatvāva ayaṃ maggo akkhāto, idāni tumhehi kilesānaṃ ātāpanena “ātappan”ti saṅkhaṃ gataṃ tassa adhigamatthāya sammappadhānavīriyaṃ kiccaṃ karaṇīyaṃ. |
"the removal of the darts" means this path, which is the cutting, the crushing, the uprooting of the darts of passion and so on, was declared by me after I had known it by direct experience, without hearing it from others. Now you must do the work, the effort of the right exertion, for its attainment, which has the name "striving" because it torments the defilements. |
kevalañhi akkhātārova tathāgatā. |
The Tathāgatas are only proclaimers. |
tasmā tehi akkhātavasena ye paṭipannā dvīhi jhānehi jhāyino, te tebhūmakavaṭṭasaṅkhātā mārabandhanā pamokkhantīti attho. |
Therefore, those who have entered the path in the way declared by them and are meditative with the two jhānas, they will be freed from the bonds of Māra, which is the three-realmed round of existence, is the meaning. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in Arahantship, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ pañcasatabhikkhuvatthu paṭhamaṃ. |
♦ The first is the story of the five hundred monks. |
♦ 2. aniccalakkhaṇavatthu |
♦ 2. The Story of the Characteristic of Impermanence |
♦ sabbe saṅkhārā aniccāti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning five hundred monks, which begins with the words "All conditioned things are impermanent...". |
♦ te kira satthu santike kammaṭṭhānaṃ gahetvā gantvā araññe vāyamantāpi arahattaṃ appatvā “visesetvā kammaṭṭhānaṃ uggaṇhissāmā”ti satthu santikaṃ āgamiṃsu. |
♦ It is said that they, having taken a meditation subject from the Teacher and gone, though striving in the forest, did not attain Arahantship. Thinking, "We will learn a special meditation subject," they came to the Teacher. |
satthā “kiṃ nu kho imesaṃ sappāyan”ti vīmaṃsanto “ime kassapabuddhakāle vīsati vassasahassāni aniccalakkhaṇe anuyuñjiṃsu, tasmā aniccalakkhaṇeneva tesaṃ ekaṃ gāthaṃ desetuṃ vaṭṭatī”ti cintetvā, “bhikkhave, kāmabhavādīsu sabbepi saṅkhārā hutvā abhāvaṭṭhena aniccā evā”ti vatvā imaṃ gāthamāha — |
The Teacher, investigating, "What indeed is suitable for them?", and knowing, "These, in the time of the Buddha Kassapa, practiced on the characteristic of impermanence for twenty thousand years. Therefore, it is proper to teach them one verse on the characteristic of impermanence," thought thus, and said, "Monks, all conditioned things, in the realms of sensuality and so on, are indeed impermanent by reason of having been and then not being," and he spoke this verse— |
♦ 277. |
♦ 277. |
♦ “sabbe saṅkhārā aniccāti, yadā paññāya passati. |
♦ “When one sees with wisdom, ‘All conditioned things are impermanent,’ |
♦ atha nibbindati dukkhe, esa maggo visuddhiyā”ti. |
♦ then one becomes weary of suffering; this is the path to purity.” |
♦ tattha sabbe saṅkhārāti kāmabhavādīsu uppannā khandhā tattha tattheva nirujjhanato aniccāti yadā vipassanāpaññāya passati, atha imasmiṃ khandhapariharaṇadukkhe nibbindati, nibbindanto dukkhaparijānanādivasena saccāni paṭivijjhati. |
♦ Therein, "all conditioned things" means when one sees with the wisdom of insight that the aggregates that have arisen in the realms of sensuality and so on are impermanent because they cease right there, then one becomes weary of this suffering of bearing the aggregates. Becoming weary, one penetrates the truths by way of fully understanding suffering and so on. |
esa maggo visuddhiyāti visuddhatthāya vodānatthāya esa maggoti attho. |
"this is the path to purity" means this is the path for the sake of purity, for the sake of cleansing, is the meaning. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattaparisānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in Arahantship, and the Dhamma discourse was also beneficial to the assembled company. |
♦ aniccalakkhaṇavatthu dutiyaṃ. |
♦ The second is the story of the characteristic of impermanence. |
♦ 3. dukkhalakkhaṇavatthu |
♦ 3. The Story of the Characteristic of Suffering |
♦ dutiyagāthāyapi evarūpameva vatthu. |
♦ In the second verse also, the story is of the same kind. |
tadā hi bhagavā tesaṃ bhikkhūnaṃ dukkhalakkhaṇe katābhiyogabhāvaṃ ñatvā, “bhikkhave, sabbepi khandhā paṭipīḷanaṭṭhena dukkhā evā”ti vatvā imaṃ gāthamāha — |
For then the Blessed One, knowing that those monks had been engaged in the characteristic of suffering, said, "Monks, all aggregates are indeed suffering by reason of oppression," and he spoke this verse— |
♦ 278. |
♦ 278. |
♦ “sabbe saṅkhārā dukkhāti, yadā paññāya passati. |
♦ “When one sees with wisdom, ‘All conditioned things are suffering,’ |
♦ atha nibbindati dukkhe, esa maggo visuddhiyā”ti. |
♦ then one becomes weary of suffering; this is the path to purity.” |
♦ tattha dukkhāti paṭipīḷanaṭṭhena dukkhā. |
♦ Therein, "suffering" means suffering by reason of oppression. |
sesaṃ purimasadisameva. |
The rest is the same as before. |
♦ dukkhalakkhaṇavatthu tatiyaṃ. |
♦ The third is the story of the characteristic of suffering. |
♦ 4. anattalakkhaṇavatthu |
♦ 4. The Story of the Characteristic of Not-self |
♦ tatiyagāthāyapi eseva nayo. |
♦ In the third verse also, this is the way. |
kevalañhi ettha bhagavā tesaṃ bhikkhūnaṃ pubbe anattalakkhaṇe anuyuttabhāvaṃ ñatvā, “bhikkhave, sabbepi khandhā avasavattanaṭṭhena anattā evā”ti vatvā imaṃ gāthamāha — |
For here the Blessed One, knowing that those monks had formerly been engaged in the characteristic of not-self, said, "Monks, all aggregates are indeed not-self by reason of being uncontrollable," and he spoke this verse— |
♦ 279. |
♦ 279. |
♦ “sabbe dhammā anattāti, yadā paññāya passati. |
♦ “When one sees with wisdom, ‘All things are not-self,’ |
♦ atha nibbindati dukkhe, esa maggo visuddhiyā”ti. |
♦ then one becomes weary of suffering; this is the path to purity.” |
♦ tattha sabbe dhammāti pañcakkhandhā eva adhippetā. |
♦ Therein, "all things" means the five aggregates are intended. |
anattāti “mā jīyantu mā mīyantū”ti vase vattetuṃ na sakkāti avasavattanaṭṭhena anattā attasuññā assāmikā anissarāti attho. |
"not-self" means because one is not able to control them, saying, "Let them not decay, let them not die," they are not-self by reason of being uncontrollable, void of self, without a master, without a lord, is the meaning. |
sesaṃ purimasadisamevāti. |
The rest is the same as before. |
♦ anattalakkhaṇavatthu catutthaṃ. |
♦ The fourth is the story of the characteristic of not-self. |
♦ 5. padhānakammikatissattheravatthu |
♦ 5. The Story of the Elder Padhānakammika Tissa |
♦ uṭṭhānakālamhīti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānakammikatissattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Padhānakammika Tissa, which begins with the words "At the time for striving...". |
♦ sāvatthivāsino kira pañcasatā kulaputtā satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā araññaṃ agamaṃsu. |
♦ It is said that five hundred young men of good family from Sāvatthī were ordained in the presence of the Teacher, took a meditation subject, and went to the forest. |
tesu eko tattheva ohīyi. |
One of them was left behind there. |
avasesā araññe samaṇadhammaṃ karontā arahattaṃ patvā “paṭiladdhaguṇaṃ satthu ārocessāmā”ti puna sāvatthiṃ agamaṃsu. |
The rest, practicing the monk's duties in the forest, attained Arahantship and, thinking, "We will report the attainment we have gained to the Teacher," they returned to Sāvatthī. |
te sāvatthito yojanamatte ekasmiṃ gāmake piṇḍāya carante disvā eko upāsako yāgubhattādīhi patimānetvā anumodanaṃ sutvā punadivasatthāyapi nimantesi. |
As they were walking for alms in a certain small village one yojana from Sāvatthī, a certain lay-follower, seeing them, honored them with gruel, rice, and so on, heard the blessing, and invited them for the next day also. |
te tadaheva sāvatthiṃ gantvā pattacīvaraṃ paṭisāmetvā sāyanhasamaye satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. |
They, on that same day, went to Sāvatthī, put away their bowls and robes, and in the evening, approached the Teacher, paid homage, and sat to one side. |
satthā tehi saddhiṃ ativiya tuṭṭhiṃ pavedayamāno paṭisanthāraṃ akāsi. |
The Teacher, expressing great joy with them, made them welcome. |
♦ atha nesaṃ tattha ohīno sahāyakabhikkhu cintesi — |
♦ Then their companion monk who had been left behind thought— |
“satthu imehi saddhiṃ paṭisanthāraṃ karontassa mukhaṃ nappahoti, mayhaṃ pana maggaphalābhāvena mayā saddhiṃ na katheti, ajjeva arahattaṃ patvā satthāraṃ upasaṅkamitvā mayā saddhiṃ kathāpessāmī”ti. |
The Teacher's face is not enough for making them welcome. But because of my lack of the path and fruit, he does not speak with me. Today I will attain Arahantship and, approaching the Teacher, I will have him speak with me. |
tepi bhikkhū, “bhante, mayaṃ āgamanamagge ekena upāsakena svātanāya nimantitā, tattha pātova gamissāmā”ti satthāraṃ apalokesuṃ. |
Those monks also said to the Teacher, "Venerable sir, on the way here we were invited for tomorrow by a certain lay-follower. We will go there early in the morning," and they took their leave of the Teacher. |
atha nesaṃ sahāyako bhikkhu sabbarattiṃ caṅkamanto niddāvasena caṅkamakoṭiyaṃ ekasmiṃ pāsāṇaphalake pati, ūruṭṭhi bhijji. |
Then their companion monk, while walking in meditation all night, due to sleepiness, fell on a flat rock at the end of the walkway. His thigh-bone was broken. |
so mahāsaddena viravi. |
He cried out with a loud voice. |
tassa te sahāyakā bhikkhū saddaṃ sañjānitvā ito cito ca upadhāviṃsu. |
His companion monks, recognizing his voice, ran up from here and there. |
tesaṃ dīpaṃ jāletvā tassa kattabbakiccaṃ karontānaṃyeva aruṇo uṭṭhahi, te taṃ gāmaṃ gantuṃ okāsaṃ na labhiṃsu. |
As they were lighting a lamp and doing what needed to be done for him, the dawn broke. They did not get a chance to go to that village. |
atha ne satthā āha — |
Then the Teacher said to them— |
“kiṃ, bhikkhave, bhikkhācāragāmaṃ na gamitthā”ti. |
Why, monks, did you not go to the village for alms? |
te “āma, bhante”ti taṃ pavattiṃ ārocesuṃ. |
They, saying, "Yes, venerable sir," reported that event. |
satthā “na, bhikkhave, esa idāneva tumhākaṃ lābhantarāyaṃ karoti, pubbepi akāsiyevā”ti vatvā tehi yācito atītaṃ āharitvā — |
The Teacher said, "Not only now, monks, does he cause an obstacle to your gain; in the past, too, he did so," and when requested by them, he brought forth the past and— |
♦ “yo pubbe karaṇīyāni, pacchā so kātumicchati. |
♦ “He who wishes to do afterwards what should be done before, |
♦ varuṇakaṭṭhabhañjova, sa pacchā manutappatī”ti. |
♦ like the breaker of the varuṇa-wood, he later repents.” |
— |
— |
♦ jātakaṃ vitthāresi. |
♦ he related the Jātaka in detail. |
tadā kira te bhikkhū pañcasatā māṇavakā ahesuṃ, kusītamāṇavako ayaṃ bhikkhu ahosi, ācariyo pana tathāgatova ahosīti. |
At that time, it is said, those monks were the five hundred young men, the lazy young man was this monk, but the teacher was the Tathāgata himself. |
♦ satthā imaṃ dhammadesanaṃ āharitvā, “bhikkhave, yo hi uṭṭhānakāle uṭṭhānaṃ na karoti, saṃsannasaṅkappo hoti, kusīto so jhānādibhedaṃ visesaṃ nādhigacchatī”ti vatvā imaṃ gāthamāha — |
♦ The Teacher, having related this Dhamma discourse, said, "Monks, he who does not strive at the time for striving, whose resolve has sunk, who is lazy, he does not attain any special state, such as jhāna," and he spoke this verse— |
♦ 280. |
♦ 280. |
♦ “uṭṭhānakālamhi anuṭṭhahāno, |
♦ “Not striving at the time for striving, |
♦ yuvā balī ālasiyaṃ upeto. |
♦ young and strong, yet given to laziness, |
♦ saṃsannasaṅkappamano kusīto, |
♦ with resolve and mind sunken, lazy, |
♦ paññāya maggaṃ alaso na vindatī”ti. |
♦ the slothful one does not find the path of wisdom.” |
♦ tattha anuṭṭhahānoti anuṭṭhahanto avāyamanto. |
♦ Therein, "not striving" means not striving, not making an effort. |
yuvā balīti paṭhamayobbane ṭhito balasampannopi hutvā alasabhāvena upeto hoti, bhutvā sayati. |
"young and strong" means being in the first stage of youth and endowed with strength, yet given to the state of being lazy; having eaten, he sleeps. |
saṃsannasaṅkappamanoti tīhi micchāvitakkehi suṭṭhu avasannasammāsaṅkappacitto. |
"with resolve and mind sunken" means with a mind whose right resolve is thoroughly sunken due to the three wrong thoughts. |
kusītoti nibbīriyo. |
"lazy" means without energy. |
alasoti mahāalaso paññāya daṭṭhabbaṃ ariyamaggaṃ apassanto na vindati, na paṭilabhatīti attho. |
"slothful" means the very lazy one, not seeing the noble path that is to be seen with wisdom, does not find it, does not attain it, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ padhānakammikatissattheravatthu pañcamaṃ. |
♦ The fifth is the story of the Elder Padhānakammika Tissa. |
♦ 6. sūkarapetavatthu |
♦ 6. The Story of the Hog-Peta |
♦ vācānurakkhīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sūkarapetaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning a hog-peta, which begins with the words "Guarded in speech...". |
♦ ekasmiñhi divase mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto ekasmiṃ padese sitaṃ pātvākāsi. |
♦ For on one day, the great Elder Moggallāna, while descending from Gijjhakūṭa with the Elder Lakkhaṇa, showed a smile in a certain place. |
“ko nu kho, āvuso, hetu sitassa pātukammāyā”ti lakkhaṇattherena puṭṭho “akālo, āvuso, imassa pañhassa, satthu santike maṃ puccheyyāthā”ti vatvā lakkhaṇattherena saddhiṃyeva rājagahe piṇḍāya caritvā piṇḍapātapaṭikkanto veḷuvanaṃ gantvā satthāraṃ vanditvā nisīdi. |
When asked by the Elder Lakkhaṇa, "What, friend, is the reason for showing a smile?", he said, "It is not the time, friend, for this question. You should ask me in the Teacher's presence," and having walked for alms in Rājagaha with the Elder Lakkhaṇa, and returning from the alms-round, he went to Veḷuvana, paid homage to the Teacher, and sat down. |
atha naṃ lakkhaṇatthero tamatthaṃ pucchi. |
Then the Elder Lakkhaṇa asked him about the matter. |
so āha — |
He said— |
“āvuso, ahaṃ ekaṃ petaṃ addasaṃ, tassa tigāvutappamāṇaṃ sarīraṃ, taṃ manussasarīrasadisaṃ. |
"Friend, I saw a certain peta. His body was the size of three gāvutas; it was like a human body. |
sīsaṃ pana sūkarassa viya, tassa mukhe naṅguṭṭhaṃ jātaṃ, tato puḷavā paggharanti. |
But his head was like that of a hog. On his mouth, a tail had grown, from which pus flowed. |
svāhaṃ ‘na me evarūpo satto diṭṭhapubbo’ti taṃ disvā sitaṃ pātvākāsin”ti. |
I, thinking, 'I have never seen such a being before,' saw him and showed a smile." |
satthā “cakkhubhūtā vata, bhikkhave, mama sāvakā viharantī”ti vatvā “ahampetaṃ sattaṃ bodhimaṇḍeyeva addasaṃ. |
The Teacher said, "My disciples, monks, are living as eye-witnesses," and said, "I too saw that being at the Bodhi-maṇḍa. |
‘ye pana me na saddaheyyuṃ, tesaṃ ahitāya assā’ti paresaṃ anukampāya na kathesiṃ. |
But thinking, 'Those who would not believe me, it would be to their detriment,' out of compassion for others, I did not speak of it. |
idāni moggallānaṃ sakkhiṃ katvā kathemi. |
Now, having Moggallāna as a witness, I speak. |
saccaṃ, bhikkhave, moggallāno āhā”ti kathesi. |
It is true, monks, what Moggallāna said." |
taṃ sutvā bhikkhū satthāraṃ pucchiṃsu — |
Hearing that, the monks asked the Teacher— |
“kiṃ pana, bhante, tassa pubbakamman”ti. |
But what, venerable sir, was his past deed? |
satthā “tena hi, bhikkhave, suṇāthā”ti atītaṃ āharitvā tassa pubbakammaṃ kathesi. |
The Teacher said, "Then, monks, listen," and bringing forth the past, he told of his past deed. |
♦ kassapabuddhakāle kira ekasmiṃ gāmakāvāse dve therā samaggavāsaṃ vasiṃsu. |
♦ In the time of the Buddha Kassapa, it is said, in a certain village-monastery, two elders lived in harmony. |
tesu eko saṭṭhivasso, eko ekūnasaṭṭhivasso . |
Of them, one was sixty years old, and one was fifty-nine. |
ekūnasaṭṭhivasso itarassa pattacīvaraṃ ādāya vicari, sāmaṇero viya sabbaṃ vattapaṭivattaṃ akāsi. |
The fifty-nine-year-old would carry the other's bowl and robe and did all the duties like a novice. |
tesaṃ ekamātukucchiyaṃ vutthabhātūnaṃ viya samaggavāsaṃ vasantānaṃ vasanaṭṭhānaṃ eko dhammakathiko āgami. |
As they were living in harmony like brothers born from the same womb, a Dhamma-teacher came to their dwelling place. |
tadā ca dhammassavanadivaso hoti. |
And at that time, it was a day for hearing the Dhamma. |
therā naṃ saṅgaṇhitvā “dhammakathaṃ no kathehi sappurisā”ti āhaṃsu. |
The elders received him and said, "Teach us the Dhamma, good man." |
so dhammakathaṃ kathesi. |
He taught the Dhamma. |
therā “dhammakathiko no laddho”ti tuṭṭhacittā punadivase taṃ ādāya dhuragāmaṃ piṇḍāya pavisitvā tattha katabhattakiccā, “āvuso, hiyyo kathitaṭṭhānatova thokaṃ dhammaṃ kathehī”ti manussānaṃ dhammaṃ kathāpesuṃ. |
The elders, with joyful minds, thinking, "We have found a Dhamma-teacher," the next day took him and entered the main village for alms. Having had their meal there, they had him teach the Dhamma to the people, saying, "Friend, teach a little Dhamma from the place you taught yesterday." |
manussā dhammakathaṃ sutvā punadivasatthāyapi nimantayiṃsu. |
The people, having heard the Dhamma talk, invited him for the next day also. |
evaṃ samantā bhikkhācāragāmesu dve dve divase taṃ ādāya piṇḍāya cariṃsu. |
Thus, in the surrounding alms-villages, they walked for alms, taking him for two days each. |
♦ dhammakathiko cintesi — |
♦ The Dhamma-teacher thought— |
“ime dvepi atimudukā, mayā ubhopete palāpetvā imasmiṃ vihāre vasituṃ vaṭṭatī”ti. |
These two are very gentle. It is proper for me to drive both of them away and live in this monastery. |
so sāyaṃ therūpaṭṭhānaṃ gantvā bhikkhūnaṃ uṭṭhāya gatakāle nivattitvā mahātheraṃ upasaṅkamitvā, “bhante, kiñci vattabbaṃ atthī”ti vatvā “kathehi, āvuso”ti vutte thokaṃ cintetvā, “bhante, kathā nāmesā mahāsāvajjā”ti vatvā akathetvāva pakkāmi. |
He, in the evening, going to attend on the elders, when the monks had gotten up and left, turned back and, approaching the great elder, said, "Venerable sir, there is something to be said," and when he said, "Speak, friend," he thought for a little while and, saying, "Venerable sir, this talk is of great fault," he departed without speaking. |
anutherassāpi santikaṃ gantvā tatheva akāsi. |
He also went to the younger elder and did the same. |
so dutiyadivase tatheva katvā tatiyadivase tesaṃ ativiya kotuhale uppanne mahātheraṃ upasaṅkamitvā, “bhante, kiñci vattabbaṃ atthi, tumhākaṃ pana santike vattuṃ na visahāmī”ti vatvā therena “hotu, āvuso, kathehī”ti nippīḷito āha — |
He, on the second day, having done the same, on the third day, when great curiosity had arisen in them, approached the great elder and said, "Venerable sir, there is something to be said, but I do not dare to say it in your presence." When the elder, being pressed, said, "So be it, friend, speak," he said— |
“kiṃ pana, bhante, anuthero tumhehi saddhiṃ saṃbhogo”ti. |
But, venerable sir, is the younger elder in communion with you? |
sappurisa, kiṃ nāmetaṃ kathesi, mayaṃ ekamātukucchiyaṃ vutthaputtā viya, amhesu ekena yaṃ laddhaṃ, itarenāpi laddhameva hoti. |
"Good man, what is this you are saying? We are like sons born from the same womb. Whatever is received by one of us is as if received by the other. |
mayā etassa ettakaṃ kālaṃ aguṇo nāma na diṭṭhapubboti? |
I have never seen any fault in him for so long." |
evaṃ, bhanteti. |
Is it so, venerable sir? |
āmāvusoti. bhante maṃ anuthero evamāha — |
"Yes, friend." "Venerable sir, the younger elder said this to me— |
“sappurisa, tvaṃ kulaputto, ayaṃ mahāthero lajjī pesaloti etena saddhiṃ saṃbhogaṃ karonto upaparikkhitvā kareyyāsī”ti evamesa maṃ āgatadivasato paṭṭhāya vadatīti. |
'Good man, you are of good family. This great elder is shy and gentle. While being in communion with him, you should do so after examination.' Thus he has been telling me from the day I came." |
♦ mahāthero taṃ sutvāva kuddhamānaso daṇḍābhihataṃ kulālabhājanaṃ viya bhijji. |
♦ The great elder, as soon as he heard it, became angry and broke like a potter's vessel struck with a stick. |
itaropi uṭṭhāya anutherassa santikaṃ gantvā tatheva avoca, sopi tatheva bhijji. |
The other also got up and, going to the younger elder, spoke in the same way. He too broke in the same way. |
tesu kiñcāpi ettakaṃ kālaṃ ekopi visuṃ piṇḍāya paviṭṭhapubbo nāma natthi, punadivase pana visuṃ piṇḍāya pavisitvā anuthero puretaraṃ āgantvā upaṭṭhānasālāya aṭṭhāsi, mahāthero pacchā agamāsi. |
Although among them, for so long a time, not even one had ever entered for alms separately, on the next day, however, they entered for alms separately. The younger elder came first and stood in the attendance hall; the great elder came later. |
taṃ disvā anuthero cintesi — |
Seeing him, the younger elder thought— |
“kiṃ nu kho imassa pattacīvaraṃ paṭiggahetabbaṃ, udāhu no”ti. |
Should I take his bowl and robe, or not? |
so “na idāni paṭiggahessāmī”ti cintetvāpi “hotu, na mayā evaṃ katapubbaṃ, mayā attano vattaṃ hāpetuṃ na vaṭṭatī”ti cittaṃ mudukaṃ katvā theraṃ upasaṅkamitvā, “bhante, pattacīvaraṃ dethā”ti āha. |
He, though thinking, "I will not take them now," thought, "So be it. I have never done so before. It is not proper for me to neglect my duty," and making his mind soft, he approached the elder and said, "Venerable sir, please give me your bowl and robe." |
itaro “gaccha, dubbinīta, na tvaṃ mama pattacīvaraṃ paṭiggahetuṃ yuttarūpo”ti accharaṃ paharitvā tenapi “āma, bhante, ahampi tumhākaṃ pattacīvaraṃ na paṭiggaṇhāmīti cintesin”ti vutte, “āvuso navaka, kiṃ tvaṃ cintesi, mama imasmiṃ vihāre koci saṅgo atthī”ti āha. |
The other struck him with his hand and said, "Go, you ill-behaved one! You are not fit to take my bowl and robe." When he also said, "Yes, venerable sir, I also thought, 'I will not take your bowl and robe,'" he said, "Friend, young one, what are you thinking? Do I have any attachment to this monastery?" |
itaropi “tumhe pana, bhante, kiṃ evaṃ maññatha ‘mama imasmiṃ vihāre koci saṅgo atthī’ti, eso te vihāro”ti vatvā pattacīvaraṃ ādāya nikkhami. |
The other also said, "But you, venerable sir, what do you think, 'Do I have any attachment to this monastery?' This is your monastery," and taking his bowl and robe, he left. |
itaropi nikkhami. |
The other also left. |
te ubhopi ekamaggenāpi agantvā eko pacchimadvārena maggaṃ gaṇhi, eko puratthimadvārena. |
Both of them, not going by the same path, one took the path by the western gate, and one by the eastern gate. |
dhammakathiko, “bhante, mā evaṃ karotha, mā evaṃ karothā”ti vatvā “tiṭṭhāvuso”ti vutte nivatti. |
The Dhamma-teacher, saying, "Venerable sirs, do not do so, do not do so," turned back when he was told, "Stay, friend." |
so punadivase dhuragāmaṃ paviṭṭho manussehi, “bhante, bhaddantā kuhin”ti vutte, “āvuso, mā pucchatha, tumhākaṃ kulupakā hiyyo kalahaṃ katvā nikkhamiṃsu, ahaṃ yācantopi nivattetuṃ nāsakkhin”ti āha. |
He, the next day, having entered the main village, when asked by the people, "Venerable sirs, where are the venerable ones?", said, "Friends, do not ask. Your family-benefactors had a quarrel yesterday and left. Though I begged, I could not make them turn back." |
tesu bālā tuṇhī ahesuṃ. |
Of them, the fools were silent. |
paṇḍitā pana “amhehi ettakaṃ kālaṃ bhaddantānaṃ kiñci khalitaṃ nāma na diṭṭhapubbaṃ, tesaṃ bhayaṃ imaṃ nissāya uppannaṃ bhavissatī”ti domanassappattā ahesuṃ. |
But the wise became dejected, thinking, "For so long a time we have never seen any fault in the venerable ones. The fear for them must have arisen on account of this one." |
♦ tepi therā gataṭṭhāne cittasukhaṃ nāma na labhiṃsu. |
♦ Those elders also did not find any peace of mind in the place they went. |
mahāthero cintesi — |
The great elder thought— |
“aho navakassa bhikkhuno bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha — ‘mahātherena saddhiṃ saṃbhogaṃ mā akāsī’”ti. |
Alas, a grievous deed was done by the young monk! He told a visiting monk whom he had seen for a moment, 'Do not have communion with the great elder.' |
itaropi cintesi — |
The other also thought— |
“aho mahātherassa bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha — ‘iminā saddhiṃ saṃbhogaṃ mā akāsī’”ti. |
Alas, a grievous deed was done by the great elder! He told a visiting monk whom he had seen for a moment, 'Do not have communion with this one.' |
tesaṃ neva sajjhāyo na manasikāro ahosi. |
They had neither recitation nor contemplation. |
te vassasataccayena pacchimadisāya ekaṃ vihāraṃ agamaṃsu. |
They, after a hundred years, went to a certain monastery in the western direction. |
tesaṃ ekameva senāsanaṃ pāpuṇi. |
Only one lodging was available for them. |
mahāthere pavisitvā mañcake nisinne itaropi pāvisi. |
When the great elder had entered and was sitting on the bed, the other also entered. |
mahāthero taṃ disvāva sañjānitvā assūni sandhāretuṃ nāsakkhi. |
The great elder, as soon as he saw him, recognized him and could not hold back his tears. |
itaropi mahātheraṃ sañjānitvā assupuṇṇehi nettehi “kathemi nu kho mā kathemī”ti cintetvā “na taṃ saddheyyarūpan”ti theraṃ vanditvā “ahaṃ, bhante, ettakaṃ kālaṃ tumhākaṃ pattacīvaraṃ gahetvā vicariṃ, api nu kho me kāyadvārādīsu tumhehi kiñci asāruppaṃ diṭṭhapubban”ti. |
The other also, recognizing the great elder, with his eyes full of tears, thought, "Should I speak or not?", and thinking, "It is not believable," he paid homage to the elder and said, "I, venerable sir, for so long a time have wandered, carrying your bowl and robe. But have you ever seen any impropriety in me through the body-door and so on?" |
“na diṭṭhapubbaṃ, āvuso”ti. |
I have never seen, friend. |
atha kasmā dhammakathikaṃ avacuttha “mā etena saddhiṃ saṃbhogamakāsī”ti? |
Then why did you tell the Dhamma-teacher, 'Do not have communion with this one?' |
“nāhaṃ, āvuso, evaṃ kathemi, tayā kira mama antare evaṃ vuttan”ti. |
I did not, friend, speak thus. It was said that you spoke thus in my presence. |
“ahampi, bhante, na vadāmī”ti. |
I also, venerable sir, did not speak. |
te tasmiṃ khaṇe “tena amhe bhinditukāmena evaṃ vuttaṃ bhavissatī”ti ñatvā aññamaññaṃ accayaṃ desayiṃsu. |
At that moment, they knew, "It must have been said thus by him who wished to divide us," and they confessed their transgression to each other. |
te vassasataṃ cittassādaṃ alabhantā taṃ divasaṃ samaggā hutvā “āyāma, naṃ tato vihārā nikkaḍḍhissāmā”ti pakkamitvā anupubbena taṃ vihāraṃ agamaṃsu. |
They, not having found peace of mind for a hundred years, on that day became united and, thinking, "Come, let us drag him out of that monastery," they departed and, in due course, went to that monastery. |
♦ dhammakathikopi there disvā pattacīvaraṃ paṭiggahetuṃ upagacchi. |
♦ The Dhamma-teacher also, seeing the elders, approached to take their bowls and robes. |
therā “na tvaṃ imasmiṃ vihāre vasituṃ yuttarūpo”ti accharaṃ pahariṃsu. |
The elders struck him with their hands, saying, "You are not fit to live in this monastery." |
so saṇṭhātuṃ asakkonto tāvadeva nikkhamitvā palāyi. |
He, unable to stand, went out at that very moment and fled. |
atha naṃ vīsati vassasahassāni kato samaṇadhammo sandhāretuṃ nāsakkhi, tato cavitvā avīcimhi nibbatto ekaṃ buddhantaraṃ paccitvā idāni gijjhakūṭe vuttappakārena attabhāvena dukkhaṃ anubhotīti. |
Then the monk's practice he had done for twenty thousand years could not sustain him. He passed away from there and was reborn in Avīci. Having been tormented for one Buddha-interval, he is now experiencing suffering with a form as described at Gijjhakūṭa. |
♦ satthā idaṃ tassa pubbakammaṃ āharitvā, “bhikkhave, bhikkhunā nāma kāyādīhi upasantarūpena bhavitabban”ti vatvā imaṃ gāthamāha — |
♦ The Teacher, having brought forth this past deed, said, "Monks, it is proper for a monk to be of a calm nature in body and so on," and he spoke this verse— |
♦ 281. |
♦ 281. |
♦ “vācānurakkhī manasā susaṃvuto, |
♦ “Guarded in speech, well-restrained in mind, |
♦ kāyena ca nākusalaṃ kayirā. |
♦ and with the body one should do no evil. |
♦ ete tayo kammapathe visodhaye, |
♦ One should purify these three paths of action, |
♦ ārādhaye maggamisippaveditan”ti. |
♦ and win the path declared by the sages.” |
♦ tassattho — catunnaṃ vacīduccaritānaṃ vajjanena vācānurakkhī abhijjhādīnaṃ anuppādanena manasā ca suṭṭhu saṃvuto pāṇātipātādayo pajahanto kāyena ca akusalaṃ na kayirā. |
♦ Its meaning is— by avoiding the four kinds of verbal misconduct, one is guarded in speech; by not giving rise to covetousness and so on, one is well-restrained in mind; and by abandoning taking life and so on, one should do no evil with the body. |
evaṃ ete tayo kammapathe visodhaye. |
Thus, one should purify these three paths of action. |
evaṃ visodhento hi sīlakkhandhādīnaṃ esakehi buddhādīhi isīhi paveditaṃ aṭṭhaṅgikamaggaṃ ārādheyyāti. |
For one who purifies thus wins the eightfold path declared by the sages, the Buddhas and others, who are the source of the aggregates of morality and so on. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sūkarapetavatthu chaṭṭhaṃ. |
♦ The sixth is the story of the hog-peta. |
♦ 7. poṭṭhilattheravatthu |
♦ 7. The Story of the Elder Poṭṭhila |
♦ yogā veti imaṃ dhammadesanaṃ satthā jetavane viharanto poṭṭhilaṃ nāma theraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder named Poṭṭhila, which begins with the words "From practice...". |
♦ so kira sattannampi buddhānaṃ sāsane tepiṭako pañcannaṃ bhikkhusatānaṃ dhammaṃ vācesi. |
♦ It is said that he, in the dispensation of the seven Buddhas, was a master of the Tipiṭaka and taught the Dhamma to five hundred monks. |
satthā cintesi — |
The Teacher thought— |
“imassa bhikkhuno ‘attano dukkhanissaraṇaṃ karissāmī’ti cittampi natthi saṃvejessāmi nan”ti. |
This monk does not even have the thought, 'I will work for my own release from suffering.' I will stir him up. |
tato paṭṭhāya taṃ theraṃ attano upaṭṭhānaṃ āgatakāle “ehi, tucchapoṭṭhila, vanda, tucchapoṭṭhila, nisīda, tucchapoṭṭhila, yāhi, tucchapoṭṭhilā”ti vadati. |
From then on, when that elder came to attend on him, he would say, "Come, empty Poṭṭhila; bow, empty Poṭṭhila; sit, empty Poṭṭhila; go, empty Poṭṭhila." |
uṭṭhāya gatakālepi “tucchapoṭṭhilo gato”ti vadati. |
When he got up and left, he would also say, "Empty Poṭṭhila has gone." |
so cintesi — |
He thought— |
“ahaṃ sāṭṭhakathāni tīṇi piṭakāni dhāremi, pañcannaṃ bhikkhusatānaṃ aṭṭhārasa mahāgaṇe dhammaṃ vācemi, atha pana maṃ satthā abhikkhaṇaṃ, ‘tucchapoṭṭhilā’ti vadeti, addhā maṃ satthā jhānādīnaṃ abhāvena evaṃ vadetī”ti. |
I have memorized the three Piṭakas with their commentaries. I teach the Dhamma to five hundred monks in eighteen great groups. But the Teacher constantly calls me, 'Empty Poṭṭhila.' Surely the Teacher calls me so because of my lack of jhāna and so on. |
so uppannasaṃvego “dāni araññaṃ pavisitvā samaṇadhammaṃ karissāmī”ti sayameva pattacīvaraṃ saṃvidahitvā paccūsakāle sabbapacchā dhammaṃ uggaṇhitvā nikkhamantena bhikkhunā saddhiṃ nikkhami. |
He, with a sense of urgency arisen, thought, "Now I will enter the forest and do the work of an ascetic." He arranged his bowl and robe by himself and, in the early morning, left with a monk who was leaving after having learned the Dhamma last of all. |
pariveṇe nisīditvā sajjhāyantā naṃ “ācariyo”ti na sallakkhesuṃ. |
Those who were reciting while sitting in the study hall did not recognize him as their teacher. |
so vīsayojanasatamaggaṃ gantvā ekasmiṃ araññāvāse tiṃsa bhikkhū vasanti, te upasaṅkamitvā saṅghattheraṃ vanditvā, “bhante, avassayo me hothā”ti āha. |
He, having gone a journey of one hundred and twenty yojanas, went to a certain forest monastery where thirty monks lived, approached them, paid homage to the chief elder of the Sangha, and said, "Venerable sir, be my support." |
āvuso, tvaṃ dhammakathiko, amhehi nāma taṃ nissāya kiñci jānitabbaṃ bhaveyya, kasmā evaṃ vadesīti? |
Friend, you are a Dhamma-teacher. We should learn something from you. Why do you speak thus? |
mā, bhante, evaṃ karotha, avassayo me hothāti. |
Do not, venerable sirs, do so. Be my support. |
te pana sabbe khīṇāsavāva. |
They, however, were all destroyers of cankers. |
atha naṃ mahāthero “imassa uggahaṃ nissāya māno atthiyevā”ti anutherassa santikaṃ pahiṇi. |
Then the great elder, thinking, "He still has pride on account of his learning," sent him to the presence of the next elder. |
sopi naṃ tathevāha. |
He also said the same thing to him. |
iminā nīhārena sabbepi taṃ pesentā divāṭṭhāne nisīditvā sūcikammaṃ karontassa sabbanavakassa sattavassikasāmaṇerassa santikaṃ pahiṇiṃsu. |
In this way, all of them, sending him on, sent him to the presence of the very youngest, a seven-year-old novice, who was sitting in the day-quarters doing needlework. |
evamassa mānaṃ nīhariṃsu. |
Thus they removed his pride. |
♦ so nihatamāno sāmaṇerassa santike añjaliṃ paggahetvā “avassayo me hohi sappurisā”ti āha. |
♦ He, with his pride humbled, raised his hands in añjali in the presence of the novice and said, "Be my support, good man." |
aho, ācariya, kiṃ nāmetaṃ kathetha, tumhe mahallakā bahussutā, tumhākaṃ santike mayā kiñci kāraṇaṃ jānitabbaṃ bhaveyyāti. |
Oh, teacher, what is this you are saying? You are old and learned. I should learn some reason from you. |
mā evaṃ kari, sappurisa, hohiyeva me avassayoti. |
Do not do so, good man. Be my support. |
bhante, sacepi ovādakkhamā bhavissatha, bhavissāmi vo avassayoti. |
Venerable sir, if you will be amenable to instruction, I will be your support. |
homi, sappurisa, ahaṃ “aggiṃ pavisā”ti vutte aggiṃ pavisāmiyevāti. |
I will be, good man. If I am told, 'Enter the fire,' I will enter the fire. |
atha naṃ so avidūre ekaṃ saraṃ dassetvā, “bhante, yathānivatthapārutova imaṃ saraṃ pavisathā”ti āha. |
Then he showed him a pond not far away and said, "Venerable sir, just as you are dressed and robed, enter this pond." |
so hissa mahagghānaṃ dupaṭṭacīvarānaṃ nivatthapārutabhāvaṃ ñatvāpi “ovādakkhamo nu kho”ti vīmaṃsanto evamāha. |
For he, though knowing that he was dressed and robed in valuable double-layered robes, said this, testing him, "Is he amenable to instruction?" |
theropi ekavacaneneva udakaṃ otari. |
The elder, at the very first word, entered the water. |
atha naṃ cīvarakaṇṇānaṃ temitakāle “etha, bhante”ti vatvā ekavacaneneva āgantvā ṭhitaṃ āha — |
Then, when the corners of his robes were wet, he said, "Come, venerable sir," and when he had come at the very first word and stood there, he said— |
“bhante, ekasmiṃ vammike cha chiddāni, tattha ekena chiddena godhā anto paviṭṭhā, taṃ gaṇhitukāmo itarāni pañca chiddāni thaketvā chaṭṭhaṃ bhinditvā paviṭṭhachiddeneva gaṇhāti, evaṃ tumhepi chadvārikesu ārammaṇesu sesāni pañcadvārāni pidhāya manodvāre kammaṃ paṭṭhapethā”ti. |
Venerable sir, in a certain anthill there are six holes. A lizard has entered it through one hole. One who wishes to catch it, having blocked the other five holes and breaking the sixth, catches it through the very hole it entered. So too you, in the objects of the six doors, having closed the other five doors, should establish your work on the mind-door. |
bahussutassa bhikkhuno ettakeneva padīpujjalanaṃ viya ahosi. |
For the learned monk, with just that much, it was like the lighting of a lamp. |
so “ettakameva hotu sappurisā”ti karajakāye ñāṇaṃ otāretvā samaṇadhammaṃ ārabhi. |
He, thinking, "This much is enough, good man," directed his knowledge to the perishable body and began the work of an ascetic. |
♦ satthā vīsayojanasatamatthake nisinnova taṃ bhikkhuṃ oloketvā “yathevāyaṃ bhikkhu bhūripañño, evamevaṃ anena attānaṃ patiṭṭhāpetuṃ vaṭṭatī”ti cintetvā tena saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha — |
♦ The Teacher, while seated at a distance of one hundred and twenty yojanas, saw that monk and thought, "Just as this monk is of great wisdom, so too it is proper for him to establish himself," and as if speaking with him, he sent forth a radiance and spoke this verse— |
♦ 282. |
♦ 282. |
♦ “yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo. |
♦ “From practice, wisdom is born; from non-practice, the decay of wisdom. |
♦ etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca. |
♦ Knowing this twofold path to existence and to non-existence, |
♦ tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhatī”ti. |
♦ one should so establish oneself that one’s wisdom may grow.” |
♦ tattha yogāti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā. |
♦ Therein, "practice" means wise attention to the thirty-eight objects. |
bhūrīti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ. |
"wisdom" means this is the name for wisdom that is broad like the earth. |
saṅkhayoti vināso. |
"decay" means destruction. |
etaṃ dvedhāpathanti etaṃ yogañca ayogañca. |
"this twofold path" means this practice and non-practice. |
bhavāya vibhavāya cāti vuddhiyā ca avuddhiyā ca. |
"to existence and to non-existence" means to growth and to non-growth. |
tathāti yathā ayaṃ bhūrisaṅkhātā paññā pavaḍḍhati, evaṃ attānaṃ niveseyyāti attho. |
"so" means just as this wisdom, identified as bhūri, grows, so one should establish oneself, is the meaning. |
♦ desanāvasāne poṭṭhilatthero arahatte patiṭṭhahīti. |
♦ At the end of the discourse, the Elder Poṭṭhila was established in Arahantship. |
♦ poṭṭhilattheravatthu sattamaṃ. |
♦ The seventh is the story of the Elder Poṭṭhila. |
♦ 8. pañcamahallakattheravatthu |
♦ 8. The Story of the Five Old Elders |
♦ vanaṃ chindathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule mahallake bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a number of old monks, which begins with the words "Cut down the forest...". |
♦ te kira gihikāle sāvatthiyaṃ kuṭumbikā mahaddhanā aññamaññasahāyakā ekato puññāni karontā satthu dhammadesanaṃ sutvā “mayaṃ mahallakā, kiṃ no gharāvāsenā”ti satthāraṃ pabbajjaṃ yācitvā pabbajiṃsu, mahallakabhāvena pana dhammaṃ pariyāpuṇituṃ asakkontā vihārapariyante paṇṇasālaṃ kāretvā ekatova vasiṃsu. |
♦ It is said that they, in their lay life in Sāvatthī, were householders of great wealth, friends to one another, who performed meritorious deeds together. Hearing a Dhamma discourse from the Teacher, they thought, "We are old. What is the use of the household life for us?", and asking the Teacher for ordination, they were ordained. But because of their old age, being unable to study the Dhamma, they had a leaf-hut built on the outskirts of the monastery and lived together. |
piṇḍāya carantāpi yebhuyyena puttadārasseva gehaṃ gantvā bhuñjiṃsu. |
When they went for alms, they would mostly go to the houses of their own sons and wives and eat. |
tesu ekassa purāṇadutiyikā madhurapācikā nāma, sā tesaṃ sabbesampi upakārikā ahosi. |
The former wife of one of them was named Madhurapācikā; she was a benefactor to all of them. |
kasmā sabbepi attanā laddhāhāraṃ gahetvā tassā eva gehe nisīditvā bhuñjanti? |
Why did they all, taking the food they had received, sit and eat only in her house? |
sāpi nesaṃ yathāsannihitaṃ sūpabyañjanaṃ deti. |
She also would give them whatever soup and curry was available. |
sā aññatarābādhena phuṭṭhā kālamakāsi. |
She, being afflicted with a certain disease, passed away. |
atha te mahallakattherā sahāyakassa therassa paṇṇasālāya sannipatitvā aññamaññaṃ gīvāsu gahetvā “madhurapācikā upāsikā kālakatā”ti vilapantā rodiṃsu . |
Then those old elders, having gathered in the leaf-hut of their friend, the elder, and holding each other by the neck, lamented and wept, "The laywoman Madhurapācikā has passed away." |
bhikkhūhi ca samantato upadhāvitvā “kiṃ idaṃ, āvuso”ti puṭṭhā, “bhante, sahāyakassa no purāṇadutiyikā kālakatā, sā amhākaṃ ativiya upakārikā. |
And when the monks ran up from all sides and asked, "What is this, friends?", they said, "Venerable sirs, the former wife of our friend has passed away. She was a great benefactor to us. |
idāni kuto tathārūpiṃ labhissāmāti iminā kāraṇena rodāmā”ti āhaṃsu. |
Where now will we get such a one? For this reason, we are weeping." |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. |
♦ The monks raised a discussion in the Dhamma hall. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi te kākayoniyaṃ nibbattitvā samuddatīre caramānā samuddaūmiyā samuddaṃ pavesetvā māritāya kākiyā roditvā paridevitvā taṃ nīharissāmāti mukhatuṇḍakehi mahāsamuddaṃ ussiñcantā kilamiṃsū”ti atītaṃ āharitvā — |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "Not only now, monks, but in the past too, they, having been born in the crow-womb and wandering on the seashore, when their crow-wife was drawn into the sea by a wave and killed, they wept and lamented and, thinking, 'We will get her out,' they were afflicted, trying to empty the great ocean with their beaks," and he brought forth the past and— |
♦ “api nu hanukā santā, mukhañca parisussati. |
♦ “Our jaws are tired, and our mouths are parched. |
♦ oramāma na pārema, pūrateva mahodadhī”ti. |
♦ We stop, we cannot go on; the great ocean is only being filled.” |
. |
. |
♦ imaṃ kākajātakaṃ vitthāretvā te bhikkhū āmantetvā, “bhikkhave, rāgadosamohavanaṃ nissāya tumhehi idaṃ dukkhaṃ pattaṃ, taṃ vanaṃ chindituṃ vaṭṭati, evaṃ niddukkhā bhavissathā”ti vatvā imā gāthā abhāsi — |
♦ having related this Crow Jātaka in detail, he called those monks and said, "Monks, you have attained this suffering relying on the forest of passion, hatred, and delusion. It is proper to cut down that forest. Thus you will be without suffering," and he spoke these verses— |
♦ 283. |
♦ 283. |
♦ “vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ. |
♦ “Cut down the forest, not a tree; from the forest, fear is born. |
♦ chetvā vanañca vanathañca, nibbanā hotha bhikkhavo. |
♦ Having cut down both the forest and the undergrowth, be without a forest, O monks. |
♦ 284. |
♦ 284. |
♦ “yāva hi vanatho na chijjati, |
♦ “For as long as the undergrowth is not cut, |
♦ aṇumattopi narassa nārisu. |
♦ even a little, of a man for women, |
♦ paṭibaddhamanova tāva so, |
♦ for so long his mind is bound, |
♦ vaccho khīrapakova mātarī”ti. |
♦ like a suckling calf to its mother.” |
♦ tattha mā rukkhanti satthārā hi “vanaṃ chindathā”ti vutte tesaṃ acirapabbajitānaṃ “satthā amhe vāsiādīni gahetvā vanaṃ chindāpetī”ti rukkhaṃ chinditukāmatā uppajji. |
♦ Therein, "not a tree" means when the Teacher said, "Cut down the forest," for those who had recently been ordained, the desire to cut down a tree arose, thinking, "The Teacher is having us cut down the forest, taking adzes and so on." |
atha ne “mayā rāgādikilesavanaṃ sandhāyetaṃ vuttaṃ, na rukkhe”ti paṭisedhento “mā rukkhan”ti āha. |
Then, prohibiting them, saying, "This was said by me with reference to the forest of defilements like passion, not trees," he said, "not a tree." |
vanatoti yathā pākatikavanato sīhādibhayaṃ jāyati, evaṃ jātiādibhayampi kilesavanato jāyatīti attho. |
"from the forest" means just as the fear of lions and so on is born from a natural forest, so too the fear of birth and so on is born from the forest of defilements, is the meaning. |
vanañca vanathañcāti ettha mahantā rukkhā vanaṃ nāma, khuddakā tasmiṃ vane ṭhitattā vanathā nāma. |
"both the forest and the undergrowth" here means the large trees are called the forest; the small ones, because they stand in that forest, are called the undergrowth. |
pubbuppattikarukkhā vā vanaṃ nāma, aparāparuppattikā vanathā nāma. |
Or the previously arisen trees are called the forest; the subsequently arisen ones are the undergrowth. |
evameva mahantamahantā bhavākaḍḍhanakā kilesā vanaṃ nāma, pavattiyaṃ vipākadāyakā vanathā nāma. |
So too, the great defilements that pull one to existence are called the forest; those that give result in the course of life are the undergrowth. |
pubbappattikā vanaṃ nāma, aparāparuppattikā vanathā nāma. |
The previously attained ones are the forest; the subsequently attained ones are the undergrowth. |
taṃ ubhayaṃ catutthamaggañāṇena chinditabbaṃ. |
Both of these are to be cut down by the knowledge of the fourth path. |
tenāha — |
Therefore he said— |
“chetvā vanañca vanathañca, nibbanā hotha bhikkhavo”ti. |
Having cut down both the forest and the undergrowth, be without a forest, O monks. |
nibbanā hothāti nikkilesā hotha. |
"be without a forest" means be without defilements. |
yāva hi vanathoti yāva esa aṇumattopi kilesavanatho narassa nārīsu na chijjati, tāva so khīrapako vaccho mātari viya paṭibaddhamano laggacittova hotīti attho. |
"For as long as the undergrowth" means for as long as this undergrowth of defilements, even a little, of a man for women, is not cut, for so long his mind is bound, his mind is attached, like a suckling calf to its mother, is the meaning. |
♦ desanāvasāne pañcapi te mahallakattherā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, all five of those old elders were established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ pañcamahallakattheravatthu aṭṭhamaṃ. |
♦ The eighth is the story of the five old elders. |
♦ 9. suvaṇṇakārattheravatthu |
♦ 9. The Story of the Goldsmith Elder |
♦ ucchindāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattherassa saddhivihārikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a co-resident of the Elder Sāriputta, which begins with the words "Cut off...". |
♦ eko kira suvaṇṇakāraputto abhirūpo sāriputtattherassa santike pabbaji. |
♦ It is said that a certain goldsmith's son of great beauty was ordained in the presence of the Elder Sāriputta. |
thero “taruṇānaṃ rāgo ussanno hotī”ti cintetvā tassa rāgapaṭighātāya asubhakammaṭṭhānaṃ adāsi. |
The elder, thinking, "Passion is strong in the young," gave him the meditation subject of impurity to counter his passion. |
tassa pana taṃ asappāyaṃ. |
But that was unsuitable for him. |
tasmā araññaṃ pavisitvā temāsaṃ vāyamanto cittekaggamattampi alabhitvā puna therassa santikaṃ āgantvā therena “upaṭṭhitaṃ te, āvuso, kammaṭṭhānan”ti vutte taṃ pavattiṃ ārocesi. |
Therefore, having entered the forest and striven for three months, he did not obtain even a moment of concentration. He returned to the elder and, when asked by the elder, "Has your meditation subject been established, friend?", he reported that event. |
athassa thero “kammaṭṭhānaṃ na sampajjatīti vosānaṃ āpajjituṃ na vaṭṭatī”ti vatvā puna tadeva kammaṭṭhānaṃ sādhukaṃ kathetvā adāsi. |
Then the elder, saying, "It is not proper to give up just because the meditation subject is not successful," again explained that same meditation subject carefully and gave it. |
so dutiyavārepi kiñci visesaṃ nibbattetuṃ asakkonto āgantvā therassa ārocesi. |
He, on the second occasion also, being unable to bring forth any special attainment, came and reported it to the elder. |
athassa theropi sakāraṇaṃ saupamaṃ katvā tadeva kammaṭṭhānaṃ ācikkhi. |
Then the elder also explained that same meditation subject, giving reasons and examples. |
so punapi āgantvā kammaṭṭhānassa asampajjanabhāvaṃ kathesi. |
He again came and spoke of the non-success of the meditation subject. |
thero cintesi — |
The elder thought— |
“kārako bhikkhu attani vijjamāne kāmacchandādayo vijjamānāti avijjamāne avijjamānāti pajānāti. |
"A doer-monk knows 'there are lusts and so on in me' when they are present, and 'there are no lusts and so on in me' when they are absent. |
ayaṃ bhikkhu kārako, no akārako, paṭipanno, no appaṭipanno, ahaṃ panetassa ajjhāsayaṃ na jānāmi, buddhaveneyyo eso bhavissatī”ti taṃ ādāya sāyanhasamaye satthāraṃ upasaṅkamitvā “ayaṃ, bhante, mama saddhivihāriko, imassa mayā iminā kāraṇena idaṃ nāma kammaṭṭhānaṃ dinnan”ti sabbaṃ taṃ pavattiṃ ārocesi. |
This monk is a doer, not a non-doer; he has entered the path, he has not not entered the path. But I do not know his inclination. He must be one to be trained by a Buddha," and taking him, he approached the Teacher in the evening and said, "This, venerable sir, is my co-resident. For this reason, this meditation subject was given by me," and he reported the whole event. |
♦ atha naṃ satthā “āsayānusayañāṇaṃ nāmetaṃ pāramiyo pūretvā dasasahassilokadhātuṃ unnādetvā sabbaññutaṃ pattānaṃ buddhānaṃyeva visayo”ti vatvā “katarakulā nu kho esa pabbajito”ti āvajjento “suvaṇṇakārakulā”ti ñatvā atīte attabhāve olokento tassa suvaṇṇakārakuleyeva paṭipāṭiyā nibbattāni pañca attabhāvasatāni disvā “iminā daharena dīgharattaṃ suvaṇṇakārakammaṃ karontena kaṇikārapupphapadumapupphādīni karissāmīti rattasuvaṇṇameva samparivattitaṃ, tasmā imassa asubhapaṭikūlakammaṭṭhānaṃ na vaṭṭati, manāpamevassa kammaṭṭhānaṃ sappāyan”ti cintetvā, “sāriputta, tayā kammaṭṭhānaṃ datvā cattāro māse kilamitaṃ bhikkhuṃ ajja pacchābhatteyeva arahattaṃ pattaṃ passissasi, gaccha tvan”ti theraṃ uyyojetvā iddhiyā cakkamattaṃ suvaṇṇapadumaṃ māpetvā pattehi ceva nālehi ca udakabindūni muñcantaṃ viya katvā “bhikkhu imaṃ padumaṃ ādāya vihārapaccante vālukarāsimhi ṭhapetvā sammukhaṭṭhāne pallaṅkena nisīditvā ‘lohitakaṃ lohitakan’ti parikammaṃ karohī”ti adāsi. |
♦ Then the Teacher, thinking, "This knowledge of inclination and latent tendencies is indeed the domain of the Buddhas who have fulfilled the perfections and, having caused the ten-thousand-world-system to resound, have attained omniscience," and investigating, "From what family indeed was this one ordained?", he knew, "From a goldsmith's family," and looking into his past existences, he saw five hundred consecutive existences in a goldsmith's family. "This young man, having done the work of a goldsmith for a long time, has always turned over red gold, thinking, 'I will make kaṇikāra flowers, lotus flowers, and so on.' Therefore, the meditation subject of impurity and loathsomeness is not suitable for him. A pleasing meditation subject is suitable for him," and thinking thus, he said, "Sāriputta, you will see this monk, who has been afflicted for four months by the meditation subject you gave, attain Arahantship this very afternoon. You may go," and having dismissed the elder, he created by his psychic power a golden lotus the size of a wheel and, having made it as if releasing drops of water from its petals and stem, he said, "Monk, take this lotus and, having placed it on a heap of sand at the edge of the monastery, sit cross-legged in front of it and practice the preliminary meditation, 'Red, red.'" and gave it. |
tassa satthuhatthato padumaṃ gaṇhantasseva cittaṃ pasīdi. |
As he was taking the lotus from the Teacher's hand, his mind was gladdened. |
so vihārapaccantaṃ gantvā vālukaṃ ussāpetvā tattha padumanālaṃ pavesetvā sammukhe pallaṅkena nisinno “lohitakaṃ lohitakan”ti parikammaṃ ārabhi. |
He went to the edge of the monastery and, having piled up sand and placed the lotus-stem in it, he sat cross-legged in front and began the preliminary meditation, "Red, red." |
athassa taṅkhaṇaññeva nīvaraṇāni vikkhambhiṃsu, upacārajjhānaṃ uppajji. |
At that very moment, his hindrances were suppressed, and access-concentration arose. |
tadanantaraṃ paṭhamajjhānaṃ nibbattetvā pañcahākārehi vasībhāvaṃ pāpetvā yathānisinnova dutiyajjhānādīnipi patvā vasībhūto catutthajjhānena jhānakīḷaṃ kīḷanto nisīdi. |
Immediately after that, having produced the first jhāna and having achieved mastery in five ways, just as he was sitting, he attained the second jhāna and so on, and having become a master, he sat playing the game of jhāna with the fourth jhāna. |
♦ satthā tassa jhānānaṃ uppannabhāvaṃ ñatvā “sakkhissati nu kho esa attano dhammatāya uttari visesaṃ nibbattetun”ti olokento “na sakkhissatī”ti ñatvā “taṃ padumaṃ milāyatū”ti adhiṭṭhahi. |
♦ The Teacher, knowing that his jhānas had arisen, and looking to see, "Will he be able to bring forth a higher special attainment by his own nature?", he knew, "He will not be able," and resolved, "Let that lotus wither." |
taṃ hatthehi madditapadumaṃ milāyantaṃ viya kāḷavaṇṇaṃ ahosi. |
That lotus became black, as if a withered lotus crushed by the hands. |
so jhānā vuṭṭhāya taṃ oloketvā “kiṃ nu kho imaṃ padumaṃ jarāya pahaṭaṃ paññāyati, anupādiṇṇakepi evaṃ jarāya abhibhuyyamāne upādiṇṇake kathāva natthi. |
He, having arisen from jhāna and looking at it, thought, "Why indeed does this lotus appear to be struck by decay? If this happens even to an inanimate thing, what to say of an animate one? |
idampi hi jarā abhibhavissatī”ti aniccalakkhaṇaṃ passi . |
This too will be overcome by decay," and he saw the characteristic of impermanence. |
tasmiṃ pana diṭṭhe dukkhalakkhaṇañca anattalakkhaṇañca diṭṭhameva hoti. |
But when that was seen, the characteristic of suffering and the characteristic of not-self were also seen. |
tassa tayo bhavā ādittā viya kaṇḍe baddhakuṇapā viya ca khāyiṃsu. |
The three existences appeared to him as if on fire, as if a corpse tied to his neck. |
tasmiṃ khaṇe tassa avidūre kumārakā ekaṃ saraṃ otaritvā kumudāni bhañjitvā thale rāsiṃ karonti. |
At that moment, some boys not far from him entered a certain pond and, breaking water lilies, made a heap on the shore. |
so jale ca thale ca kumudāni olokesi. |
He looked at the water lilies both in the water and on the shore. |
athassa jale kumudāni abhirūpāni udakapaggharantāni viya upaṭṭhahiṃsu, itarāni aggaggesu parimilātāni . |
Then the water lilies in the water appeared to him very beautiful, as if dripping with water, but the others were withered at the very tips. |
so “anupādiṇṇakaṃ jarā evaṃ paharati, upādiṇṇakaṃ kiṃ pana na paharissatī”ti suṭṭhutaraṃ aniccalakkhaṇādīni addasa. |
He thought, "Decay strikes an inanimate thing thus. What then will it not strike an animate one?", and he saw the characteristics of impermanence and so on even more clearly. |
satthā “pākaṭībhūtaṃ idāni imassa bhikkhuno kammaṭṭhānan”ti ñatvā gandhakuṭiyaṃ nisinnakova obhāsaṃ muñci, so tassa mukhaṃ pahari. |
The Teacher, knowing, "The meditation subject of this monk has now become clear," while seated in the fragrant chamber, sent forth a radiance. It struck his face. |
athassa “kiṃ nu kho etan”ti olokentassa satthā āgantvā sammukhe ṭhito viya ahosi. |
Then, as he was looking to see, "What indeed is this?", the Teacher came and was as if standing right in front of him. |
so uṭṭhāya añjaliṃ paggaṇhi. |
He got up and raised his hands in añjali. |
athassa satthā sappāyaṃ sallakkhetvā imaṃ gāthamāha — |
Then the Teacher, realizing his suitability, spoke this verse— |
♦ 285. |
♦ 285. |
♦ “ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā. |
♦ “Cut off the affection for oneself, as with the hand an autumn water lily. |
♦ santimaggameva brūhaya, nibbānaṃ sugatena desitan”ti. |
♦ Cultivate the very path of peace, Nibbāna, taught by the Sugata.” |
♦ tattha ucchindāti arahattamaggena ucchinda. |
♦ Therein, "cut off" means cut off with the path of Arahantship. |
sāradikanti saradakāle nibbattaṃ. |
"autumn" means born in the autumn season. |
santimagganti nibbānagāmiṃ aṭṭhaṅgikaṃ maggaṃ. |
"the path of peace" means the eightfold path leading to Nibbāna. |
brūhayāti vaḍḍhaya. |
"cultivate" means develop. |
nibbānañhi sugatena desitaṃ, tasmā tassa maggaṃ bhāvehīti attho. |
For Nibbāna has been taught by the Sugata. Therefore, cultivate its path, is the meaning. |
♦ desanāvasāne so bhikkhu arahatte patiṭṭhahi. |
♦ At the end of the discourse, that monk was established in Arahantship. |
♦ suvaṇṇakārattheravatthu navamaṃ. |
♦ The ninth is the story of the goldsmith elder. |
♦ 10. mahādhanavāṇijavatthu |
♦ 10. The Story of the Merchant of Great Wealth |
♦ idha vassanti imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the merchant of great wealth, which begins with the words "Here I will spend the rains...". |
♦ so kira bārāṇasito kusumbharattānaṃ vatthānaṃ pañca sakaṭasatāni pūretvā vaṇijjāya sāvatthiṃ āgato nadītīraṃ patvā “sve nadiṃ uttarissāmī”ti tattheva sakaṭāni mocetvā vasi. |
♦ It is said that he, having filled five hundred carts with cloths dyed with safflower from Benares, came to Sāvatthī for trade and, reaching the river bank, thinking, "Tomorrow I will cross the river," he unyoked his carts right there and stayed. |
rattiṃ mahāmegho uṭṭhahitvā vassi. |
At night, a great cloud arose and it rained. |
nadī sattāhaṃ udakassa pūrā aṭṭhāsi. |
The river was full of water for seven days. |
nāgarāpi sattāhaṃ nakkhattaṃ kīḷiṃsu. |
The city-dwellers also celebrated a festival for seven days. |
kusumbharattehi vatthehi kiccaṃ na niṭṭhitaṃ. |
The business with the safflower-dyed cloths was not finished. |
vāṇijo cintesi — |
The merchant thought— |
“ahaṃ dūraṃ āgato. |
"I have come a long way. |
sace puna gamissāmi, papañco bhavissati. |
If I go back again, it will be a delay. |
idheva vassañca hemantañca gimhañca mama kammaṃ karonto vasitvā imāni vikkiṇissāmī”ti. |
I will stay right here for the rains, winter, and summer, doing my work, and will sell these." |
satthā nagare piṇḍāya caranto tassa cittaṃ ñatvā sitaṃ pātukaritvā ānandattherena sitakāraṇaṃ puṭṭho āha — |
The Teacher, walking for alms in the city, knew his thought and, showing a smile, when asked by the Elder Ānanda for the reason for the smile, said— |
“diṭṭho te, ānanda, mahādhanavāṇijo”ti? |
Did you see, Ānanda, the merchant of great wealth? |
“āma, bhante”ti. |
Yes, venerable sir. |
so attano jīvitantarāyaṃ ajānitvā imaṃ saṃvaccharaṃ idheva vasitvā bhaṇḍaṃ vikkiṇituṃ cittamakāsīti. |
He, not knowing the danger to his own life, has made up his mind to stay right here for this year and sell his goods. |
“kiṃ pana tassa, bhante, antarāyo bhavissatī”ti? |
But what, venerable sir, will be the danger to him? |
satthā “āmānanda, sattāhameva jīvitvā so maccumukhe patissatī”ti vatvā imā gāthā abhāsi — |
The Teacher said, "Yes, Ānanda. Having lived for only seven days, he will fall into the mouth of death," and he spoke these verses— |
♦ “ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve. |
♦ “One should strive today itself; who knows if death will come tomorrow? |
♦ na hi no saṅgaraṃ tena, mahāsenena maccunā. |
♦ For there is no bargaining with him, with Death of the great army. |
♦ “evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ. |
♦ “One who lives thus ardently, unwearied day and night, |
♦ taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. |
♦ him indeed the sages, the peaceful ones, call ‘one who has a single excellent night.’” |
. |
. |
♦ gacchāmissa, bhante, ārocessāmīti. |
♦ "I will go, venerable sir, and inform him." |
vissattho gacchānandāti. |
Go with confidence, Ānanda. |
thero sakaṭaṭṭhānaṃ gantvā bhikkhāya cari. |
The elder went to the cart-stand and walked for alms. |
vāṇijo theraṃ āhārena patimānesi. |
The merchant honored the elder with food. |
atha naṃ thero āha — |
Then the elder said to him— |
“kittakaṃ kālaṃ idha vasissasī”ti? |
How long will you stay here? |
“bhante, ahaṃ dūrato āgato”. |
Venerable sir, I have come from far away. |
sace puna gamissāmi, papañco bhavissati, imaṃ saṃvaccharaṃ idha vasitvā bhaṇḍaṃ vikkiṇitvā gamissāmīti. |
If I go back again, it will be a delay. I will stay here for this year, sell my goods, and then go. |
upāsaka, dujjāno jīvitantarāyo, appamādaṃ kātuṃ vaṭṭatīti. |
Lay-follower, the danger to life is hard to know. It is proper to be diligent. |
“kiṃ pana, bhante, antarāyo bhavissatī”ti. |
But what, venerable sir, will be the danger? |
“āma, upāsaka, sattāhameva te jīvitaṃ pavattissatīti” . |
Yes, lay-follower. Your life will last for only seven days. |
so saṃviggamānaso hutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ datvā anumodanatthāya pattaṃ gaṇhi. |
He, with a stirred mind, invited the community of monks headed by the Buddha and gave a great alms-giving for seven days. He took the bowl for the blessing. |
athassa satthā anumodanaṃ karonto, “upāsaka, paṇḍitena nāma ‘idheva vassādīni vasissāmi, idañcidañca kammaṃ payojessāmī’ti cintetuṃ na vaṭṭati, attano pana jīvitantarāyameva cintetuṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
Then the Teacher, giving the blessing, said, "Lay-follower, it is not proper for a wise person to think, 'I will stay here for the rains and so on, and I will engage in this and that work.' But it is proper to think only of the danger to one's own life," and he spoke this verse— |
♦ 286. |
♦ 286. |
♦ “idha vassaṃ vasissāmi, idha hemantagimhisu. |
♦ “Here I will spend the rains, here the winter and summer. |
♦ iti bālo vicinteti, antarāyaṃ na bujjhatī”ti. |
♦ Thus the fool reflects; he does not realize the danger.” |
♦ tattha idha vassanti imasmiṃ ṭhāne idañcidañca karonto catumāsaṃ vassaṃ vasissāmi. |
♦ Therein, "here I will spend the rains" means in this place, doing this and that, I will spend the four months of the rains. |
hemantagimhisūti hemantagimhesupi “cattāro māse idañcidañca karonto idheva vasissāmī”ti evaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ ajānanto bālo vicinteti. |
"in the winter and summer" means even in the winter and summer, "I will stay right here for four months, doing this and that." Thus the fool, not knowing the worldly and spiritual benefit, reflects. |
antarāyanti “asukasmiṃ nāma kāle vā dese vā vaye vā marissāmī”ti attano jīvitantarāyaṃ na bujjhatīti. |
"the danger" means "I will die at such and such a time, or place, or age." He does not realize the danger to his own life. |
♦ desanāvasāne so vāṇijo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosi . |
♦ At the end of the discourse, that merchant was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
vāṇijopi satthāraṃ anugantvā nivattitvā “sīsarogo viya me uppanno”ti sayane nipajji, tathānipannova kālaṃ katvā tusitavimāne nibbatti. |
The merchant also, having followed the Teacher and turned back, thinking, "A headache has arisen in me," lay down on his bed. Just as he was lying, he passed away and was reborn in the Tusita heaven. |
♦ mahādhanavāṇijavatthu dasamaṃ. |
♦ The tenth is the story of the merchant of great wealth. |
♦ 11. kisāgotamīvatthu |
♦ 11. The Story of Kisāgotamī |
♦ taṃ puttapasusammattanti imaṃ dhammadesanaṃ satthā jetavane viharanto kisāgotamiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Kisāgotamī, which begins with the words "That man, infatuated with sons and cattle...". |
vatthu sahassavagge — |
The story, in the Thousand Chapter— |
♦ “yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ. |
♦ “He who would live a hundred years, not seeing the deathless state, |
♦ ekāhaṃ jīvitaṃ seyyo, passato amataṃ padan”ti. |
♦ better is a single day’s life for one who sees the deathless state.” |
— |
— |
♦ gāthāvaṇṇanāya vitthāretvā kathitaṃ. |
♦ was related in detail in the commentary on the verse. |
tadā hi satthā “kisāgotami laddhā te ekaccharamattā siddhatthakā”ti āha. |
For then the Teacher said, "Kisāgotamī, have you found a single mustard seed?" |
“na laddhā, bhante, sakalagāme jīvantehi kira matakā eva bahutarā”ti. |
I have not found, venerable sir. In the whole village, the dead are indeed more numerous than the living. |
atha naṃ satthā “tvaṃ ‘mameva putto mato’ti sallakkhesi, dhuvadhammo esa sabbasattānaṃ. |
Then the Teacher said to her, "You think, 'Only my son has died.' This is the nature of things for all beings. |
maccurājā hi sabbasatte aparipuṇṇajjhāsaye eva mahogho viya parikaḍḍhamāno apāyasamudde pakkhipatī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
For the king of death, like a great flood, drags all beings whose inclinations are unfulfilled and throws them into the ocean of the lower realms," and teaching the Dhamma, he spoke this verse— |
♦ 287. |
♦ 287. |
♦ “taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ. |
♦ “That man, infatuated with sons and cattle, with a mind attached, |
♦ suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti. |
♦ Death seizes and carries away, as a great flood a sleeping village.” |
♦ tattha taṃ puttapasusammattanti taṃ rūpabalādisampanne putte ca pasū ca labhitvā “mama puttā abhirūpā balasampannā paṇḍitā sabbakiccasamatthā, mama goṇā abhirūpā arogā mahābhāravahā, mama gāvī bahukhīrā”ti evaṃ puttehi ca pasūhi ca sammattaṃ naraṃ. |
♦ Therein, "that man, infatuated with sons and cattle" means that man who is infatuated with sons and cattle, having obtained sons who are endowed with beauty, strength, etc., and cattle, thinking, "My sons are beautiful, strong, wise, and capable of all tasks. My bulls are beautiful, healthy, and can carry great loads. My cows give much milk." |
byāsattamanasanti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṃ patthanatāya āsattamānasaṃ vā, cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṃ yaṃ laddhaṃ hoti, tattha tattheva lagganatāya byāsattamānasaṃ vā. |
"with a mind attached" means with a mind attached to desiring something more than what has been obtained, whether it be gold, silver, etc., or a bowl, robe, etc.; or with a mind attached to whatever has been obtained among the objects of eye-consciousness and so on, or the requisites mentioned. |
suttaṃ gāmanti niddaṃ upagataṃ sattanikāyaṃ. |
"a sleeping village" means a group of beings who have fallen asleep. |
mahoghovāti yathā evarūpaṃ gāmaṃ gambhīravitthato mahanto mahānadīnaṃ ogho antamaso sunakhampi asesetvā sabbaṃ ādāya gacchati, evaṃ vuttappakāraṃ naraṃ maccu ādāya gacchatīti attho. |
"as a great flood" means just as a great flood of a great river, great in depth and width, carries away everything, not leaving even a dog, so death seizes and carries away the man described, is the meaning. |
♦ desanāvasāne kisāgotamī sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Kisāgotamī was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ kisāgotamīvatthu ekādasamaṃ. |
♦ The eleventh is the story of Kisāgotamī. |
♦ 12. paṭācārāvatthu |
♦ 12. The Story of Paṭācārā |
♦ na santi puttāti imaṃ dhammadesanaṃ satthā jetavane viharanto paṭācāraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning Paṭācārā, which begins with the words "There are no sons...". |
vatthu sahassavagge — |
The story, in the Thousand Chapter— |
♦ “yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ. |
♦ “He who would live a hundred years, not seeing arising and passing away, |
♦ ekāhaṃ jīvitaṃ seyyo, passato udayabbayan”ti. |
♦ better is a single day’s life for one who sees arising and passing away.” |
— |
— |
♦ gāthāvaṇṇanāya vitthāretvā kathitaṃ. |
♦ was related in detail in the commentary on the verse. |
tadā pana satthā paṭācāraṃ tanubhūtasokaṃ ñatvā “paṭācāre puttādayo nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkonti, tasmā vijjamānāpi te na santiyeva. |
But at that time, the Teacher, knowing that Paṭācārā's sorrow had lessened, said, "Paṭācārā, sons and so on cannot be a protection, or a shelter, or a refuge for one going to the next world. Therefore, even though they exist, they are as if they do not exist. |
paṇḍitena pana sīlaṃ visodhetvā attano nibbānagāmimaggameva sodhetuṃ vaṭṭatī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
But a wise person, having purified his virtue, should purify the very path that leads to Nibbāna," and teaching the Dhamma, he spoke these verses— |
♦ 288. |
♦ 288. |
♦ “na santi puttā tāṇāya, na pitā nāpi bandhavā. |
♦ “There are no sons for protection, nor a father, nor even relatives. |
♦ antakenādhipannassa, natthi ñātīsu tāṇatā. |
♦ For one who is overcome by the end-maker, there is no protection among kinsmen. |
♦ 289. |
♦ 289. |
♦ “etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto. |
♦ “Knowing this matter, the wise one, restrained by virtue, |
♦ nibbānagamanaṃ maggaṃ, khippameva visodhaye”ti. |
♦ should quickly clear the path that leads to Nibbāna.” |
♦ tattha tāṇāyāti tāṇabhāvāya patiṭṭhānatthāya. |
♦ Therein, "for protection" means for the sake of protection, for the sake of a refuge. |
bandhavāti putte ca mātāpitaro ca ṭhapetvā avasesā ñātisuhajjā. |
"relatives" means apart from sons and parents, the remaining kinsmen and friends. |
antakenādhipannassāti maraṇena abhibhūtassa. |
"overcome by the end-maker" means overcome by death. |
pavattiyañhi puttādayo annapānādidānena ceva uppannakiccanittharaṇena ca tāṇā hutvāpi maraṇakāle kenaci upāyena maraṇaṃ paṭibāhituṃ asamatthatāya tāṇatthāya leṇatthāya na santi nāma. |
For in life, sons and so on, by giving food and drink and so on, and by resolving arisen tasks, are a protection, but at the time of death, being unable to ward off death by any means, they are not a protection, not a shelter. |
teneva vuttaṃ — |
Therefore it is said— |
“natthi ñātīsu tāṇatā”ti. |
there is no protection among kinsmen. |
etamatthavasanti evaṃ tesaṃ aññamaññassa tāṇaṃ bhavituṃ asamatthabhāvasaṅkhātaṃ kāraṇaṃ jānitvā paṇḍito catupārisuddhisīlena saṃvuto rakkhitagopito hutvā nibbānagamanaṃ aṭṭhaṅgikaṃ maggaṃ sīghaṃ sīghaṃ visodheyyāti attho. |
"this matter" means thus knowing this reason, which is their inability to be a protection for one another, the wise one, being restrained, protected, and guarded by the fourfold purity of virtue, should quickly clear the eightfold path that leads to Nibbāna, is the meaning. |
♦ desanāvasāne paṭācārā sotāpattiphale patiṭṭhahi, aññe ca bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, Paṭācārā was established in the fruit of stream-entry, and many others attained the fruits of stream-entry and so on. |
♦ paṭācārāvatthu dvādasamaṃ. |
♦ The twelfth is the story of Paṭācārā. |
♦ maggavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Path Chapter is finished. |
♦ vīsatimo vaggo. |
♦ The Twentieth Chapter. |
♦ 21. pakiṇṇakavaggo |
♦ 21. The Miscellaneous Chapter |
♦ 1. attanopubbakammavatthu |
♦ 1. The Story of One's Own Past Deed |
♦ mattāsukhapariccāgāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto attano pubbakammaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning his own past deed, which begins with the words "If by giving up a pleasure of measure...". |
♦ ekasmiñhi samaye vesālī iddhā ahosi phītā bahujanā ākiṇṇamanussā. |
♦ At one time, Vesālī was prosperous and flourishing, with many people and crowded with humanity. |
tattha hi vārena vārena rajjaṃ kārentānaṃ khattiyānaṃyeva sattasatādhikāni sattasahassāni satta ca khattiyā ahesuṃ. |
For there, of the khattiyas who ruled in turn, there were seven thousand seven hundred and seven khattiyas. |
tesaṃ vasanatthāya tattakāyeva pāsādā tattakāneva kūṭāgārāni uyyāne vihāratthāya tattakāyeva ārāmā ca pokkharaṇiyo ca ahesuṃ. |
For them to live in, there were just as many palaces, just as many gabled houses, and for recreation in the parks, there were just as many groves and ponds. |
sā aparena samayena dubbhikkhā ahosi dussassā. |
She, after some time, became subject to famine and poor crops. |
tattha chātakabhayena paṭhamaṃ duggatamanussā kālamakaṃsu. |
There, due to the fear of famine, first the poor people died. |
tesaṃ tesaṃ tattha tattha chaḍḍitānaṃ kuṇapānaṃ gandhena amanussā nagaraṃ pavisiṃsu. |
Due to the smell of their corpses thrown here and there, non-human beings entered the city. |
amanussūpaddavena bahutarā kālamakaṃsu. |
Due to the plague of non-human beings, many more died. |
tesaṃ kuṇapagandhapaṭikkūlatāya sattānaṃ ahivātarogo uppajji. |
Due to the foul smell of their corpses, a pestilence of cholera arose among the beings. |
evaṃ dubbhikkhabhayaṃ amanussabhayaṃ rogabhayanti tīṇi bhayāni uppajjiṃsu. |
Thus, three fears arose: the fear of famine, the fear of non-human beings, and the fear of disease. |
♦ nagaravāsino sannipatitvā rājānaṃ āhaṃsu — |
♦ The city-dwellers gathered and said to the king— |
“mahārāja, imasmiṃ nagare tīṇi bhayāni uppannāni, ito pubbe yāva sattamā rājaparivaṭṭā evarūpaṃ bhayaṃ nāma na uppannapubbaṃ. |
"Great king, three fears have arisen in this city. Before this, up to the seventh change of kings, such a fear has never arisen. |
adhammikarājūnañhi kāle evarūpaṃ bhayaṃ uppajjatī”ti. |
For in the time of unrighteous kings, such a fear arises." |
rājā santhāgāre sabbesaṃ sannipātaṃ kāretvā “sace me adhammikabhāvo atthi, taṃ vicinathā”ti āha. |
The king had all of them assemble in the assembly hall and said, "If there is any unrighteousness in me, investigate it." |
vesālivāsino sabbaṃ paveṇi vicinantā rañño kañci dosaṃ adisvā, “mahārāja, natthi te doso”ti vatvā “kathaṃ nu kho idaṃ amhākaṃ bhayaṃ vūpasamaṃ gaccheyyā”ti mantayiṃsu. |
The inhabitants of Vesālī, investigating the entire tradition, did not see any fault in the king, and saying, "Great king, there is no fault in you," they discussed, "How indeed will this fear of ours be calmed?" |
tattha ekaccehi “balikammena āyācanāya maṅgalakiriyāyā”ti vutte sabbampi taṃ vidhiṃ katvā paṭibāhituṃ nāsakkhiṃsu. |
When it was said by some, "By sacrificial offerings, by supplication, by auspicious ceremonies," they performed all those methods but were not able to ward it off. |
athaññe evamāhaṃsu — |
Then others said thus— |
“cha satthāro mahānubhāvā, tesu idhāgatamattesu bhayaṃ vūpasameyyā”ti. |
The six teachers are of great power. If only they were to come here, the fear would be calmed. |
apare “sammāsambuddho loke uppanno. |
Others said, "A Perfectly Enlightened One has arisen in the world. |
so hi bhagavā sabbasattahitāya dhammaṃ deseti, mahiddhiko mahānubhāvo. |
For that Blessed One teaches the Dhamma for the welfare of all beings; he is of great psychic power and great might. |
tasmiṃ idha āgate imāni bhayāni vūpasameyyun”ti āhaṃsu. |
If he were to come here, these fears would be calmed." |
tesaṃ vacanaṃ sabbepi abhinanditvā “kahaṃ nu kho so bhagavā etarahi viharatī”ti āhaṃsu . |
All of them, rejoicing in their words, said, "Where indeed is that Blessed One dwelling now?" |
tadā pana satthā upakaṭṭhāya vassūpanāyikāya rañño bimbisārassa paṭiññaṃ datvā veḷuvane viharati. |
But at that time, the Teacher, having given his promise to King Bimbisāra for the approaching rains retreat, was dwelling in the Veḷuvana. |
tena ca samayena bimbisārasamāgame bimbisārena saddhiṃ sotāpattiphalaṃ patto mahāli nāma licchavī tassaṃ parisāyaṃ nisinno hoti. |
And at that time, a Licchavi named Mahāli, who had attained the fruit of stream-entry at the assembly with Bimbisāra, was sitting in that assembly. |
♦ vesālivāsino mahantaṃ paṇṇākāraṃ sajjetvā rājānaṃ bimbisāraṃ saññāpetvā “satthāraṃ idhānethā”ti mahāliñceva licchaviṃ purohitaputtañca pahiṇiṃsu. |
♦ The inhabitants of Vesālī prepared a great gift and, having informed King Bimbisāra, sent the Licchavi Mahāli and the son of the purohita, saying, "Bring the Teacher here." |
te gantvā rañño paṇṇākāraṃ datvā taṃ pavattiṃ nivedetvā, “mahārāja, satthāraṃ amhākaṃ nagaraṃ pesethā”ti yāciṃsu. |
They went and, having given the gift to the king and reported the event, pleaded, "Great king, send the Teacher to our city." |
rājā “tumheva jānāthā”ti na sampaṭicchi. |
The king, saying, "You yourselves know," did not agree. |
te bhagavantaṃ upasaṅkamitvā vanditvā yāciṃsu — |
They approached the Blessed One, paid homage, and pleaded— |
“bhante, vesāliyaṃ tīṇi bhayāni uppannāni, tāni tumhesu āgatesu vūpasamissanti, etha, bhante, gacchāmā”ti. |
Venerable sir, three fears have arisen in Vesālī. If you come, they will be calmed. Come, venerable sir, let us go. |
satthā tesaṃ vacanaṃ sutvā āvajjento “vesāliyaṃ ratanasutte vutte sā rakkhā cakkavāḷānaṃ koṭisatasahassaṃ pharissati, suttapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, tāni ca bhayāni vūpasamissantī”ti ñatvā tesaṃ vacanaṃ sampaṭicchi. |
The Teacher, hearing their words, reflected, "When the Ratana Sutta is recited in Vesālī, its protection will spread over a hundred thousand crores of world-systems. At the end of the sutta, there will be a realization of the Dhamma for eighty-four thousand living beings, and those fears will be calmed," and knowing this, he accepted their words. |
♦ rājā bimbisāro “satthārā kira vesāligamanaṃ sampaṭicchitan”ti sutvā nagare ghosanaṃ kāretvā satthāraṃ upasaṅkamitvā “kiṃ, bhante, vesāligamanaṃ sampaṭicchitan”ti pucchitvā “āma, mahārājā”ti vutte “tena hi, bhante, āgametha, tāva maggaṃ paṭiyādessāmī”ti vatvā rājagahassa ca gaṅgāya ca antare pañcayojanabhūmiṃ samaṃ kāretvā yojane yojane vihāraṃ patiṭṭhāpetvā satthu gamanakālaṃ ārocesi. |
♦ King Bimbisāra, hearing, "The Teacher, it is said, has accepted the journey to Vesālī," had an announcement made in the city and, approaching the Teacher, asked, "What, venerable sir, has the journey to Vesālī been accepted?", and when he said, "Yes, great king," he said, "Then, venerable sir, wait. I will prepare the road for a while," and between Rājagaha and the Ganges, he had a five-yojana stretch of land made level, established a monastery at every yojana, and informed the Teacher of the time of his departure. |
satthā pañcahi bhikkhusatehi saddhiṃ maggaṃ paṭipajji. |
The Teacher set out on the road with five hundred monks. |
rājā yojanantare jaṇṇumattena odhinā pañcavaṇṇāni pupphāni okirāpetvā dhajapaṭākakadalīādīni ussāpetvā bhagavato chattātichattaṃ katvā dve setacchattāni ekamekassa bhikkhuno ekamekaṃ setacchattaṃ upari dhāretvā saparivāro pupphagandhādīhi pūjaṃ karonto satthāraṃ ekekasmiṃ vihāre vasāpetvā mahādānādīni datvā pañcahi divasehi gaṅgātīraṃ pāpetvā tattha nāvaṃ alaṅkaronto vesālikānaṃ sāsanaṃ pesesi — |
The king, at every yojana-interval, had five-colored flowers scattered to the depth of the knee, had banners, flags, plantains, etc., raised, and making a parasol-over-parasol for the Blessed One, and holding two white parasols, and having one white parasol held over each monk, with his retinue, making an offering with flowers, perfumes, etc., he had the Teacher stay in each monastery and, having given a great alms-giving and so on, in five days he brought him to the bank of the Ganges. While decorating a boat there, he sent a message to the people of Vesālī— |
“maggaṃ paṭiyādetvā satthu paccuggamanaṃ karontū”ti. |
Having prepared the road, come to meet the Teacher. |
te “diguṇaṃ pūjaṃ karissāmā”ti vesāliyā ca gaṅgāya ca antare tiyojanabhūmiṃ samaṃ kāretvā bhagavato catūhi setacchattehi ekamekassa bhikkhuno dvīhi dvīhi setacchattehi chattātichattāni sajjetvā pūjaṃ kurumānā āgantvā gaṅgātīre aṭṭhaṃsu. |
They, thinking, "We will make a double offering," had a three-yojana stretch of land between Vesālī and the Ganges made level and, having prepared parasols-over-parasols with four white parasols for the Blessed One and with two white parasols for each monk, they came, making an offering, and stood on the bank of the Ganges. |
bimbisāro dve nāvā saṅghāṭetvā maṇḍapaṃ kāretvā pupphadāmādīhi alaṅkārāpetvā sabbaratanamayaṃ buddhāsanaṃ paññāpesi. |
Bimbisāra joined two boats, made a pavilion, and having had it decorated with garlands of flowers and so on, he prepared a Buddha-seat made of all gems. |
bhagavā tasmiṃ nisīdi. |
The Blessed One sat on it. |
bhikkhūpi nāvaṃ abhiruhitvā bhagavantaṃ parivāretvā nisīdiṃsu. |
The monks also boarded the boat and sat surrounding the Blessed One. |
rājā anugacchanto galappamāṇaṃ udakaṃ otaritvā “yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī”ti vatvā nāvaṃ uyyojetvā nivatti. |
The king, following, entered the water up to his neck and, saying, "Until, venerable sir, the Blessed One returns, I will stay right here on the bank of the Ganges," he sent the boat off and turned back. |
satthā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmaṃ pāpuṇi. |
The Teacher, having gone a distance of a yojana on the Ganges, reached the border of the Vesālī people. |
♦ licchavīrājāno satthāraṃ paccuggantvā galappamāṇaṃ udakaṃ otaritvā nāvaṃ tīraṃ upanetvā satthāraṃ nāvāto otārayiṃsu. |
♦ The Licchavi kings went to meet the Teacher and, entering the water up to their necks, brought the boat to the shore and had the Teacher disembark from the boat. |
satthārā otaritvā tīre akkantamatteyeva mahāmegho uṭṭhahitvā pokkharavassaṃ vassi. |
As soon as the Teacher had disembarked and stepped on the shore, a great cloud arose and a shower of lotuses rained down. |
sabbattha jaṇṇuppamāṇaūruppamāṇakaṭippamāṇādīni udakāni sandantāni sabbakuṇapāni gaṅgaṃ pavesayiṃsu, parisuddho bhūmibhāgo ahosi. |
Everywhere, water, knee-deep, thigh-deep, waist-deep, and so on, flowing, carried all the corpses into the Ganges. The surface of the land became pure. |
licchavīrājāno satthāraṃ yojane yojane vasāpetvā mahādānaṃ datvā diguṇaṃ pūjaṃ karontā tīhi divasehi vesāliṃ nayiṃsu. |
The Licchavi kings had the Teacher stay at every yojana and, giving a great alms-giving and making a double offering, in three days they brought him to Vesālī. |
sakko devarājā devagaṇaparivuto āgamāsi, mahesakkhānaṃ devānaṃ sannipātena amanussā yebhuyyena palāyiṃsu. |
Sakka, the king of the gods, came surrounded by a host of gods. With the gathering of the high-ranking gods, the non-human beings mostly fled. |
satthā sāyaṃ nagaradvāre ṭhatvā ānandattheraṃ āmantesi — |
The Teacher, in the evening, standing at the city gate, addressed the Elder Ānanda— |
“imaṃ, ānanda, ratanasuttaṃ uggaṇhitvā licchavīkumārehi saddhiṃ vicaranto vesāliyā tiṇṇaṃ pākārānaṃ antare parittaṃ karohī”ti. |
Ānanda, learn this Ratana Sutta and, going about with the Licchavi princes, perform a protection between the three walls of Vesālī. |
♦ thero satthārā dinnaṃ ratanasuttaṃ uggaṇhitvā satthu selamayapattena udakaṃ ādāya nagaradvāre ṭhito paṇidhānato paṭṭhāya tathāgatassa dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo pañca mahāpariccāge lokatthacariyā ñātatthacariyā buddhatthacariyāti tisso cariyāyo pacchimabhave gabbhavokkantiṃ jātiṃ abhinikkhamanaṃ padhānacariyaṃ bodhipallaṅke māravijayaṃ sabbaññutaññāṇapaṭivedhaṃ dhammacakkapavattanaṃ navalokuttaradhammeti sabbepime buddhaguṇe āvajjetvā nagaraṃ pavisitvā tiyāmarattiṃ tīsu pākārantaresu parittaṃ karonto vicari. |
♦ The elder, having learned the Ratana Sutta given by the Teacher, took water with the Teacher's stone bowl and, standing at the city gate, from the time of the resolution, he reflected on all these virtues of the Buddha: the ten perfections, the ten sub-perfections, the ten ultimate perfections of the Tathāgata—thirty perfections in all; the five great sacrifices; the three kinds of conduct—conduct for the welfare of the world, conduct for the welfare of relatives, conduct for the welfare of Buddhahood; the conception in the womb in the last existence, the birth, the renunciation, the practice of austerities, the victory over Māra on the Bodhi-throne, the attainment of the knowledge of omniscience, the turning of the wheel of the Dhamma, and the nine supermundane states. He entered the city and, for the three watches of the night, he went about between the three walls, performing a protection. |
tena “yaṃkiñcī”ti vuttamatteyeva uddhaṃ khittaudakaṃ amanussānaṃ upari pati. |
As soon as "whatever" was said by him, the water sprinkled upwards fell on the non-human beings. |
“yānīdha bhūtānī”ti gāthākathanato paṭṭhāya rajatavaṭaṃsakā viya udakabindūni ākāsena gantvā gilānamanussānaṃ upari patiṃsu. |
From the recitation of the verse, "Whatever beings are here assembled," drops of water, like silver wreaths, went through the sky and fell on the sick people. |
tāvadeva vūpasantarogā manussā uṭṭhāyuṭṭhāya theraṃ parivāresuṃ . |
At that very moment, the people with calmed disease got up and surrounded the elder. |
“yaṃkiñcī”ti vuttapadato paṭṭhāya pana udakaphusitehi phuṭṭhaphuṭṭhā sabbe apalāyantā saṅkārakūṭabhittipadesādinissitā amanussā tena tena dvārena palāyiṃsu. |
But from the spoken word "whatever," all the non-human beings who were touched by the sprinkled water drops, who had not fled and were clinging to rubbish heaps, walls, and so on, fled through this or that gate. |
dvārāni anokāsāni ahesuṃ. |
The gates became without space. |
te okāsaṃ alabhantā pākāraṃ bhinditvāpi palāyiṃsu. |
They, not finding space, even broke the wall and fled. |
♦ mahājano nagaramajjhe santhāgāraṃ sabbagandhehi upalimpetvā upari suvaṇṇatārakādivicittaṃ vitānaṃ bandhitvā buddhāsanaṃ paññāpetvā satthāraṃ ānesi. |
♦ The great crowd plastered the assembly hall in the middle of the city with all kinds of perfumes, tied a canopy decorated with golden stars and so on above, prepared a Buddha-seat, and brought the Teacher. |
satthā paññatte āsane nisīdi. |
The Teacher sat on the prepared seat. |
bhikkhusaṅghopi licchavīgaṇopi satthāraṃ parivāretvā nisīdi. |
The community of monks also and the host of Licchavis also sat surrounding the Teacher. |
sakko devarājā devagaṇaparivuto patirūpe okāse aṭṭhāsi. |
Sakka, the king of the gods, surrounded by a host of gods, stood in a suitable place. |
theropi sakalanagaraṃ anuvicaritvā vūpasantarogena mahājanena saddhiṃ āgantvā satthāraṃ vanditvā nisīdi. |
The elder also, having wandered through the whole city and come with the great crowd whose disease had been calmed, paid homage to the Teacher and sat down. |
satthā parisaṃ oloketvā tadeva ratanasuttaṃ abhāsi. |
The Teacher, looking at the assembly, recited that same Ratana Sutta. |
desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
At the end of the discourse, eighty-four thousand living beings had a realization of the Dhamma. |
evaṃ punadivasepīti sattāhaṃ tadeva ratanasuttaṃ desetvā sabbabhayānaṃ vūpasantabhāvaṃ ñatvā licchavīgaṇaṃ āmantetvā vesālito nikkhami. |
Thus, on the next day also, for seven days he taught that same Ratana Sutta, and knowing that all fears had been calmed, he addressed the host of Licchavis and left Vesālī. |
licchavīrājāno diguṇaṃ sakkāraṃ karontā puna tīhi divasehi satthāraṃ gaṅgātīraṃ nayiṃsu. |
The Licchavi kings, making a double offering, again in three days brought the Teacher to the bank of the Ganges. |
♦ gaṅgāya nibbattanāgarājāno cintesuṃ — |
♦ The nāga kings who had been created in the Ganges thought— |
“manussā tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karomā”ti. |
The humans are making an offering to the Tathāgata. Why should we not? |
te suvaṇṇarajatamaṇimayā nāvāyo māpetvā suvaṇṇarajatamaṇimaye pallaṅke paññāpetvā pañcavaṇṇapadumasañchannaṃ udakaṃ karitvā, “bhante, amhākampi anuggahaṃ karothā”ti attano attano nāvaṃ abhiruhaṇatthāya satthāraṃ yāciṃsu. |
They created boats of gold, silver, and jewels, prepared couches of gold, silver, and jewels, and having covered the water with five-colored lotuses, they pleaded with the Teacher to board their respective boats, saying, "Venerable sir, please show us favor too." |
“manussā ca nāgā ca tathāgatassa pūjaṃ karonti, mayaṃ pana kiṃ na karomā”ti bhūmaṭṭhakadevepi ādiṃ katvā yāva akaniṭṭhabrahmalokā sabbe devā sakkāraṃ kariṃsu. |
"The humans and the nāgas are making an offering to the Tathāgata. But why should we not?" thinking thus, all the gods, starting with the earth-bound devas, up to the Akaniṭṭha Brahma world, made an offering. |
tattha nāgā yojanikāni chattātichattāni ukkhipiṃsu. |
There, the nāgas raised parasols-over-parasols a yojana in size. |
evaṃ heṭṭhā nāgā bhūmitale rukkhagacchapabbatādīsu bhūmaṭṭhakā devatā, antalikkhe ākāsaṭṭhadevāti nāgabhavanaṃ ādiṃ katvā cakkavāḷapariyantena yāva brahmalokā chattātichattāni ussāpitāni ahesuṃ. |
Thus, below, the nāgas; on the surface of the earth, the earth-bound deities in the trees, plants, mountains, and so on; in the atmosphere, the sky-dwelling devas—from the nāga world up to the end of the world-system, up to the Brahma world, parasols-over-parasols were raised. |
chattantaresu dhajā, dhajantaresu paṭākā, tesaṃ antarantarā pupphadāmavāsacuṇṇadhumādīhi sakkāro ahosi. |
Between the parasols were flags; between the flags were banners; and between them was an offering with garlands of flowers, fragrant powder, incense, and so on. |
sabbalaṅkārapaṭimaṇḍitā devaputtā chaṇavesaṃ gahetvā ugghosayamānā ākāse vicariṃsu. |
The devaputtas, adorned with all ornaments, taking on the guise of a festival, went about in the sky, shouting praises. |
tayo eva kira samāgamā mahantā ahesuṃ — yamakapāṭihāriyasamāgamo devorohaṇasamāgamo ayaṃ gaṅgorohaṇasamāgamoti. |
It is said that only three gatherings were great—the gathering at the twin miracle, the gathering at the descent from the deva world, and this gathering at the descent to the Ganges. |
♦ paratīre bimbisāropi licchavīhi katasakkārato diguṇaṃ sakkāraṃ sajjetvā bhagavato āgamanaṃ udikkhamāno aṭṭhāsi. |
♦ On the other side, Bimbisāra also, having prepared an offering double that made by the Licchavis, stood awaiting the Blessed One's arrival. |
satthā gaṅgāya ubhosu passesu rājūnaṃ mahantaṃ pariccāgaṃ oloketvā nāgādīnañca ajjhāsayaṃ viditvā ekekāya nāvāya pañcapañcabhikkhusataparivāraṃ ekekaṃ nimmitabuddhaṃ māpesi. |
The Teacher, seeing the great offering of the kings on both sides of the Ganges, and knowing the inclination of the nāgas and others, created for each boat a created Buddha with a retinue of five hundred monks each. |
so ekekassa setacchattassa ceva kapparukkhassa ca pupphadāmassa ca heṭṭhā nāgagaṇaparivuto nisinno hoti. |
He sat, surrounded by a host of nāgas, under each white parasol and kapparukkha tree and garland of flowers. |
bhūmaṭṭhakadevatādīsupi ekekasmiṃ okāse saparivāraṃ ekekaṃ nimmitabuddhaṃ māpesi. |
In every place of the earth-bound devas and so on, he created a created Buddha with a retinue. |
evaṃ sakalacakkavāḷagabbhe ekālaṅkāre ekussave ekachaṇeyeva ca jāte satthā nāgānamanuggahaṃ karonto ekaṃ ratananāvaṃ abhiruhi. |
Thus, when the entire sphere of the world-system had become a single adornment, a single festival, and a single celebration, the Teacher, showing favor to the nāgas, boarded one jewel-boat. |
bhikkhūsupi ekeko ekekameva abhiruhi. |
Of the monks also, each one boarded one. |
nāgarājāno buddhappamukhaṃ bhikkhusaṅghaṃ nāgabhavanaṃ pavesetvā sabbarattiṃ satthu santike dhammakathaṃ sutvā dutiyadivase dibbena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisiṃsu. |
The nāga kings led the community of monks headed by the Buddha into the nāga world and, having heard a Dhamma talk from the Teacher all night, on the second day they served the community of monks headed by the Buddha with divine food and drink. |
satthā anumodanaṃ katvā nāgabhavanā nikkhamitvā sakalacakkavāḷadevatāhi pūjiyamāno pañcahi nāvāsatehi gaṅgānadiṃ atikkami. |
The Teacher, having given the blessing, left the nāga world and, being worshipped by the deities of the entire world-system, crossed the river Ganges with five hundred boats. |
♦ rājā paccuggantvā satthāraṃ nāvāto otāretvā āgamanakāle licchavīti katasakkārato diguṇaṃ sakkāraṃ katvā purimanayeneva pañcahi divasehi rājagahaṃ abhinesi. |
♦ The king went to meet him and, having had the Teacher disembark from the boat, and having made an offering double that made by the Licchavis on their arrival, in the same manner as before, in five days he brought him to Rājagaha. |
dutiyadivase bhikkhū piṇḍapātapaṭikkantā sāyanhasamaye dhammasabhāyaṃ sannisinnā kathaṃ samuṭṭhāpesuṃ — |
On the second day, the monks, having returned from their alms-round, in the evening, sitting in the Dhamma hall, raised a discussion— |
“aho buddhānaṃ mahānubhāvo, aho satthari devamanussānaṃ pasādo, gaṅgāya nāma orato ca pārato ca aṭṭhayojane magge buddhagatena pasādena rājūhi samatalaṃ bhūmiṃ katvā vālukā okiṇṇā, jaṇṇumattena odhinā nānāvaṇṇāni pupphāni santhatāni, gaṅgāya udakaṃ nāgānubhāvena pañcavaṇṇehi padumehi sañchannaṃ, yāva akaniṭṭhabhavanā chattātichattāni ussāpitāni, sakalacakkavāḷagabbhaṃ ekālaṅkāraṃ ekussavaṃ viya jātan”ti. |
Oh, the great power of the Buddhas! Oh, the faith of gods and humans in the Teacher! On the eight-yojana road on this side and that of the Ganges, by the faith inspired by the Buddha, the kings had the ground made level and sand was sprinkled; five-colored flowers were scattered to the depth of the knee; the water of the Ganges, by the power of the nāgas, was covered with five-colored lotuses; up to the Akaniṭṭha heaven, parasols-over-parasols were raised; the entire sphere of the world-system became like a single adornment, a single festival. |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, esa pūjāsakkāro mayhaṃ buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena. |
The Teacher came and asked, "What is the topic of your discussion now, monks?", and when told, "This is the topic," he said, "This honor and offering, monks, has not been produced by my Buddha-power, nor by the power of the nāgas, devas, and brahmās. |
atīte pana appamattakapariccāgānubhāvena nibbatto”ti vatvā bhikkhūhi yācito atītaṃ āhari. |
But it has been produced by the power of a small offering in the past," and when requested by the monks, he brought forth the past. |
♦ atīte takkasilāyaṃ saṅkho nāma brāhmaṇo ahosi. |
♦ In the past, in Takkasilā, there was a brahmin named Saṅkha. |
tassa putto susīmo nāma māṇavo soḷasavassuddesiko ekadivasaṃ pitaraṃ upasaṅkamitvā āha — |
His son, a young man named Susīma, sixteen years of age, one day approached his father and said— |
“icchāmahaṃ, tāta, bārāṇasiṃ gantvā mante ajjhāyitun”ti. |
I wish, father, to go to Benares and study the mantras. |
atha naṃ pitā āha — |
Then his father said to him— |
“tena hi, tāta, asuko nāma brāhmaṇo mama sahāyako, tassa santikaṃ gantvā adhīyassū”ti. |
In that case, son, a certain brahmin is my friend. Go to him and study. |
so “sādhū”ti paṭissuṇitvā anupubbena bārāṇasiṃ gantvā taṃ brāhmaṇaṃ upasaṅkamitvā pitarā pahitabhāvamācikkhi. |
He, agreeing, "Very well," went in due course to Benares and, approaching that brahmin, announced that he had been sent by his father. |
atha naṃ so “sahāyakassa me putto”ti sampaṭicchitvā paṭipassaddhadarathaṃ bhaddakena divasena mante vācetumārabhi. |
Then he, thinking, "He is my friend's son," accepted him and, when his anxiety was calmed, on a good day he began to teach him the mantras. |
so lahuñca gaṇhanto bahuñca gaṇhanto attano uggahituggahitaṃ suvaṇṇabhājane pakkhittasīhatelamiva avinassamānaṃ dhārento na cirasseva ācariyassa sammukhato uggaṇhitabbaṃ sabbaṃ uggaṇhitvā sajjhāyaṃ karonto attano uggahitasippassa ādimajjhameva passati, no pariyosānaṃ. |
He, learning quickly and much, and retaining what he had learned without losing it, like lion's oil placed in a golden vessel, in no long time learned everything to be learned from his teacher. Reciting, he saw only the beginning and middle of the art he had learned, not the end. |
♦ so ācariyaṃ upasaṅkamitvā “ahaṃ imassa sippassa ādimajjhameva passāmi, no pariyosānan”ti vatvā ācariyena “ahampi, tāta, na passāmī”ti vutte “atha ko, ācariya, pariyosānaṃ jānātī”ti pucchitvā “ime, tāta, isayo isipatane viharanti, te jāneyyuṃ, tesaṃ santikaṃ upasaṅkamitvā pucchassū”ti ācariyena vutte paccekabuddhe upasaṅkamitvā pucchi — |
♦ He approached his teacher and said, "I see only the beginning and middle of this art, not the end." When the teacher said, "I too, son, do not see it," he asked, "Then who, teacher, knows the end?", and when the teacher said, "These sages, son, live at Isipatana. They might know. Approach them and ask," he approached the Paccekabuddhas and asked— |
“tumhe kira pariyosānaṃ jānāthā”ti? |
Do you indeed know the end? |
“āma, jānāmā”ti. |
Yes, we know. |
“tena hi me ācikkhathā”ti? |
Then teach it to me. |
“na mayaṃ apabbajitassa ācikkhāma. |
"We do not teach one who is not ordained. |
sace te pariyosānenattho, pabbajassū”ti . |
If you need the end, become ordained." |
so “sādhū”ti sampaṭicchitvā tesaṃ santike pabbaji. |
He, agreeing, "Very well," was ordained in their presence. |
athassa te “idaṃ tāva sikkhassū”ti vatvā “evaṃ te nivāsetabbaṃ, evaṃ pārupitabban”tiādinā nayena ābhisamācārikaṃ ācikkhiṃsu. |
Then they, saying, "Learn this for now," taught him the monastic code of conduct, in the manner of "you should wear your robe thus, you should drape it thus," and so on. |
so tattha sikkhanto upanissayasampannattā nacirasseva paccekasambodhiṃ abhisambujjhitvā sakalabārāṇasinagare gaganatale puṇṇacando viya pākaṭo lābhaggayasaggappatto ahosi, so appāyukasaṃvattanikassa kammassa katattā na cirasseva parinibbāyi. |
He, while training there, because he was endowed with potential, in no long time fully awakened to the enlightenment of a Paccekabuddha and became famous in the entire city of Benares like the full moon in the sky, and attained the height of gain and fame. He, because he had done a deed that brings a short life-span, attained Parinibbāna in no long time. |
athassa paccekabuddhā ca mahājano ca sarīrakiccaṃ katvā dhātuyo ca gahetvā nagaradvāre thūpaṃ kāresuṃ. |
Then the Paccekabuddhas and the great crowd performed his funeral rites and, taking the relics, built a stupa at the city gate. |
♦ saṅkhopi brāhmaṇo “putto me ciraṃ gato, pavattimassa jānissāmī”ti taṃ daṭṭhukāmo takkasilāto nikkhamitvā anupubbena bārāṇasiṃ patvā mahājanakāyaṃ sannipatitaṃ disvā “addhā imesu ekopi me puttassa pavattiṃ jānissatī”ti upasaṅkamitvā pucchi — |
♦ Saṅkha the brahmin also, thinking, "My son has been gone a long time. I will find out about him," wishing to see him, left Takkasilā and, in due course, reached Benares. Seeing a great assembly of people gathered, he thought, "Surely among these, someone will know about my son," and approached and asked— |
“susīmo nāma māṇavo idhāgami, api nu kho tassa pavattiṃ jānāthā”ti? |
A young man named Susīma came here. Do you indeed know about him? |
“āma, brāhmaṇa, jānāma, asukassa brāhmaṇassa santike tayo vede sajjhāyitvā pabbajitvā paccekasambodhiṃ sacchikatvā parinibbuto, ayamassa thūpo patiṭṭhāpito”ti. |
Yes, brahmin, we know. He recited the three Vedas in the presence of a certain brahmin and, having been ordained, he realized the enlightenment of a Paccekabuddha and has attained Parinibbāna. This stupa has been established for him. |
so bhūmiṃ hatthena paharitvā roditvā kanditvā taṃ cetiyaṅgaṇaṃ gantvā tiṇāni uddharitvā uttarasāṭakena vālukaṃ āharitvā cetiyaṅgaṇe ākiritvā kamaṇḍaluto udakena paripphositvā vanapupphehi pūjaṃ katvā sāṭakena paṭākaṃ āropetvā thūpassa upari attano chattakaṃ bandhitvā pakkāmi. |
He struck the ground with his hand, wept, and cried. He went to that stupa courtyard, pulled out the grass, brought sand with his upper garment and sprinkled it in the stupa courtyard, sprinkled it with water from his water-pot, made an offering with forest flowers, raised a banner with his garment, and having tied his own parasol on top of the stupa, he departed. |
♦ satthā idaṃ atītaṃ āharitvā “tadā, bhikkhave, ahaṃ saṅkho brāhmaṇo ahosiṃ. |
♦ The Teacher, having brought forth this past story, said, "At that time, monks, I was Saṅkha the brahmin. |
mayā susīmassa paccekabuddhassa cetiyaṅgaṇe tiṇāni uddhaṭāni, tassa me kammassa nissandena aṭṭhayojanamaggaṃ vihatakhāṇukakaṇṭakaṃ katvā suddhaṃ samatalaṃ kariṃsu. |
I cleared the grass in the stupa courtyard of the Paccekabuddha Susīma. As a result of that deed of mine, they made the eight-yojana road cleared of stumps and thorns, pure and level. |
mayā tattha vālukā okiṇṇā, tassa me nissandena aṭṭhayojanamagge vālukaṃ okiriṃsu. |
I sprinkled sand there. As a result of that, they sprinkled sand on the eight-yojana road. |
mayā tattha vanakusumehi pūjā katā, tassa me nissandena aṭṭhayojanamagge nānāvaṇṇāni pupphāni okiṇṇāni, ekayojanaṭṭhāne gaṅgāya udakaṃ pañcavaṇṇehi padumehi sañchannaṃ. |
I made an offering with forest flowers there. As a result of that, they scattered various colored flowers on the eight-yojana road, and the water of the Ganges in a one-yojana stretch was covered with five-colored lotuses. |
mayā tattha kamaṇḍalūdakena bhūmi paripphositā, tassa me nissandena vesāliyaṃ pokkharavassaṃ vassi. |
I sprinkled the ground with water from my water-pot there. As a result of that, a shower of lotuses rained down in Vesālī. |
mayā tattha paṭākā, āropitā, chattakañca baddhaṃ, tassa me nissandena yāva akaniṭṭhabhavanā dhajapaṭākachattātichattādīhi sakalacakkavāḷagabbhaṃ ekussavaṃ viya jātaṃ. |
I raised a banner there and tied a parasol. As a result of that, up to the Akaniṭṭha heaven, the entire sphere of the world-system became like a single festival with banners, flags, parasols-over-parasols, and so on. |
iti kho, bhikkhave, esa pūjāsakkāro mayhaṃ neva buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, atīte pana appamattakapariccāgānubhāvenā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
Thus, monks, this honor and offering was not produced by my Buddha-power, nor by the power of the nāgas, devas, and brahmās, but by the power of a small offering in the past," and teaching the Dhamma, he spoke this verse— |
♦ 290. |
♦ 290. |
♦ “mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ. |
♦ “If by giving up a pleasure of measure, one could see a pleasure of abundance, |
♦ caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhan”ti. |
♦ the wise one should abandon the pleasure of measure, seeing the pleasure of abundance.” |
♦ tattha mattāsukhapariccāgāti mattāsukhanti pamāṇayuttakaṃ parittasukhaṃ vuccati, tassa pariccāgena. |
♦ Therein, "by giving up a pleasure of measure" means a pleasure of measure is said to be a limited, small pleasure. By the giving up of that. |
vipulaṃ sukhanti uḷāraṃ sukhaṃ nibbānasukhaṃ vuccati, taṃ ce passeyyāti attho. |
"a pleasure of abundance" means a great pleasure, the bliss of Nibbāna is meant. "if one could see," is the meaning. |
idaṃ vuttaṃ hoti — ekañhi bhojanapātiṃ sajjāpetvā bhuñjantassa mattāsukhaṃ nāma uppajjati, taṃ pana pariccajitvā uposathaṃ vā karontassa dānaṃ vā dadantassa vipulaṃ uḷāraṃ nibbānasukhaṃ nāma nibbattati. |
This is what is said— if one prepares a single dish of food and eats it, a pleasure of measure arises. But if one gives that up and observes the Uposatha or gives alms, a pleasure of abundance, a great bliss of Nibbāna, is produced. |
tasmā sace evaṃ tassa mattāsukhassa pariccāgā vipulaṃ sukhaṃ passati, athetaṃ vipulaṃ sukhaṃ sammā passanto paṇḍito taṃ mattāsukhaṃ cajeyyāti. |
Therefore, if one thus sees a pleasure of abundance from the giving up of that pleasure of measure, then the wise person, rightly seeing that pleasure of abundance, should abandon that pleasure of measure. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ attanopubbakammavatthu paṭhamaṃ. |
♦ The first is the story of one's own past deed. |
♦ 2. kukkuṭāṇḍakhādikāvatthu |
♦ 2. The Story of the Eater of Hen's Eggs |
♦ paradukkhūpadhānenāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ kukkuṭāṇḍakhādikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain eater of hen's eggs, which begins with the words "By inflicting pain on another...". |
♦ sāvatthiyā kira avidūre paṇḍuraṃ nāma eko gāmo, tattheko kevaṭṭo vasati. |
♦ It is said that not far from Sāvatthī was a village named Paṇḍura. A certain fisherman lived there. |
so sāvatthiṃ gacchanto aciravatiyaṃ kacchapāṇḍāni disvā tāni ādāya sāvatthiṃ gantvā ekasmiṃ gehe pacāpetvā khādanto tasmiṃ gehe kumārikāyapi ekaṃ aṇḍaṃ adāsi. |
He, while going to Sāvatthī, saw tortoise eggs on the Aciravatī river and, taking them, went to Sāvatthī and, having had them cooked in a certain house, was eating them. He also gave one egg to a young girl in that house. |
sā taṃ khāditvā tato paṭṭhāya aññaṃ khādanīyaṃ nāma na icchi. |
She, having eaten it, from then on did not want any other food. |
athassā mātā kukkuṭiyā vijātaṭṭhānato ekaṃ aṇḍaṃ gahetvā adāsi. |
Then her mother took one egg from a place where a hen had laid and gave it. |
sā taṃ khāditvā rasataṇhāya baddhā tato paṭṭhāya sayameva kukkuṭiyā aṇḍāni gahetvā khādati. |
She, having eaten it, bound by the craving for the taste, from then on took the hen's eggs by herself and ate them. |
kukkuṭī vijātavijātakāle taṃ attano aṇḍāni gahetvā khādantiṃ disvā tāya upaddutā āghātaṃ bandhitvā “ito dāni cutā yakkhinī hutvā tava jātadārake khādituṃ samatthā hutvā nibbatteyyan”ti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti. |
The hen, at the time of laying, seeing her taking and eating her eggs, being oppressed by her, held a grudge and, making a wish, "Having passed away from here, may I be reborn as a yakkhinī capable of eating your born children," she passed away and was reborn as a cat in that very house. |
itarāpi kālaṃ katvā tattheva kukkuṭī hutvā nibbatti. |
The other also passed away and was reborn as a hen in the same place. |
kukkuṭī aṇḍāni vijāyi, majjārī āgantvā tāni khāditvā dutiyampi tatiyampi khādiyeva. |
The hen laid eggs; the cat came and ate them. The second time and the third time, it ate them. |
kukkuṭī “tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsi, ito cutā saputtakaṃ taṃ khādituṃ labheyyan”ti patthanaṃ katvā tato cutā dīpinī hutvā nibbatti. |
The hen, thinking, "You have eaten my eggs three times and now you wish to eat me too. Having passed away from here, may I be able to eat you with your young," made a wish and, having passed away from there, was reborn as a leopardess. |
itarāpi kālaṃ katvā migī hutvā nibbatti. |
The other also passed away and was reborn as a doe. |
tassā vijātakāle dīpinī āgantvā taṃ saddhiṃ puttehi khādi. |
At the time of her giving birth, the leopardess came and ate her along with her young. |
evaṃ khādantā pañcasu attabhāvasatesu aññamaññassa dukkhaṃ uppādetvā avasāne ekā yakkhinī hutvā nibbatti, ekā sāvatthiyaṃ kuladhītā hutvā nibbatti. |
Thus, eating and inflicting pain on each other for five hundred existences, at the end one was reborn as a yakkhinī, and one was reborn as a daughter of a good family in Sāvatthī. |
ito paraṃ “na hi verena verānī”ti gāthāya vuttanayeneva veditabbaṃ. |
Henceforth, it is to be understood in the manner stated in the verse, "Not by hatred are hatreds ever..." |
idha pana satthā “verañhi averena upasammati, no verenā”ti vatvā ubhinnampi dhammaṃ desento imaṃ gāthamāha — |
But here, the Teacher, saying, "For hatred is appeased by non-hatred, not by hatred," taught the Dhamma to both and spoke this verse— |
♦ 291. |
♦ 291. |
♦ “paradukkhūpadhānena, attano sukhamicchati. |
♦ “By inflicting pain on another, one who desires his own happiness, |
♦ verasaṃsaggasaṃsaṭṭho, verā so na parimuccatī”ti. |
♦ entangled in the tangle of hatred, is not freed from hatred.” |
♦ tattha paradukkhūpadhānenāti parasmiṃ dukkhūpadhānena, parassa dukkhuppādanenāti attho. |
♦ Therein, "by inflicting pain on another" means by the infliction of pain on another; by causing suffering to another, is the meaning. |
verasaṃsaggasaṃsaṭṭhoti yo puggalo akkosanapaccakkosanapaharaṇapaṭiharaṇādīnaṃ vasena aññamaññaṃ katena verasaṃsaggena saṃsaṭṭho. |
"entangled in the tangle of hatred" means a person who is entangled in the tangle of hatred made with each other by way of reviling and counter-reviling, striking and counter-striking, and so on. |
verā so na parimuccatīti niccakālaṃ veravasena dukkhameva pāpuṇātīti attho. |
"is not freed from hatred" means he always attains only suffering by way of hatred, is the meaning. |
♦ desanāvasāne yakkhinī saraṇesu patiṭṭhāya pañca sīlāni samādiyitvā verato mucci, itarāpi sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, the yakkhinī was established in the refuges, undertook the five precepts, and was freed from hatred. The other also was established in the fruit of stream-entry, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ kukkuṭāṇḍakhādikāvatthu dutiyaṃ. |
♦ The second is the story of the eater of hen's eggs. |
♦ 3. bhaddiyabhikkhuvatthu |
♦ 3. The Story of the Bhaddiyan Monks |
♦ yañhi kiccanti imaṃ dhammadesanaṃ satthā bhaddiyaṃ nissāya jātiyāvane viharanto bhaddiye bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling near Bhaddiya in the Jātiyā grove, delivered this Dhamma discourse concerning the Bhaddiyan monks, which begins with the words "What should be done...". |
♦ te kira pādukamaṇḍane uyyuttā ahesuṃ. |
♦ It is said that they were engaged in the decoration of sandals. |
yathāha — |
As it is said— |
“tena kho pana samayena bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi, muñjapādukaṃ karontipi kārāpentipi, pabbajapādukaṃ hintālapādukaṃ kamalapādukaṃ kambalapādukaṃ karontipi kārāpentipi, riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññan”ti . |
At that time, the Bhaddiyan monks were living, devoted to the practice of various kinds of sandal decoration. They were making and having made grass-sandals, muñja-grass-sandals, palmyra-leaf-sandals, hintāla-palm-sandals, kamala-leaf-sandals, and blanket-sandals. They were neglecting study, inquiry, higher morality, higher mind, and higher wisdom. |
bhikkhū tesaṃ tathākaraṇabhāvaṃ jānitvā ujjhāyitvā satthu ārocesuṃ. |
The monks, knowing their way of acting thus, murmured and reported it to the Teacher. |
satthā te bhikkhū garahitvā, “bhikkhave, tumhe aññena kiccena āgatā aññasmiṃyeva kicce uyyuttā”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher rebuked those monks and said, "Monks, you, having come for another task, are engaged in another task," and teaching the Dhamma, he spoke these verses— |
♦ 292. |
♦ 292. |
♦ “yañhi kiccaṃ apaviddhaṃ, akiccaṃ pana karīyati. |
♦ “What should be done is set aside; but what should not be done is done. |
♦ unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā. |
♦ For those who are arrogant and heedless, their cankers increase. |
♦ 293. |
♦ 293. |
♦ “yesañca susamāraddhā, niccaṃ kāyagatā sati. |
♦ “But for those whose mindfulness of the body is always well-undertaken, |
♦ akiccaṃ te na sevanti, kicce sātaccakārino. |
♦ they do not practice what should not be done; in what should be done, they are persevering. |
♦ satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā”ti. |
♦ For the mindful and fully aware, the cankers come to an end.” |
♦ tattha yañhi kiccanti bhikkhuno hi pabbajitakālato paṭṭhāya aparimāṇasīlakkhandhagopanaṃ araññāvāso dhutaṅgapariharaṇaṃ bhāvanārāmatāti evamādīni kiccaṃ nāma. |
♦ Therein, "what should be done" means for a monk, from the time of ordination, the guarding of the immeasurable aggregate of virtue, dwelling in the forest, practicing the ascetic duties, and delighting in meditation, and so on, is called what should be done. |
imehi pana yaṃ attano kiccaṃ, taṃ apaviddhaṃ chaḍḍitaṃ. |
But by these, what is their own duty, that is set aside, abandoned. |
akiccanti bhikkhuno chattamaṇḍanaṃ upāhanamaṇḍanaṃ pādukapattathālakadhammakaraṇakāyabandhanāṃsabaddhakamaṇḍanaṃ akiccaṃ nāma. |
"what should not be done" means for a monk, the decoration of a parasol, the decoration of shoes, the decoration of sandals, bowls, platters, water-strainers, waist-bands, and shoulder-straps, is called what should not be done. |
yehi taṃ kayirati, tesaṃ mānanaḷaṃ ukkhipitvā caraṇena unnaḷānaṃ sativossaggena pamattānaṃ cattāro āsavā vaḍḍhantīti attho. |
For those by whom that is done, for those who are arrogant by carrying their pride-reed high, and for those who are heedless by a lapse of mindfulness, the four cankers increase, is the meaning. |
susamāraddhāti supaggahitā. |
"well-undertaken" means well-grasped. |
kāyagatā satīti kāyānupassanābhāvanā. |
"mindfulness of the body" means the cultivation of the contemplation of the body. |
akiccanti te etaṃ chattamaṇḍanādikaṃ akiccaṃ na sevanti na karontīti attho. |
"what should not be done" means they do not practice, they do not do, that which should not be done, such as the decoration of a parasol, is the meaning. |
kicceti pabbajitakālato paṭṭhāya kattabbe aparimāṇasīlakkhandhagopanādike karaṇīye. |
"in what should be done" means in what should be done from the time of ordination, in the duty of guarding the immeasurable aggregate of virtue and so on. |
sātaccakārinoti satatakārino aṭṭhitakārino. |
"persevering" means constant doers, steadfast doers. |
tesaṃ satiyā avippavāsena satānaṃ sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti catūhi sampajaññehi sampajānānaṃ cattāropi āsavā atthaṃ gacchanti, parikkhayaṃ abhāvaṃ gacchantīti attho. |
For them, who are mindful by the non-absence of mindfulness, and fully aware with the four kinds of full awareness—full awareness of what is beneficial, full awareness of what is suitable, full awareness of the resort, and full awareness of non-delusion—all four cankers come to an end, they go to destruction, to non-existence, is the meaning. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those monks were established in Arahantship, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ bhaddiyavatthu tatiyaṃ. |
♦ The third is the story of the Bhaddiyan monks. |
♦ 4. lakuṇḍakabhaddiyattheravatthu |
♦ 4. The Story of the Elder Lakuṇḍaka Bhaddiya |
♦ mātaranti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder Lakuṇḍaka Bhaddiya, which begins with the words "Having slain mother...". |
♦ ekadivasañhi sambahulā āgantukā bhikkhū satthāraṃ divāṭṭhāne nisinnaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. |
♦ For one day, a number of visiting monks, having approached the Teacher who was sitting in the day-quarters, paid homage and sat to one side. |
tasmiṃ khaṇe lakuṇḍakabhaddiyatthero bhagavato avidūre atikkamati. |
At that moment, the Elder Lakuṇḍaka Bhaddiya passed by not far from the Blessed One. |
satthā tesaṃ bhikkhūnaṃ cittācāraṃ ñatvā oloketvā “passatha, bhikkhave, ayaṃ bhikkhu mātāpitaro hantvā niddukkho hutvā yātī”ti vatvā tehi bhikkhūhi “kiṃ nu kho satthā vadatī”ti aññamaññaṃ mukhāni oloketvā saṃsayapakkhandehi, “bhante, kiṃ nāmetaṃ vadethā”ti vutte tesaṃ dhammaṃ desento imaṃ gāthamāha — |
The Teacher, knowing the mental disposition of those monks, looked and said, "Look, monks, this monk, having slain his mother and father, goes without sorrow." When those monks looked at each other, assailed by doubt, thinking, "What indeed is the Teacher saying?", and when they said, "Venerable sir, what is this you are saying?", he, teaching them the Dhamma, spoke this verse— |
♦ 294. |
♦ 294. |
♦ “mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye. |
♦ “Having slain mother and father, and two khattiya kings, |
♦ raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo”ti. |
♦ having slain a kingdom with its attendant, the brahmin goes untroubled.” |
♦ tattha sānucaranti āyasādhakena āyuttakena sahitaṃ. |
♦ Therein, "with its attendant" means with its revenue-producing officer. |
ettha hi “taṇhā janeti purisan”ti vacanato tīsu bhavesu sattānaṃ jananato taṇhā mātā nāma. |
Here, in accordance with the saying, "Craving begets a person," craving, because it begets beings in the three existences, is called mother. |
“ahaṃ asukassa nāma rañño vā rājamahāmattassa vā putto”ti pitaraṃ nissāya asmimānassa uppajjanato asmimāno pitā nāma. |
Because the conceit "I am" arises relying on a father, in the manner of "I am the son of such and such a king or royal minister," the conceit "I am" is called father. |
loko viya rājānaṃ yasmā sabbadiṭṭhigatāni dve sassatucchedadiṭṭhiyo bhajanti, tasmā dve sassatucchedadiṭṭhiyo dve khattiyarājāno nāma. |
Just as a king is served by the world, so all views are served by the two views of eternalism and annihilationism. Therefore, the two views of eternalism and annihilationism are called the two khattiya kings. |
dvādasāyatanāni vitthataṭṭhena raṭṭhadisattā raṭṭhaṃ nāma. |
The twelve sense-bases, because they are extensive, are called a kingdom. |
āyasādhako āyuttakapuriso viya tannissito nandirāgo anucaro nāma. |
Like a revenue-producing officer, the delight that relies on them is called the attendant. |
anīghoti niddukkho. |
"untroubled" means without sorrow. |
brāhmaṇoti khīṇāsavo. |
"brahmin" means a destroyer of cankers. |
etesaṃ taṇhādīnaṃ arahattamaggañāṇāsinā hatattā khīṇāsavo niddukkho hutvā yātīti ayametthattho. |
Because these, craving and so on, have been slain by the sword of the knowledge of the path of Arahantship, the destroyer of cankers goes without sorrow, is the meaning here. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu. |
♦ At the end of the discourse, those monks were established in Arahantship. |
♦ dutiyagāthāyapi vatthu purimasadisameva. |
♦ In the second verse also, the story is the same as before. |
tadā hi satthā lakuṇḍakabhaddiyattherameva ārabbha kathesi. |
For then the Teacher spoke with reference to the Elder Lakuṇḍaka Bhaddiya himself. |
tesaṃ dhammaṃ desento imaṃ gāthamāha — |
Teaching them the Dhamma, he spoke this verse— |
♦ 295. |
♦ 295. |
♦ “mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye. |
♦ “Having slain mother and father, and two brahmin kings, |
♦ veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo”ti. |
♦ having slain the tiger’s fifth, the brahmin goes untroubled.” |
♦ tattha dve ca sotthiyeti dve ca brāhmaṇe. |
♦ Therein, "and two brahmin" means and two brahmins. |
imissā gāthāya satthā attano dhammissaratāya ca desanāvidhikusalatāya ca sassatucchedadiṭṭhiyo dve brāhmaṇarājāno ca katvā kathesi. |
In this verse, the Teacher, due to his mastery of the Dhamma and skill in the method of teaching, spoke of the two views of eternalism and annihilationism as the two brahmin kings. |
veyagghapañcamanti ettha byagghānucarito sappaṭibhayo duppaṭipanno maggo veyaggho nāma, vicikicchānīvaraṇampi tena sadisatāya veyagghaṃ nāma, taṃ pañcamaṃ assāti nīvaraṇapañcakaṃ veyagghapañcamaṃ nāma. |
"the tiger's fifth" here means a path frequented by tigers, very dangerous and difficult to traverse, is called a "veyaggha." The hindrance of doubt, because it is like that, is also called a "veyaggha." That which has this as its fifth is the pentad of hindrances, called the tiger's fifth. |
idañca veyagghapañcamaṃ arahattamaggañāṇāsinā nissesaṃ hantvā anīghova yāti brāhmaṇoti ayametthattho. |
And having completely slain this tiger's fifth with the sword of the knowledge of the path of Arahantship, the brahmin goes untroubled, is the meaning here. |
sesaṃ purimasadisamevāti. |
The rest is the same as before. |
♦ lakuṇḍakabhaddiyattheravatthu catutthaṃ. |
♦ The fourth is the story of the Elder Lakuṇḍaka Bhaddiya. |
♦ 5. dārusākaṭikaputtavatthu |
♦ 5. The Story of the Wood-Carter's Son |
♦ suppabuddhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto dārusākaṭikassa puttaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning the son of a wood-carter, which begins with the words "Well awake...". |
♦ rājagahasmiñhi sammādiṭṭhikaputto micchādiṭṭhikaputtoti dve dārakā abhikkhaṇaṃ guḷakīḷaṃ kīḷanti. |
♦ In Rājagaha, a son of one with right view and a son of one with wrong view would constantly play a game of marbles. |
tesu sammādiṭṭhikaputto guḷaṃ khipamāno buddhānussatiṃ āvajjetvā “namo buddhassā”ti vatvā vatvā guḷaṃ khipati. |
Of them, the son of the one with right view, while throwing a marble, would reflect on the recollection of the Buddha and, saying, "Homage to the Buddha," would throw the marble. |
itaro titthiyaguṇe uddisitvā “namo arahantānan”ti vatvā vatvā khipati. |
The other, invoking the virtues of the heretics and, saying, "Homage to the Arahants," would throw. |
tesu sammādiṭṭhikassa putto jināti, itaro pana parājayati. |
Of them, the son of the one with right view would win, but the other would be defeated. |
so tassa kiriyaṃ disvā “ayaṃ evaṃ anussaritvā evaṃ vatvā guḷaṃ khipanto mamaṃ jināti, ahampi evarūpaṃ karissāmī”ti buddhānussatiyaṃ paricayamakāsi. |
He, seeing his action, thought, "This one, reflecting thus and speaking thus, and throwing the marble, defeats me. I too will do such a thing," and he practiced the recollection of the Buddha. |
athekadivasaṃ tassa pitā sakaṭaṃ yojetvā dārūnaṃ atthāya gacchanto tampi dārakaṃ ādāya gantvā aṭaviyaṃ dārūnaṃ sakaṭaṃ pūretvā āgacchanto bahinagare susānasāmante udakaphāsukaṭṭhāne goṇe mocetvā bhattavissaggamakāsi. |
Then one day, his father, having yoked a cart and going for the sake of wood, took that boy also and, having filled the cart with wood in the forest, was returning when, in a place with water at ease near a charnel ground outside the city, he unyoked the oxen and had a meal. |
athassa te goṇā sāyanhasamaye nagaraṃ pavisantena gogaṇena saddhiṃ nagarameva pavisiṃsu. |
Then those oxen, in the evening, entered the very city with a herd of cattle that was entering the city. |
sākaṭikopi goṇe anubandhanto nagaraṃ pavisitvā sāyaṃ goṇe disvā ādāya nikkhamanto dvāraṃ na sampāpuṇi. |
The carter also, following the oxen, entered the city and, having seen the oxen in the evening, was leaving with them when he did not reach the gate. |
tasmiñhi asampatteyeva dvāraṃ pihitaṃ. |
Before he could reach it, the gate was closed. |
♦ athassa putto ekakova rattibhāge sakaṭassa heṭṭhā nipajjitvā niddaṃ okkami. |
♦ Then his son, alone at night, lay down under the cart and fell asleep. |
rājagahaṃ pana pakatiyāpi amanussabahulaṃ. |
Rājagaha, however, was usually full of non-human beings. |
ayañca susānasantike nipanno. |
And this one was lying near a charnel ground. |
tattha naṃ dve amanussā passiṃsu. |
There, two non-human beings saw him. |
eko sāsanassa paṭikaṇḍako micchādiṭṭhiko, eko sammādiṭṭhiko. |
One was an adversary of the dispensation, of wrong view; one was of right view. |
tesu micchādiṭṭhiko āha — |
Of them, the one of wrong view said— |
“ayaṃ no bhakkho, imaṃ khādissāmā”ti. |
This is our food. We will eat him. |
itaro “alaṃ mā te ruccī”ti nivāreti. |
The other forbade him, saying, "Enough! Let it not please you." |
so tena nivāriyamānopi tassa vacanaṃ anādiyitvā dārakaṃ pādesu gahetvā ākaḍḍhi. |
He, though being forbidden by him, not heeding his words, seized the boy by the feet and pulled him. |
so buddhānussatiyā paricitattā tasmiṃ khaṇe “namo buddhassā”ti āha. |
He, being familiar with the recollection of the Buddha, at that moment said, "Homage to the Buddha." |
amanusso mahābhayabhīto paṭikkamitvā aṭṭhāsi. |
The non-human being, greatly terrified, stepped back and stood there. |
atha naṃ itaro “amhehi akiccaṃ kataṃ, daṇḍakammaṃ tassa karomā”ti vatvā taṃ rakkhamāno aṭṭhāsi. |
Then the other said, "We have done what should not be done. We will do him a service of punishment," and stood guarding him. |
micchādiṭṭhiko nagaraṃ pavisitvā rañño bhojanapātiṃ pūretvā bhojanaṃ āhari. |
The one of wrong view entered the city and brought food, having filled the king's food bowl. |
atha naṃ ubhopi tassa mātāpitaro viya hutvā upaṭṭhāpetvā bhojetvā “imāni akkharāni rājāva passatu, mā añño”ti taṃ pavattiṃ pakāsentā yakkhānubhāvena bhojanapātiyaṃ akkharāni chinditvā pātiṃ dārusakaṭe pakkhipitvā sabbarattiṃ ārakkhaṃ katvā pakkamiṃsu. |
Then both of them, having become like his parents and having attended to him and fed him, thinking, "Let the king himself see these letters, not another," and explaining that event, they carved letters on the food bowl by the power of the yakkhas, placed the bowl in the wood-cart, and having guarded him all night, they departed. |
♦ punadivase “rājakulato corehi bhojanabhaṇḍaṃ avahaṭan”ti kolāhalaṃ karontā dvārāni pidahitvā olokentā tattha apassantā nagarā nikkhamitvā ito cito ca olokentā dārusakaṭe suvaṇṇapātiṃ disvā “ayaṃ coro”ti taṃ dārakaṃ gahetvā rañño dassesuṃ. |
♦ The next day, those who were making a clamor, "The food-vessel has been carried off from the royal household by thieves," closed the gates and, looking and not seeing it there, left the city and, looking here and there, saw the golden bowl in the wood-cart and, saying, "This is the thief," they seized that boy and showed him to the king. |
rājā akkharāni disvā “kiṃ etaṃ, tātā”ti pucchitvā “nāhaṃ, deva, jānāmi, mātāpitaro me āgantvā rattiṃ bhojetvā rakkhamānā aṭṭhaṃsu, ahampi mātāpitaro maṃ rakkhantīti nibbhayova niddaṃ upagato. |
The king saw the letters and asked, "What is this, son?", and he said, "I do not know, lord. My parents came at night and, having fed me, stood guarding me. I too, thinking, 'My parents are guarding me,' fell asleep without fear. |
ettakaṃ ahaṃ jānāmī”ti. |
This much I know." |
athassa mātāpitaropi taṃ ṭhānaṃ āgamaṃsu. |
Then his parents also came to that place. |
rājā taṃ pavattiṃ ñatvā te tayopi jane ādāya satthu santikaṃ gantvā sabbaṃ ārocetvā “kiṃ nu kho, bhante, buddhānussati eva rakkhā hoti, udāhu dhammānussatiādayopī”ti pucchi. |
The king, knowing the event, took all three people and, going to the Teacher, reported everything and asked, "What, venerable sir, is the recollection of the Buddha alone a protection, or also the recollection of the Dhamma and so on?" |
athassa satthā, “mahārāja, na kevalaṃ buddhānussatiyeva rakkhā, yesaṃ pana chabbidhena cittaṃ subhāvitaṃ, tesaṃ aññena rakkhāvaraṇena vā mantosadhehi vā kiccaṃ natthī”ti vatvā cha ṭhānāni dassento imā gāthā abhāsi. |
Then the Teacher said to him, "Great king, not only is the recollection of the Buddha a protection, but for those whose minds are well-cultivated in six ways, there is no need for another protection or guard, or for mantras and medicines," and showing the six states, he spoke these verses. |
♦ 296. |
♦ 296. |
♦ “suppabuddhaṃ pabujjhanti, sadā gotamasāvakā. |
♦ “Well awake they awake, always, the disciples of Gotama, |
♦ yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati. |
♦ whose mindfulness, day and night, is ever directed to the Buddha. |
♦ 297. |
♦ 297. |
♦ “suppabuddhaṃ pabujjhanti, sadā gotamasāvakā. |
♦ “Well awake they awake, always, the disciples of Gotama, |
♦ yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati. |
♦ whose mindfulness, day and night, is ever directed to the Dhamma. |
♦ 298. |
♦ 298. |
♦ “suppabuddhaṃ pabujjhanti, sadā gotamasāvakā. |
♦ “Well awake they awake, always, the disciples of Gotama, |
♦ yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati. |
♦ whose mindfulness, day and night, is ever directed to the Sangha. |
♦ 299. |
♦ 299. |
♦ “suppabuddhaṃ pabujjhanti, sadā gotamasāvakā. |
♦ “Well awake they awake, always, the disciples of Gotama, |
♦ yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati. |
♦ whose mindfulness, day and night, is ever directed to the body. |
♦ 300. |
♦ 300. |
♦ “suppabuddhaṃ pabujjhanti, sadā gotamasāvakā. |
♦ “Well awake they awake, always, the disciples of Gotama, |
♦ yesaṃ divā ca ratto ca, ahiṃsāya rato mano. |
♦ whose mind, day and night, delights in harmlessness. |
♦ 301. |
♦ 301. |
♦ “suppabuddhaṃ pabujjhanti, sadā gotamasāvakā. |
♦ “Well awake they awake, always, the disciples of Gotama, |
♦ yesaṃ divā ca ratto ca, bhāvanāya rato mano”ti. |
♦ whose mind, day and night, delights in meditation.” |
♦ tattha suppabuddhaṃ pabujjhantīti buddhagataṃ satiṃ gahetvā supantā, gahetvāyeva ca pabujjhantā suppabuddhaṃ pabujjhanti nāma. |
♦ Therein, "well awake they awake" means those who sleep, having taken up mindfulness directed to the Buddha, and who awake with it, they are said to awake well awake. |
sadā gotamasāvakāti gotamagottassa buddhassa savanante jātattā tasseva anusāsaniyā savanatāya gotamasāvakā. |
"always, the disciples of Gotama" means because they are born at the end of hearing from the Buddha of the Gotama clan, and because they listen to his instruction, they are the disciples of Gotama. |
buddhagatā satīti yesaṃ “itipi so bhagavā”tiādippabhede buddhaguṇe ārabbha uppajjamānā sati niccakālaṃ atthi, te sadāpi suppabuddhaṃ pabujjhantīti attho. |
"mindfulness directed to the Buddha" means for whom mindfulness, which arises with reference to the virtues of the Buddha of the kind "Thus is the Blessed One," etc., is always present, they always awake well awake, is the meaning. |
tathā asakkontā pana ekadivasaṃ tīsu kālesu dvīsu kālesu ekasmimpi kāle buddhānussatiṃ manasi karontā suppabuddhaṃ pabujjhantiyeva nāma. |
But those who are not able to do so, if they contemplate the recollection of the Buddha even on one day, at three times, at two times, or at one time, are indeed said to awake well awake. |
dhammagatā satīti “svākhāto bhagavatā dhammo”tiādippabhede dhammaguṇe ārabbha uppajjamānā sati. |
"mindfulness directed to the Dhamma" means mindfulness which arises with reference to the virtues of the Dhamma of the kind "The Dhamma is well-expounded by the Blessed One," etc. |
saṅghagatā satīti “suppaṭipanno bhagavato sāvakasaṅgho”tiādippabhede saṅghaguṇe ārabbha uppajjamānā sati. |
"mindfulness directed to the Sangha" means mindfulness which arises with reference to the virtues of the Sangha of the kind "The Sangha of the Blessed One's disciples is of good conduct," etc. |
kāyagatā satīti dvattiṃsākāravasena vā navasivathikāvasena vā catudhātuvavatthānavasena vā ajjhattanīlakasiṇādirūpajjhānavasena vā uppajjamānā sati. |
"mindfulness directed to the body" means mindfulness which arises by way of the thirty-two parts, or by way of the nine charnel-ground contemplations, or by way of the analysis of the four elements, or by way of the form-jhānas, such as the internal blue kasina. |
ahiṃsāya ratoti “so karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī”ti evaṃ vuttāya karuṇābhāvanāya rato. |
delights in harmlessness" means he who delights in the cultivation of compassion, spoken of thus, "He dwells pervading one direction with a mind accompanied by compassion. |
bhāvanāyāti mettābhāvanāya. |
"in meditation" means in the cultivation of loving-kindness. |
kiñcāpi heṭṭhā karuṇābhāvanāya vuttattā idha sabbāpi avasesā bhāvanā nāma, idha pana mettābhāvanāva adhippetā. |
Although, because the cultivation of compassion was spoken of below, here all the remaining cultivations are meant, here only the cultivation of loving-kindness is intended. |
sesaṃ paṭhamagāthāya vuttanayeneva veditabbaṃ. |
The rest is to be understood in the manner stated in the first verse. |
♦ desanāvasāne dārako saddhiṃ mātāpitūhi sotāpattiphale patiṭṭhahi. |
♦ At the end of the discourse, the boy, along with his parents, was established in the fruit of stream-entry. |
pacchā pana pabbajitvā sabbepi arahattaṃ pāpuṇiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
Later, having been ordained, they all attained Arahantship. The Dhamma discourse was also beneficial to those who had assembled. |
♦ dārusākaṭikaputtavatthu pañcamaṃ. |
♦ The fifth is the story of the wood-carter's son. |
♦ 6. vajjiputtakabhikkhuvatthu |
♦ 6. The Story of the Vajjian Monk |
♦ duppabbajjanti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya mahāvane viharanto aññataraṃ vajjiputtakaṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling near Vesālī in the Mahāvana, delivered this Dhamma discourse concerning a certain Vajjian monk, which begins with the words "Difficult is the going forth...". |
taṃ sandhāya vuttaṃ — aññataro vajjiputtako bhikkhu vesāliyaṃ viharati aññatarasmiṃ vanasaṇḍe, tena kho pana samayena vesāliyaṃ sabbarattichaṇo hoti. |
This is said with reference to him— A certain Vajjian monk was dwelling in Vesālī in a certain forest grove. At that time, there was an all-night festival in Vesālī. |
atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṃ sutvā paridevamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi — |
Then that monk, hearing the sound of the musical instruments, clapping, and singing in Vesālī, lamenting, at that time spoke this verse— |
♦ “ekakā mayaṃ araññe viharāma, |
♦ “Alone we dwell in the forest, |
♦ apaviddhaṃva vanasmiṃ dārukaṃ. |
♦ like a piece of wood thrown away in the woods. |
♦ etādisikāya rattiyā, |
♦ On such a night, |
♦ kosu nāmamhehi pāpiyo”ti. |
♦ who indeed is more wretched than we?” |
. |
. |
♦ so kira vajjiraṭṭhe rājaputto vārena sampattaṃ rajjaṃ pahāya pabbajito vesāliyaṃ cātumahārājikehi saddhiṃ ekābaddhaṃ katvā sakalanagare dhajapaṭākādīhi paṭimaṇḍite komudiyā puṇṇamāya sabbarattiṃ chaṇavāre vattamāne bheriyādīnaṃ tūriyānaṃ tāḷitānaṃ nigghosaṃ vīṇādīnañca vāditānaṃ saddaṃ sutvā yāni vesāliyaṃ satta rājasahassāni satta rājasatāni satta rājāno, tattakā eva ca nesaṃ uparājasenāpatiādayo, tesu alaṅkatapaṭiyattesu nakkhattakīḷanatthāya vīthiṃ otiṇṇesu saṭṭhihatthe mahācaṅkame caṅkamamāno gaganamajjhe ṭhitaṃ puṇṇacandaṃ disvā caṅkamakoṭiyaṃ phalakaṃ nissāya ṭhito veṭhanālaṅkāravirahitattā vane chaḍḍitadārukaṃ viya attabhāvaṃ oloketvā “atthi nu kho añño amhehi lāmakataro”ti cintento pakatiyā āraññakādiguṇayuttopi tasmiṃ khaṇe anabhiratiyā pīḷito evamāha. |
♦ It is said that he, a prince in the Vajji country, having given up the kingdom that had come to him by turn, had become an ascetic. In Vesālī, which was united with the Four Great Kings, and with the whole city decorated with flags, banners, etc., on the full moon of Komudī, when the all-night festival was taking place, hearing the sound of the musical instruments like drums and the clapping, and the sound of the instruments like lutes being played, and of the seven thousand, seven hundred, and seven kings in Vesālī, and just as many of their viceroys, generals, and so on, when they, adorned and ready, had descended into the street for the sake of the festival, while walking on the sixty-cubit-long great walkway, seeing the full moon standing in the middle of the sky, and standing leaning against a plank at the end of the walkway, and seeing his own form, which was devoid of a turban and ornaments, as a piece of wood thrown away in the woods, and thinking, "Is there anyone else more base than we?", though he was usually endowed with the virtues of a forest-dweller and so on, at that moment, afflicted by discontent, he spoke thus. |
so tasmiṃ vanasaṇḍe adhivatthāya devatāya “imaṃ bhikkhuṃ saṃvejessāmī”ti adhippāyena — |
The deity dwelling in that forest grove, with the intention, "I will stir up this monk,"— |
♦ “ekakova tvaṃ araññe viharasi, apaviddhaṃva vanasmiṃ dārukaṃ. |
♦ “Alone you dwell in the forest, like a piece of wood thrown away in the woods. |
♦ tassa te bahukā pihayanti, nerayikā viya saggagāminan”ti. |
♦ Many envy you, as those in hell envy those gone to heaven.” |
— |
— |
♦ vuttaṃ imaṃ gāthaṃ sutvā punadivase satthāraṃ upasaṅkamitvā vanditvā nisīdi. |
♦ having heard this verse spoken, the next day approached the Teacher, paid homage, and sat down. |
satthā taṃ pavattiṃ ñatvā gharāvāsassa dukkhataṃ pakāsetukāmo pañca dukkhāni samodhānetvā imaṃ gāthamāha — |
The Teacher, knowing that event, and wishing to show the suffering of the household life, having summed up the five sufferings, spoke this verse— |
♦ 302. |
♦ 302. |
♦ “duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā. |
♦ “Difficult is the going forth, difficult to delight in. Difficult are houses, painful to dwell in. |
♦ dukkhosamānasaṃvāso, dukkhānupatitaddhagū. |
♦ Painful is association with the unequal; a traveler is followed by suffering. |
♦ tasmā na caddhagū siyā, na ca dukkhānupatito siyā”ti. |
♦ Therefore, one should not be a traveler, and one should not be followed by suffering.” |
♦ tattha duppabbajjanti appaṃ vā mahantaṃ vā bhogakkhandhañceva ñātiparivaṭṭañca pahāya imasmiṃ sāsane uraṃ datvā pabbajjaṃ nāma dukkhaṃ. |
♦ Therein, "difficult is the going forth" means having given up a small or great mass of wealth and a circle of relatives, and having given oneself up in this dispensation, the going forth is called difficult. |
durabhiramanti evaṃ pabbajitenāpi bhikkhācariyāya jīvitavuttiṃ ghaṭentena aparimāṇasīlakkhandhagopanadhammānudhammappaṭipattipūraṇavasena abhiramituṃ dukkhaṃ. |
"difficult to delight in" means even for one who has thus gone forth, it is difficult to delight in the practice of the Dhamma according to the Dhamma, by making a living by the alms-round and by fulfilling the immeasurable aggregate of virtue. |
durāvāsāti yasmā pana gharaṃ āvasantena rājūnaṃ rājakiccaṃ, issarānaṃ issarakiccaṃ vahitabbaṃ, parijanā ceva dhammikā samaṇabrāhmaṇā ca saṅgahitabbā. |
"difficult to dwell in" means because for one dwelling in a house, the royal duties of kings, the duties of the powerful have to be borne, and the household and righteous ascetics and brahmins have to be supported. |
evaṃ santepi gharāvāso chiddaghaṭo viya mahāsamuddo viya ca duppūro. |
Even so, the household life is like a leaky pot and like the great ocean, hard to fill. |
tasmā gharāvāsā nāmete durāvāsā dukkhā āvasituṃ, teneva kāraṇena dukkhāti attho. |
Therefore, these household lives are difficult to dwell in, painful to live in. For that very reason, they are painful, is the meaning. |
dukkho samānasaṃvāsoti gihino vā hi ye jātigottakulabhogehi pabbajitā vā sīlācārabāhusaccādīhi samānāpi hutvā “kosi tvaṃ, kosmi ahan”tiādīni vatvā adhikaraṇapasutā honti, te asamānā nāma, tehi saddhiṃ saṃvāso dukkhoti attho. |
"painful is association with the unequal" means for householders who, though equal in birth, lineage, family, and wealth, or for ascetics who, though equal in morality, conduct, and learning, become engaged in disputes, saying, "Who are you? Who am I?", they are called unequal. Association with them is painful, is the meaning. |
dukkhānupatitaddhagūti ye vaṭṭasaṅkhātaṃ addhānaṃ paṭipannattā addhagū, te dukkhe anupatitāva. |
"a traveler is followed by suffering" means those who, because they have entered upon the journey which is the round of existence, are travelers, they are followed by suffering. |
tasmā na caddhagūti yasmā dukkhānupatitabhāvopi dukkho addhagūbhāvopi, tasmā vaṭṭasaṅkhātaṃ addhānaṃ gamanatāya addhagū na bhaveyya, vuttappakārena dukkhena anupatitopi na bhaveyyāti attho. |
"Therefore, one should not be a traveler" means because the state of being followed by suffering is also painful, and the state of being a traveler is also painful, therefore one should not be a traveler by way of going on the journey which is the round of existence, and one should not be followed by suffering of the kind mentioned, is the meaning. |
♦ desanāvasāne so bhikkhu pañcasu ṭhānesu dassite dukkhe nibbindanto pañcorambhāgiyāni pañca uddhambhāgiyāni saṃyojanāni padāletvā arahatte patiṭṭhahīti. |
♦ At the end of the discourse, that monk, becoming weary of the suffering shown in the five states, having broken the five lower fetters and the five higher fetters, was established in Arahantship. |
♦ vajjiputtakabhikkhuvatthu chaṭṭhaṃ. |
♦ The sixth is the story of the Vajjian monk. |
♦ 7. cittagahapativatthu |
♦ 7. The Story of the Householder Citta |
♦ saddhoti imaṃ dhammadesanaṃ satthā jetavane viharanto cittagahapatiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the householder Citta, which begins with the words "Faithful...". |
vatthu bālavagge “asantaṃ bhāvanamiccheyyā”ti gāthāvaṇṇanāya vitthāritaṃ. |
The story is related in detail in the Fool Chapter, in the commentary on the verse, "One would desire what is not present...". |
gāthāpi tattheva vuttā. |
The verse also is spoken there. |
vuttañhetaṃ tattha -- |
And this is said there— |
♦ “kiṃ pana, bhante, etassa tumhākaṃ santikaṃ āgacchantassevāyaṃ lābhasakkāro uppajjati, udāhu aññattha gacchantassāpi uppajjatī”ti. |
♦ “But, venerable sir, does this gain and honor arise for him only when he comes to your presence, or does it arise also when he goes elsewhere?” |
“ānanda, mama santikaṃ āgacchantassāpi aññattha gacchantassāpi tassa uppajjateva. |
“Ānanda, it arises for him both when he comes to my presence and when he goes elsewhere. |
ayañhi upāsako saddho pasanno sampannasīlo, evarūpo puggalo yaṃ yaṃ padesaṃ bhajati, tattha tatthevassa lābhasakkāro nibbattatī”ti vatvā imaṃ gāthamāha — |
For this lay-follower is faithful, devout, and endowed with virtue. For such a person, whatever place he frequents, in that very place gain and honor are produced for him,” and he spoke this verse— |
♦ 303. |
♦ 303. |
♦ “saddho sīlena sampanno, yasobhogasamappito. |
♦ “The faithful one, endowed with virtue, possessed of fame and wealth, |
♦ yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito”ti. |
♦ whatever place he frequents, there he is honored.” |
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♦ tattha saddhoti lokiyalokuttarasaddhāya samannāgato. |
♦ Therein, "faithful" means endowed with worldly and supermundane faith. |
sīlenāti āgāriyasīlaṃ, anāgāriyasīlanti duvidhaṃ sīlaṃ. |
"with virtue" means the twofold virtue: the virtue of a householder and the virtue of one who has gone forth. |
tesu idha āgāriyasīlaṃ adhippetaṃ, tena samannāgatoti attho. |
Of these, here the virtue of a householder is intended; endowed with that, is the meaning. |
yasobhogasamappitoti yādiso anāthapiṇḍikādīnaṃ pañcaupāsakasataparivārasaṅkhāto āgāriyayaso, tādiseneva yasena dhanadhaññādiko ceva sattavidhāriyadhanasaṅkhāto cāti duvidho bhogo, tena samannāgatoti attho. |
"possessed of fame and wealth" means with fame like that of Anāthapiṇḍika and others, which is the retinue of five hundred lay-followers, and with the twofold wealth, which is wealth of money, grain, etc., and the sevenfold noble wealth; endowed with that, is the meaning. |
yaṃ yaṃ padesanti puratthimādīsu disāsu evarūpo kulaputto yaṃ yaṃ padesaṃ bhajati, tattha tattha evarūpena lābhasakkārena pūjitova hotīti attho. |
"whatever place" means in the eastern directions and so on, whatever place such a young man of good family frequents, there he is honored with such gain and honor, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ cittagahapativatthu sattamaṃ. |
♦ The seventh is the story of the householder Citta. |
♦ 8. cūḷasubhaddāvatthu |
♦ 8. The Story of Cūḷasubhaddā |
♦ dūre santoti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikassa dhītaraṃ cūḷasubhaddaṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the daughter of Anāthapiṇḍika, named Cūḷasubhaddā, which begins with the words "Far away the good...". |
♦ anāthapiṇḍikassa kira daharakālato paṭṭhāya ugganagaravāsī uggo nāma seṭṭhiputto sahāyako ahosi. |
♦ It is said that from a young age, Anāthapiṇḍika had a friend, the son of a merchant from the city of Ugga, named Ugga. |
te ekācariyakule sippaṃ uggaṇhantā aññamaññaṃ katikaṃ kariṃsu “amhākaṃ vayappattakāle puttadhītāsu jātāsu yo puttassa dhītaraṃ vāreti, tena tassa dhītā dātabbā”ti. |
They, while learning their craft in the same teacher's family, made an agreement with each other, "When we come of age and sons and daughters are born, he who asks for the other's daughter for his son, to him the daughter should be given." |
te ubhopi vayappattā attano attano nagare seṭṭhiṭṭhāne patiṭṭhahiṃsu. |
Both of them, having come of age, were established in the position of a merchant in their respective cities. |
athekasmiṃ samaye uggaseṭṭhi vaṇijjaṃ payojento pañcahi sakaṭasatehi sāvatthiṃ agamāsi. |
Then at one time, the merchant Ugga, engaged in trade, went to Sāvatthī with five hundred carts. |
anāthapiṇḍiko attano dhītaraṃ cūḷasubhaddaṃ āmantetvā, “amma, pitā te uggaseṭṭhi nāma āgato, tassa kattabbakiccaṃ sabbaṃ tava bhāro”ti āṇāpesi. |
Anāthapiṇḍika called his daughter Cūḷasubhaddā and commanded her, "My dear, your father, the merchant Ugga, has come. All the duties to be done for him are your responsibility." |
sā “sādhū”ti paṭissuṇitvā tassa āgatadivasato paṭṭhāya sahattheneva sūpabyañjanādīni sampādeti, mālāgandhavilepanādīni abhisaṅkharoti, bhojanakāle tassa nhānodakaṃ paṭiyādāpetvā nhānakālato paṭṭhāya sabbakiccāni sādhukaṃ karoti. |
She, agreeing, "Very well," from the day he arrived, prepared soup, curry, and so on with her own hands, prepared garlands, perfumes, ointments, etc., and at mealtime, having had his bathwater prepared, from the time of his bath, she performed all the duties carefully. |
♦ uggaseṭṭhi tassā ācārasampattiṃ disvā pasannacitto ekadivasaṃ anāthapiṇḍikena saddhiṃ sukhakathāya sannisinno “mayaṃ daharakāle evaṃ nāma katikaṃ karimhā”ti sāretvā cūḷasubhaddaṃ attano puttassatthāya vāresi. |
♦ The merchant Ugga, seeing her virtuous conduct, was pleased and one day, while sitting in pleasant conversation with Anāthapiṇḍika, reminded him, "We made an agreement thus in our youth," and asked for Cūḷasubhaddā for his own son. |
so pana pakatiyāva micchādiṭṭhiko. |
He, however, was by nature of wrong view. |
tasmā dasabalassa tamatthaṃ ārocetvā satthārā uggaseṭṭhissūpanissayaṃ disvā anuññāto bhariyāya saddhiṃ mantetvā tassa vacanaṃ sampaṭicchitvā divasaṃ vavatthapetvā dhītaraṃ visākhaṃ datvā uyyojento dhanañcayaseṭṭhi viya mahantaṃ sakkāraṃ katvā subhaddaṃ āmantetvā, “amma, sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo”ti dhanañcayaseṭṭhinā visākhāya dinnanayeneva dasa ovāde datvā “sace me gataṭṭhāne dhītu doso uppajjati, tumhehi sodhetabbo”ti aṭṭha kuṭumbike pāṭibhoge gahetvā tassā uyyojanadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā purimabhave dhītarā katānaṃ sucaritānaṃ phalavibhūtiṃ lokassa pākaṭaṃ katvā dassento viya mahantena sakkārena dhītaraṃ uyyojesi. |
Therefore, having reported the matter to the one with ten powers, and being permitted by the Teacher, who saw the potential of the merchant Ugga, he consulted with his wife, accepted his words, set a day, and while sending off his daughter after giving her, he made a great offering like the merchant Dhanañcaya sending off Visākhā, and calling Subhaddā, said, "My dear, for one living in the parents-in-law's family, the fire from within should not be taken out," and giving her ten pieces of advice in the same way as the merchant Dhanañcaya gave to Visākhā, and taking eight householders as sureties, saying, "If a fault arises in my daughter in the place she has gone, it should be cleared by you," on the day of her departure, he gave a great alms-giving to the community of monks headed by the Buddha and, as if to show to the world the fruit and glory of the good deeds done by his daughter in a previous existence, he sent his daughter off with great honor. |
tassā anupubbena ugganagaraṃ pattakāle sasurakulena saddhiṃ mahājano paccuggamanamakāsi. |
When she, in due course, reached the city of Ugga, the great crowd, along with her parents-in-law's family, came out to meet her. |
♦ sāpi attano sirivibhavaṃ pākaṭaṃ kātuṃ visākhā viya sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pavisitvā nāgarehi pesite paṇṇākāre gahetvā anurūpavasena tesaṃ tesaṃ pesentī sakalanagaraṃ attano guṇehi ekābaddhamakāsi. |
♦ She also, to make her own splendor manifest, like Visākhā, showing herself to the whole city and entering the city standing in her chariot, and taking the gifts sent by the citizens and sending them to them according to their status, she united the whole city with her virtues. |
maṅgaladivasādīsu panassā sasuro acelakānaṃ sakkāraṃ karonto “āgantvā amhākaṃ samaṇe vandatū”ti pesesi. |
But on the wedding day and so on, her father-in-law, making an offering to naked ascetics, sent a message, "Come and pay homage to our ascetics." |
sā lajjāya nagge passituṃ asakkontī gantuṃ na icchati. |
She, out of shame, being unable to see the naked ones, did not wish to go. |
so punappunaṃ pesetvāpi tāya paṭikkhitto kujjhitvā “nīharatha nan”ti āha. |
He, having sent a message again and again and being refused by her, got angry and said, "Drive her out." |
sā “na sakkā mama akāraṇena dosaṃ āropetun”ti kuṭumbike pakkosāpetvā tamatthaṃ ārocesi. |
She, thinking, "It is not possible to attribute a fault to me without reason," had the householders summoned and reported the matter. |
te tassā niddosabhāvaṃ ñatvā seṭṭhiṃ saññāpesuṃ. |
They, knowing her blamelessness, informed the merchant. |
so “ayaṃ mama samaṇe ahirikāti na vandī”ti bhariyāya ārocesi. |
He told his wife, "She did not pay homage, saying, 'My ascetics are shameless.'" |
sā “kīdisā nu kho imissā samaṇā, ativiya tesaṃ pasaṃsatī”ti taṃ pakkosāpetvā āha — |
She, thinking, "What kind of ascetics does this one have, that she praises them so much?", had her summoned and said— |
♦ “kīdisā samaṇā tuyhaṃ, bāḷhaṃ kho ne pasaṃsasi. |
♦ “What kind of ascetics are yours, that you praise them so much? |
♦ kiṃsīlā kiṃsamācārā, taṃ me akkhāhi pucchitā”ti. |
♦ Of what virtue, of what conduct are they? Tell me that, when asked.” |
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♦ athassā subhaddā buddhānañceva buddhasāvakānañca guṇe pakāsentī — |
♦ Then Subhaddā, explaining the virtues of the Buddhas and the disciples of the Buddha— |
♦ “santindriyā santamānasā, santaṃ tesaṃ gataṃ ṭhitaṃ. |
♦ “With peaceful faculties, with a peaceful mind, peaceful is their going and standing. |
♦ okkhittacakkhū mitabhāṇī, tādisā samaṇā mama. |
♦ With downcast eyes, of moderate speech—such are my ascetics. |
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♦ “kāyakammaṃ suci nesaṃ, vācākammaṃ anāvilaṃ. |
♦ “Pure is their bodily action, unstained is their verbal action. |
♦ manokammaṃ suvisuddhaṃ, tādisā samaṇā mama. |
♦ Their mental action is completely pure—such are my ascetics. |
♦ “vimalā saṅkhamuttābhā, suddhā antarabāhirā. |
♦ “Stainless, like a polished conch shell, pure within and without, |
♦ puṇṇā suddhehi dhammehi, tādisā samaṇā mama. |
♦ full of pure things—such are my ascetics. |
♦ “lābhena unnato loko, alābhena ca onato. |
♦ “The world is elated by gain, and dejected by loss. |
♦ lābhālābhena ekaṭṭhā, tādisā samaṇā mama. |
♦ They are the same in gain and loss—such are my ascetics. |
♦ “yasena unnato loko, ayasena ca onato. |
♦ “The world is elated by fame, and dejected by lack of fame. |
♦ yasāyasena ekaṭṭhā, tādisā samaṇā mama. |
♦ They are the same in fame and lack of fame—such are my ascetics. |
♦ “pasaṃsāyunnato loko, nindāyāpi ca onato. |
♦ “The world is elated by praise, and also dejected by blame. |
♦ samā nindāpasaṃsāsu, tādisā samaṇā mama. |
♦ They are the same in blame and praise—such are my ascetics. |
♦ “sukhena unnato loko, dukkhenāpi ca onato. |
♦ “The world is elated by happiness, and also dejected by suffering. |
♦ akampā sukhadukkhesu, tādisā samaṇā mamā”ti. |
♦ Unshaken in happiness and suffering—such are my ascetics.” |
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— |
♦ evamādīhi vacanehi sassuṃ tosesi. |
♦ with these words and others, she pleased her mother-in-law. |
♦ atha naṃ “sakkā tava samaṇe amhākampi dassetun”ti vatvā “sakkā”ti vutte “tena hi yathā mayaṃ te passāma, tathā karohī”ti vutte sā “sādhū”ti buddhappamukhassa bhikkhusaṅghassa mahādānaṃ sajjetvā uparipāsādatale ṭhatvā jetavanābhimukhī sakkaccaṃ pañcapatiṭṭhitena vanditvā buddhaguṇe āvajjetvā gandhavāsapupphadhumehi pūjaṃ katvā, “bhante, svātanāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantemi, iminā me saññāṇena satthā nimantitabhāvaṃ jānātū”ti sumanapupphānaṃ aṭṭha muṭṭhiyo ākāse khipi. |
♦ Then, when she said, "Is it possible for us too to see your ascetics?", and was told, "It is possible," and when she said, "Then act in such a way that we may see them," she, saying, "Very well," prepared a great alms-giving for the community of monks headed by the Buddha and, standing on the top floor of the palace, facing Jetavana, she carefully paid homage with the five-point prostration and, reflecting on the virtues of the Buddha, made an offering with perfumes, incense, and flowers, and said, "Venerable sir, I invite the community of monks headed by the Buddha for tomorrow. By this sign, let the Teacher know that he has been invited," and she threw eight handfuls of sumana flowers into the sky. |
pupphāni gantvā catuparisamajjhe dhammaṃ desentassa satthuno upari mālāvitānaṃ hutvā aṭṭhaṃsu. |
The flowers went and, over the Teacher who was teaching the Dhamma in the midst of the fourfold assembly, they stood as a canopy of garlands. |
tasmiṃ khaṇe anāthapiṇḍikopi dhammakathaṃ sutvā svātanāya satthāraṃ nimantesi. |
At that moment, Anāthapiṇḍika also, having heard the Dhamma talk, invited the Teacher for the next day. |
satthā “adhivutthaṃ mayā, gahapati, svātanāya bhattan”ti vatvā, “bhante, mayā puretaraṃ āgato natthi, kassa nu kho vo adhivutthan”ti vutte “cūḷasubhaddāya, gahapati, nimantito”ti vatvā “nanu, bhante, cūḷasubhaddā dūre vasati ito vīsatiyojanasatamatthake”ti vutte, “āma gahapati, dūre vasantāpi hi sappurisā abhimukhe ṭhitā viya pakāsentī”ti vatvā imaṃ gāthamāha — |
The Teacher, saying, "I have already accepted, householder, the meal for tomorrow," and when he said, "Venerable sir, no one came before me. To whom have you given your promise?", he said, "I have been invited by Cūḷasubhaddā, householder," and when he said, "But, venerable sir, Cūḷasubhaddā lives far away, one hundred and twenty yojanas from here," he said, "Yes, householder. For the good, even though living far away, make themselves manifest as if they were standing right in front," and he spoke this verse— |
♦ 304. |
♦ 304. |
♦ “dūre santo pakāsenti, himavantova pabbato. |
♦ “Far away the good reveal themselves, like the Himalayan mountain. |
♦ asantettha na dissanti, rattiṃ khittā yathā sarā”ti. |
♦ The bad are not seen here, like arrows shot in the night.” |
♦ tattha santoti rāgādīnaṃ santatāya buddhādayo santā nāma. |
♦ Therein, "the good" means the Buddhas and so on are called good because their passions and so on are calmed. |
idha pana pubbabuddhesu katādhikārā ussannakusalamūlā bhāvitabhāvanā sattā santoti adhippetā. |
But here, beings who have made aspirations under previous Buddhas, who have strong roots of merit, and who have cultivated meditation are intended as "good." |
pakāsentīti dūre ṭhitāpi buddhānaṃ ñāṇapathaṃ āgacchantā pākaṭā honti. |
"reveal themselves" means even though they are far away, entering the path of the Buddhas' knowledge, they become manifest. |
himavanto vāti yathā hi tiyojanasahassavitthato pañcayojanasatubbedho caturāsītiyā kūṭasahassehi paṭimaṇḍito himavantapabbato dūre ṭhitānampi abhimukhe ṭhito viya pakāseti, evaṃ pakāsentīti attho. |
"like the Himalayan mountain" means just as the Himalayan mountain, three thousand yojanas wide and five hundred yojanas high, adorned with eighty-four thousand peaks, reveals itself to those who are far away as if it were standing right in front, so they reveal themselves, is the meaning. |
asantetthāti diṭṭhadhammagarukā vitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā bālapuggalā asanto nāma, te ettha buddhānaṃ dakkhiṇassa jāṇumaṇḍalassa santike nisinnāpi na dissanti na paññāyanti. |
"the bad are not seen here" means foolish people who are devoted to what is seen, who have given up the next world, who have the eye only for material things, who have been ordained for the sake of a livelihood, are called "bad." They, even if they are sitting near the knee of the Buddhas of the southern direction, are not seen, they are not perceived. |
rattiṃ khittāti rattiṃ caturaṅgasamannāgate andhakāre khittasarā viya tathārūpassa upanissayabhūtassa pubbahetuno abhāvena na paññāyantīti attho. |
"shot in the night" means like arrows shot in the night, in the darkness endowed with four parts, due to the absence of the previous cause which is the basis for such a thing, they are not perceived, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sakko devarājā “satthārā subhaddāya nimantanaṃ adhivāsitan”ti ñatvā vissakammadevaputtaṃ āṇāpesi — |
♦ Sakka, the king of the gods, knowing, "The Teacher has accepted the invitation of Subhaddā," commanded the devaputta Vissakamma— |
“pañca kūṭāgārasatāni nimminitvā sve buddhappamukhaṃ bhikkhusaṅghaṃ ugganagaraṃ nehī”ti. |
Create five hundred gabled mansions and bring the community of monks headed by the Buddha to the city of Ugga tomorrow. |
so punadivase pañcasatāni kūṭāgārāni nimminitvā jetavanadvāre aṭṭhāsi. |
He, the next day, created five hundred gabled mansions and stood at the gate of Jetavana. |
satthā uccinitvā visuddhakhīṇāsavānaṃyeva pañcasatāni ādāya saparivāro kūṭāgāresu nisīditvā ugganagaraṃ agamāsi. |
The Teacher, having chosen and taken only five hundred destroyers of cankers of pure conduct, with his retinue, sat in the gabled mansions and went to the city of Ugga. |
uggaseṭṭhipi saparivāro subhaddāya dinnanayeneva tathāgatassa āgatamaggaṃ olokento satthāraṃ mahantena sirivibhavena āgacchantaṃ disvā pasannamānaso mālādīhi mahantaṃ sakkāraṃ karonto saparivāro sampaṭicchitvā vanditvā mahādānaṃ datvā punappunaṃ nimantetvā sattāhaṃ mahādānaṃ adāsi. |
The merchant Ugga also, with his retinue, in the manner given by Subhaddā, watching the road of the Tathāgata's arrival, saw the Teacher coming with great splendor and glory and, with a pleased mind, making a great offering with garlands and so on, with his retinue, he received him, paid homage, gave a great alms-giving, and inviting him again and again, he gave a great alms-giving for seven days. |
satthāpissa sappāyaṃ sallakkhetvā dhammaṃ desesi. |
The Teacher also, realizing his suitability, taught the Dhamma. |
taṃ ādiṃ katvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
Beginning with him, eighty-four thousand living beings had a realization of the Dhamma. |
satthā “cūḷasubhaddāya anuggahaṇatthaṃ tvaṃ idheva hohī”ti anuruddhattheraṃ nivattāpetvā sāvatthimeva agamāsi. |
The Teacher, thinking, "For the favor of Cūḷasubhaddā, you should be here," had the Elder Anuruddha turn back and went to Sāvatthī itself. |
tato paṭṭhāya taṃ nagaraṃ saddhāsampannaṃ ahosīti. |
From then on, that city became endowed with faith. |
♦ cūḷasubhaddāvatthu aṭṭhamaṃ. |
♦ The eighth is the story of Cūḷasubhaddā. |
♦ 9. ekavihārittheravatthu |
♦ 9. The Story of the Elder Ekavihārī |
♦ ekāsananti imaṃ dhammadesanaṃ satthā jetavane viharanto ekavihārittheraṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Elder named Ekavihārī, which begins with the words "Sitting alone...". |
♦ so kira thero ekakova seyyaṃ kappeti, ekakova nisīdati, ekakova caṅkamati, ekakova tiṭṭhatīti catuparisantare pākaṭo ahosi. |
♦ It is said that the elder would arrange his bedding alone, would sit alone, would walk alone, and would stand alone. He became famous among the fourfold assembly. |
atha naṃ bhikkhū, “bhante, evarūpo nāmāyaṃ thero”ti tathāgatassārocesuṃ. |
Then the monks reported it to the Tathāgata, saying, "Venerable sir, the elder is of such and such a kind." |
satthā “sādhu sādhū”ti tassa sādhukāraṃ datvā “bhikkhunā nāma pavivittena bhavitabban”ti viveke ānisaṃsaṃ kathetvā imaṃ gāthamāha — |
The Teacher, saying, "Well said, well said," and giving him his approval, and having spoken of the benefits of solitude, saying, "It is proper for a monk to be secluded," he spoke this verse— |
♦ 305. |
♦ 305. |
♦ “ekāsanaṃ ekaseyyaṃ, eko caramatandito. |
♦ “Sitting alone, lying down alone, walking alone unwearied, |
♦ eko damayamattānaṃ, vanante ramito siyā”ti. |
♦ one, taming oneself alone, should delight in the edge of the forest.” |
♦ tattha ekāsanaṃ ekaseyyanti bhikkhusahassamajjhepi mūlakammaṭṭhānaṃ avijahitvā teneva manasikārena nisinnassa āsanaṃ ekāsanaṃ nāma. |
♦ Therein, "sitting alone, lying down alone" means even in the midst of a thousand monks, not having abandoned the root meditation subject and sitting with that same contemplation, one's sitting is called sitting alone. |
lohapāsādasadisepi ca pāsāde bhikkhusahassamajjhepi paññatte vicitrapaccattharaṇūpadhāne mahārahe sayane satiṃ upaṭṭhapetvā dakkhiṇena passena mūlakammaṭṭhānamanasikārena nipannassa bhikkhuno seyyā ekaseyyā nāma. |
And even in a palace like the Lohapāsāda, in the midst of a thousand monks, on a great couch with a decorated coverlet and pillows, having established mindfulness and lying on the right side with the contemplation of the root meditation subject, the monk's lying down is called lying down alone. |
evarūpaṃ ekāsanañca ekaseyyañca bhajethāti attho. |
One should practice such sitting alone and lying down alone, is the meaning. |
atanditoti jaṅghabalaṃ nissāya jīvitakappanena akusīto hutvā sabbīriyāpathesu ekakova carantoti attho. |
"unwearied" means being not lazy in making a living by the strength of one's legs, and walking alone in all postures, is the meaning. |
eko damayanti rattiṭṭhānādīsu kammaṭṭhānaṃ anuyuñjitvā maggaphalādhigamavasena ekova hutvā attānaṃ damentoti attho. |
"taming oneself alone" means practicing the meditation subject in the night-quarters and so on and, by way of attaining the path and fruit, being alone and taming oneself, is the meaning. |
vanante ramito siyāti evaṃ attānaṃ damento itthipurisasaddādīhi pavivitte vananteyeva abhiramito bhaveyya. |
"should delight in the edge of the forest" means thus taming oneself, one should delight in the edge of the forest, which is secluded from the sounds of women, men, and so on. |
na hi sakkā ākiṇṇavihārinā evaṃ attānaṃ dametunti attho. |
For it is not possible for one dwelling in a crowded place to tame oneself thus, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
tato paṭṭhāya mahājano ekavihārikameva patthesīti. |
From then on, the great crowd aspired only to be like Ekavihārī. |
♦ ekavihārittheravatthu navamaṃ. |
♦ The ninth is the story of the Elder Ekavihārī. |
♦ pakiṇṇakavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Miscellaneous Chapter is finished. |
♦ ekavīsatimo vaggo. |
♦ The Twenty-first Chapter. |
♦ 22. nirayavaggo |
♦ 22. The Hell Chapter |
♦ 1. sundarīparibbājikāvatthu |
♦ 1. The Story of the Wanderer Sundarī |
♦ abhūtavādīti imaṃ dhammadesanaṃ satthā jetavane viharanto sundariṃ paribbājikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the wanderer Sundarī, which begins with the words "One who speaks what is not true...". |
♦ “tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito”ti vatthu vitthārato udāne āgatameva. |
♦ "At that time, the Blessed One was honored, respected, esteemed, and worshipped." The story is related in detail in the Udāna. |
ayaṃ panettha saṅkhepo — bhagavato kira bhikkhusaṅghassa ca pañcannaṃ mahānadīnaṃ mahoghasadise lābhasakkāre uppanne hatalābhasakkārā aññatitthiyā sūriyuggamanakāle khajjopanakā viya nippabhā hutvā ekato sannipatitvā mantayiṃsu — |
This is the summary here— It is said that when gain and honor, like the great flood of the five great rivers, arose for the Blessed One and the community of monks, the other heretics, whose gain and honor were destroyed, became lustreless like fireflies at sunrise. They gathered together and consulted— |
“mayaṃ samaṇassa gotamassa uppannakālato paṭṭhāya hatalābhasakkārā, na no koci atthibhāvampi jānāti, kena nu kho saddhiṃ ekato hutvā samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāramassa antaradhāpeyyāmā”ti. |
From the time the ascetic Gotama arose, we have been without gain and honor. No one even knows of our existence. With whom indeed can we join together to create a bad reputation for the ascetic Gotama and make his gain and honor disappear? |
atha nesaṃ etadahosi — |
Then it occurred to them— |
“sundariyā saddhiṃ ekato hutvā sakkuṇissāmā”ti. |
We will be able to do it by joining together with Sundarī. |
te ekadivasaṃ sundariṃ titthiyārāmaṃ pavisitvā vanditvā ṭhitaṃ nālapiṃsu. |
They one day did not speak to Sundarī, who had entered the heretics' park, paid homage, and was standing there. |
sā punappunaṃ sallapantīpi paṭivacanaṃ alabhitvā “api panayyā, kenaci viheṭhitatthā”ti pucchi. |
She, though speaking again and again, not receiving a reply, asked, "But sirs, have you been harassed by anyone?" |
“kiṃ, bhagini, samaṇaṃ gotamaṃ amhe viheṭhetvā hatalābhasakkāre katvā vicarantaṃ na passasī”ti? |
Why, sister, do you not see the ascetic Gotama harassing us and wandering about, having destroyed our gain and honor? |
“mayā ettha kiṃ kātuṃ vaṭṭatī”ti? |
What is to be done by me in this matter? |
“tvaṃ khosi, bhagini, abhirūpā sobhaggappattā, samaṇassa gotamassa ayasaṃ āropetvā mahājanaṃ tava kathaṃ gāhāpetvā hatalābhasakkāraṃ karohī”ti. |
You are indeed, sister, beautiful and endowed with grace. Ascribe a bad reputation to the ascetic Gotama and, having made the great crowd accept your story, destroy his gain and honor. |
sā taṃ sutvā “sādhū”ti sampaṭicchitvā pakkantā tato paṭṭhāya mālāgandhavilepanakappūrakaṭukaphalādīni gahetvā sāyaṃ mahājanassa satthu dhammadesanaṃ sutvā nagaraṃ pavisanakāle jetavanābhimukhī gacchati, “kahaṃ gacchasī”ti ca puṭṭhā “samaṇassa gotamassa santikaṃ gamissāmi, ahañhi tena saddhiṃ ekagandhakuṭiyaṃ vasāmī”ti vatvā aññatarasmiṃ titthiyārāme vasitvā pātova jetavanamaggaṃ otaritvā nagarābhimukhī āgacchantī “kiṃ, sundari, kahaṃ gatāsī”ti puṭṭhā “samaṇena gotamena saddhiṃ ekagandhakuṭiyaṃ vasitvā taṃ kilesaratiyā ramāpetvā āgatāmhī”ti vadati. |
She, hearing that, agreed, "Very well," and having departed, from then on, taking garlands, perfumes, ointments, camphor, and pungent fruits, in the evening, when the great crowd was entering the city after hearing the Teacher's Dhamma discourse, she would go towards Jetavana. When asked, "Where are you going?", she would say, "I am going to the presence of the ascetic Gotama. For I live with him in the same fragrant chamber," and after staying in a certain heretics' park, in the morning, she would take the road to Jetavana and, coming towards the city, when asked, "Why, Sundarī, where have you been?", she would say, "I have been living with the ascetic Gotama in the same fragrant chamber and, having delighted him with the pleasure of the defilements, I have come." |
♦ atha te katipāhaccayena dhuttānaṃ kahāpaṇe datvā “gacchatha sundariṃ māretvā samaṇassa gotamassa gandhakuṭiyā samīpe mālākacavarantare nikkhipitvā ethā”ti vadiṃsu. |
♦ Then, after a few days, they gave kahāpaṇas to some rogues and said, "Go and kill Sundarī and, having thrown her in the rubbish heap of garlands near the ascetic Gotama's fragrant chamber, come back." |
te tathā akaṃsu. |
They did so. |
tato titthiyā “sundariṃ na passāmā”ti kolāhalaṃ katvā rañño ārocetvā “kahaṃ vo āsaṅkā”ti vuttā “imesu divasesu jetavane vasati, tatthassā pavattiṃ na jānāmā”ti vatvā “tena hi gacchatha, naṃ vicinathā”ti raññā anuññātā attano upaṭṭhāke gahetvā jetavanaṃ gantvā vicinantā mālākacavarantare taṃ disvā mañcakaṃ āropetvā nagaraṃ pavesetvā “samaṇassa gotamassa sāvakā ‘satthārā kataṃ pāpakammaṃ paṭicchādessāmā’ti sundariṃ māretvā mālākacavarantare nikkhipiṃsū”ti rañño ārocayiṃsu. |
Then the heretics, making a clamor, "We do not see Sundarī," reported it to the king. When told, "Where is your suspicion?", they said, "In these days, she lives at Jetavana. We do not know what happened to her there." When the king, having granted permission, said, "Then go and search for her," they took their supporters and went to Jetavana and, searching, saw her in the rubbish heap of garlands and, having placed her on a couch and brought her into the city, they reported to the king, "The disciples of the ascetic Gotama, thinking, 'We will cover up the evil deed done by our teacher,' have killed Sundarī and thrown her in the rubbish heap of garlands." |
rājā “tena hi gacchatha, nagaraṃ āhiṇḍathā”ti āha. |
The king said, "Then go and parade her through the city." |
te nagaravīthīsu “passatha samaṇānaṃ sakyaputtiyānaṃ kamman”tiādīni vatvā puna rañño nivesanadvāraṃ āgamiṃsu. |
They, in the city streets, saying things like, "Look at the deed of the Sakyan ascetics," again came to the gate of the king's residence. |
rājā sundariyā sarīraṃ āmakasusāne aṭṭakaṃ āropetvā rakkhāpesi. |
The king had Sundarī's body placed on a platform in the open-air charnel ground and had it guarded. |
sāvatthivāsino ṭhapetvā ariyasāvake sesā yebhuyyena “passatha samaṇānaṃ sakyaputtiyānaṃ kamman”tiādīni vatvā antonagarepi bahinagarepi bhikkhū akkosantā vicaranti. |
The inhabitants of Sāvatthī, except for the noble disciples, mostly went about reviling the monks both inside and outside the city, saying things like, "Look at the deed of the Sakyan ascetics." |
bhikkhū taṃ pavattiṃ tathāgatassa ārocesuṃ. |
The monks reported the event to the Tathāgata. |
satthā “tena hi tumhepi te manusse evaṃ paṭicodethā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Then you too should counter-question those people thus," and he spoke this verse— |
♦ 306. |
♦ 306. |
♦ “abhūtavādī nirayaṃ upeti, |
♦ “One who speaks what is not true goes to hell, |
♦ yo vāpi katvā na karomicāha. |
♦ and so does he who, having done something, says, ‘I did not do it.’ |
♦ ubhopi te pecca samā bhavanti, |
♦ Both of them, having passed away, become equal, |
♦ nihīnakammā manujā paratthā”ti. |
♦ men of base deeds, in the next world.” |
♦ tattha abhūtavādīti parassa dosaṃ adisvāva musāvādaṃ katvā tucchena paraṃ abbhācikkhanto. |
♦ Therein, "one who speaks what is not true" means one who, without seeing another's fault, speaks a falsehood and accuses another with an empty charge. |
katvāti yo vā pana pāpakammaṃ katvā “nāhaṃ etaṃ karomī”ti āha. |
having done" means or he who, having done an evil deed, says, "I did not do this. |
pecca samā bhavantīti te ubhopi janā paralokaṃ gantvā nirayaṃ upagamanena gatiyā samā bhavanti. |
"having passed away, become equal" means both those people, having gone to the next world, become equal in destiny by going to hell. |
gatiyeva nesaṃ paricchinnā, āyu pana nesaṃ na paricchinnaṃ. |
Their destiny is determined, but their life-span is not determined. |
bahukañhi pāpakammaṃ katvā ciraṃ niraye paccanti, parittaṃ katvā appamattakameva kālaṃ. |
For having done much evil, they are tormented in hell for a long time; having done little, for only a short time. |
yasmā pana nesaṃ ubhinnampi lāmakameva kammaṃ, tena vuttaṃ — |
But because for both of them the deed is base, therefore it is said— |
“nihīnakammā manujā paratthā”ti. |
men of base deeds, in the next world. |
paratthāti imassa pana padassa purato peccapadena sambandho. |
"in the next world" means this word is connected with the word "pecca" (having passed away) before it. |
pecca parattha ito gantvā te nihīnakammā paraloke samā bhavantīti attho. |
Having passed away, in the next world, those of base deeds become equal, is the meaning. |
desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ rājā “sundariyā aññehi māritabhāvaṃ jānāthā”ti purise uyyojesi. |
♦ The king sent men, saying, "Find out if Sundarī was killed by others." |
atha te dhuttā tehi kahāpaṇehi suraṃ pivantā aññamaññaṃ kalahaṃ kariṃsu. |
Then those rogues, while drinking liquor with those kahāpaṇas, had a quarrel with each other. |
eko ekaṃ āha — |
One said to another— |
“tvaṃ sundariṃ ekappahāreneva māretvā mālākacavarantare nikkhipitvā tato laddhakahāpaṇehi suraṃ pivasi, hotu hotū”ti. |
You killed Sundarī with a single blow and threw her in the rubbish heap of garlands, and now you are drinking liquor with the kahāpaṇas received from that. So be it, so be it. |
rājapurisā te dhutte gahetvā rañño dassesuṃ. |
The king's men seized those rogues and showed them to the king. |
atha ne rājā “tumhehi sā māritā”ti pucchi. |
Then the king asked them, "Was she killed by you?" |
“āma, devā”ti. |
Yes, lord. |
“kehi mārāpitā”ti? |
By whom were you made to kill her? |
“aññatitthiyehi, devā”ti. |
By the other heretics, lord. |
rājā titthiye pakkosāpetvā pucchi. |
The king had the heretics summoned and asked them. |
te tatheva vadiṃsu. |
They said the same thing. |
tena hi gacchatha tumhe evaṃ vadantā nagaraṃ āhiṇḍatha — |
"Then go and parade through the city, saying this— |
“ayaṃ sundarī samaṇassa gotamassa avaṇṇaṃ āropetukāmehi amhehi mārāpitā, neva samaṇassa gotamassa, na sāvakānaṃ doso atthi, amhākameva doso”ti. |
'This Sundarī was made to be killed by us who wished to ascribe a bad reputation to the ascetic Gotama. There is no fault of the ascetic Gotama, nor of his disciples. The fault is ours alone.'" |
te tathā kariṃsu. |
They did so. |
bālamahājano tadā saddahi, titthiyāpi dhuttāpi purisavadhadaṇḍaṃ pāpuṇiṃsu. |
The foolish populace then believed. The heretics also and the rogues also received the punishment for the murder of a person. |
tato paṭṭhāya buddhānaṃ sakkāro mahā ahosīti. |
From then on, the honor of the Buddhas became great. |
♦ sundarīparibbājikāvatthu paṭhamaṃ. |
♦ The first is the story of the wanderer Sundarī. |
♦ 2. duccaritaphalapīḷitavatthu |
♦ 2. The Story of Those Afflicted by the Fruit of Misconduct |
♦ kāsāvakaṇṭhāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto duccaritaphalānubhāvena pīḷite satte ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning beings afflicted by the fruit of misconduct, which begins with the words "Those with saffron robes...". |
♦ āyasmā hi moggallāno lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto aṭṭhisaṅkhalikapetādīnaṃ attabhāve disvā sitaṃ karonto lakkhaṇattherena sitakāraṇaṃ puṭṭho “akālo, āvuso, imassa pañhassa, tathāgatassa santike maṃ puccheyyāsī”ti vatvā tathāgatassa santike therena puṭṭho aṭṭhisaṅkhalikapetādīnaṃ diṭṭhabhāvaṃ ācikkhitvā “idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ, tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā ... pe ... kāyopi āditto”tiādinā nayena saddhiṃ pattacīvarakāyabandhanādīhi ḍayhamāne pañca sahadhammike ārocesi. |
♦ For the venerable Moggallāna, while descending from Gijjhakūṭa with the Elder Lakkhaṇa, and seeing petas with skeletons and so on, smiled. When asked by the Elder Lakkhaṇa for the reason for the smile, he said, "It is not the time, friend, for this question. You should ask me in the presence of the Tathāgata." And in the presence of the Tathāgata, when asked by the elder, he described what he had seen of the petas with skeletons and so on, and in the manner of, "Here, friend, while descending from the Gijjhakūṭa mountain, I saw a monk going through the air. His outer robe was on fire, blazing, and alight ... etc. ... his body was on fire," he reported on five fellow-monks who were burning along with their bowls, robes, waist-bands, and so on. |
satthā tesaṃ kassapadasabalassa sāsane pabbajitvā pabbajjāya anurūpaṃ kātuṃ asakkontānaṃ pāpabhāvaṃ ācikkhitvā tasmiṃ khaṇe tattha nisinnānaṃ bahūnaṃ pāpabhikkhūnaṃ duccaritakammassa vipākaṃ dassento imaṃ gāthamāha — |
The Teacher, having explained the evil nature of those who, having been ordained in the dispensation of Kassapa of the ten powers, were unable to do what was in accordance with the ordained life, at that moment, showing the result of the evil deeds of the many evil monks who were sitting there, spoke this verse— |
♦ 307. |
♦ 307. |
♦ “kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā. |
♦ “Many with saffron robes around their necks are of evil nature and unrestrained. |
♦ pāpā pāpehi kammehi, nirayaṃ te upapajjare”ti. |
♦ The evil ones, by their evil deeds, are reborn in hell.” |
♦ tattha kāsāvakaṇṭhāti kāsāvena paliveṭhitakaṇṭhā. |
♦ Therein, "with saffron robes around their necks" means with their necks wrapped in saffron robes. |
pāpadhammāti lāmakadhammā. |
"of evil nature" means of base nature. |
asaññatāti kāyādisaṃyamarahitā, tathārūpā pāpapuggalā attanā katehi akusalakammehi nirayaṃ upapajjanti, te tattha paccitvā tato cutā vipākāvasesena petesupi evaṃ paccantīti attho. |
"unrestrained" means devoid of bodily restraint and so on. Such evil people, by the unwholesome deeds done by themselves, are reborn in hell. They, being tormented there and having passed away from there, as a result of the remaining karma, are tormented thus even among the petas, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ duccaritaphalapīḷitavatthu dutiyaṃ. |
♦ The second is the story of those afflicted by the fruit of misconduct. |
♦ 3. vaggumudātīriyabhikkhuvatthu |
♦ 3. The Story of the Monks from the Banks of the Vaggumudā |
♦ seyyo ayoguḷoti imaṃ dhammadesanaṃ satthā vesāliṃ upanissāya mahāvane viharanto vaggumudātīriye bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling near Vesālī in the Mahāvana, delivered this Dhamma discourse concerning the monks from the banks of the Vaggumudā, which begins with the words "Better a ball of iron...". |
vatthu uttarimanussadhammapārājike āgatameva. |
The story is related in the Pārājika concerning superhuman states. |
♦ tadā hi satthā te bhikkhū “kiṃ pana tumhe, bhikkhave, udarassatthāya gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsitthā”ti vatvā tehi “āma, bhante”ti vutte te bhikkhū anekapariyāyena garahitvā imaṃ gāthamāha — |
♦ For then the Teacher said to those monks, "But why, monks, for the sake of your belly, did you speak to laypeople of the praise of each other's superhuman states?", and when they said, "Yes, venerable sir," he rebuked those monks in many ways and spoke this verse— |
♦ 308. |
♦ 308. |
♦ “seyyo ayoguḷo bhutto, tatto aggisikhūpamo. |
♦ “Better to have eaten a ball of iron, hot, like a flame of fire, |
♦ yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti. |
♦ than that an immoral, unrestrained one should eat the alms of the land.” |
♦ tattha yañce bhuñjeyyāti yaṃ dussīlo nissīlapuggalo kāyādīhi asaññato raṭṭhavāsīhi saddhāya dinnaṃ raṭṭhapiṇḍaṃ “samaṇomhī”ti paṭijānanto gahetvā bhuñjeyya, tatto āditto aggivaṇṇo ayoguḷova bhutto seyyo sundarataro. |
♦ Therein, "than that one should eat" means than that an immoral person, a person without virtue, unrestrained in body and so on, claiming, "I am an ascetic," should take and eat the alms of the land, given with faith by the inhabitants of the land, it would be better, more excellent, to have eaten a ball of iron, hot and the color of fire. |
kiṃ kāraṇā? |
What is the reason? |
tappaccayā hi ekova attabhāvo jhāyeyya, dussīlo pana saddhādeyyaṃ bhuñjitvā anekānipi jātisatāni niraye pacceyyāti attho. |
On account of that, only one existence would be burned. But an immoral person, having eaten the faith-offering, would be tormented in hell for many hundreds of births, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ vaggumudātīriyabhikkhuvatthu tatiyaṃ. |
♦ The third is the story of the monks from the banks of the Vaggumudā. |
♦ 4. khemakaseṭṭhiputtavatthu |
♦ 4. The Story of Khemaka, the Merchant's Son |
♦ cattāri ṭhānānīti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikassa bhāgineyyaṃ khemakaṃ nāma seṭṭhiputtaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the merchant's son named Khemaka, the nephew of Anāthapiṇḍika, which begins with the words "Four states...". |
♦ so kira abhirūpo ahosi, yebhuyyena itthiyo taṃ disvā rāgābhibhūtā sakabhāvena saṇṭhātuṃ nāsakkhiṃsu. |
♦ It is said that he was handsome. Mostly, women, upon seeing him, were overcome by passion and could not maintain their composure. |
sopi paradārakammābhiratova ahosi. |
He also was fond of the deed of going to others' wives. |
atha naṃ rattiṃ rājapurisā gahetvā rañño dassesuṃ. |
Then one night, the king's men seized him and showed him to the king. |
rājā mahāseṭṭhissa lajjāmīti taṃ kiñci avatvā vissajjāpesi. |
The king, thinking, "I am ashamed before the great merchant," said nothing to him and had him released. |
so pana neva virami . |
But he did not stop. |
atha naṃ dutiyampi tatiyampi rājapurisā gahetvā rañño dassesuṃ. |
Then a second time and a third time, the king's men seized him and showed him to the king. |
rājā vissajjāpesiyeva. |
The king had him released anyway. |
mahāseṭṭhi, taṃ pavattiṃ sutvā taṃ ādāya satthu santikaṃ gantvā taṃ pavattiṃ ārocetvā, “bhante, imassa dhammaṃ desethā”ti āha. |
The great merchant, hearing of that event, took him and, going to the Teacher, reported the event and said, "Venerable sir, teach him the Dhamma." |
satthā tassa saṃvegakathaṃ vatvā paradārasevanāya dosaṃ dassento imā gāthā abhāsi — |
The Teacher, having spoken to him of the need for religious urgency and showing the fault in frequenting others' wives, spoke these verses— |
♦ 309. |
♦ 309. |
♦ “cattāri ṭhānāni naro pamatto, |
♦ “Four states a heedless man who consorts with another’s wife meets: |
♦ āpajjati paradārūpasevī. |
|
♦ apuññalābhaṃ na nikāmaseyyaṃ, |
♦ acquisition of demerit, an uncomfortable bed, |
♦ nindaṃ tatīyaṃ nirayaṃ catutthaṃ. |
♦ thirdly, blame, and fourthly, hell. |
♦ 310. |
♦ 310. |
♦ “apuññalābho ca gatī ca pāpikā, |
♦ “Acquisition of demerit and an evil destiny, and the slight pleasure of a frightened man with a frightened woman, |
♦ bhītassa bhītāya ratī ca thokikā. |
|
♦ rājā ca daṇḍaṃ garukaṃ paṇeti, |
♦ and the king inflicts a heavy punishment; therefore, a man should not consort with another’s wife.” |
♦ tasmā naro paradāraṃ na seve”ti. |
|
♦ tattha ṭhānānīti dukkhakāraṇāni. |
♦ Therein, "states" means causes of suffering. |
pamattoti sativossaggena samannāgato. |
"heedless" means one endowed with a lapse of mindfulness. |
āpajjatīti pāpuṇāti. |
"meets" means attains. |
paradārūpasevīti paradāraṃ upasevanto uppathacārī. |
"who consorts with another's wife" means one who frequents another's wife, a wrong-doer. |
apuññalābhanti akusalalābhaṃ. |
"acquisition of demerit" means acquisition of the unwholesome. |
na nikāmaseyyanti yathā icchati, evaṃ seyyaṃ alabhitvā anicchitaṃ parittakameva kālaṃ seyyaṃ labhati. |
"an uncomfortable bed" means not getting to lie as one wishes, one gets to lie for only a short, unwanted time. |
apuññalābho cāti evaṃ tassa ayañca apuññalābho, tena ca apuññena nirayasaṅkhātā pāpikā gati hoti. |
"acquisition of demerit" means thus for him there is this acquisition of demerit, and by that demerit, there is an evil destiny, identified with hell. |
ratī ca thokikāti yā tassa bhītassa bhītāya itthiyā saddhiṃ rati, sāpi thokikā parittā hoti. |
"and the pleasure is slight" means and the pleasure of that frightened man with a frightened woman is also slight, little. |
garukanti rājā ca hatthacchedādivasena garukaṃ daṇḍaṃ paṇeti. |
"heavy" means and the king inflicts a heavy punishment by way of cutting off hands and so on. |
tasmāti yasmā paradāraṃ sevanto etāni apuññādīni pāpuṇāti, tasmā paradāraṃ na seveyyāti attho. |
"therefore" means because one who frequents another's wife attains these things, demerit and so on, therefore one should not consort with another's wife, is the meaning. |
♦ desanāvasāne khemako sotāpattiphale patiṭṭhahi. |
♦ At the end of the discourse, Khemaka was established in the fruit of stream-entry. |
tato paṭṭhāya mahājano sukhaṃ vītināmesi. |
From then on, the great crowd passed their time happily. |
kiṃ panassa pubbakammanti? |
What then was his past deed? |
so kira kassapabuddhakāle uttamamallo hutvā dve suvaṇṇapaṭākā dasabalassa kañcanathūpe āropetvā patthanaṃ paṭṭhapesi “ṭhapetvā ñātisālohititthiyo avasesā maṃ disvā rajjantū”ti. |
It is said that he, in the time of the Buddha Kassapa, having been a supreme wrestler, raised two golden banners on the golden stupa of the one with ten powers and made a wish, "Except for my kinswomen by blood, may the rest, upon seeing me, be filled with passion." |
idamassa pubbakammanti. |
This was his past deed. |
tena taṃ nibbattanibbattaṭṭhāne disvā paresaṃ itthiyo sakabhāvena saṇṭhātuṃ nāsakkhiṃsūti. |
Because of that, in every place where he was reborn, upon seeing him, the wives of others could not maintain their composure. |
♦ khemakaseṭṭhiputtavatthu catutthaṃ. |
♦ The fourth is the story of Khemaka, the merchant's son. |
♦ 5. dubbacabhikkhuvatthu |
♦ 5. The Story of the Unruly Monk |
♦ kuso yathāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ dubbacabhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain unruly monk, which begins with the words "As kusa grass...". |
♦ eko kira bhikkhu asañcicca ekaṃ tiṇaṃ chinditvā kukkucce uppanne ekaṃ bhikkhuṃ upasaṅkamitvā, “āvuso, yo tiṇaṃ chindati, tassa kiṃ hotī”ti taṃ attanā katabhāvaṃ ārocetvā pucchi. |
♦ It is said that a certain monk, having unintentionally cut a blade of grass, and with remorse arisen, approached a certain monk and, having told him what he had done, asked, "Friend, what happens to one who cuts grass?" |
atha naṃ itaro “tvaṃ tiṇassa chinnakāraṇā kiñci hotīti saññaṃ karosi, na ettha kiñci hoti, desetvā pana muccatī”ti vatvā sayampi ubhohi hatthehi tiṇaṃ luñcitvā aggahesi. |
Then the other said to him, "You think something happens because you cut a blade of grass. Nothing happens here. But by confessing it, one is freed," and he himself also plucked and took grass with both hands. |
bhikkhū taṃ pavattiṃ satthu ārocesuṃ. |
The monks reported the event to the Teacher. |
satthā taṃ bhikkhuṃ anekapariyāyena vigarahitvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher, having rebuked that monk in many ways, taught the Dhamma and spoke these verses— |
♦ 311. |
♦ 311. |
♦ “kuso yathā duggahito, hatthamevānukantati. |
♦ “As kusa grass, wrongly grasped, cuts the very hand, |
♦ sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati. |
♦ so monkhood, wrongly handled, drags one to hell. |
♦ 312. |
♦ 312. |
♦ “yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ. |
♦ “Any slack deed, and any corrupt vow, |
♦ saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ. |
♦ a holy life lived with reservations, that is not of great fruit. |
♦ 313. |
♦ 313. |
♦ “kayirā ce kayirāthenaṃ, daḷhamenaṃ parakkame. |
♦ “If a thing is to be done, one should do it; one should strive at it firmly. |
♦ sithilo hi paribbājo, bhiyyo ākirate rajan”ti. |
♦ For a slack ascetic scatters dust all the more.” |
♦ tattha kusoti yaṃ kiñci tikhiṇadhāraṃ tiṇaṃ antamaso tālapaṇṇampi, yathā so kuso yena duggahito, tassa hatthaṃ anukantati phāleti, evameva samaṇadhammasaṅkhātaṃ sāmaññampi khaṇḍasīlāditāya dupparāmaṭṭhaṃ nirayāyupakaḍḍhati, niraye nibbattāpetīti attho. |
♦ Therein, "kusa" means any kind of sharp-edged grass, even a palm leaf. Just as that kusa grass, if wrongly grasped, cuts, splits, the hand of that person, so too monkhood, identified as the monk's duties, if wrongly handled by way of broken morality and so on, drags one to hell, it causes one to be reborn in hell, is the meaning. |
sithilanti olīyitvā karaṇena sithilagāhaṃ katvā kataṃ yaṃkiñci kammaṃ. |
"slack" means any deed done with a slack grasp, by doing it lazily. |
saṃkiliṭṭhanti vesiyādikesu agocaresu caraṇena saṃkiliṭṭhaṃ. |
"corrupt" means corrupt by wandering in unsuitable resorts such as those of prostitutes. |
saṅkassaranti saṅkāhi saritabbaṃ, uposathakiccādīsu aññatarakiccena sannipatitampi saṅghaṃ disvā “addhā ime mama cariyaṃ ñatvā maṃ ukkhipitukāmāva sannipatitā”ti evaṃ attano āsaṅkāhi saritaṃ ussaṅkitaṃ parisaṅkitaṃ. |
"with reservations" means to be remembered with doubt. Having seen the Sangha assembled for one of the duties, such as the Uposatha, and thinking, "Surely they, having known my conduct, have assembled to suspend me," thus remembered with one's own doubt, suspected, and doubted. |
na taṃ hotīti taṃ evarūpaṃ samaṇadhammasaṅkhātaṃ brahmacariyaṃ tassa puggalassa mahapphalaṃ na hoti, tassa mahapphalābhāveneva bhikkhadāyakānampissa na mahapphalaṃ hotīti attho. |
"that is not" means that holy life, identified with the monk's duties, of such a kind, is not of great fruit for that person. Because it is not of great fruit for him, it is also not of great fruit for the givers of alms, is the meaning. |
kayirā ceti tasmā yaṃ kammaṃ kareyya, taṃ kareyyātheva. |
"If a thing is to be done" means therefore, whatever deed one would do, one should do it indeed. |
daḷhamenaṃ parakkameti thirakatameva katvā avattasamādāno hutvā enaṃ kayirā. |
"one should strive at it firmly" means having made it firm, and having undertaken the vow, one should do it. |
paribbājoti sithilabhāvena kato khaṇḍādibhāvappatto samaṇadhammo. |
"ascetic" means the monk's duties that are done with slackness and have become of a broken nature and so on. |
bhiyyo ākirate rajanti abbhantare vijjamānaṃ rāgarajādiṃ evarūpo samaṇadhammo apanetuṃ na sakkoti, atha kho tassa upari aparampi rāgarajādiṃ ākiratīti attho. |
"scatters dust all the more" means such a monk's practice cannot remove the dust of passion and so on that exists within, but rather it scatters more dust of passion and so on upon it, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu, sopi bhikkhu saṃvare ṭhatvā pacchā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. That monk also, being established in restraint, later developed insight and attained Arahantship. |
♦ dubbacabhikkhuvatthu pañcamaṃ. |
♦ The fifth is the story of the unruly monk. |
♦ 6. issāpakatitthivatthu |
♦ 6. The Story of the Jealous Woman |
♦ akatanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ issāpakataṃ itthiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain jealous woman, which begins with the words "An evil deed...". |
♦ tassā kira sāmiko ekāya gehadāsiyā saddhiṃ santhavaṃ akāsi. |
♦ It is said that her husband had an affair with a certain house-slave. |
sā issāpakatā taṃ dāsiṃ hatthapādesu bandhitvā tassā kaṇṇanāsaṃ chinditvā ekasmiṃ guḷhagabbhe pakkhipitvā dvāraṃ pidahitvā tassa kammassa attanā katabhāvaṃ paṭicchādetuṃ “ehi, ayya, vihāraṃ gantvā dhammaṃ suṇissāmā”ti sāmikaṃ ādāya vihāraṃ gantvā dhammaṃ suṇantī nisīdi. |
She, being jealous, tied that slave by the hands and feet, cut off her ears and nose, threw her into a hidden chamber, closed the door, and to hide the fact that the deed was done by her, she took her husband and, saying, "Come, sir, let us go to the monastery and hear the Dhamma," went to the monastery and sat listening to the Dhamma. |
athassā āgantukañātakā gehaṃ āgantvā dvāraṃ vivaritvā taṃ vippakāraṃ disvā dāsiṃ mocayiṃsu. |
Then her visiting relatives came to the house and, opening the door and seeing that outrage, they freed the slave. |
sā vihāraṃ gantvā catuparisamajjhe ṭhitā tamatthaṃ dasabalassa ārocesi. |
She went to the monastery and, standing in the midst of the fourfold assembly, reported the matter to the one with ten powers. |
satthā tassā vacanaṃ sutvā “duccaritaṃ nāma ‘idaṃ me aññe na jānantī’ti appamattakampi na kātabbaṃ, aññasmiṃ ajānantepi sucaritameva kātabbaṃ. |
The Teacher, hearing her words, said, "An evil deed, thinking, 'Let others not know this of me,' should not be done, even a little. Even if others do not know, only a good deed should be done. |
paṭicchādetvā katampi hi duccaritaṃ nāma pacchānutāpaṃ karoti, sucaritaṃ pāmojjameva janetī”ti vatvā imaṃ gāthamāha — |
For an evil deed done in secret brings remorse afterwards, but a good deed brings only joy," and he spoke this verse— |
♦ 314. |
♦ 314. |
♦ “akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ. |
♦ “Better is an evil deed not done; an evil deed torments later. |
♦ katañca sukataṃ seyyo, yaṃ katvā nānutappatī”ti. |
♦ And better is a good deed done, which, having been done, does not cause remorse.” |
♦ tattha dukkaṭanti sāvajjaṃ apāyasaṃvattanikaṃ kammaṃ akatameva seyyo varaṃ uttamaṃ. |
♦ Therein, "an evil deed" means a blameworthy deed that leads to a lower realm; it is better, more excellent, not to have done it. |
pacchā tappatīti tañhi anussaritānussaritakāle tappatiyeva. |
"torments later" means for it torments whenever it is remembered. |
sukatanti anavajjaṃ pana sukhadāyakaṃ sugatisaṃvattanikameva kammaṃ kataṃ seyyo. |
"a good deed" means but a blameless deed that gives happiness and leads to a good destiny is better done. |
yaṃ katvāti yaṃ kammaṃ katvā pacchā anussaraṇakāle na tappati nānutappati, somanassajātova hoti, taṃ kammaṃ varanti attho. |
"which, having been done" means which deed, having been done, does not torment, does not cause remorse, at the time of remembering it later, but one becomes joyful. That deed is better, is the meaning. |
♦ desanāvasāne upāsako ca sā ca itthī sotāpattiphale patiṭṭhahiṃsu. |
♦ At the end of the discourse, the lay-follower and that woman were established in the fruit of stream-entry. |
tañca pana dāsiṃ tattheva bhujissaṃ katvā dhammacāriniṃ kariṃsūti. |
And that slave, having been made a free woman right there, was made to live according to the Dhamma. |
♦ issāpakatitthivatthu chaṭṭhaṃ. |
♦ The sixth is the story of the jealous woman. |
♦ 7. sambahulabhikkhuvatthu |
♦ 7. The Story of a Number of Monks |
♦ nagaraṃ yathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule āgantuke bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a number of visiting monks, which begins with the words "As a border city...". |
♦ te kira ekasmiṃ paccante vassaṃ upagantvā paṭhamamāse sukhaṃ vihariṃsu. |
♦ It is said that they, having entered the rains retreat in a certain border region, lived happily in the first month. |
majjhimamāse corā āgantvā tesaṃ gocaragāmaṃ paharitvā karamare gahetvā agamaṃsu. |
In the middle month, thieves came and, having attacked their alms-village, took captives and went away. |
tato paṭṭhāya manussā corānaṃ paṭibāhanatthāya taṃ paccantanagaraṃ abhisaṅkharontā te bhikkhū sakkaccaṃ upaṭṭhātuṃ okāsaṃ na labhiṃsu. |
From then on, the people, in order to ward off the thieves and fortifying that border city, did not get a chance to attend to those monks carefully. |
te aphāsukaṃ vassaṃ vasitvā vutthavassā satthu dassanāya sāvatthiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. |
They, having spent the rains uncomfortably, after the rains retreat, went to Sāvatthī to see the Teacher, paid homage to the Teacher, and sat to one side. |
satthā tehi saddhiṃ katapaṭisanthāro “kiṃ, bhikkhave, sukhaṃ vasitthā”ti pucchitvā, “bhante, mayaṃ paṭhamamāsameva sukhaṃ vasimhā, majjhimamāse corā gāmaṃ pahariṃsu, tato paṭṭhāya manussā nagaraṃ abhisaṅkharontā sakkaccaṃ upaṭṭhātuṃ okāsaṃ na labhiṃsu. |
The Teacher, having greeted them, asked, "Did you live comfortably, monks?", and when they said, "Venerable sir, we lived comfortably only in the first month. In the middle month, thieves attacked the village. From then on, the people, fortifying the city, did not get a chance to attend to us carefully. |
tasmā aphāsukaṃ vassaṃ vasimhā”ti vutte “alaṃ, bhikkhave, mā cintayittha, phāsuvihāro nāma niccakālaṃ dullabho, bhikkhunā nāma yathā te manussā nagaraṃ gopayiṃsu, evaṃ attabhāvameva gopayituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
Therefore, we spent the rains uncomfortably," he said, "Enough, monks. Do not worry. A comfortable dwelling is always hard to find. It is proper for a monk to guard his own being just as those people guarded the city," and he spoke this verse— |
♦ 315. |
♦ 315. |
♦ “nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ. |
♦ “As a border city, guarded within and without, |
♦ evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā. |
♦ so you should guard yourselves; let not a moment pass you by. |
♦ khaṇātītā hi socanti, nirayamhi samappitā”ti. |
♦ For those for whom the moment has passed grieve, when they are consigned to hell.” |
♦ tattha santarabāhiranti, bhikkhave, yathā tehi manussehi taṃ paccantanagaraṃ dvārapākārādīni thirāni karontehi sāntaraṃ, aṭṭālakaparikhādīni thirāni karontehi sabāhiranti santarabāhiraṃ suguttaṃ kataṃ, evaṃ tumhepi satiṃ upaṭṭhapetvā ajjhattikāni cha dvārāni pidahitvā dvārarakkhikaṃ satiṃ avissajjetvā yathā gayhamānāni bāhirāni cha āyatanāni ajjhattikānaṃ upaghātāya saṃvattanti, tathā aggahaṇena tānipi thirāni katvā tesaṃ appavesāya dvārarakkhikaṃ satiṃ appahāya vicarantā attānaṃ gopethāti attho. |
♦ Therein, "within and without" means, monks, just as that border city was made well-guarded by those people, making the gates, walls, etc., strong within, and making the watchtowers, moats, etc., strong without, so you too, having established mindfulness and closed the six internal doors, and not letting go of the door-keeper, mindfulness, and just as the external six sense-bases, being grasped, lead to the harm of the internal ones, so by not grasping them, making them also strong, and not abandoning the door-keeper, mindfulness, for their non-entry, you should guard yourselves, is the meaning. |
khaṇo vo mā upaccagāti yo hi evaṃ attānaṃ na gopeti, taṃ puggalaṃ ayaṃ buddhuppādakhaṇo majjhimadese uppattikhaṇo sammādiṭṭhiyā paṭiladdhakhaṇo channaṃ āyatanānaṃ avekallakhaṇoti sabbopi ayaṃ khaṇo atikkamati, so khaṇo tumhe mā atikkamatu. |
"let not a moment pass you by" means for the person who does not guard himself thus, this moment of the Buddha's arising, this moment of being born in the middle country, this moment of having attained right view, this moment of the completeness of the six sense-bases—all this moment passes him by. Let not that moment pass you by. |
khaṇātītāti ye hi taṃ khaṇaṃ atītā, te ca puggale so ca khaṇo atīto, te nirayamhi samappitā hutvā tattha nibbattitvā socantīti attho. |
"for whom the moment has passed" means those for whom that moment has passed, and that moment has passed those people, they, having been consigned to hell and being reborn there, grieve, is the meaning. |
♦ desanāvasāne te bhikkhū uppannasaṃvegā arahatte patiṭṭhahiṃsūti. |
♦ At the end of the discourse, those monks, with a sense of urgency arisen, were established in Arahantship. |
♦ sambahulabhikkhuvatthu sattamaṃ. |
♦ The seventh is the story of a number of monks. |
♦ 8. nigaṇṭhavatthu |
♦ 8. The Story of the Nigaṇṭhas |
♦ alajjitāyeti imaṃ dhammadesanaṃ satthā jetavane viharanto nigaṇṭhe ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the Nigaṇṭhas, which begins with the words "In what should not be shamed...". |
♦ ekasmiñhi divase bhikkhū nigaṇṭhe disvā kathaṃ samuṭṭhāpesuṃ, “āvuso, sabbaso appaṭicchannehi acelakehi ime nigaṇṭhā varatarā, ye ekaṃ purimapassampi tāva paṭicchādenti, sahirikā maññe ete”ti. |
♦ For on one day, the monks, seeing some Nigaṇṭhas, raised a discussion: "Friends, these Nigaṇṭhas are better than the completely uncovered naked ascetics, for they cover at least one front part. They must have a sense of shame, we think." |
taṃ sutvā nigaṇṭhā “na mayaṃ etena kāraṇena paṭicchādema, paṃsurajādayo pana puggalā eva, jīvitindriyapaṭibaddhā eva, te no bhikkhābhājanesu mā patiṃsūti iminā kāraṇena paṭicchādemā”ti vatvā tehi saddhiṃ vādapaṭivādavasena bahuṃ kathaṃ kathesuṃ. |
Hearing that, the Nigaṇṭhas said, "We do not cover for that reason. But dust and so on are beings, connected to the life faculty. Let them not fall into our alms-bowls. For this reason, we cover," and they had a long discussion with them, with arguments and counter-arguments. |
bhikkhū satthāraṃ upasaṅkamitvā nisinnakāle taṃ pavattiṃ ārocesuṃ. |
The monks approached the Teacher and, when they were seated, reported that event. |
satthā, “bhikkhave, alajjitabbena lajjitvā lajjitabbena alajjamānā nāma duggatiparāyaṇāva hontī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher said, "Monks, those who are ashamed of what should not be shamed, and are not ashamed of what should be shamed, are indeed destined for a wretched state," and teaching the Dhamma, he spoke these verses— |
♦ 316. |
♦ 316. |
♦ “alajjitāye lajjanti, lajjitāye na lajjare. |
♦ “In what should not be shamed, they are ashamed; in what should be shamed, they are not ashamed. |
♦ micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ. |
♦ Holding wrong views, beings go to a wretched state. |
♦ 317. |
♦ 317. |
♦ “abhaye bhayadassino, bhaye cābhayadassino. |
♦ “Seeing fear in what is fearless, and seeing no fear in what is fearful, |
♦ micchādiṭṭhisamādānā, sattā gacchanti duggatin”ti. |
♦ holding wrong views, beings go to a wretched state.” |
♦ tattha alajjitāyeti alajjitabbena. |
♦ Therein, "in what should not be shamed" means in what is not to be shamed. |
bhikkhābhājanañhi alajjitabbaṃ nāma, te pana taṃ paṭicchādetvā vicarantā tena lajjanti nāma. |
For an alms-bowl is something not to be shamed. But they, wandering about covering it, are said to be ashamed of it. |
lajjitāyeti apaṭicchannena hirikopīnaṅgena lajjitabbena. |
"in what should be shamed" means in the private parts which are to be shamed when uncovered. |
te pana taṃ apaṭicchādetvā vicarantā lajjitāye na lajjanti nāma. |
But they, wandering about without covering it, are said not to be ashamed of what should be shamed. |
tena tesaṃ alajjitabbena lajjitaṃ lajjitabbena alajjitaṃ tucchagahaṇabhāvena ca aññathāgahaṇabhāvena ca micchādiṭṭhi hoti. |
Therefore, for them, being ashamed of what should not be shamed, and not being ashamed of what should be shamed, by way of empty grasping and by way of wrong grasping, becomes wrong view. |
taṃ samādiyitvā vicarantā pana te micchādiṭṭhisamādānā sattā nirayādibhedaṃ duggatiṃ gacchantīti attho. |
But those beings who wander about, having undertaken that, holding wrong views, go to a wretched state, divided into hell and so on, is the meaning. |
abhayeti bhikkhābhājanaṃ nissāya rāgadosamohamānadiṭṭhikilesaduccaritabhayānaṃ anuppajjanato bhikkhābhājanaṃ abhayaṃ nāma, bhayena taṃ paṭicchādentā pana abhaye bhayadassino nāma. |
"in what is fearless" means because, on account of the alms-bowl, the fears of passion, hatred, delusion, conceit, and wrong views and the defilements and misconduct do not arise, the alms-bowl is called fearless. But they, covering it out of fear, are said to see fear in what is fearless. |
hirikopīnaṅgaṃ pana nissāya rāgādīnaṃ uppajjanato taṃ bhayaṃ nāma, tassa apaṭicchādanena bhaye cābhayadassino. |
But the private parts, because passion and so on arise on account of them, are called fearful. By not covering them, they see no fear in what is fearful. |
tassa taṃ ayathāgahaṇassa samādinnattā micchādiṭṭhisamādānā sattā duggahiṃ gacchantīti attho. |
Because they have undertaken that wrong grasping, beings holding wrong views go to a wretched state, is the meaning. |
♦ desanāvasāne bahū nigaṇṭhā saṃviggamānasā pabbajiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, many Nigaṇṭhas, with their minds stirred, were ordained, and the Dhamma discourse was also beneficial to those who had assembled. |
♦ nigaṇṭhavatthu aṭṭhamaṃ. |
♦ The eighth is the story of the Nigaṇṭhas. |
♦ 9. titthiyasāvakavatthu |
♦ 9. The Story of the Disciples of the Heretics |
♦ avajjeti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiyasāvake ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the disciples of the heretics, which begins with the words "In what is not a fault...". |
♦ ekasmiñhi samaye aññatitthiyasāvakā attano putte sammādiṭṭhikānaṃ upāsakānaṃ puttehi saddhiṃ saparivāre kīḷamāne disvā gehaṃ āgatakāle “na vo samaṇā sakyaputtiyā vanditabbā, nāpi tesaṃ vihāraṃ pavisitabban”ti sapathaṃ kārayiṃsu. |
♦ At one time, the disciples of other heretics, seeing their own sons playing with their retinues with the sons of the lay-followers of right view, when they came home, made them take an oath, "You are not to pay homage to the Sakyan ascetics, nor are you to enter their monastery." |
te ekadivasaṃ jetavanavihārassa bahidvārakoṭṭhakasāmante kīḷantā pipāsitā ahesuṃ. |
They one day, while playing near the outer gatehouse of the Jetavana monastery, became thirsty. |
athekaṃ upāsakadārakaṃ “tvaṃ ettha gantvā pānīyaṃ pivitvā amhākampi āharāhī”ti pahiṇiṃsu. |
Then they sent one of the lay-followers' sons, saying, "You go in there and, having drunk water, bring some for us too." |
so vihāraṃ pavisitvā satthāraṃ vanditvā pānīyaṃ pivitvā tamatthaṃ ārocesi. |
He entered the monastery, paid homage to the Teacher, drank water, and reported the matter. |
atha naṃ satthā “tvameva pānīyaṃ pivitvā gantvā itarepi pānīyapivanatthāya idheva pesehī”ti āha. |
Then the Teacher said to him, "You yourself, having drunk water, go and send the others here also to drink water." |
so tathā akāsi. |
He did so. |
te āgantvā pānīyaṃ piviṃsu. |
They came and drank water. |
satthā te pakkosāpetvā tesaṃ sappāyaṃ dhammakathaṃ kathetvā te acalasaddhe katvā saraṇesu ca sīlesu ca patiṭṭhāpesi. |
The Teacher had them summoned and, having taught them a suitable Dhamma talk, and having made their faith unshakable, he established them in the refuges and the precepts. |
te sakāni gehāni gantvā tamatthaṃ mātāpitūnaṃ ārocesuṃ . |
They went to their respective homes and reported the matter to their parents. |
atha nesaṃ mātāpitaro “puttakā no vipannadiṭṭhikā jātā”ti domanassappattā parideviṃsu. |
Then their parents, thinking, "Our sons have become of ruined view," became dejected and lamented. |
atha tesaṃ chekā sambahulā paṭivissakā manussā āgantvā domanassavūpasamanatthāya dhammaṃ kathayiṃsu. |
Then a number of their clever neighbors came and taught the Dhamma to appease their dejection. |
te tesaṃ kathaṃ sutvā “ime dārake samaṇassa gotamasseva niyyādessāmā”ti mahantena ñātigaṇena saddhiṃ vihāraṃ nayiṃsu. |
They, hearing their words, thought, "We will entrust these boys to the ascetic Gotama," and took them to the monastery with a large group of relatives. |
satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher, seeing their inclination, taught the Dhamma and spoke these verses— |
♦ 318. |
♦ 318. |
♦ “avajje vajjamatino, vajje cāvajjadassino. |
♦ “In what is not a fault, they see a fault; in what is a fault, they see no fault. |
♦ micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ. |
♦ Holding wrong views, beings go to a wretched state. |
♦ 319. |
♦ 319. |
♦ “vajjañca vajjato ñatvā, avajjañca avajjato. |
♦ “But having known a fault as a fault, and what is not a fault as not a fault, |
♦ sammādiṭṭhisamādānā, sattā gacchanti suggatin”ti. |
♦ holding right views, beings go to a good destiny.” |
♦ tattha avajjeti dasavatthukāya sammādiṭṭhiyā, tassā upanissayabhūte dhamme ca. |
♦ Therein, "in what is not a fault" means in the ten-factored right view, and in the Dhamma which is its basis. |
vajjamatinoti vajjaṃ idanti uppannamatino. |
they see a fault" means those whose mind has arisen, thinking, "this is a fault. |
dasavatthukāya micchādiṭṭhiyā pana tassā upanissayabhūte dhamme ca avajjadassino, etissā avajjaṃ vajjato vajjañca avajjato ñatvā gahaṇasaṅkhātāya micchādiṭṭhiyā samādinnattā micchādiṭṭhisamādānā sattā duggatiṃ gacchantīti attho. |
But in the ten-factored wrong view and in the Dhamma which is its basis, they see no fault. Because they have undertaken the wrong view, which consists of grasping what is not a fault as a fault and what is a fault as not a fault, beings holding wrong views go to a wretched state, is the meaning. |
dutiyagāthāya vuttavipariyāyena attho veditabbo. |
In the second verse, the meaning is to be understood in the opposite way. |
♦ desanāvasāne sabbepi te tīsu saraṇesu patiṭṭhāya aparāparaṃ dhammaṃ suṇantā sotāpattiphale patiṭṭhahiṃsūti. |
♦ At the end of the discourse, they were all established in the three refuges and, hearing the Dhamma again and again, were established in the fruit of stream-entry. |
♦ titthiyasāvakavatthu navamaṃ. |
♦ The ninth is the story of the disciples of the heretics. |
♦ nirayavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Hell Chapter is finished. |
♦ dvāvīsatimo vaggo. |
♦ The Twenty-second Chapter. |
♦ 23. nāgavaggo |
♦ 23. The Elephant Chapter |
♦ 1. attadantavatthu |
♦ 1. The Story of the Tamed Self |
♦ ahaṃ nāgo vāti imaṃ dhammadesanaṃ satthā kosambiyaṃ viharanto attānaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Kosambī, delivered this Dhamma discourse concerning himself, which begins with the words "I, like an elephant...". |
vatthu appamādavaggassa ādigāthāvaṇṇanāya vitthāritameva. |
The story is related in detail in the commentary on the first verse of the Heedfulness Chapter. |
vuttañhetaṃ tattha -- |
And this is said there— |
♦ māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā “samaṇassa gotamasseva kattabbaṃ karissāmī”ti nāgarānaṃ lañjaṃ datvā “samaṇaṃ gotamaṃ antonagaraṃ pavisitvā carantaṃ dāsakammakaraporisehi saddhiṃ akkosetvā paribhāsetvā palāpethā”ti āṇāpesi. |
♦ Māgaṇḍiyā, being unable to do anything to them, thought, "I will do what needs to be done to the ascetic Gotama himself," and giving a bribe to the citizens, she commanded, "When the ascetic Gotama has entered the city and is walking about, you, with the slave and working men, should revile, abuse, and drive him away." |
micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā “corosi bālosi mūḷhosi thenosi oṭṭhosi goṇosi gadrabhosi nerayikosi tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā”ti dasahi akkosavatthūhi akkosanti paribhāsanti. |
The followers of wrong view, not pleased with the three jewels, followed the Teacher who had entered the city and reviled and abused him with the ten bases of abuse: "You are a thief, you are a fool, you are deluded, you are a robber, you are a camel, you are a bull, you are a donkey, you are destined for hell, you are destined for an animal state; there is no good destiny for you, only a wretched state is to be expected for you." |
taṃ sutvā āyasmā ānando satthāraṃ etadavoca — |
Hearing that, the venerable Ānanda said this to the Teacher— |
“bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā”ti. |
Venerable sir, these city-dwellers are reviling and abusing us. Let us go elsewhere from here. |
“kuhiṃ, ānandā”ti? |
Where, Ānanda? |
“aññaṃ nagaraṃ, bhante”ti. |
To another city, venerable sir. |
“tattha manussesu akkosantesu paribhāsantesu puna kattha gamissāmānandā”ti. |
And if the people there revile and abuse us, where then will we go, Ānanda? |
“tatopi aññaṃ nagaraṃ, bhante”ti. |
From there also to another city, venerable sir. |
“tattha manussesu akkosantesu paribhāsantesu kuhiṃ gamissāmānandā”ti. |
And if the people there revile and abuse us, where will we go, Ānanda? |
“tatopi aññaṃ nagaraṃ, bhante”ti. |
From there also to another city, venerable sir. |
“ānanda, na evaṃ kātuṃ vaṭṭati, yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati, ke pana te, ānanda, akkosantī”ti. |
Ānanda, it is not proper to do so. Where a dispute has arisen, it is proper to go elsewhere only when it has been settled. But who are they who are reviling you, Ānanda? |
“bhante, dāsakammakare upādāya sabbe akkosantī”ti. |
Venerable sir, everyone is reviling, starting from the slaves and working men. |
“ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso. |
"I, Ānanda, am like an elephant that has gone down into battle. |
saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro”ti vatvā attānaṃ ārabbha dhammaṃ desento imā gāthā abhāsi — |
For an elephant that has gone down into battle, it is a burden to endure the arrows coming from the four directions. So too, the endurance of the words spoken by many immoral people is indeed my burden," and speaking the Dhamma with reference to himself, he spoke these verses— |
♦ 320. |
♦ 320. |
♦ “ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ. |
♦ “I, like an elephant in battle, an arrow shot from a bow, |
♦ ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano. |
♦ will endure abuse; for the populace is largely immoral. |
♦ 321. |
♦ 321. |
♦ “dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati. |
♦ “The tamed one they lead to the assembly; the king mounts the tamed one. |
♦ danto seṭṭho manussesu, yotivākyaṃ titikkhati. |
♦ The tamed one is the best among men, he who endures abuse. |
♦ 322. |
♦ 322. |
♦ “varamassatarā dantā, ājānīyā ca sindhavā. |
♦ “Excellent are tamed mules, and thoroughbreds of Sindh, |
♦ kuñjarā ca mahānāgā, attadanto tato varan”ti. |
♦ and great elephants; but the self-tamed is better than them.” |
♦ tattha nāgovāti hatthī viya. |
♦ Therein, "like an elephant" means like an elephant. |
cāpato patitanti dhanuto muttaṃ. |
"shot from a bow" means released from a bow. |
ativākyanti aṭṭhānariyavohāravasena pavattaṃ vītikkamavacanaṃ. |
"abuse" means an abusive word uttered by way of an unrighteous expression. |
titikkhissanti yathā saṅgāmāvacaro sudanto mahānāgo khamo sattipahārādīni cāpato muccitvā attani patite sare avihaññamāno titikkhati, evameva evarūpaṃ ativākyaṃ titikkhissaṃ, sahissāmīti attho. |
"will endure" means just as a well-tamed great elephant, an expert in battle, patient, endures spear-thrusts and so on, and the arrows released from a bow that fall on it without being afflicted, so too I will endure, I will bear, such abuse, is the meaning. |
dussīlo hīti ayañhi lokiyamahājano bahudussīlo attano attano rucivasena vācaṃ nicchāretvā ghaṭṭento carati, tattha adhivāsanaṃ ajjhupekkhanameva mama bhāro. |
"for the populace is largely immoral" means this worldly populace is largely immoral; it goes about, uttering words according to its own liking and clashing. To endure and to be patient there is my burden. |
samitinti uyyānakīḷamaṇḍalādīsu mahājanamajjhaṃ gacchantā dantameva goṇajātiṃ vā assajātiṃ vā yāne yojetvā nayanti. |
"to the assembly" means when going to a great assembly, such as a park-recreation-circle, they yoke a tamed breed of bull or a tamed breed of horse to the vehicle and lead it. |
rājāti tathārūpeheva vāhanehi gacchanto rājāpi dantameva abhirūhati. |
"a king" means a king also, going with such vehicles, mounts the tamed one. |
manussesūti manussesupi catūhi ariyamaggehi danto nibbisevanova seṭṭho. |
"among men" means among men also, the one tamed by the four noble paths, the one without defilements, is the best. |
yotivākyanti yo evarūpaṃ atikkamavacanaṃ punappunaṃ vuccamānampi titikkhati na paṭippharati na vihaññati, evarūpo danto seṭṭhoti attho. |
"he who endures abuse" means he who endures such an abusive word, even when spoken again and again, and does not retaliate, is not afflicted; such a tamed one is the best, is the meaning. |
♦ assatarāti vaḷavāya gadrabhena jātā. |
♦ "mules" means those born from a mare and a donkey. |
ājānīyāti yaṃ assadamasārathi kāraṇaṃ kāreti, tassa khippaṃ jānanasamatthā. |
"thoroughbreds" means those capable of quickly understanding the reason for which the horse-tamer makes them do it. |
sindhavāti sindhavaraṭṭhe jātā assā. |
"of Sindh" means horses born in the Sindh country. |
mahānāgāti kuñjarasaṅkhātā mahāhatthino. |
"great elephants" means great elephants identified as kuñjaras. |
attadantoti ete assatarā ca sindhavā ca kuñjarā ca dantāva varaṃ, na adantā. |
"the self-tamed" means these mules and Sindh horses and kuñjaras are excellent when they are tamed, not when they are untamed. |
yo pana catūhi ariyamaggehi attano dantatāya attadanto nibbisevano, ayaṃ tatopi varaṃ, sabbehipi etehi uttaritaroti attho. |
But he who, by his own taming through the four noble paths, is self-tamed, without defilements, he is better than them, more excellent than all of these, is the meaning. |
♦ desanāvasāne lañjaṃ gahetvā vīthisiṅghāṭakādīsu ṭhatvā akkosanto paribhāsanto sabbopi so mahājano sotāpattiphalādīni pāpuṇīti. |
♦ At the end of the discourse, that entire great crowd who, having taken a bribe, stood at the street-corners and so on, reviling and abusing, attained the fruits of stream-entry and so on. |
♦ attadantavatthu paṭhamaṃ. |
♦ The first is the story of the tamed self. |
♦ 2. hatthācariyapubbakabhikkhuvatthu |
♦ 2. The Story of the Monk who was formerly an Elephant-trainer |
♦ na hi etehīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ hatthācariyapubbakaṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning a certain monk who was formerly an elephant-trainer, which begins with the words "Not by these...". |
♦ so kira ekadivasaṃ aciravatīnadītīre hatthidamakaṃ “ekaṃ hatthiṃ damessāmī”ti attanā icchitaṃ kāraṇaṃ sikkhāpetuṃ asakkontaṃ disvā samīpe ṭhite bhikkhū āmantetvā āha — |
♦ It is said that he one day, on the bank of the Aciravatī river, saw an elephant-tamer who, wishing to tame a certain elephant, was unable to teach it the training he desired. He addressed the monks standing nearby and said— |
“āvuso, sace ayaṃ hatthācariyo imaṃ hatthiṃ asukaṭṭhāne nāma vijjheyya, khippameva imaṃ kāraṇaṃ sikkhāpeyyā”ti. |
Friends, if this elephant-trainer were to pierce this elephant in such and such a place, he would quickly teach it this training. |
so tassa kathaṃ sutvā tathā katvā taṃ hatthiṃ sudantaṃ damesi. |
He, hearing his words, did so and tamed that elephant well. |
te bhikkhū taṃ pavattiṃ satthu ārocesuṃ. |
Those monks reported the event to the Teacher. |
satthā taṃ bhikkhuṃ pakkosāpetvā “saccaṃ kira tayā evaṃ vuttan”ti pucchitvā “saccaṃ, bhante”ti vutte vigarahitvā “kiṃ te, moghapurisa, hatthiyānena vā aññena vā dantena. |
The Teacher had that monk summoned and asked, "Is it true that you spoke thus?", and when he said, "It is true, venerable sir," he rebuked him and said, "What is it to you, foolish man, with an elephant-vehicle or any other tamed thing? |
na hi etehi yānehi agatapubbaṃ ṭhānaṃ gantuṃ samatthā nāma atthi, attanā pana sudantena sakkā agatapubbaṃ ṭhānaṃ gantuṃ, tasmā attānameva damehi, kiṃ te etesaṃ damanenā”ti vatvā imaṃ gāthamāha — |
For by these vehicles, there are none who are capable of going to a place not gone to before. But by one's own well-tamed self, it is possible to go to a place not gone to before. Therefore, tame yourself. What is the taming of these to you?", and he spoke this verse— |
♦ 323. |
♦ 323. |
♦ “na hi etehi yānehi, gaccheyya agataṃ disaṃ. |
♦ “Not by these vehicles would one go to the ungone-to direction, |
♦ yathāttanā sudantena, danto dantena gacchatī”ti. |
♦ as the tamed one goes with his well-tamed self.” |
♦ tassattho — yāni tāni hatthiyānādīni yānāni, na hi etehi yānehi koci puggalo supinantenapi agatapubbattā “agatan”ti saṅkhātaṃ nibbānadisaṃ tathā gaccheyya, yathā pubbabhāge indriyadamena aparabhāge ariyamaggabhāvanāya sudantena danto nibbisevano sappañño puggalo taṃ agatapubbaṃ disaṃ gacchati, dantabhūmiṃ pāpuṇāti. |
♦ Its meaning is— those vehicles, such as elephant-vehicles, not by these vehicles does any person go to the direction of Nibbāna, which is called "ungone-to" because it has never been gone to before, even in a dream, as the tamed one, the one without defilements, the wise person, who is well-tamed by the taming of the senses in the earlier part and by the cultivation of the noble path in the later part, goes to that ungone-to direction, he attains the state of being tamed. |
tasmā attadamanameva tato varanti attho. |
Therefore, self-taming is better than that, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ hatthācariyapubbakabhikkhuvatthu dutiyaṃ. |
♦ The second is the story of the monk who was formerly an elephant-trainer. |
♦ 3. parijiṇṇabrāhmaṇaputtavatthu |
♦ 3. The Story of the Sons of the Old Brahmin |
♦ dhanapāloti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññatarassa parijiṇṇabrāhmaṇassa putte ārabbha kathesi. |
♦ The Teacher, while dwelling in Sāvatthī, delivered this Dhamma discourse concerning the sons of a certain old brahmin, which begins with the words "Dhanapālo...". |
♦ sāvatthiyaṃ kireko brāhmaṇo aṭṭhasatasahassavibhavo vayappattānaṃ catunnaṃ puttānaṃ āvāhaṃ katvā cattāri satasahassāni adāsi. |
♦ In Sāvatthī, it is said, a certain brahmin with a fortune of eight hundred thousand, having arranged the marriages of his four sons who had come of age, gave them four hundred thousand. |
athassa brāhmaṇiyā kālakatāya puttā sammantayiṃsu — |
Then, when his wife passed away, his sons conferred— |
“sace ayaṃ aññaṃ brāhmaṇiṃ ānessati, tassā kucchiyaṃ nibbattānaṃ vasena kulasantakaṃ bhijjissati, handa naṃ mayaṃ saṅgaṇhissāmā”ti te taṃ paṇītehi ghāsacchādanādīhi upaṭṭhahantā hatthapādasambāhanādīni karontā upaṭṭhahitvā ekadivasamassa divā niddāyitvā vuṭṭhitassa hatthapāde sambāhantā pāṭiyekkaṃ gharāvāse ādīnavaṃ vatvā “mayaṃ tumhe iminā nīhārena yāvajīvaṃ upaṭṭhahissāma, sesadhanampi no dethā”ti yāciṃsu. |
If this one brings another brahmin woman, the family property will be divided on account of those born in her womb. Come, let us take care of him," and attending to him with fine food, clothing, etc., and performing services like massaging his hands and feet, they attended to him. One day, when he had woken up from sleeping during the day, while they were massaging his hands and feet, they individually spoke of the dangers of the household life and pleaded, "We will attend to you in this way for as long as you live. Give us the rest of your wealth too. |
brāhmaṇo puna ekekassa satasahassaṃ datvā attano nivatthapārupanamattaṃ ṭhapetvā sabbaṃ upabhogaparibhogaṃ cattāro koṭṭhāse katvā niyyādesi. |
The brahmin again gave one hundred thousand to each and, having kept only what he wore and used, he divided all his belongings into four portions and handed them over. |
taṃ jeṭṭhaputto katipāhaṃ upaṭṭhahi. |
The eldest son attended to him for a few days. |
atha naṃ ekadivasaṃ nhatvā āgacchantaṃ dvārakoṭṭhake ṭhatvā suṇhā evamāha — |
Then one day, as he was returning from bathing, his daughter-in-law, standing at the gatehouse, said thus— |
“kiṃ tayā jeṭṭhaputtassa sataṃ vā sahassaṃ vā atirekaṃ dinnaṃ atthi, nanu sabbesaṃ dve dve satasahassāni dinnāni, kiṃ sesaputtānaṃ gharassa maggaṃ na jānāsī”ti. |
What, have you given the eldest son a hundred or a thousand extra? Have not two hundred thousand been given to all? Do you not know the way to the houses of the other sons? |
sopi “nassa vasalī”ti kujjhitvā aññassa gharaṃ agamāsi. |
He also, angry, saying, "Perish, you outcast!", went to another's house. |
tatopi katipāhaccayena imināva upāyena palāpito aññassāti evaṃ ekagharampi pavesanaṃ alabhamāno paṇḍaraṅgapabbajjaṃ pabbajitvā bhikkhāya caranto kālānamaccayena jarājiṇṇo dubbhojanadukkhaseyyāhi milātasarīro bhikkhāya caranto āgamma pīṭhikāya nipanno niddaṃ okkamitvā uṭṭhāya nisinno attānaṃ oloketvā puttesu attano patiṭṭhaṃ apassanto cintesi — |
After a few days, being driven away from there also by the same device, and then to another, thus not receiving entry into a single house, he took the ordination of a white-robed wanderer and, wandering for alms, in the course of time, old and decrepit, with his body withered by bad food and uncomfortable beds, while wandering for alms, he came and, lying on a bench, fell asleep. Waking up and sitting, he looked at himself and, not seeing any support in his sons, thought— |
“samaṇo kira gotamo abbhākuṭiko uttānamukho sukhasambhāso paṭisanthārakusalo, sakkā samaṇaṃ gotamaṃ upasaṅkamitvā paṭisanthāraṃ labhitun”ti. |
The ascetic Gotama, it is said, is not of frowning brow, is of open face, easy to converse with, and skilled in friendly greeting. It is possible to approach the ascetic Gotama and receive a friendly greeting. |
so nivāsanapārupanaṃ saṇṭhāpetvā bhikkhabhājanaṃ gahetvā daṇḍamādāya bhagavato santikaṃ agamāsi. |
He arranged his lower and upper garments and, taking his alms-bowl and staff, went to the presence of the Blessed One. |
vuttampi cetaṃ -- |
And this is said— |
♦ atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṃ nisīdi. |
♦ Then a certain brahmin Mahāsāla, shabby, in shabby garments, approached the Blessed One. Having approached, he sat to one side. |
satthā ekamantaṃ nisinnena tena saddhiṃ paṭisanthāraṃ katvā etadavoca — |
The Teacher exchanged friendly greetings with him who was sitting to one side and said this— |
“kinnu tvaṃ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti. |
Why are you, brahmin, shabby, in shabby garments? |
idha me, bho gotama, cattāro puttā, te maṃ dārehi saṃpuccha gharā nikkhāmentīti. |
Here, sir Gotama, I have four sons. They, having consulted with their wives, have driven me out of the house. |
tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu — |
"Then you, brahmin, having learned these verses, should recite them in the assembly when the great crowd is gathered and your sons are seated— |
♦ “yehi jātehi nandissaṃ, yesañca bhavamicchisaṃ. |
♦ “Those at whose birth I rejoiced, and whose existence I desired, |
♦ te maṃ dārehi saṃpuccha, sāva vārenti sūkaraṃ. |
♦ they, having consulted with their wives, keep me away as a dog does a pig. |
♦ “asantā kira maṃ jammā, tāta tātāti bhāsare. |
♦ “Unrighteous, it seems, are the wretches who call me ‘daddy, daddy,’ |
♦ rakkhasā puttarūpena, te jahanti vayogataṃ. |
♦ demons in the form of sons, they abandon me when I am overcome by age. |
♦ “assova jiṇṇo nibbhogo, khādanā apanīyati. |
♦ “Like an old horse, without enjoyment, is led away from the fodder, |
♦ bālakānaṃ pitā thero, parāgāresu bhikkhati. |
♦ so the old father of young boys begs at others’ houses. |
♦ “daṇḍova kira me seyyo, yañce puttā anassavā. |
♦ “A staff is indeed better for me than disobedient sons. |
♦ caṇḍampi goṇaṃ vāreti, atho caṇḍampi kukkuraṃ. |
♦ It wards off even a fierce bull, and also a fierce dog. |
♦ “andhakāre pure hoti, gambhīre gādhamedhati. |
♦ “In the dark it goes before, in deep water it finds a footing. |
♦ daṇḍassa ānubhāvena, khalitvā patitiṭṭhatī”ti. |
♦ By the power of the staff, having stumbled, one stands up again.” |
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♦ so bhagavato santike tā gāthāyo uggaṇhitvā tathārūpe brāhmaṇānaṃ samāgamadivase sabbālaṅkārapaṭimaṇḍitesu puttesu taṃ sabhaṃ ogāhitvā brāhmaṇānaṃ majjhe mahārahesu āsanesu nisinnesu “ayaṃ me kālo”ti sabhāya majjhe pavisitvā hatthaṃ ukkhipitvā “ahaṃ, bho, tumhākaṃ gāthāyo bhāsitukāmo, suṇissathā”ti vatvā “bhāsassu, brāhmaṇa, suṇomā”ti vutte ṭhitakova abhāsi. |
♦ He learned those verses from the Blessed One and, on a day of assembly of such brahmins, when his sons, adorned with all ornaments, had entered that assembly and were seated on great seats in the midst of the brahmins, thinking, "This is my time," he entered the middle of the assembly and, raising his hand, said, "Sirs, I wish to recite verses to you. Will you listen?", and when they said, "Recite, brahmin, we are listening," he stood and recited. |
tena ca samayena manussānaṃ vattaṃ hoti “yo mātāpitūnaṃ santakaṃ khādanto mātāpitaro na poseti, so māretabbo”ti. |
And at that time, it was the custom of the people that "he who, eating his parents' property, does not support his parents, he is to be killed." |
tasmā te brāhmaṇaputtā pitu pādesu patitvā “jīvitaṃ no, tāta, dethā”ti yāciṃsu. |
Therefore, the brahmin's sons fell at their father's feet and pleaded, "Give us our lives, father." |
so pitu hadayamudutāya “mā me, bho, puttake vināsayittha, posessanti man”ti āha. |
He, due to the softness of his father's heart, said, "Do not, sirs, destroy my sons. They will support me." |
athassa putte manussā āhaṃsu — |
Then the people said to his sons— |
“sace, bho, ajja paṭṭhāya pitaraṃ na sammā paṭijaggissatha, ghātessāma vo”ti. |
Sirs, if from today you do not properly attend to your father, we will kill you. |
te bhītā pitaraṃ pīṭhe nisīdāpetvā sayaṃ ukkhipitvā gehaṃ netvā sarīraṃ telena abbhañjitvā ubbaṭṭetvā gandhacuṇṇādīhi nhāpetvā brāhmaṇiyo pakkosāpetvā “ajja paṭṭhāya amhākaṃ pitaraṃ sammā paṭijaggatha, sace tumhe pamādaṃ āpajjissatha, niggaṇhissāma vo”ti vatvā paṇītabhojanaṃ bhojesuṃ. |
They, frightened, had their father seated on a chair and, lifting him themselves, they took him home, anointed his body with oil, rubbed it, bathed him with fragrant powder and so on, and having summoned the brahmin women, they said, "From today, attend properly to our father. If you are negligent, we will punish you," and they fed him with fine food. |
♦ brāhmaṇo subhojanañca sukhaseyyañca āgamma katipāhaccayena sañjātabalo pīṇindriyo attabhāvaṃ oloketvā “ayaṃ me sampatti samaṇaṃ gotamaṃ nissāya laddhā”ti paṇṇākāratthāya ekaṃ dussayugaṃ ādāya bhagavato santikaṃ gantvā katapaṭisanthāro ekamantaṃ nisinno taṃ dussayugaṃ bhagavato pādamūle ṭhapetvā “mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma, paṭiggaṇhātu me bhavaṃ gotamo ācariyo ācariyadhanan”ti āha. |
♦ The brahmin, having good food and a comfortable bed, after a few days, with his strength returned and his faculties plump, looked at himself and, thinking, "This prosperity has been obtained by me thanks to the ascetic Gotama," he took a pair of cloths for a gift and went to the presence of the Blessed One. Having exchanged friendly greetings, he sat to one side, placed that pair of cloths at the Blessed One's feet, and said, "Sir Gotama, we brahmins seek a teacher's fee for our teacher. Let the venerable Gotama, my teacher, accept the teacher's fee." |
bhagavā tassa anukampāya taṃ paṭiggahetvā dhammaṃ desesi. |
The Blessed One, out of compassion for him, accepted it and taught the Dhamma. |
desanāvasāne brāhmaṇo saraṇesu patiṭṭhāya evamāha — |
At the end of the discourse, the brahmin was established in the refuges and said thus— |
“bho gotama, mayhaṃ puttehi cattāri dhuvabhattāni dinnāni, tato ahaṃ dve tumhākaṃ dammī”ti. |
Sir Gotama, four regular meals have been given to me by my sons. From that, I give two to you. |
atha naṃ satthā “kalyāṇaṃ, brāhmaṇa, mayaṃ pana ruccanaṭṭhānameva gamissāmā”ti vatvā uyyojesi. |
Then the Teacher said to him, "It is good, brahmin. But we will go only to a place we like," and sent him away. |
brāhmaṇo gharaṃ gantvā putte āha — |
The brahmin went home and said to his sons— |
“tātā, samaṇo gotamo mayhaṃ sahāyo, tassa me dve dhuvabhattāni dinnāni, tumhe tasmiṃ sampatte mā pamajjitthā”ti. |
Sons, the ascetic Gotama is my friend. Two regular meals have been given to him by me. When he arrives, do not be negligent. |
te “sādhū”ti sampaṭicchiṃsu. |
They agreed, saying, "Very well." |
♦ satthā punadivase piṇḍāya caranto jeṭṭhaputtassa gharadvāraṃ agamāsi. |
♦ The Teacher, the next day, while walking for alms, went to the house-door of the eldest son. |
so satthāraṃ disvā pattamādāya gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā paṇītabhojanamadāsi. |
He, seeing the Teacher, took his bowl, led him into the house, had him seated on a great couch, and gave him fine food. |
satthā punadivase itarassa itarassāti paṭipāṭiyā sabbesaṃ gharāni agamāsi. |
The Teacher, on the next day, went to the houses of the others in succession. |
sabbe te tatheva sakkāraṃ akaṃsu. |
All of them showed him honor in the same way. |
ekadivasaṃ jeṭṭhaputto maṅgale paccupaṭṭhite pitaraṃ āha — |
One day, when a festival was at hand, the eldest son said to his father— |
“tāta, kassa maṅgalaṃ demā”ti? |
Father, to whom shall we give the festival offering? |
“nāhaṃ aññe jānāmi, samaṇo gotamo mayhaṃ sahāyo”ti. |
I do not know others. The ascetic Gotama is my friend. |
“tena hi taṃ svātanāya pañcahi bhikkhusatehi saddhiṃ nimantethā”ti. |
Then invite him for tomorrow with five hundred monks. |
brāhmaṇo tathā akāsi. |
The brahmin did so. |
satthā punadivase saparivāro tassa gehaṃ agamāsi. |
The Teacher, the next day, with his retinue, went to his house. |
so haritupalitte sabbālaṅkārapaṭimaṇḍite gehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā appodakamadhupāyasena ceva paṇītena khādanīyena ca parivisi. |
He, in a house plastered with green cow-dung and adorned with all ornaments, had the community of monks headed by the Buddha seated and served them with milk-rice with little water and honey, and with fine food. |
antarābhattasmiṃyeva brāhmaṇassa cattāro puttā satthu santike nisīditvā āhaṃsu — |
In the middle of the meal, the four sons of the brahmin sat in the Teacher's presence and said— |
“bho gotama, mayaṃ amhākaṃ pitaraṃ paṭijaggāma na pamajjāma, passathimassa attabhāvan”ti. |
Sir Gotama, we attend to our father; we are not negligent. Look at his physical state. |
♦ satthā “kalyāṇaṃ vo kataṃ, mātāpituposanaṃ nāma porāṇakapaṇḍitānaṃ āciṇṇamevā”ti vatvā “tassa nāgassa vippavāsena, virūḷhā sallakī ca kuṭajā cā”ti imaṃ ekādasanipāte mātuposakanāgarājajātakaṃ vitthārena kathetvā imaṃ gāthaṃ abhāsi — |
♦ The Teacher said, "It is well done by you. The supporting of parents is indeed the practice of the wise of old," and reciting, "By the absence of that elephant, the sallakī and kuṭaja trees grew," he related this Mātuposaka-nāgarāja Jātaka from the eleventh nipāta in detail and spoke this verse— |
♦ 324. |
♦ 324. |
♦ “dhanapālo nāma kuñjaro, |
♦ “The elephant named Dhanapālo, |
♦ kaṭukabhedano dunnivārayo. |
♦ of pungent ichor, hard to restrain, |
♦ baddho kabaḷaṃ na bhuñjati, |
♦ though tied, does not eat a morsel; |
♦ sumarati nāgavanassa kuñjaro”ti. |
♦ the elephant longs for the elephant-forest.” |
♦ tattha dhanapālo nāmāti tadā kāsikaraññā hatthācariyaṃ pesetvā ramaṇīye nāgavane gāhāpitassa hatthino etaṃ nāmaṃ. |
♦ Therein, "named Dhanapālo" means this was the name of the elephant captured in a beautiful elephant-forest by the king of Kāsi, who had sent an elephant-trainer. |
kaṭukabhedanoti tikhiṇamado. |
"of pungent ichor" means of sharp rut. |
hatthīnañhi madakāle kaṇṇacūḷikā pabhijjanti, pakatiyāpi hatthino tasmiṃ kāle aṅkuse vā kuntatomare vā na gaṇenti, caṇḍā bhavanti. |
For when elephants are in rut, their temples break. Usually, elephants in that state do not heed the goad or the spear; they become fierce. |
so pana aticaṇḍoyeva. |
But he was extremely fierce. |
tena vuttaṃ — kaṭukabhedano dunnivārayoti. |
Therefore it is said—of pungent ichor, hard to restrain. |
baddho kabaḷaṃ na bhuñjatīti so baddho hatthisālaṃ pana netvā vicitrasāṇiyā parikkhipāpetvā katagandhaparibhaṇḍāya upari baddhavicitravitānāya bhūmiyā ṭhapito raññā rājārahena nānaggarasena bhojanena upaṭṭhāpitopi kiñci bhuñjituṃ na icchi, tamatthaṃ sandhāya “baddho kabaḷaṃ na bhuñjatī”ti vuttaṃ. |
though tied, does not eat a morsel" means he, being tied and taken to the elephant-stable and placed in an enclosure of decorated cloth, with fragrant preparations made, and a decorated canopy tied above, though served by the king with a royal meal of various choice flavors, did not wish to eat anything. With reference to that matter, it is said, "though tied, does not eat a morsel. |
sumarati nāgavanassāti so ramaṇīyaṃ me vasanaṭṭhānanti nāgavanaṃ sarati. |
longs for the elephant-forest" means he longs for the elephant-forest, thinking, "My dwelling place is beautiful. |
“mātā pana me araññe puttaviyogena dukkhappattā ahosi, mātāpitūpaṭṭhānadhammo na me pūrati, kiṃ me iminā bhojanenā”ti dhammikaṃ mātāpitūpaṭṭhānadhammameva sari. |
"But my mother, afflicted by separation from her son in the forest, has become so. My duty of attending to my parents is not fulfilled. What is this meal to me?" Thus he longed for the righteous duty of attending to his parents. |
taṃ pana yasmā tasmiṃ nāgavaneyeva ṭhito sakkā pūretuṃ, tena vuttaṃ — sumarati nāgavanassa kuñjaroti. |
But because that could be fulfilled only by staying in that elephant-forest, therefore it is said—the elephant longs for the elephant-forest. |
satthari imaṃ attano pubbacariyaṃ ānetvā kathente kathenteyeva sabbepi te assudhārā pavattetvā muduhadayā ohitasotā bhaviṃsu. |
As the Teacher was relating this past conduct of his own, all of them shed streams of tears and, with softened hearts, became attentive. |
atha nesaṃ bhagavā sappāyaṃ viditvā saccāni pakāsetvā dhammaṃ desesi. |
Then the Blessed One, seeing their suitability, explained the truths and taught the Dhamma. |
♦ desanāvasāne saddhiṃ puttehi ceva suṇisāhi ca brāhmaṇo sotāpattiphale patiṭṭhahīti. |
♦ At the end of the discourse, the brahmin, along with his sons and daughters-in-law, was established in the fruit of stream-entry. |
♦ parijiṇṇabrāhmaṇaputtavatthu tatiyaṃ. |
♦ The third is the story of the sons of the old brahmin. |
♦ 4. pasenadikosalavatthu |
♦ 4. The Story of Pasenadi Kosala |
♦ middhī yadā hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning King Pasenadi of Kosala, which begins with the words "When one is torpid...". |
♦ ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. |
♦ At one time, the king would eat the rice from a doṇa-measure of rice with soup and curry that he liked. |
so ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvāva satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. |
He one day, having eaten his morning meal, without having relieved the drowsiness from the meal, went to the Teacher's presence, looking weary, and was turning from side to side. Though overcome by sleep, he was unable to lie down straight and sat to one side. |
atha naṃ satthā āha — |
Then the Teacher said to him— |
“kiṃ, mahārāja, avissamitvāva āgatosī”ti? |
What, great king, have you come without having rested? |
“āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī”ti. |
Yes, venerable sir. From the time I ate, I have had great discomfort. |
atha naṃ satthā, “mahārāja, atibahubhojanaṃ evaṃ dukkhaṃ hotī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Great king, eating too much is thus painful," and he spoke this verse— |
♦ 325. |
♦ 325. |
♦ “middhī yadā hoti mahagghaso ca, |
♦ “When one is torpid and a glutton, |
♦ niddāyitā samparivattasāyī. |
♦ a sleepy one who rolls about as he lies, |
♦ mahāvarāhova nivāpapuṭṭho, |
♦ like a great hog fattened on slops, |
♦ punappunaṃ gabbhamupeti mando”ti. |
♦ the fool enters the womb again and again.” |
♦ tattha middhīti thinamiddhābhibhūto. |
♦ Therein, "torpid" means overcome by sloth and torpor. |
mahagghaso cāti mahābhojano āharahatthakālaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. |
"and a glutton" means a great eater, like one of the gluttons Āharahatthaka, Aṃsāṭaka, Tatravaṭṭaka, and Kākamāsaka. |
nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho. |
"fattened on slops" means fattened on pig-food, such as bran. |
gharasūkaro hi daharakālato paṭṭhāya posiyamāno thūlasarīrakāle gehā bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattitvā assasanto passasanto sayateva. |
For a domestic pig, being fed from a young age, when its body is fat, being unable to go out of the house, it lies rolling about under benches and so on, breathing in and out. |
idaṃ vuttaṃ hoti — yadā puriso middhī ca hoti mahagghaso ca, nivāpapuṭṭho mahāvarāho viya ca aññena iriyāpathena yāpetuṃ asakkonto niddāyanasīlo samparivattasāyī, tadā so “aniccaṃ dukkhaṃ anattā”ti tīṇi lakkhaṇāni manasikātuṃ na sakkoti. |
This is what is said— when a person is torpid and a glutton, and like a great hog fattened on slops, unable to sustain himself in any other posture, he is given to sleeping and lies rolling about, then he is not able to contemplate the three characteristics: "impermanent, suffering, not-self." |
tesaṃ amanasikārā mandapañño punappunaṃ gabbhamupeti, gabbhavāsato na parimuccatīti. |
Due to not contemplating them, the one of dull wisdom enters the womb again and again; he is not freed from dwelling in the womb. |
desanāvasāne satthā rañño upakāravasena — |
At the end of the discourse, the Teacher, for the benefit of the king— |
♦ “manujassa sadā satīmato, mattaṃ jānato laddhabhojane. |
♦ “For a person who is always mindful, who knows the measure in the food he has received, |
♦ tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālayan”ti. |
♦ his feelings become slight; he ages slowly, protecting his life.” |
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♦ imaṃ gāthaṃ vatvā uttaramāṇavaṃ uggaṇhāpetvā “imaṃ gāthaṃ rañño bhojanavelāya pavedeyyāsi, iminā upāyena bhojanaṃ parihāpeyyāsī”ti upāyaṃ ācikkhi, so tathā akāsi. |
♦ having spoken this verse, he had the young man Uttara learn it and taught him a device, "You should declare this verse at the time of the king's meal. By this device, you should have him reduce his food." He did so. |
rājā aparena samayena nāḷikodanaparamatāya saṇṭhito susallahukasarīro sukhappatto satthari uppannavissāso sattāhaṃ asadisadānaṃ pavattesi. |
The king, after some time, being established in the limit of a nāḷikā-measure of rice, with a very light body, attained comfort. Having gained trust in the Teacher, he held the Unparalleled Alms-giving for seven days. |
dānānumodanāya mahājano mahantaṃ visesaṃ pāpuṇīti. |
For the blessing of the alms-giving, the great crowd attained a great special attainment. |
♦ pasenadikosalavatthu catutthaṃ. |
♦ The fourth is the story of Pasenadi Kosala. |
♦ 5. sānusāmaṇeravatthu |
♦ 5. The Story of the Novice Sānu |
♦ idaṃ pureti imaṃ dhammadesanaṃ satthā jetavane viharanto sānuṃ nāma sāmaṇeraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the novice named Sānu, which begins with the words "This mind formerly...". |
♦ so kira ekissā upāsikāya ekaputtako ahosi. |
♦ It is said that he was the only son of a certain laywoman. |
atha naṃ sā daharakāleyeva pabbājesi. |
Then she had him ordained in his youth. |
so pabbajitakālato paṭṭhāya sīlavā ahosi vattasampanno, ācariyupajjhāyāagantukānaṃ vattaṃ katameva hoti. |
He, from the time of his ordination, was virtuous and endowed with good conduct. The duties towards his teachers, preceptors, and guests were always done. |
māsassa aṭṭhame divase pātova uṭṭhāya udakamāḷake udakaṃ upaṭṭhāpetvā dhammassavanaggaṃ sammajjitvā āsanaṃ paññāpetvā dīpaṃ jāletvā madhurassarena dhammassavanaṃ ghoseti. |
On the eighth day of the month, he would get up early in the morning, set up water in the water-shed, sweep the Dhamma-hearing hall, arrange the seats, light a lamp, and announce the hearing of the Dhamma with a sweet voice. |
bhikkhū tassa thāmaṃ ñatvā “sarabhaññaṃ bhaṇa sāmaṇerā”ti ajjhesanti. |
The monks, knowing his strength, would request, "Recite the chant, novice." |
so “mayhaṃ hadayavāto rujati, kāyo vā bādhatī”ti kiñci paccāhāraṃ akatvā dhammāsanaṃ abhirūhitvā ākāsagaṅgaṃ otārento viya sarabhaññaṃ vatvā otaranto “mayhaṃ mātāpitūnaṃ imasmiṃ sarabhaññe pattiṃ dammī”ti vadati. |
He, without making any excuse, saying, "My heart-wind hurts, or my body is afflicted," would ascend the Dhamma-seat and, as if bringing down the Ganges of the sky, he would recite the chant and, descending, would say, "I give the merit of this chant to my parents." |
tassa manussā mātāpitaro pattiyā dinnabhāvaṃ na jānanti. |
The people did not know that the merit had been given to his parents. |
anantarattabhāve panassa mātā yakkhinī hutvā nibbattā, sā devatāhi saddhiṃ āgantvā dhammaṃ sutvā “sāmaṇerena dinnapattiṃ anumodāmi, tātā”ti vadati. |
But in his immediately preceding existence, his mother had been reborn as a yakkhinī. She would come with the deities and, having heard the Dhamma, would say, "I rejoice in the merit given by the novice, my son." |
“sīlasampanno ca nāma bhikkhu sadevakassa lokassa piyo hotī”ti tasmiṃ sāmaṇere devatā salajjā sagāravā mahābrahmānaṃ viya aggikkhandhaṃ viya ca naṃ maññanti. |
"A virtuous monk is dear to the world with its gods," and the deities were shy and respectful towards that novice, thinking of him as the great Brahmā or as a mass of fire. |
sāmaṇere gāravena tañca yakkhiniṃ garukaṃ katvā passanti. |
Out of respect for the novice, they also saw that yakkhinī with respect. |
tā dhammassavanayakkhasamāgamādīsu “sānumātā sānumātā”ti yakkhiniyā aggāsanaṃ aggodakaṃ aggapiṇḍaṃ denti. |
At the Dhamma-hearings, gatherings of yakkhas, and so on, they would give the chief seat, the first water, and the first alms to the yakkhinī, saying, "To Sānu's mother, to Sānu's mother." |
mahesakkhāpi yakkhā taṃ disvā maggā okkamanti, āsanā vuṭṭhahanti. |
Even high-ranking yakkhas, seeing her, would get off the road and rise from their seats. |
♦ atha kho sāmaṇero vuḍḍhimanvāya paripakkindriyo anabhiratiyā pīḷito anabhiratiṃ vinodetuṃ asakkonto paruḷhakesanakho kiliṭṭhanivāsanapārupano kassaci anārocetvā pattacīvaramādāya ekakova mātugharaṃ agamāsi. |
♦ Then the novice, as he grew up and his faculties matured, being afflicted by discontent and unable to dispel his discontent, with his hair and nails grown long, with a dirty lower and upper robe, without informing anyone, took his bowl and robe and went alone to his mother's house. |
upāsikā puttaṃ disvā vanditvā āha — |
The laywoman saw her son, paid homage, and said— |
“kiṃ, tāta, tvaṃ pubbe ācariyupajjhāyehi vā daharasāmaṇerehi vā saddhiṃ idhāgacchasi, kasmā ekakova ajja āgatosī”ti? |
What, son? You formerly used to come here with your teachers, preceptors, or young novices. Why have you come alone today? |
so ukkaṇṭhitabhāvaṃ ārocesi. |
He reported his state of discontent. |
sā upāsikā nānappakārena gharāvāse ādīnavaṃ dassetvā puttaṃ ovadamānāpi saññāpetuṃ asakkontī “appeva nāma attano dhammatāyapi sallakkheyyā”ti anuyyojetvā “tiṭṭha, tāta, yāva te yāgubhattaṃ sampādemi, yāguṃ pivitvā katabhattakiccassa te manāpāni vatthāni nīharitvā dassāmī”ti vatvā āsanaṃ paññāpetvā adāsi. |
That laywoman, though she advised her son in various ways, showing the dangers of the household life, was unable to convince him. Thinking, "Perhaps he will realize it by his own nature," she did not send him away and said, "Wait, son, until I prepare gruel and rice for you. When you have drunk the gruel and had your meal, I will bring out and give you fine clothes," and she prepared a seat and gave it. |
nisīdi sāmaṇero. |
The novice sat down. |
upāsikā muhutteneva yāgukhajjakaṃ sampādetvā adāsi. |
The laywoman, in a moment, prepared gruel and snacks and gave them. |
atha “bhattaṃ sampādessāmī”ti avidūre nisinnā taṇḍule dhovati. |
Then, thinking, "I will prepare rice," she sat not far away and washed the rice. |
tasmiṃ samaye sā yakkhinī “kahaṃ nu kho sāmaṇero, kacci bhikkhāhāraṃ labhati, no”ti āvajjamānā tassa vibbhamitukāmatāya nisinnabhāvaṃ ñatvā “sāmaṇero me mahesakkhānaṃ devatānaṃ antare lajjaṃ uppādeyya, gacchāmissa vibbhamane antarāyaṃ karissāmī”ti āgantvā tassa sarīre adhimuccitvā gīvaṃ parivattetvā kheḷena paggharantena bhūmiyaṃ nipati. |
At that time, that yakkhinī, wondering, "Where indeed is the novice? Does he get alms-food or not?", and knowing that he was sitting with the intention of disrobing, thought, "My novice might cause me shame among the high-ranking deities. I will go and cause an obstacle to his disrobing," and she came and, possessing his body, she twisted his neck and he fell on the ground with saliva drooling. |
upāsikā puttassa taṃ vippakāraṃ disvā vegena gantvā puttaṃ āliṅgetvā ūrūsu nipajjāpesi. |
The laywoman saw that outrage of her son and, running quickly, embraced her son and laid him on her lap. |
sakalagāmavāsino āgantvā balikammādīni kariṃsu. |
All the villagers came and performed sacrificial rites and so on. |
upāsikā pana paridevamānā imā gāthā abhāsi — |
But the laywoman, lamenting, spoke these verses— |
♦ “cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī. |
♦ “The fourteenth, the fifteenth, and the eighth of the fortnight, |
♦ pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ. |
♦ and the special fortnight, well-endowed with the eight factors, |
♦ “uposathaṃ upavasanti, brahmacariyaṃ caranti ye. |
♦ “those who observe the Uposatha, who live the holy life, |
♦ na tehi yakkhā kīḷanti, iti me arahataṃ sutaṃ. |
♦ yakkhas do not play with them—thus I have heard from the Arahants. |
♦ sā dāni ajja passāmi, yakkhā kīḷanti sānunā”ti. |
♦ “But now today I see yakkhas playing with Sānu.” |
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♦ upāsikāya vacanaṃ sutvā — |
♦ Hearing the words of the laywoman— |
♦ “cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī. |
♦ “The fourteenth, the fifteenth, and the eighth of the fortnight, |
♦ pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ. |
♦ and the special fortnight, well-endowed with the eight factors, |
♦ “uposathaṃ upavasanti, brahmacariyaṃ caranti ye. |
♦ “those who observe the Uposatha, who live the holy life, |
♦ na tehi yakkhā kīḷanti, sāhu te arahataṃ sutan”ti. |
♦ yakkhas do not play with them—it is well heard by you from the Arahants.” |
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♦ vatvā āha — |
♦ having said, she said— |
♦ “sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ. |
♦ “Tell the awakened Sānu, this is the word of the yakkhas: |
♦ mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho. |
♦ ‘Do no evil deed, either in public or in private. |
♦ “sace ca pāpakaṃ kammaṃ, karissasi karosi vā. |
♦ “‘And if you will do or are doing an evil deed, |
♦ na te dukkhā pamutyatthi, uppaccāpi palāyato”ti. |
♦ there is no escape from suffering for you, even by flying up and fleeing.’” |
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♦ evaṃ pāpakaṃ kammaṃ katvā sakuṇassa viya uppatitvā palāyatopi te mokkho natthīti vatvā sā yakkhinī sāmaṇeraṃ muñci. |
♦ Thus, having said, "Having done an evil deed, there is no escape for you even by flying away like a bird," that yakkhinī released the novice. |
so akkhīni ummīletvā mātaraṃ kese vikiriya assasantiṃ passasantiṃ rodamānaṃ sakalagāmavāsino ca sannipatite disvā attano yakkhena gahitabhāvaṃ ajānanto “ahaṃ pubbe pīṭhe nisinno, mātā me avidūre nisīditvā taṇḍule dhovi, idāni panamhi bhūmiyaṃ nipanno, kiṃ nu kho etan”ti nipannakova mātaraṃ āha — |
He opened his eyes and, seeing his mother with her hair disheveled, breathing in and out, weeping, and all the villagers gathered, not knowing that he had been seized by a yakkha, thought, "I was previously sitting on a stool, and my mother was sitting not far away washing rice. But now I am lying on the ground. What indeed is this?", and just as he was lying, he said to his mother— |
♦ “mataṃ vā amma rodanti, yo vā jīvaṃ na dissati. |
♦ “Do they weep for one who is dead, mother, or for one who is alive but not seen? |
♦ jīvantaṃ amma passantī, kasmā maṃ amma rodasī”ti. |
♦ Seeing me alive, mother, why do you weep for me, mother?” |
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♦ athassa mātā vatthukāmakilesakāme pahāya pabbajitassa puna vibbhamanatthaṃ āgamane ādīnavaṃ dassentī āha — |
♦ Then his mother, showing the danger in returning to the household life for one who has gone forth, having given up sensual pleasures, said— |
♦ “mataṃ vā putta rodanti, yo vā jīvaṃ na dissati. |
♦ “They weep for one who is dead, son, or for one who is alive but not seen, |
♦ yo ca kāme cajitvāna, punarāgacchate idha. |
♦ and for him who, having given up sensual pleasures, returns here again. |
♦ taṃ vāpi putta rodanti, puna jīvaṃ mato hi so”ti. |
♦ For him too, son, they weep; for he, though living, is dead.” |
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♦ evañca pana vatvā gharāvāsaṃ kukkuḷasadisañceva narakasadisañca katvā gharāvāse ādīnavaṃ dassentī puna āha — |
♦ And having said this, and making the household life like a heap of embers and like hell, and showing the danger in the household life, she said again— |
♦ “kukkuḷā ubbhato tāta, kukkuḷaṃ patitumicchasi. |
♦ “Lifted from the embers, son, you wish to fall into the embers. |
♦ narakā ubbhato tāta, narakaṃ patitumicchasī”ti. |
♦ Lifted from hell, son, you wish to fall into hell.” |
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♦ atha naṃ, “putta, bhaddaṃ tava hotu, mayā pana ‘ayaṃ no puttako ḍayhamāno’ti gehā bhaṇḍaṃ viya nīharitvā buddhasāsane pabbājito, gharāvāse puna ḍayhituṃ icchasi. |
♦ Then, "Son, may it be well with you. But I, thinking, 'This son of ours is being burned,' had him taken out like goods from a house and ordained in the Buddha's dispensation. You wish to be burned again in the household life. |
abhidhāvatha parittāyatha noti imamatthaṃ kassa ujjhāpayāma kaṃ nijjhāpayāmā”ti dīpetuṃ imaṃ gāthamāha — |
'Run to our aid, protect us!'—to whom should we complain of this matter, to whom should we make it known?" To explain this, she spoke this verse— |
♦ “abhidhāvatha bhaddante, kassa ujjhāpayāmase. |
♦ “Run, venerable sirs! To whom shall we complain? |
♦ ādittā nīhataṃ bhaṇḍaṃ, puna ḍayhitumicchasī”ti. |
♦ The goods taken out from a fire, you wish to burn again.” |
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♦ so mātari kathentiyā kathentiyā sallakkhetvā “natthi mayhaṃ gihibhāvena attho”ti āha. |
♦ He, as his mother was speaking, realized and said, "I have no need of the household life." |
athassa mātā “sādhu, tātā”ti tuṭṭhā paṇītabhojanaṃ bhojetvā “kativassosi, tātā”ti pucchitvā paripuṇṇavassabhāvaṃ ñatvā ticīvaraṃ paṭiyādesi. |
Then his mother, pleased, saying, "Well said, son," fed him with fine food and, asking, "How old are you, son?", and knowing that his years were complete, she prepared the three robes. |
so paripuṇṇapattacīvaro upasampadaṃ labhi. |
He, with his bowl and robe complete, received the higher ordination. |
athassa acirūpasampannassa satthā cittaniggahe ussāhaṃ janento “cittaṃ nāmetaṃ nānārammaṇesu dīgharattaṃ cārikaṃ carantaṃ aniggaṇhantassa sotthibhāvo nāma natthi, tasmā aṅkusena mattahatthino viya cittassa niggaṇhane yogo karaṇīyo”ti vatvā imaṃ gāthamāha — |
Then, when he had not long been ordained, the Teacher, to arouse enthusiasm in him for controlling his mind, said, "This thing called the mind, which has wandered on its long journey among various objects, for one who does not control it, there is no well-being. Therefore, effort should be made in the control of the mind, as with a goad for a musth elephant," and he spoke this verse— |
♦ 326. |
♦ 326. |
♦ “idaṃ pure cittamacāri cārikaṃ, |
♦ “This mind formerly wandered on its journey, |
♦ yenicchakaṃ yatthakāmaṃ yathāsukhaṃ. |
♦ as it wished, where it liked, as it pleased. |
♦ tadajjahaṃ niggahessāmi yoniso, |
♦ Today I will control it with wisdom, |
♦ hatthippabhinnaṃ viya aṅkusaggaho”ti. |
♦ as the one with the goad a musth elephant.” |
♦ tassattho — idaṃ cittaṃ nāma ito pubbe rūpādīsu ca ārammaṇesu rāgādīnaṃ yena kāraṇena icchati, yatthevassa kāmo uppajjati, tassa vasena yattha kāmaṃ yathāruci carantassa sukhaṃ hoti, tatheva vicaraṇato yathāsukhaṃ dīgharattaṃ cārikaṃ cari, taṃ ajja ahaṃ pabhinnaṃ mattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena niggahessāmi, nāssa vītikkamituṃ dassāmīti. |
♦ Its meaning is— this thing called the mind, formerly, among objects like form, etc., for whatever reason it wishes, of passion and so on, and wherever its desire arises, by way of that, it wandered on its long journey as it pleased, just as it was pleasant for it to wander. That mind, today I will control with wise attention, as a skilled elephant-trainer, identified as the one with the goad, controls a musth elephant with a goad. I will not let it transgress. |
♦ desanāvasāne sānunā saddhiṃ dhammassavanāya upasaṅkamantānaṃ bahūnaṃ devatānaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, for the many deities who had approached with Sānu to hear the Dhamma, there was a realization of the Dhamma. |
sopāyasmā tepiṭakaṃ buddhavacanaṃ uggaṇhitvā mahādhammakathiko hutvā vīsavassasataṃ ṭhatvā sakalajambudīpaṃ saṅkhobhetvā parinibbāyīti. |
He also, the venerable one, having learned the word of the Buddha in the three Piṭakas and having become a great Dhamma-teacher, after staying for one hundred and twenty years and having stirred up the whole of Jambudīpa, he attained Parinibbāna. |
♦ sānusāmaṇeravatthu pañcamaṃ. |
♦ The fifth is the story of the novice Sānu. |
♦ 6. pāveyyakahatthivatthu |
♦ 6. The Story of the Elephant Pāveyyaka |
♦ appamādaratāti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño pāveyyakaṃ nāma hatthiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the elephant named Pāveyyaka of the king of Kosala, which begins with the words "Delight in heedfulness...". |
♦ so kira hatthī taruṇakāle mahābalo hutvā aparena samayena jarāvātavegabbhāhato hutvā ekaṃ mahantaṃ saraṃ oruyha kalale laggitvā uttarituṃ nāsakkhi. |
♦ It is said that the elephant, having been of great strength in its youth, in later times, being struck by the force of the wind of old age, went down into a large pond and, getting stuck in the mud, was unable to get out. |
mahājano taṃ disvā “evarūpopi nāma hatthī imaṃ dubbalabhāvaṃ patto”ti kathaṃ samuṭṭhāpesi. |
The great crowd, seeing it, raised a discussion, "Even such an elephant has attained this state of weakness." |
rājā taṃ pavattiṃ sutvā hatthācariyaṃ āṇāpesi — |
The king, hearing of that event, commanded the elephant-trainer— |
“gaccha, ācariya, taṃ hatthiṃ kalalato uddharāhī”ti. |
Go, teacher, and lift that elephant out of the mud. |
so gantvā tasmiṃ ṭhāne saṅgāmasīsaṃ dassetvā saṅgāmabheriṃ ākoṭāpesi. |
He went and, having shown the head of a battle-line in that place, had the battle-drum beaten. |
mānajātiko hatthī vegenuṭṭhāya thale patiṭṭhahi. |
The elephant, being of a proud nature, rose up with speed and stood on dry land. |
bhikkhū taṃ kāraṇaṃ disvā satthu ārocesuṃ. |
The monks, seeing that cause, reported it to the Teacher. |
satthā “tena, bhikkhave, hatthinā pakatipaṅkaduggato attā uddhaṭo, tumhe pana kilesadugge pakkhandā. |
The Teacher said, "By that, monks, the elephant lifted itself out of the natural mire. But you have fallen into the mire of the defilements. |
tasmā yoniso padahitvā tumhepi tato attānaṃ uddharathā”ti vatvā imaṃ gāthamāha — |
Therefore, striving wisely, you too should lift yourselves out of it," and he spoke this verse— |
♦ 327. |
♦ 327. |
♦ “appamādaratā hotha, sacittamanurakkhatha. |
♦ “Delight in heedfulness; guard your own mind. |
♦ duggā uddharathattānaṃ, paṅke sannova kuñjaro”ti. |
♦ Lift yourselves out of the mire, as the elephant sunk in the mud.” |
♦ tattha appamādaratāti satiyā avippavāse abhiratā hotha. |
♦ Therein, "delight in heedfulness" means be delighted in the non-absence of mindfulness. |
sacittanti rūpādīsu ārammaṇesu attano cittaṃ yathā vītikkamaṃ na karoti, evaṃ rakkhatha. |
"your own mind" means guard your own mind so that it does not transgress in regard to objects like form, etc. |
duggāti yathā so paṅke sanno kuñjaro hatthehi ca pādehi ca vāyāmaṃ katvā paṅkaduggato attānaṃ uddharitvā thale patiṭṭhito, evaṃ tumhepi kilesaduggato attānaṃ uddharatha, nibbānathale patiṭṭhāpethāti attho. |
"out of the mire" means just as that elephant, sunk in the mud, having made an effort with its trunk and feet, lifted itself out of the mire of mud and stood on dry land, so you too should lift yourselves out of the mire of the defilements, and establish yourselves on the dry land of Nibbāna, is the meaning. |
♦ desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti. |
♦ At the end of the discourse, those monks were established in Arahantship. |
♦ pāveyyakahatthivatthu chaṭṭhaṃ. |
♦ The sixth is the story of the elephant Pāveyyaka. |
♦ 7. sambahulabhikkhuvatthu |
♦ 7. The Story of a Number of Monks |
♦ sace labhethāti imaṃ dhammadesanaṃ satthā pālileyyakaṃ nissāya rakkhitavanasaṇḍe viharanto sambahule bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling near Pālileyyaka in the Rakkhita forest grove, delivered this Dhamma discourse concerning a number of monks, which begins with the words "If one should find...". |
vatthu yamakavagge “pare ca na vijānantī”ti gāthāvaṇṇanāya āgatameva. |
The story is related in the Twin Verses Chapter, in the commentary on the verse, "But others do not understand...". |
vuttañhetaṃ -- |
And this is said— |
♦ tathāgatassa tattha hatthināgena upaṭṭhiyamānassa vasanabhāvo sakalajambudīpe pākaṭo ahosi. |
♦ The fact of the Tathāgata dwelling there, being attended to by the elephant, became famous throughout all of Jambudīpa. |
sāvatthinagarato “anāthapiṇḍiko visākhā mahāupāsikā”ti evamādīni mahākulāni ānandattherassa sāsanaṃ pahiṇiṃsu “satthāraṃ no, bhante, dassethā”ti. |
From the city of Sāvatthī, great families such as "Anāthapiṇḍika, Visākhā the great laywoman," and so on, sent a message to the Elder Ānanda, "Venerable sir, please show us the Teacher." |
disāvāsinopi pañcasatā bhikkhū vuṭṭhavassā ānandattheraṃ upasaṅkamitvā “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā, sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti yāciṃsu. |
Also, five hundred monks from the provinces, having completed the rains retreat, approached the Elder Ānanda and pleaded, "We have long been without a Dhamma talk from the Blessed One in person, friend Ānanda. It would be good if we, friend Ānanda, could get to hear a Dhamma talk from the Blessed One in person." |
thero te bhikkhū ādāya tattha gantvā “temāsaṃ ekavihārino tathāgatassa santikaṃ ettakehi bhikkhūhi saddhiṃ upasaṅkamanaṃ ayuttan”ti cintetvā te bhikkhū bahi ṭhapetvā ekakova satthāraṃ upasaṅkami. |
The elder took those monks and went there and, thinking, "It is not proper to approach the Tathāgata, who has been living alone for three months, with so many monks," he had those monks stand outside and approached the Teacher alone. |
pālileyyako taṃ disvā daṇḍamādāya pakkhandi. |
Pālileyyaka saw him and, taking a stick, rushed forward. |
taṃ satthā oloketvā “apehi, apehi, pālileyyaka, mā vārayi, buddhupaṭṭhāko eso”ti āha. |
The Teacher saw him and said, "Stay away, stay away, Pālileyyaka, do not stop him. He is an attendant of the Buddha." |
so tattheva daṇḍaṃ chaḍḍetvā pattacīvarapaṭiggahaṇaṃ āpucchi. |
He immediately dropped the stick and asked to take the bowl and robe. |
thero nādāsi. |
The elder did not give them. |
nāgo “sace uggahitavatto bhavissati, satthu nisīdanapāsāṇaphalake attano parikkhāraṃ na ṭhapessatī”ti cintesi. |
The elephant thought, "If he has fulfilled his duties, he will not place his own requisites on the Teacher's sitting stone." |
thero pattacīvaraṃ bhūmiyaṃ ṭhapesi. |
The elder placed his bowl and robe on the ground. |
vattasampannā hi garūnaṃ āsane vā sayane vā attano parikkhāraṃ na ṭhapenti. |
For those who have fulfilled their duties do not place their own requisites on the seat or bed of their superiors. |
♦ thero satthāraṃ vanditvā ekamantaṃ nisīdi. |
♦ The elder paid homage to the Teacher and sat to one side. |
satthā “ekakova āgatosī”ti pucchitvā pañcahi bhikkhusatehi āgatabhāvaṃ sutvā “kahaṃ pana te”ti pucchitvā “tumhākaṃ cittaṃ ajānanto bahi ṭhapetvā āgatomhī”ti vutte “pakkosāhi ne”ti āha. |
The Teacher asked, "Have you come alone?", and hearing that he had come with five hundred monks, he asked, "But where are they?", and when he said, "Not knowing your mind, I had them stand outside and have come," he said, "Summon them." |
thero tathā akāsi. |
The elder did so. |
satthā tehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tehi bhikkhūhi, “bhante, bhagavā buddhasukhumālo ceva khattiyasukhumālo ca, tumhehi temāsaṃ ekakehi tiṭṭhantehi nisīdantehi ca dukkaraṃ kataṃ, vattapaṭivattakārakopi mukhodakādidāyakopi nāhosi maññe”ti vutte, “bhikkhave, pālileyyakahatthinā mama sabbakiccāni katāni. |
The Teacher exchanged friendly greetings with those monks, and when those monks said, "Venerable sir, the Blessed One is delicate like a Buddha and delicate like a khattiya. It was a difficult thing done by you, standing and sitting alone for three months. There was probably no one to perform the duties and to give water for the face and so on," he said, "Monks, all my duties were done by the elephant Pālileyyaka. |
evarūpañhi sahāyaṃ labhantena ekakova vasituṃ yuttaṃ, alabhantassa ekacārikabhāvova seyyo”ti vatvā nāgavagge imā gāthā abhāsi — |
For one who finds such a companion, it is proper to live alone. For one who does not find one, the state of wandering alone is better," and in the Elephant Chapter, he spoke these verses— |
♦ 328. |
♦ 328. |
♦ “sace labhetha nipakaṃ sahāyaṃ, |
♦ “If one should find a prudent companion, |
♦ saddhiṃcaraṃ sādhuvihāri dhīraṃ. |
♦ a wise one who lives well, walking together, |
♦ abhibhuyya sabbāni parissayāni, |
♦ having overcome all dangers, |
♦ careyya tenattamano satīmā. |
♦ one should walk with him, pleased and mindful. |
♦ 329. |
♦ 329. |
♦ “no ce labhetha nipakaṃ sahāyaṃ, |
♦ “If one should not find a prudent companion, |
♦ saddhiṃcaraṃ sādhuvihāri dhīraṃ. |
♦ a wise one who lives well, walking together, |
♦ rājāva raṭṭhaṃ vijitaṃ pahāya, |
♦ like a king who has left his conquered kingdom, |
♦ eko care mātaṅgaraññeva nāgo. |
♦ one should walk alone, like an elephant in the Mātaṅga forest. |
♦ 330. |
♦ 330. |
♦ “ekassa caritaṃ seyyo, |
♦ “The wandering of one alone is better; |
♦ natthi bāle sahāyatā. |
♦ there is no companionship with a fool. |
♦ eko care na ca pāpāni kayirā, |
♦ One should walk alone and not do evil, |
♦ appossukko mātaṅgaraññeva nāgo”ti. |
♦ with few wishes, like an elephant in the Mātaṅga forest.” |
♦ tattha nipakanti nepakkapaññāya samannāgataṃ. |
♦ Therein, "prudent" means endowed with guiding wisdom. |
sādhuvihāri dhīranti bhaddakavihāriṃ paṇḍitaṃ. |
"a wise one who lives well" means one who lives well, a sage. |
parissayānīti tādisaṃ mettāvihāriṃ sahāyaṃ labhanto sīhabyagghādayo pākaṭaparissaye ca rāgabhayadosabhayamohabhayādayo paṭicchannaparissaye cāti sabbeva parissaye abhibhavitvā tena saddhiṃ attamano upaṭṭhitasatī hutvā careyya, vihareyyāti attho. |
"dangers" means finding such a companion who lives with loving-kindness, and having overcome all dangers—both manifest dangers like lions, tigers, etc., and hidden dangers like the fear of passion, the fear of hatred, the fear of delusion, etc.—one should walk, one should live with him, pleased and with mindfulness established, is the meaning. |
♦ rājāva raṭṭhanti raṭṭhaṃ hitvā gato mahājanakarājā viya. |
♦ "like a king... his kingdom" means like the great king Janaka who went, having left his kingdom. |
idaṃ vuttaṃ hoti — yathā vijitabhūmipadeso rājā “idaṃ rajjaṃ nāma mahantaṃ pamādaṭṭhānaṃ, kiṃ me rajjena kāritenā”ti vijitaṃ raṭṭhaṃ pahāya ekakova mahāraññaṃ pavisitvā tāpasapabbajjaṃ pabbajitvā catūsu iriyāpathesu ekakova carati, evaṃ ekakova careyyāti. |
This is what is said— just as a king whose territory has been conquered, thinking, "This kingdom is a great place of negligence. What is the use of my ruling the kingdom?", having left his conquered kingdom and having entered the great forest alone and taken the ascetic ordination, walks alone in the four postures, so one should walk alone. |
mātaṅgaraññeva nāgoti yathā ca “ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, yaṃnūnāhaṃ ekakova gaṇamhā vūpakaṭṭho vihareyyan”ti evaṃ paṭisañcikkhitvā gamanato mātaṅgoti laddhanāmo imasmiṃ araññe ayaṃ hatthināgo yūthaṃ pahāya sabbiriyāpathesu ekakova sukhaṃ carati, evampi ekova careyyāti attho. |
"like an elephant in the Mātaṅga forest" means and just as "I live crowded with male and female elephants, and young and baby elephants; I eat grass that has had its tops bitten off, and they eat the broken branches that have been bent down by me, and I drink muddy water, and when I have come out of the water, the female elephants go, rubbing their bodies against me. Why don't I live alone, secluded from the herd?" Thus, having reflected and gone, the elephant, named Mātaṅga, in this forest, having left the herd, walks happily alone in all postures. So too, one should walk alone, is the meaning. |
♦ ekassāti pabbajitassa hi pabbajitakālato paṭṭhāya ekībhāvābhiratassa ekakasseva caritaṃ seyyo. |
♦ "of one alone" means for one who has gone forth, from the time of his ordination, delighting in solitude, the wandering of one alone is better. |
natthi bāle sahāyatāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ dasa kathāvatthūni terasa dhutaṅgaguṇāni vipassanāñāṇaṃ cattāro maggā cattāri phalāni tisso vijjā cha abhiññā amatamahānibbānanti ayañhi sahāyatā nāma. |
"there is no companionship with a fool" means this companionship, which is the lesser morality, the middle morality, the great morality, the ten topics of conversation, the thirteen ascetic qualities, the knowledge of insight, the four paths, the four fruits, the three knowledges, the six supernormal powers, and the deathless great Nibbāna. |
sā bāle nissāya adhigantuṃ na sakkāti natthi bāle sahāyatā. |
That cannot be attained by relying on a fool, so there is no companionship with a fool. |
ekoti iminā kāraṇena sabbiriyāpathesu ekakova careyya, appamattakānipi na ca pāpāni kayirā. |
"one" means for this reason, one should walk alone in all postures, and one should not do even small evil things. |
yathā so appossukko nirālayo imasmiṃ araññe mātaṅganāgo icchiticchitaṭṭhāne sukhaṃ carati, evaṃ ekakova hutvā careyya, appamattakānipi na ca pāpāni kareyyāti attho. |
Just as that Mātaṅga elephant, with few wishes and without attachment, walks happily in this forest wherever it wishes, so one should be alone and walk, and one should not do even small evil things, is the meaning. |
tasmā tumhehi patirūpaṃ sahāyaṃ alabhantehi ekacārīheva bhavitabbanti imamatthaṃ dassento satthā tesaṃ bhikkhūnaṃ imaṃ dhammadesanaṃ desesi. |
Therefore, when you do not find a suitable companion, you should be ones who walk alone. Showing this matter, the Teacher taught this Dhamma discourse to those monks. |
♦ desanāvasāne pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all five hundred of those monks were established in Arahantship. |
♦ sambahulabhikkhuvatthu sattamaṃ. |
♦ The seventh is the story of a number of monks. |
♦ 8. māravatthu |
♦ 8. The Story of Māra |
♦ atthamhīti imaṃ dhammadesanaṃ satthā himavantapadese araññakuṭikāyaṃ viharanto māraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in a forest hut in the Himalayan region, delivered this Dhamma discourse concerning Māra, which begins with the words "When the need has arisen...". |
♦ tasmiṃ kira kāle rājāno manusse pīḷetvā rajjaṃ kārenti. |
♦ It is said that at that time, kings were ruling by oppressing the people. |
atha bhagavā adhammikarājūnaṃ rajje daṇḍakaraṇapīḷite manusse disvā kāruññena evaṃ cintesi — |
Then the Blessed One, seeing the people oppressed by the imposition of punishments in the kingdom of unrighteous kings, out of compassion thought thus— |
“sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā”ti, māro pāpimā taṃ bhagavato parivitakkaṃ ñatvā “samaṇo gotamo ‘sakkā nu kho rajjaṃ kāretun’ti cintesi, idāni rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, taṃ kārente sakkā okāsaṃ labhituṃ, gacchāmi ussāhamassa janessāmī”ti cintetvā satthāraṃ upasaṅkamitvā āha — |
"Is it possible to rule the kingdom without killing, without causing to be killed, without conquering, without causing to be conquered, without causing sorrow, without causing others to cause sorrow, righteously?" Māra the evil one, knowing that thought of the Blessed One, thought, "The ascetic Gotama has thought, 'Is it possible to rule the kingdom?' Now he must wish to rule a kingdom. And this thing called kingship is a place of negligence. While he is ruling, it will be possible to get an opportunity. I will go and arouse his enthusiasm," and approaching the Teacher, he said— |
“kāretu, bhante, bhagavā rajjaṃ, kāretu sugato rajjaṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā”ti. |
Let the Blessed One rule, venerable sir, let the Sugata rule, without killing, without causing to be killed, without conquering, without causing to be conquered, without causing sorrow, without causing others to cause sorrow, righteously. |
atha naṃ satthā “kiṃ pana me tvaṃ, pāpima, passasi, yaṃ maṃ tvaṃ evaṃ vadesī”ti vatvā “bhagavatā kho, bhante, cattāro iddhipādā subhāvitā. |
Then the Teacher said to him, "But what do you see in me, evil one, that you speak to me thus?", and when he said, "The four bases of psychic power, venerable sir, have been well-developed by the Blessed One. |
ākaṅkhamāno hi bhagavā himavantaṃ pabbatarājaṃ ‘suvaṇṇan’ti adhimucceyya, tañca suvaṇṇameva assa, ahampi kho dhanena dhanakaraṇīyaṃ karissāmi, tumhe dhammena rajjaṃ kāressathā”ti tena vutte — |
If the Blessed One wishes, he could resolve, 'Let the Himalayan mountain, the king of mountains, be gold,' and it would become pure gold. I also will do what is to be done with wealth, and you will rule the kingdom righteously." When this was said by him— |
♦ “pabbatassa suvaṇṇassa, jātarūpassa kevalo. |
♦ “Even a mountain of gold, of pure gold, |
♦ dvittāva nālamekassa, iti vidvā samañcare. |
♦ double that would not be enough for one person. Knowing this, one should live rightly. |
♦ “yo dukkhamadakkhi yatonidānaṃ, |
♦ “He who has seen suffering and whence it arises, |
♦ kāmesu so jantu kathaṃ nameyya. |
♦ how could that being incline to sensual pleasures? |
♦ upadhiṃ viditvā saṅgoti loke, |
♦ Having known clinging as a bond in the world, |
♦ tasseva jantu vinayāya sikkhe”ti. |
♦ for its very removal, a being should train.” |
— |
— |
♦ imāhi gāthāhi saṃvejetvā “añño eva kho, pāpima, tava ovādo, añño mama, tayā saddhiṃ dhammasaṃsandanā nāma natthi, ahañhi evaṃ ovadāmī”ti vatvā imā gāthā abhāsi — |
♦ having stirred him up with these verses, he said, "Your advice, evil one, is one thing, and mine is another. There is no Dhamma-discussion with you. For I advise thus," and he spoke these verses— |
♦ 331. |
♦ 331. |
♦ “atthamhi jātamhi sukhā sahāyā, |
♦ “When a need has arisen, companions are pleasant. |
♦ tuṭṭhī sukhā yā itarītarena. |
♦ Contentment is pleasant, with whatever there is. |
♦ puññaṃ sukhaṃ jīvitasaṅkhayamhi, |
♦ Merit is pleasant at the end of life; |
♦ sabbassa dukkhassa sukhaṃ pahānaṃ. |
♦ the abandoning of all suffering is pleasant. |
♦ 332. |
♦ 332. |
♦ “sukhā matteyyatā loke, |
♦ “Pleasant is motherliness in the world, |
♦ atho petteyyatā sukhā. |
♦ and also fatherliness is pleasant. |
♦ sukhā sāmaññatā loke, |
♦ Pleasant is asceticism in the world, |
♦ atho brahmaññatā sukhā. |
♦ and also brahminhood is pleasant. |
♦ 333. |
♦ 333. |
♦ “sukhaṃ yāva jarāsīlaṃ, sukhā saddhā patiṭṭhitā. |
♦ “Pleasant is virtue until old age; pleasant is faith when established. |
♦ sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhan”ti. |
♦ Pleasant is the attainment of wisdom; the non-doing of evils is pleasant.” |
♦ tattha atthamhīti pabbajitassāpi hi cīvarakaraṇādike vā adhikaraṇavūpasamādike vā gihinopi kasikammādike vā balavapakkhasannissitehi abhibhavanādike vā kicce uppanne ye taṃ kiccaṃ nipphādetuṃ vā vūpasametuṃ vā sakkonti, evarūpā sukhā sahāyāti attho. |
♦ Therein, "when a need has arisen" means for one who has gone forth, when a need has arisen, such as making a robe or settling a dispute, or for a householder, when a need has arisen, such as farming or being oppressed by those with a strong party, those who are able to accomplish that task or to appease it, such companions are pleasant, is the meaning. |
tuṭṭhī sukhāti yasmā pana gihinopi sakena asantuṭṭhā sandhicchedādīni ārabhanti, pabbajitāpi nānappakāraṃ anesanaṃ. |
"contentment is pleasant" means because householders who are discontent with their own things start house-breaking and so on, and ascetics also engage in various kinds of wrong livelihood. |
iti te sukhaṃ na vindantiyeva. |
Thus they do not find happiness at all. |
tasmā yā itarītarena parittena vā vipulena vā attano santakena santuṭṭhi, ayameva sukhāti attho. |
Therefore, the contentment with whatever is one's own, whether little or much, this alone is pleasant, is the meaning. |
puññanti maraṇakāle pana yathājjhāsayena pattharitvā katapuññakammameva sukhaṃ. |
"merit" means at the time of death, however, the meritorious deed done according to one's inclination is pleasant. |
sabbassāti sakalassapi pana vaṭṭadukkhassa pahānasaṅkhātaṃ arahattameva imasmiṃ loke sukhaṃ nāma. |
"of all" means but the Arahantship, which is the abandoning of all the suffering of the round of existence, is called happiness in this world. |
♦ matteyyatāti mātari sammā paṭipatti. |
♦ "motherliness" means right conduct towards one's mother. |
petteyyatāti pitari sammā paṭipatti. |
"fatherliness" means right conduct towards one's father. |
ubhayenapi mātāpitūnaṃ upaṭṭhānameva kathitaṃ. |
By both, the attending to one's parents is stated. |
mātāpitaro hi puttānaṃ anupaṭṭhahanabhāvaṃ ñatvā attano santakaṃ bhūmiyaṃ vā nidahanti, paresaṃ vā vissajjenti, “mātāpitaro na upaṭṭhahantī”ti nesaṃ nindāpi vaḍḍhati, kāyassa bhedā gūthanirayepi nibbattanti. |
For parents, knowing that their sons are not attending to them, either bury their own property in the ground or give it away to others. The blame "they do not attend to their parents" also grows for them, and at the breaking up of the body, they are reborn even in the dung-hell. |
ye pana mātāpitaro sakkaccaṃ upaṭṭhahanti, te tesaṃ santakaṃ dhanampi pāpuṇanti, pasaṃsampi labhanti, kāyassa bhedā sagge nibbattanti. |
But those who attend to their parents carefully receive their property, and also receive praise, and at the breaking up of the body, they are reborn in heaven. |
tasmā ubhayampetaṃ sukhanti vuttaṃ. |
Therefore, both of these are said to be pleasant. |
sāmaññatāti pabbajitesu sammā paṭipatti. |
"asceticism" means right conduct towards ascetics. |
brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva. |
"brahminhood" means right conduct towards those who have put away evil, the Buddhas, Paccekabuddhas, and their disciples. |
ubhayenapi tesaṃ catūhi paccayehi paṭijagganabhāvo kathito, idampi loke sukhaṃ nāma kathikaṃ. |
By both, the state of looking after them with the four requisites is stated. This too is said to be pleasant in the world. |
♦ sīlanti maṇikuṇḍalarattavatthādayo hi alaṅkārā tasmiṃ tasmiṃ vaye ṭhitānaṃyeva sobhanti. |
♦ "virtue" means for ornaments like jewel-earrings, red cloths, and so on are beautiful only for those who are in that particular age. |
na daharānaṃ alaṅkāro mahallakakāle, mahallakānaṃ vā alaṅkāro daharakāle sobhati, “ummattako esa maññe”ti garahuppādanena pana dosameva janeti. |
The ornament of the young is not beautiful in old age, nor is the ornament of the old beautiful in youth. But it creates a fault, with the blame, "He must be mad." |
pañcasīladasasīlādibhedaṃ pana sīlaṃ daharassāpi mahallakassāpi sabbavayesu sobhatiyeva, “aho vatāyaṃ sīlavā”ti pasaṃsuppādanena somanassameva āvahati. |
But virtue, divided into the five precepts, the ten precepts, and so on, is beautiful for both the young and the old, in all ages. It brings only joy, by creating the praise, "Oh, this one is virtuous." |
tena vuttaṃ — sukhaṃ yāva jarā sīlanti. |
Therefore it is said—pleasant is virtue until old age. |
saddhā patiṭṭhitāti lokiyalokuttarato duvidhāpi saddhā niccalā hutvā patiṭṭhitā. |
"faith when established" means both worldly and supermundane faith, being unshakable, is established. |
sukho paññāya paṭilābhoti lokiyalokuttarapaññāya paṭilābho sukho. |
"pleasant is the attainment of wisdom" means the attainment of worldly and supermundane wisdom is pleasant. |
pāpānaṃ akaraṇanti setughātavasena pana pāpānaṃ akaraṇaṃ imasmiṃ loke sukhanti attho. |
"the non-doing of evils" means but the non-doing of evils, by way of breaking the weir, is pleasant in this world, is the meaning. |
♦ desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosīti. |
♦ At the end of the discourse, for many of the deities there was a realization of the Dhamma. |
♦ māravatthu aṭṭhamaṃ. |
♦ The eighth is the story of Māra. |
♦ nāgavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Elephant Chapter is finished. |
♦ tevīsatimo vaggo. |
♦ The Twenty-third Chapter. |
♦ 24. taṇhāvaggo |
♦ 24. The Craving Chapter |
♦ 1. kapilamacchavatthu |
♦ 1. The Story of the Fish Kapila |
♦ manujassāti imaṃ dhammadesanaṃ satthā jetavane viharanto kapilamacchaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling at Jetavana, delivered this Dhamma discourse concerning the fish Kapila, which begins with the words "For a person...". |
♦ atīte kira kassapabhagavato parinibbutakāle dve kulabhātaro nikkhamitvā sāvakānaṃ santike pabbajiṃsu. |
♦ In the past, it is said, at the time of the Parinibbāna of the Blessed One Kassapa, two brothers of good family went forth and were ordained in the presence of the disciples. |
tesu jeṭṭho sāgato nāma ahosi, kaniṭṭho kapilo nāma. |
Of them, the elder was named Sāgata, and the younger was named Kapila. |
mātā pana nesaṃ sādhinī nāma, kaniṭṭhabhaginī tāpanā nāma. |
But their mother was named Sādhinī, and their younger sister was named Tāpanā. |
tāpi bhikkhunīsu pabbajiṃsu. |
They also were ordained among the nuns. |
evaṃ tesu pabbajitesu ubho bhātaro ācariyupajjhāyānaṃ vattapaṭivattaṃ katvā viharantā ekadivasaṃ, “bhante, imasmiṃ sāsane kati dhurānī”ti pucchitvā “ganthadhuraṃ vipassanādhurañcāti dve dhurānī”ti sutvā jeṭṭho “vipassanādhuraṃ pūressāmī”ti pañca vassāni ācariyupajjhāyānaṃ santike vasitvā yāva arahattā kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vāyamanto arahattaṃ pāpuṇi. |
Thus, when they had been ordained, both brothers, having performed the duties towards their teachers and preceptors, one day asked, "Venerable sirs, how many yokes are there in this dispensation?", and hearing, "There are two yokes: the yoke of the scriptures and the yoke of insight," the elder, thinking, "I will fulfill the yoke of insight," lived in the presence of his teachers and preceptors for five years and, having taken a meditation subject up to Arahantship, entered the forest and, striving, attained Arahantship. |
kaniṭṭho “ahaṃ tāva taruṇo, vuḍḍhakāle vipassanādhuraṃ pūressāmī”ti ganthadhuraṃ paṭṭhapetvā tīṇi piṭakāni uggaṇhi. |
The younger, thinking, "I am still young. In my old age, I will fulfill the yoke of insight," established the yoke of the scriptures and learned the three Piṭakas. |
tassa pariyattiṃ nissāya mahāparivāro, parivāraṃ nissāya lābho udapādi. |
On account of his learning, he had a large retinue. On account of his retinue, gain arose. |
so bāhusaccamadena matto lābhataṇhāya abhibhūto atipaṇḍitamānitāya parehi vuttaṃ kappiyampi “akappiyan”ti vadeti, akappiyampi “kappiyan”ti vadeti, sāvajjampi “anavajjan”ti, anavajjampi “sāvajjan”ti. |
He, intoxicated with the pride of great learning, overcome by the craving for gain, and with the conceit of being very wise, would say that what was permissible, spoken of by others, was "not permissible," and what was not permissible, "permissible"; what was blameworthy, "blameless," and what was blameless, "blameworthy." |
so pesalehi bhikkhūhi “mā, āvuso kapila, evaṃ avacā”ti vatvā dhammañca vinayañca dassetvā ovadiyamānopi “tumhe kiṃ jānātha, rittamuṭṭhisadisā”tiādīni vatvā khuṃsento vambhento carati. |
He, when told by gentle monks, "Do not, friend Kapila, speak thus," and when advised, being shown the Dhamma and the Vinaya, would go about scolding and reviling, saying things like, "What do you know? You are like an empty fist." |
athassa bhātu sāgatattherassāpi bhikkhū tamatthaṃ ārocesuṃ. |
Then the monks also reported the matter to his brother, the Elder Sāgata. |
sopi naṃ upasaṅkamitvā, “āvuso kapila, tumhādisānañhi sammāpaṭipatti sāsanassa āyu nāma, tasmā paṭipattiṃ pahāya kappiyādīni paṭibāhanto mā evaṃ avacā”ti ovadi. |
He also approached him and advised, "Friend Kapila, for such as you, right practice is indeed the life of the dispensation. Therefore, having given up the practice, do not speak thus, rejecting what is permissible and so on." |
so tassapi vacanaṃ nādiyi. |
He did not heed his words either. |
evaṃ santepi thero dvattikkhattuṃ ovaditvā ovādaṃ agaṇhantaṃ “nāyaṃ mama vacanaṃ karotī”ti ñatvā “tena, āvuso, paññāyissasi sakena kammenā”ti vatvā pakkāmi . |
Even so, the elder, having advised him two or three times, and with him not taking the advice, knew, "He will not do my bidding," and saying, "Then, friend, you will be known by your own deed," he departed. |
tato paṭṭhāya naṃ aññe pesalā bhikkhū chaḍḍayiṃsu. |
From then on, the other gentle monks abandoned him. |
♦ so durācāro hutvā durācāraparivuto viharanto ekadivasaṃ uposathagge “pātimokkhaṃ uddisissāmī”ti bījaniṃ ādāya dhammāsane nisīditvā “vattati, āvuso, ettha sannipatitānaṃ bhikkhūnaṃ pātimokkhan”ti pucchitvā “ko attho imassa paṭivacanena dinnenā”ti tuṇhībhūte bhikkhū disvā, “āvuso, dhammo vā vinayo vā natthi, pātimokkhena sutena vā asutena vā ko attho”ti vatvā āsanā vuṭṭhahi. |
♦ He, having become of bad conduct and living with a retinue of bad conduct, one day, in the Uposatha hall, wishing to recite the Pātimokkha, took a fan and, sitting on the Dhamma-seat, asked, "Is the Pātimokkha of the monks who are gathered here valid, friends?", and seeing the monks silent, thinking, "What is the use of giving a reply to this?", he said, "Friends, there is no Dhamma or Vinaya. What is the use of the Pātimokkha, whether heard or not heard?", and got up from his seat. |
evaṃ so kassapassa bhagavato pariyattisāsanaṃ osakkāpesi. |
Thus he caused the scripture-dispensation of the Blessed One Kassapa to decline. |
sāgatattheropi tadaheva parinibbāyi. |
The Elder Sāgata also attained Parinibbāna on that very day. |
kapilo āyupariyosāne avīcimhi mahāniraye nibbatti. |
Kapila, at the end of his life, was reborn in the great Avīci hell. |
sāpissa mātā ca bhaginī ca tasseva diṭṭhānugatiṃ āpajjitvā pesale bhikkhū akkositvā paribhāsitvā tattheva nibbattiṃsu. |
His mother and sister also, having followed his view, and having reviled and abused the gentle monks, were reborn in the same place. |
♦ tasmiṃ pana kāle pañcasatā purisā gāmaghātakādīni katvā corikāya jīvantā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci paṭisaraṇaṃ apassantā aññataraṃ āraññikaṃ bhikkhuṃ disvā vanditvā “paṭisaraṇaṃ no, bhante, hothā”ti vadiṃsu. |
♦ At that time, five hundred men, having done things like village-raiding and living by theft, being pursued by the people of the country, fled and entered the forest. Not seeing any refuge there, they saw a certain forest-dwelling monk, paid homage, and said, "Be our refuge, venerable sir." |
thero “tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ nāma natthi, sabbepi pañcasīlāni samādiyathā”ti āha. |
The elder said, "There is no refuge for you like virtue. All of you, undertake the five precepts." |
te “sādhū”ti sampaṭicchitvā sīlāni samādiyiṃsu. |
They, agreeing, "Very well," undertook the precepts. |
atha ne thero ovadi — |
Then the elder advised them— |
“idāni tumhe sīlavantā, jīvitahetupi vo neva sīlaṃ atikkamitabbaṃ, na manopadoso kātabbo”ti. |
Now you are virtuous. Even for the sake of your lives, you should not transgress your virtue, nor should you do any mental harm. |
te “sādhū”ti sampaṭicchiṃsu. |
They agreed, saying, "Very well." |
atha ne janapadamanussā taṃ ṭhānaṃ patvā ito cito ca pariyesamānā te core disvā sabbe te jīvitā voropesuṃ. |
Then the people of the country reached that place and, searching here and there, saw those thieves and deprived them all of life. |
te kālaṃ katvā devaloke nibbattiṃsu, corajeṭṭhako jeṭṭhakadevaputto ahosi. |
They, having died, were reborn in the deva world. The chief of the thieves became the chief of the devaputtas. |
♦ te anulomapaṭilomavasena ekaṃ buddhantaraṃ devaloke saṃsaritvā imasmiṃ buddhuppāde sāvatthinagaradvāre pañcasatakulike kevaṭṭagāme nibbattiṃsu. |
♦ They, in forward and reverse order, wandering in the deva world for one Buddha-interval, in this Buddha-era were reborn in a fishing village of five hundred noble families at the gate of the city of Sāvatthī. |
jeṭṭhakadevaputto kevaṭṭajeṭṭhakassa gehe paṭisandhiṃ gaṇhi, itare itaresu. |
The chief of the devaputtas took conception in the house of the chief of the fishermen; the others in the others'. |
evaṃ tesaṃ ekadivaseyeva paṭisandhigahaṇañca mātukucchito nikkhamanañca ahosi. |
Thus, for them, the taking of conception and the leaving of the mother's womb happened on the same day. |
kevaṭṭajeṭṭhako “atthi nu kho imasmiṃ gāme aññepi dārakā ajja jātā”ti pariyesāpetvā tesaṃ jātabhāvaṃ ñatvā “ete mama puttassa sahāyakā bhavissantī”ti sabbesaṃ posāvanikaṃ dāpesi. |
The chief of the fishermen had it sought, "Are there any other boys born in this village today?", and knowing of their birth, thinking, "These will be my son's companions," he had sustenance given to all of them. |
te sabbepi sahapaṃsukīḷakā sahāyakā hutvā anupubbena vayappattā ahesuṃ. |
They all, being playmates who had played in the dust together, and companions, in due course came of age. |
tesaṃ kevaṭṭajeṭṭhakaputtova yasato ca tejato ca aggapuriso ahosi. |
Of them, the son of the chief of the fishermen was the chief person in fame and power. |
♦ kapilopi ekaṃ buddhantaraṃ niraye paccitvā vipākāvasesena tasmiṃ kāle aciravatiyā suvaṇṇavaṇṇo duggandhamukho maccho hutvā nibbatti. |
♦ Kapila also, having been tormented in hell for one Buddha-interval, as a result of the remaining karma, at that time was reborn as a golden-colored fish with a foul-smelling mouth in the Aciravatī river. |
athekadivasaṃ te sahāyakā “macche bandhissāmā”ti jālādīni gahetvā nadiyā khipiṃsu. |
Then one day, those companions, thinking, "We will catch fish," took nets and so on and cast them in the river. |
atha nesaṃ antojālaṃ so maccho pāvisi . |
Then that fish entered their net. |
taṃ disvā sabbe kevaṭṭagāmavāsino uccāsaddamakaṃsu — |
Seeing it, all the inhabitants of the fishing village made a loud noise— |
“puttā no paṭhamaṃ macche bandhantā suvaṇṇamacchaṃ bandhiṃsu, idāni no rājā bahudhanaṃ dassatī”ti. |
Our sons, catching fish for the first time, have caught a golden fish. Now the king will give us much wealth. |
tepi kho sahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño santikaṃ agamaṃsu. |
Those companions also, having placed the fish in a boat, lifted the boat and went to the king. |
raññāpi taṃ disvāva “kiṃ etan”ti vutte “maccho, devā”ti āhaṃsu. |
When the king also, as soon as he saw it, asked, "What is this?", they said, "A fish, lord." |
rājā suvaṇṇavaṇṇaṃ macchaṃ disvā “satthā etassa suvaṇṇavaṇṇakāraṇaṃ jānissatī”ti macchaṃ gāhāpetvā bhagavato santikaṃ agamāsi. |
The king, seeing the golden-colored fish, thought, "The Teacher will know the reason for its golden color," and having had the fish taken, he went to the presence of the Blessed One. |
macchena mukhe vivaṭamatteyeva sakalajetavanaṃ ativiya duggandhaṃ ahosi. |
As soon as the fish opened its mouth, the whole of Jetavana became extremely foul-smelling. |
rājā satthāraṃ pucchi — |
The king asked the Teacher— |
“kasmā, bhante, maccho suvaṇṇavaṇṇo jāto, kasmā cassa mukhato duggandho vāyatī”ti? |
Why, venerable sir, has the fish been born golden-colored, and why does a foul smell come from its mouth? |
♦ ayaṃ, mahārāja, kassapabhagavato pāvacane kapilo nāma bhikkhu ahosi bahussuto mahāparivāro lābhataṇhāya abhibhūto attano vacanaṃ agaṇhantānaṃ akkosakaparibhāsako, tassa ca bhagavato sāsanaṃ osakkāpesi, so tena kammena avīcimhi nibbattitvā vipākāvasesena idāni maccho hutvā jāto. |
♦ "This one, great king, in the teaching of the Blessed One Kassapa, was a monk named Kapila, very learned, with a great retinue. Overcome by the craving for gain, he was a reviler and abuser of those who did not accept his word. And he caused the dispensation of that Blessed One to decline. By that deed, he was reborn in Avīci, and as a result of the remaining karma, he has now been born as a fish. |
yaṃ pana so dīgharattaṃ buddhavacanaṃ vācesi, buddhassa ca guṇaṃ kathesi, tassa nissandena imaṃ suvaṇṇavaṇṇaṃ paṭilabhi. |
But because he recited the word of the Buddha for a long time and spoke of the virtue of the Buddha, as a result of that, he has obtained this golden color. |
yaṃ bhikkhūnaṃ akkosakaparibhāsako ahosi, tenassa mukhato duggandho vāyati. |
Because he was a reviler and abuser of the monks, a foul smell comes from his mouth." |
“kathāpemi naṃ, mahārājā”ti? |
I will have him speak, great king. |
“kathāpetha, bhante”ti. |
Have him speak, venerable sir. |
atha naṃ satthā pucchi — |
Then the Teacher asked him— |
“tvaṃsi kapilo”ti? |
Are you Kapila? |
“āma, bhante, ahaṃ kapilo”ti. |
Yes, venerable sir, I am Kapila. |
“kuto āgatosī”ti? |
Where have you come from? |
“avīcimahānirayato, bhante”ti. |
From the great Avīci hell, venerable sir. |
“jeṭṭhabhātiko te sāgato kuhiṃ gato”ti? |
Where has your elder brother Sāgata gone? |
“parinibbuto, bhante”ti. |
He has attained Parinibbāna, venerable sir. |
“mātā pana te sādhinī kahan”ti? |
But where is your mother Sādhinī? |
“mahāniraye nibbattā, bhante”ti. |
She has been reborn in the great hell, venerable sir. |
“kaniṭṭhabhaginī ca te tāpanā kahan”ti? |
And where is your younger sister Tāpanā? |
“mahāniraye nibbattā, bhante”ti. |
She has been reborn in the great hell, venerable sir. |
“idāni tvaṃ kahaṃ gamissasī”ti? |
Now where will you go? |
“avīcimahānirayameva, bhante”ti vatvā vippaṭisārābhibhūto nāvaṃ sīsena paharitvā tāvadeva kālaṃ katvā niraye nibbatti. |
"To the great Avīci hell itself, venerable sir," and saying this, overcome by remorse, he struck the boat with his head and, at that very moment, died and was reborn in hell. |
mahājano saṃviggo ahosi lomahaṭṭhajāto. |
The great crowd was stirred; their hair stood on end. |
♦ atha bhagavā tasmiṃ khaṇe sannipatitāya parisāya cittācāraṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desetuṃ “dhammacariyaṃ brahmacariyaṃ, etadāhu vasuttaman”ti suttanipāte kapilasuttaṃ kathetvā imā gāthā abhāsi — |
♦ Then the Blessed One, seeing the mental disposition of the assembly gathered at that moment, to teach a Dhamma talk appropriate to the occasion, recited the Kapila Sutta in the Sutta Nipāta, "Righteous conduct, the holy life—this they say is the supreme good," and spoke these verses— |
♦ 334. |
♦ 334. |
♦ “manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya. |
♦ “For a person who lives heedlessly, craving grows like a māluvā creeper. |
♦ so plavatī hurā huraṃ, phalamicchaṃva vanasmi vānaro. |
♦ He leaps from here to there, like a monkey in the forest wanting fruit. |
♦ 335. |
♦ 335. |
♦ “yaṃ esā sahate jammī, taṇhā loke visattikā. |
♦ “Whom this vile, clinging craving in the world overcomes, |
♦ sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva bīraṇaṃ. |
♦ his sorrows grow, like bīraṇa grass after a heavy rain. |
♦ 336. |
♦ 336. |
♦ “yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ. |
♦ “But he who overcomes this vile, hard-to-overcome craving in the world, |
♦ sokā tamhā papatanti, udabinduva pokkharā. |
♦ from him sorrows fall away, like a water drop from a lotus leaf. |
♦ 337. |
♦ 337. |
♦ “taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā. |
♦ “This I tell you, may you be well, all of you who have gathered here. |
♦ taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ. |
♦ Dig up the root of craving, as one seeking usīra digs up bīraṇa grass. |
♦ mā vo naḷaṃva sotova, māro bhañji punappunan”ti. |
♦ Let not Māra break you again and again, as the stream breaks a reed.” |
♦ tattha pamattacārinoti sativossaggalakkhaṇena pamādena pamattacārissa puggalassa neva jhānaṃ na vipassanā na maggaphalāni vaḍḍhanti. |
♦ Therein, "who lives heedlessly" means for a person who lives heedlessly with negligence characterized by a lapse of mindfulness, neither jhāna, nor insight, nor the path and fruit grow. |
yathā pana rukkhaṃ saṃsibbantī pariyonandhantī tassa vināsāya māluvālatā vaḍḍhati, evamassa cha dvārāni nissāya punappunaṃ uppajjanato taṇhā vaḍḍhatīti attho. |
But just as a māluvā creeper, weaving itself around and enveloping a tree, grows for its destruction, so for him craving grows, arising again and again based on the six doors, is the meaning. |
so plavatī hurā huranti so taṇhāvasiko puggalo bhave bhave uplavati dhāvati. |
"He leaps from here to there" means that person, subject to craving, leaps and runs from existence to existence. |
yathā kiṃ viyāti? |
Like what? |
phalamicchaṃva vanasmi vānaro, yathā rukkhaphalaṃ icchanto vānaro vanasmiṃ dhāvati, tassa tassa rukkhassa sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhāti, tampi muñcitvā aññaṃ gaṇhāti, “sākhaṃ alabhitvā sannisinno”ti vattabbataṃ nāpajjati, evameva taṇhāvasiko puggalo hurā huraṃ dhāvanto “ārammaṇaṃ alabhitvā taṇhāya apavattaṃ patto”ti vattabbataṃ nāpajjati. |
like a monkey in the forest wanting fruit." Just as a monkey, wanting the fruit of a tree, runs in the forest, takes a branch of this or that tree, lets it go and takes another, lets that go too and takes another, and does not reach a state of being said to have "sat down without getting a branch," so too a person subject to craving, running from here to there, does not reach a state of being said to have "attained a cessation of craving without getting an object. |
♦ yanti yaṃ puggalaṃ esā lāmakabhāvena jammī visāhāratāya visapupphatāya visaphalatāya visaparibhogatāya rūpādīsu visattatāya āsattatāya visattikāti saṅkhyaṃ gatā chadvārikataṇhā abhibhavati. |
♦ "whom" means whichever person this six-doored craving, which is called "vile" because of its base nature, and "clinging" because of its spreading, poisonous flower, poisonous fruit, poisonous enjoyment, and its clinging and attachment to forms and so on, overcomes. |
yathā nāma vassāne punappunaṃ vassantena devena abhivaṭṭhaṃ bīraṇatiṇaṃ vaḍḍhati, evaṃ tassa puggalassa anto vaṭṭamūlakā sokā abhivaḍḍhantīti attho. |
Just as bīraṇa grass grows when it is heavily rained upon again and again in the rainy season, so for that person, the sorrows rooted in the round of existence grow, is the meaning. |
♦ duraccayanti yo pana puggalo evaṃ vuttappakāraṃ atikkamituṃ pajahituṃ dukkaratāya duraccayaṃ taṇhaṃ sahati abhibhavati, tamhā puggalā vaṭṭamūlakā sokā papatanti. |
♦ "hard-to-overcome" means but whichever person overcomes, subdues, this craving of the kind mentioned, which is hard to overcome, hard to abandon, from that person the sorrows rooted in the round of existence fall away. |
yathā nāma pokkhare padumapatte patitaṃ udakabindu na patiṭṭhāti, evaṃ na patiṭṭhahantīti attho. |
Just as a drop of water that has fallen on a lotus leaf in a pond does not stay, so they do not stay, is the meaning. |
♦ taṃ vo vadāmīti tena kāraṇena ahaṃ tumhe vadāmi. |
♦ "This I tell you" means for that reason, I tell you. |
bhaddaṃ voti bhaddaṃ tumhākaṃ hotu, mā ahaṃ kapilo viya vināsaṃ pāpuṇathāti attho. |
"may you be well" means may it be well with you; may you not come to destruction like Kapila, is the meaning. |
mūlanti imissā chadvārikataṇhāya arahattamaggañāṇena mūlaṃ khaṇatha. |
"the root" means dig up the root of this six-doored craving with the knowledge of the path of Arahantship. |
kiṃ viyāti? |
Like what? |
usīratthova bīraṇaṃ, yathā usīrena atthiko puriso mahantena kudālena bīraṇaṃ khaṇati, evamassā mūlaṃ khaṇathāti attho. |
"as one seeking usīra digs up bīraṇa grass." Just as a person wanting usīra-root digs up bīraṇa grass with a large spade, so you should dig up its root, is the meaning. |
mā vo naḷaṃva sotova, māro bhañji punappunanti mā tumhe nadīsote jātaṃ naḷaṃ mahāvegena āgato nadīsoto viya kilesamāro maraṇamāro devaputtamāro ca punappunaṃ bhañjatūti attho. |
"Let not Māra break you again and again, as the stream breaks a reed" means let not the Māra of the defilements, the Māra of death, and the Māra who is a devaputta break you again and again, as a great stream coming with great force breaks a reed growing in the river stream, is the meaning. |
♦ desanāvasāne pañcasatāpi kevaṭṭaputtā saṃvegaṃ āpajjitvā dukkhassantakiriyaṃ patthayamānā satthu santike pabbajitvā na cirasseva dukkhassantaṃ katvā satthārā saddhiṃ āneñjavihārasamāpattidhammaparibhogena ekaparibhogā ahesunti. |
♦ At the end of the discourse, all five hundred fishermen's sons, having felt a sense of urgency and aspiring to make an end of suffering, were ordained in the presence of the Teacher and, in no long time, having made an end of suffering, became partakers of the same bliss of the unshakable attainment with the Teacher. |
♦ kapilamacchavatthu paṭhamaṃ. |
♦ The first is the story of the fish Kapila. |
♦ 2. sūkarapotikāvatthu |
♦ 2. The Story of the Sow |
♦ yathāpi mūleti imaṃ dhammadesanaṃ satthā veḷuvane viharanto gūthasūkarapotikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Veḷuvana, delivered this Dhamma discourse concerning a sow, which begins with the words "As a tree...". |
♦ ekasmiṃ kira samaye satthā rājagahaṃ piṇḍāya pavisanto ekaṃ sūkarapotikaṃ disvā sitaṃ pātvākāsi. |
♦ It is said that at one time, the Teacher, while entering Rājagaha for alms, saw a certain sow and showed a smile. |
tassa sitaṃ karontassa mukhavivaraniggataṃ dantobhāsamaṇḍalaṃ disvā ānandatthero “ko nu kho, bhante, hetu sitassa pātukammāyā”ti sitakāraṇaṃ pucchi. |
The Elder Ānanda, seeing the circle of light from his teeth coming out of the opening of his mouth as he smiled, asked for the reason for the smile: "What, venerable sir, is the reason for showing a smile?" |
atha naṃ satthā āha — |
Then the Teacher said to him— |
“passasetaṃ, ānanda, sūkarapotikan”ti? |
Do you see that sow, Ānanda? |
“āma, bhante”ti. |
Yes, venerable sir. |
esā kakusandhassa bhagavato sāsane ekāya āsanasālāya sāmantā kukkuṭī ahosi. |
"She, in the dispensation of the Blessed One Kakusandha, was a hen near a certain meeting hall. |
sā ekassa yogāvacarassa vipassanākammaṭṭhānaṃ sajjhāyantassa dhammaghosaṃ sutvā tato cutā rājakule nibbattitvā ubbarī nāma rājadhītā ahosi. |
She, hearing the sound of the Dhamma of a certain yogi who was reciting the meditation subject of insight, passed away from there and was reborn in a royal family, and became a princess named Ubbarī. |
sā aparabhāge sarīravalañjaṭṭhānaṃ paviṭṭhā puḷavakarāsiṃ disvā tattha puḷavakasaññaṃ uppādetvā paṭhamaṃ jhānaṃ paṭilabhi. |
She later, having entered the place for bodily ablutions, saw a mass of maggots and, having produced the perception of maggots there, she attained the first jhāna. |
sā tattha yāvatāyukaṃ ṭhatvā tato cutā brahmaloke nibbatti. |
She, having stayed there for as long as her life lasted, passed away from there and was reborn in the Brahma world. |
tato cavitvā puna gativasena ālulamānā idāni sūkarayoniyaṃ nibbatti, idaṃ kāraṇaṃ disvā mayā sitaṃ pātukatanti. |
Having fallen from there and wandering again according to her destiny, she has now been reborn in the sow-womb. Seeing this reason, a smile was shown by me." |
taṃ sutvā ānandattherappamukhā bhikkhū mahantaṃ saṃvegaṃ paṭilabhiṃsu. |
Hearing that, the monks, led by the Elder Ānanda, felt a great sense of urgency. |
satthā tesaṃ saṃvegaṃ uppādetvā bhavataṇhāya ādīnavaṃ pakāsento antaravīthiyaṃ ṭhitakova imā gāthā abhāsi — |
The Teacher, having aroused a sense of urgency in them and explaining the danger of the craving for existence, while standing right in the middle of the street, spoke these verses— |
♦ 338. |
♦ 338. |
♦ “yathāpi mūle anupaddave daḷhe, |
♦ “As a tree, though cut down, grows again |
♦ chinnopi rukkho punareva rūhati. |
♦ if its root is undamaged and firm, |
♦ evampi taṇhānusaye anūhate, |
♦ so too this suffering returns again and again, |
♦ nibbattatī dukkhamidaṃ punappunaṃ. |
♦ if the latent tendency of craving is not destroyed. |
♦ 339. |
♦ 339. |
♦ “yassa chattiṃsati sotā, manāpasavanā bhusā. |
♦ “For him whose thirty-six streams, flowing towards what is pleasing, are strong, |
♦ mahāvahanti duddiṭṭhiṃ, saṅkappā rāganissitā. |
♦ great currents carry away the one of wrong view—thoughts based on passion. |
♦ 340. |
♦ 340. |
♦ “savanti sabbadhi sotā, latā uppajja tiṭṭhati. |
♦ “The streams flow everywhere; the creeper sprouts and stands. |
♦ tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha. |
♦ And seeing that creeper born, cut its root with wisdom. |
♦ 341. |
♦ 341. |
♦ “saritāni sinehitāni ca, |
♦ “Flowing and affectionate are the pleasures of a being. |
♦ somanassāni honti jantuno. |
|
♦ te sātasitā sukhesino, |
♦ They, attached to pleasure, seeking happiness, |
♦ te ve jātijarūpagā narā. |
♦ are indeed men who go to birth and old age. |
♦ 342. |
♦ 342. |
♦ “tasiṇāya purakkhatā pajā, |
♦ “People, led by craving, |
♦ parisappanti sasova bandhito. |
♦ creep about like a hare in a snare. |
♦ saṃyojanasaṅgasattakā, |
♦ Bound by the fetter and the bond, |
♦ dukkhamupenti punappunaṃ cirāya. |
♦ they come to suffering again and again for a long time. |
♦ 343. |
♦ 343. |
♦ “tasiṇāya purakkhatā pajā, |
♦ “People, led by craving, |
♦ parisappanti sasova bandhito. |
♦ creep about like a hare in a snare. |
♦ tasmā tasiṇaṃ vinodaye, |
♦ Therefore, one should dispel craving, |
♦ ākaṅkhanta virāgamattano”ti. |
♦ aspiring for his own passionlessness.” |
♦ tattha mūleti yassa rukkhassa catūsu disāsu catudhā heṭṭhā ca ujukameva gate pañcavidhamūle chedanaphālanapācanavijjhanādīnaṃ kenaci upaddavena anupaddave thirapattatāya daḷhe so rukkho uparicchinnopi sākhānaṃ vasena punadeva rūhati, evameva chadvārikāya taṇhāya anusaye arahattamaggañāṇena anuhate asamucchinne tasmiṃ tasmiṃ bhave jātiādibhedaṃ idaṃ dukkhaṃ punappunaṃ nibbattatiyevāti attho. |
♦ Therein, "root" means for which tree the fivefold root, which has gone in four ways in the four directions and straight down, is undamaged by any calamity such as cutting, splitting, boiling, or piercing, and is firm by being strongly established, that tree, though cut down above, grows again by way of its branches. So too, if the latent tendency of the six-doored craving is not destroyed, not cut off, by the knowledge of the path of Arahantship, this suffering, divided into birth and so on, is reborn again and again in this or that existence, is the meaning. |
♦ yassāti yassa puggalassa “iti ajjhattikassūpādāya aṭṭhārasa taṇhāvicaritāni bāhirassūpādāya aṭṭhārasa taṇhāvicaritānī”ti imesaṃ taṇhāvicaritānaṃ vasena chattiṃsatiyā sotehi samannāgatā manāpesu rūpādīsu āsavati pavattatīti manāpasavanā taṇhā bhusā balavatī hoti, taṃ puggalaṃ vipannañāṇatāya duddiṭṭhiṃ punappunaṃ uppajjanato mahantabhāvena mahā hutvā jhānaṃ vā vipassanaṃ vā anissāya rāganissitā saṅkappā vahantīti attho. |
♦ "for whom" means for whichever person craving, which is endowed with thirty-six streams by way of "thus there are eighteen courses of craving with reference to the internal, and eighteen courses of craving with reference to the external," and which flows towards, proceeds towards, pleasing forms and so on, is strong. That person, being of wrong view because of his corrupted knowledge, thoughts based on passion, being great because they arise again and again, carry him away without relying on either jhāna or insight, is the meaning. |
♦ savanti sabbadhi sotāti ime taṇhāsotā cakkhudvārādīnaṃ vasena sabbesu rūpādīsu ārammaṇesu savanato, sabbāpi rūpataṇhā ... pe ... dhammataṇhāti sabbabhavesu vā savanato sabbadhi savanti nāma. |
♦ "the streams flow everywhere" means these streams of craving, by way of the eye-door and so on, flowing in all objects like form and so on, or flowing in all existences, like craving for form... etc. ... craving for mental objects, are said to flow everywhere. |
latāti paliveṭhanaṭṭhena saṃsibbanaṭṭhena ca latā viyāti latā. |
"creeper" means like a creeper, by its nature of enveloping and sewing together, it is a creeper. |
uppajja tiṭṭhatīti chahi dvārehi uppajjitvā rūpādīsu ārammaṇesu tiṭṭhati. |
"sprouts and stands" means it arises through the six doors and stands in objects like form and so on. |
tañca disvāti taṃ pana taṇhālataṃ “etthesā taṇhā uppajjamānā uppajjatī”ti jātaṭṭhānavasena disvā. |
and seeing that" means but seeing that creeper of craving by way of its place of birth, "here this craving arises, |
paññāyāti satthena vane jātaṃ lataṃ viya maggapaññāya mūle chindathāti attho. |
"with wisdom" means just as a creeper grown in the forest with a knife, so with the wisdom of the path, cut its root, is the meaning. |
♦ saritānīti anusaṭāni payātāni. |
♦ "flowing" means spread out, gone forth. |
sinehitānīti cīvarādīsu pavattasinehavasena sinehitāni ca, taṇhāsinehamakkhitānīti attho. |
"and affectionate" means and affectionate by way of the affection that proceeds in robes and so on; smeared with the affection of craving, is the meaning. |
somanassānīti taṇhāvasikassa jantuno evarūpāni somanassāni bhavanti. |
"pleasures" means such pleasures are for a being subject to craving. |
te sātasitāti te taṇhāvasikā puggalā sātanissitā sukhanissitā ca hutvā sukhesino sukhapariyesino bhavanti. |
"They, attached to pleasure" means those people, subject to craving, being attached to pleasure and attached to happiness, become seekers of happiness. |
te veti ye evarūpā narā, te jātijarābyādhimaraṇāni upagacchantiyevāti jātijarūpagā nāma honti. |
"they indeed" means those who are such men, they indeed go to birth, old age, sickness, and death, thus they are called those who go to birth and old age. |
pajāti ime sattā tāsakaraṇena tasiṇāti saṅkhyaṃ gatāya taṇhāya purakkhatā parivāritā hutvā. |
"people" means these beings, being led, being surrounded by craving, which is called "tasiṇā" because it causes fear. |
♦ bandhitoti luddena araññe baddho saso viya parisappanti bhāyanti. |
♦ "in a snare" means they are afraid, they creep about like a hare caught in a snare by a hunter in the forest. |
saṃyojanasaṅgasattakāti dasavidhena saṃyojanasaṅgena ceva sattavidhena rāgasaṅgādinā ca sattā baddhā tasmiṃ vā laggā hutvā. |
"bound by the fetter and the bond" means bound by the tenfold fetter and also by the sevenfold bond of passion and so on, or attached to it. |
cirāyāti ciraṃ dīghamaddhānaṃ punappunaṃ jātiādikaṃ dukkhaṃ upagacchantīti attho. |
"for a long time" means for a long time they come to suffering, such as birth and so on, again and again, is the meaning. |
tasmāti yasmā tasiṇāya purakkhatā paliveṭhitā sattā, tasmā attano virāgaṃ rāgādivigamaṃ nibbānaṃ patthento ākaṅkamāno bhikkhu arahattamaggenetaṃ tasiṇaṃ vinodaye panuditvā nīharitvā chaḍḍeyyāti attho. |
"therefore" means because beings are led, are enveloped by craving, therefore a monk who aspires for, who desires, his own passionlessness, the departure from passion and so on, which is Nibbāna, should dispel, should drive away, should remove and cast off that craving with the path of Arahantship, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruits of stream-entry and so on. |
♦ sāpi kho sūkarapotikā tato cavitvā suvaṇṇabhūmiyaṃ rājakule nibbatti, tato cutā bārāṇasiyaṃ, tato cutā suppārakapaṭṭane assavāṇijagehe nibbatti, tato cutā kāvīrapaṭṭane nāvikassa gehe nibbatti, tato cutā anurādhapure issarakulagehe nibbatti, tato cutā tasseva dakkhiṇadisāya bhokkantagāme sumanassa nāma kuṭumbikassa dhītā nāmena sumanā eva hutvā nibbatti. |
♦ That sow also, having passed away from there, was reborn in a royal family in Suvaṇṇabhūmi. Having passed away from there, in Benares. Having passed away from there, she was reborn in the house of a horse-merchant in the port of Suppāraka. Having passed away from there, she was reborn in the house of a ship's captain in the port of Kāvīra. Having passed away from there, she was reborn in a noble family in the city of Anurādhapura. Having passed away from there, she was reborn in the same southern direction, in the village of Bhokkanta, as the daughter of a householder named Sumana, with the same name, Sumanā. |
athassā pitā tasmiṃ gāme chaḍḍite dīghavāpiraṭṭhaṃ gantvā mahāmunigāme nāma vasi. |
Then her father, when that village was abandoned, went to the Dīghavāpi country and lived in a village named Mahāmuni. |
tattha naṃ duṭṭhagāmaṇirañño amacco lakuṇḍakātimbaro nāma kenacideva karaṇīyena gato disvā mahantaṃ maṅgalaṃ katvā ādāya mahāpuṇṇagāmaṃ gato. |
There, an official of King Duṭṭhagāmaṇi, named Lakuṇḍaka Atimbara, having gone for some business, saw her and, having performed a great wedding ceremony, took her and went to the village of Mahāpuṇṇa. |
atha naṃ koṭipabbatamahāvihāravāsī mahāanuruddhatthero nāma tattha piṇḍāya caritvā tassā gehadvāre ṭhito disvā bhikkhūhi saddhiṃ kathesi, “āvuso, sūkarapotikā nāma lakuṇḍakātimbaramahāmattassa bhariyabhāvaṃ pattā, aho acchariyan”ti. |
Then the great Elder Anuruddha, a dweller of the Koṭipabbata Mahāvihāra, while walking for alms there and standing at her house-door, saw her and spoke with the monks: "Friends, the sow has attained the state of being the wife of the great official Lakuṇḍaka Atimbara. Oh, what a wonder!" |
sā taṃ kathaṃ sutvā atītabhave ugghāṭetvā jātissarañāṇaṃ paṭilabhi. |
She, hearing that talk, having opened up her past existences, attained the knowledge of remembering past lives. |
taṅkhaṇaññeva uppannasaṃvegā sāmikaṃ yācitvā mahantena issariyena pañcabalakattherīnaṃ santike pabbajitvā tissamahāvihāre mahāsatipaṭṭhānasuttakathaṃ sutvā sotāpattiphale patiṭṭhahi. |
At that very moment, with a sense of urgency arisen, she asked her husband and, with great wealth, was ordained in the presence of the Pañcabala nuns. In the Tissamahāvihāra, having heard the talk on the Mahāsatipaṭṭhāna Sutta, she was established in the fruit of stream-entry. |
pacchā damiḷamaddane kate ñātīnaṃ vasanaṭṭhānaṃ bhokkantagāmameva gantvā tattha vasantī kallamahāvihāre āsīvisopamasuttantaṃ sutvā arahattaṃ pāpuṇi. |
Later, when the Tamil suppression was done, she went to the dwelling place of her relatives, the village of Bhokkanta, and while living there, she heard the Āsīvisopama Sutta in the Kallamahāvihāra and attained Arahantship. |
♦ sā parinibbānadivase bhikkhubhikkhunīhi pucchitā bhikkhunisaṅghassa sabbaṃ imaṃ pavattiṃ nirantaraṃ kathetvā sannipatitassa bhikkhusaṅghassa majjhe maṇḍalārāmavāsinā dhammapadabhāṇakamahātissattherena saddhiṃ saṃsanditvā “ahaṃ pubbe manussayoniyaṃ nibbattitvā tato cutā kukkuṭī hutvā tattha senassa santikā sīsacchedaṃ patvā rājagahe nibbattā, paribbājikāsu pabbajitvā paṭhamajjhānabhūmiyaṃ nibbattitvā tato cutā seṭṭhikule nibbattā nacirasseva cavitvā sūkarayoniṃ gantvā tato cutā suvaṇṇabhūmiṃ, tato cutā bārāṇasiṃ, tato cutā suppārakapaṭṭanaṃ, tato cutā kāvīrapaṭṭanaṃ, tato cutā anurādhapuraṃ, tato cutā bhokkantagāman”ti evaṃ samavisame terasa attabhāve patvā “idāni ukkaṇṭhitvā pabbajitvā arahattaṃ pattā, sabbepi appamādena sampādethā”ti vatvā catasso parisā saṃvejetvā parinibbāyīti. |
♦ She, on the day of her Parinibbāna, being asked by the monks and nuns, continuously related this whole event to the Sangha of nuns. In the midst of the assembled Sangha of monks, having conferred with the great Elder Tissa, the reciter of the Dhammapada, who was a dweller of the Maṇḍalārāma, she said, "I was formerly born in the human womb, and having passed away from there, I became a hen. There, I was beheaded by a hawk. I was born in Rājagaha. Having been ordained among the wanderers and having reached the first jhāna, I passed away from there and was born in a merchant's family. Having soon passed away, I went to the sow-womb, and having passed away from there, to Suvaṇṇabhūmi; having passed away from there, to Benares; having passed away from there, to the port of Suppāraka; having passed away from there, to the port of Kāvīra; having passed away from there, to the city of Anurādhapura; and having passed away from there, to the village of Bhokkanta," thus having experienced thirteen unequal and equal existences, she said, "Now, having become weary and having been ordained, I have attained Arahantship. All of you, strive with diligence," and having stirred up the four assemblies, she attained Parinibbāna. |
♦ sūkarapotikāvatthu dutiyaṃ. |
♦ The second is the story of the sow. |
♦ 3. vibbhantabhikkhuvatthu |
♦ 3. The Story of the Unfrocked Monk |
♦ yo nibbanathoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ vibbhantakaṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "He who is without desire," concerning a certain unfrocked monk. |
♦ eko kira mahākassapattherassa saddhivihāriko hutvā cattāri jhānāni uppādetvāpi attano mātulassa suvaṇṇakārassa gehe visabhāgārammaṇaṃ disvā tattha paṭibaddhacitto vibbhami. |
♦ It is said that a certain resident pupil of the Elder Mahākassapa, even after having developed the four meditative absorptions, saw an unsuitable object in the house of his maternal uncle, a goldsmith, and having his mind bound there, he became unfrocked. |
atha naṃ manussā alasabhāvena kammaṃ kātuṃ anicchantaṃ gehā nīhariṃsu. |
Then people, seeing him unwilling to do work due to his lazy nature, drove him from the house. |
so pāpamittasaṃsaggena corakammena jīvikaṃ kappento vicari. |
He wandered about, making a living by theft through association with evil friends. |
atha naṃ ekadivasaṃ gahetvā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā catukke catukke kasāhi tāḷentā āghātanaṃ nayiṃsu. |
Then one day, they seized him, bound his arms tightly behind his back, and while whipping him at every crossroad, they led him to the place of execution. |
thero piṇḍāya carituṃ pavisanto taṃ dakkhiṇena dvārena nīhariyamānaṃ disvā bandhanaṃ sithilaṃ kāretvā “pubbe tayā paricitakammaṭṭhānaṃ puna āvajjehī”ti āha. |
The Elder, entering to walk for alms, saw him being led out by the southern gate, had his bonds loosened, and said, "Reflect again on the meditation subject you previously practiced." |
so tena ovādena satuppādaṃ labhitvā puna catutthajjhānaṃ nibbattesi. |
He, having gained mindfulness through that advice, again produced the fourth meditative absorption. |
atha naṃ “āghātanaṃ netvā ghātessāmā”ti sūle uttāsesuṃ. |
Then they impaled him on a stake, thinking, "We will take him to the execution ground and kill him." |
so na bhāyati na santasati. |
He was not afraid, not terrified. |
athassa tasmiṃ tasmiṃ disābhāge ṭhitā manussā asisattitomarādīni āvudhāni ukkhipitvāpi taṃ asantasantameva disvā “passatha, bho, imaṃ purisaṃ, anekasatānañhi āvudhahatthānaṃ purisānaṃ majjhe neva chambhati na vedhati, aho acchariyan”ti acchariyabbhutajātā mahānādaṃ naditvā rañño taṃ pavattiṃ ārocesuṃ. |
Then the people standing in this and that direction, even after raising their weapons like swords, spears, and lances, saw him unafraid and unterrified, and being filled with wonder and amazement, they raised a great cry, "Look, sirs, at this man! In the midst of hundreds of men with weapons in hand, he neither trembles nor flinches. Oh, how wonderful!" and they reported the matter to the king. |
rājā taṃ kāraṇaṃ sutvā “vissajjetha nan”ti āha. |
The king, having heard the reason, said, "Release him." |
satthu santikampi gantvā tamatthaṃ ārocayiṃsu. |
They also went to the Teacher and reported the matter. |
satthā obhāsaṃ pharitvā tassa dhammaṃ desento imaṃ gāthamāha — |
The Teacher, suffusing him with a radiant light, while teaching him the Dhamma, spoke this verse: |
♦ 344. |
♦ 344. |
♦ “yo nibbanatho vanādhimutto, |
♦ "He who is free from craving, liberated from the forest, |
♦ vanamutto vanameva dhāvati. |
♦ freed from the forest, runs back to the very forest. |
♦ taṃ puggalametha passatha, |
♦ Come, look at that person, |
♦ mutto bandhanameva dhāvatī”ti. |
♦ freed, he runs back to the very bondage." |
♦ tassattho — yo puggalo gihibhāve ālayasaṅkhātaṃ vanathaṃ chaḍḍetvā pabbajitatāya nibbanatho dibbavihārasaṅkhāte tapovane adhimutto gharāvāsabandhanasaṅkhātā taṇhāvanā mutto hutvā puna gharāvāsabandhanasaṅkhātaṃ taṇhāvanameva dhāvati, etha taṃ puggalaṃ passatha, eso gharāvāsabandhanato mutto gharāvāsabandhanameva dhāvatīti. |
♦ The meaning of this is: That person who, having abandoned craving, which is called the forest of attachment in the household life, and having become free from craving through ordination, is liberated in the ascetic grove called the divine abode, being freed from the forest of craving which is the bondage of household life, yet runs back to that very forest of craving which is the bondage of household life—come and see that person. This one, freed from the bondage of household life, runs back to the very bondage of household life. |
♦ imaṃ pana desanaṃ sutvā so rājapurisānaṃ antare sūlagge nisinnova udayabbayaṃ paṭṭhapetvā tilakkhaṇaṃ āropetvā saṅkhāre sammasanto sotāpattiphalaṃ patvā samāpattisukhaṃ anubhavanto vehāsaṃ uppatitvā ākāseneva satthu santikaṃ gantvā satthāraṃ vanditvā sarājikāya parisāya majjheyeva arahattaṃ pāpuṇīti. |
♦ But having heard this teaching, he, while still sitting on the tip of the stake among the king's men, established the perception of rise and fall, applied the three characteristics, and while contemplating the conditioned phenomena, he attained the fruit of stream-entry. Experiencing the bliss of attainment, he rose up into the air and, traveling through the sky, went to the Teacher, paid homage to the Teacher, and right there in the midst of the assembly including the king, he attained arahantship. |
♦ vibbhantabhikkhuvatthu tatiyaṃ. |
♦ The third story, that of the Unfrocked Monk. |
♦ 4. bandhanāgāravatthu |
♦ 4. The Story of the Prison |
♦ na taṃ daḷhanti imaṃ dhammadesanaṃ satthā jetavane viharanto bandhanāgāraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "That is not strong," concerning a prison. |
♦ ekasmiṃ kira kāle bahū sandhicchedakapanthaghātakamanussaghātake core ānetvā kosalarañño dassayiṃsu. |
♦ It is said that at one time, many thieves who were housebreakers, highway robbers, and murderers were brought and shown to the king of Kosala. |
te rājā andubandhanarajjubandhanasaṅkhalikabandhanehi bandhāpesi. |
The king had them bound with fetters, ropes, and chains. |
tiṃsamattāpi kho jānapadā bhikkhū satthāraṃ daṭṭhukāmā āgantvā disvā vanditvā punadivase sāvatthiṃ piṇḍāya carantā bandhanāgāraṃ gantvā te core disvā piṇḍapātapaṭikkantā sāyanhasamaye tathāgataṃ upasaṅkamitvā, “bhante, ajja amhehi piṇḍāya carantehi bandhanāgāre bahū corā andubandhanādīhi baddhā mahādukkhaṃ anubhavantā diṭṭhā, te tāni bandhanāni chinditvā palāyituṃ na sakkonti, atthi nu kho, bhante, tehi bandhanehi thirataraṃ aññaṃ bandhanaṃ nāmā”ti pucchiṃsu. |
About thirty monks from the countryside, desiring to see the Teacher, came, saw him, and paid homage. The next day, while walking for alms in Sāvatthī, they went to the prison and saw those thieves. Having returned from their alms round, in the evening they approached the Tathāgata and asked, "Venerable sir, today while we were walking for alms, we saw many thieves in the prison bound with fetters and so on, experiencing great suffering. They are unable to break those bonds and escape. Is there, venerable sir, any other bond stronger than those bonds?" |
satthā, “bhikkhave, kiṃ bandhanāni nāmetāni, yaṃ panetaṃ dhanadhaññaputtadārādīsu taṇhāsaṅkhātaṃ kilesabandhanaṃ, etaṃ etehi sataguṇena sahassaguṇena satasahassaguṇena thirataraṃ, evaṃ mahantampi panetaṃ ducchindaniyaṃ bandhanaṃ porāṇakapaṇḍitā chinditvā himavantaṃ pavisitvā pabbajiṃsū”ti vatvā atītaṃ āhari -- |
The Teacher said, "Monks, what are these called bonds? But this bond of defilement called craving for wealth, grain, sons, wives, and so on, is a hundred times, a thousand times, a hundred thousand times stronger than these. And even though this bond is so great and difficult to cut, the wise men of old cut it, entered the Himalayas, and went forth," and he related a story of the past -- |
♦ atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto ekasmiṃ duggatagahapatikule nibbatti. |
♦ In the past, when Brahmadatta was reigning in Benares, the Bodhisatta was born in a poor householder's family. |
tassa vayappattassa pitā kālamakāsi. |
When he came of age, his father died. |
so bhatiṃ katvā mātaraṃ posesi. |
He supported his mother by working for hire. |
athassa mātā anicchamānasseva ekaṃ kuladhītaraṃ gehe katvā aparabhāge kālamakāsi. |
Then his mother, against his will, brought a girl from a good family to the house, and in a later part of his life, she passed away. |
bhariyāyapissa kucchiyaṃ gabbho patiṭṭhahi. |
A child was conceived in his wife's womb. |
so gabbhassa patiṭṭhitabhāvaṃ ajānantova, “bhadde, tvaṃ bhatiṃ katvā jīva, ahaṃ pabbajissāmī”ti āha. |
He, not knowing that a child had been conceived, said, "My dear, you live by working for hire, I will go forth into homelessness." |
“sāmi, nanu gabbho me patiṭṭhito, mayi vijātāya dārakaṃ disvā pabbajissasī”ti āha. |
"My lord, has not a child been conceived in me? When I have given birth, having seen the child, you may go forth," she said. |
so “sādhū”ti sampaṭicchitvā tassā vijātakāle, “bhadde, tvaṃ sotthinā vijātā, idāni ahaṃ pabbajissāmī”ti āpucchi. |
He, saying "Very well," agreed. When she had given birth, he asked, "My dear, you have given birth safely, now I will go forth." |
atha naṃ sā “puttassa tāva thanapānato apagamanakālaṃ āgamehī”ti vatvā puna gabbhaṃ gaṇhi. |
Then she, saying, "Wait until the time the child is weaned from the breast," again conceived a child. |
so cintesi — |
He thought: |
“imaṃ sampaṭicchāpetvā gantuṃ na sakkā, imissā anācikkhitvāva palāyitvā pabbajissāmī”ti. |
It is not possible to go after getting this one's consent. I will run away without telling her and go forth. |
so tassā anācikkhitvāva rattibhāge uṭṭhāya palāyi. |
So, without telling her, he got up in the night and ran away. |
atha naṃ nagaraguttikā aggahesuṃ. |
Then the city guards seized him. |
so “ahaṃ, sāmi, mātuposako nāma, vissajjetha man”ti attānaṃ vissajjāpetvā ekasmiṃ ṭhāne vasitvā isipabbajjaṃ pabbajitvā abhiññāsamāpattiyo labhitvā jhānakīḷāya kīḷanto vihāsi. |
He said, "Sirs, I am one who supports my mother, release me," and having gotten himself released, he lived in a certain place, went forth as a sage, obtained the supernormal powers and attainments, and dwelt playing the game of meditative absorption. |
so tattha vasantoyeva “evarūpampi nāma me ducchindaniyaṃ puttadārabandhanaṃ kilesabandhanaṃ chinnan”ti imaṃ udānaṃ udānesi. |
While living there, he uttered this inspired utterance: "Such a difficult-to-cut bond of children and wife, a bond of defilement, has been cut by me." |
♦ satthā imaṃ atītaṃ āharitvā tena udānitaṃ udānaṃ pakāsento imā gāthā abhāsi — |
♦ The Teacher, having related this past story, and making clear the inspired utterance uttered by him, spoke these verses: |
♦ 345. |
♦ 345. |
♦ “na taṃ daḷhaṃ bandhanamāhu dhīrā, |
♦ "The wise do not call that a strong bond, |
♦ yadāyasaṃ dārujapabbajañca. |
♦ which is made of iron, wood, or babba grass. |
♦ sārattarattā maṇikuṇḍalesu, |
♦ That which is a passionate attachment to jeweled earrings, |
♦ puttesu dāresu ca yā apekkhā. |
♦ and the longing for sons and wives. |
♦ 346. |
♦ 346. |
♦ “etaṃ daḷhaṃ bandhanamāhu dhīrā, |
♦ "This, the wise call a strong bond, |
♦ ohārinaṃ sithilaṃ duppamuñcaṃ. |
♦ dragging down, slack, yet hard to release. |
♦ etampi chetvāna paribbajanti, |
♦ Having cut this too, they wander, |
♦ anapekkhino kāmasukhaṃ pahāyā”ti. |
♦ without longing, having abandoned the pleasure of the senses." |
♦ tattha dhīrāti buddhādayo paṇḍitapurisā yaṃ saṅkhalikasaṅkhātaṃ ayasā nibbattaṃ āyasaṃ, andubandhanasaṅkhātaṃ dārujaṃ, yañca pabbajatiṇehi vā aññehi vā vākādīhi rajjuṃ katvā kataṃ rajjubandhanaṃ, taṃ asiādīhi chindituṃ sakkuṇeyyabhāvena thiranti na vadantīti attho. |
♦ Therein, "the wise" means the wise people, such as the Buddhas. "That which is made of iron," means made of iron, called a chain. "Made of wood," means made of wood, called a fetter. "And which is made of babba grass," means a rope made by making a rope from babba grass or from other things like bark. The meaning is that they do not say it is strong because it can be cut with a sword and so on. |
sārattarattāti sārattā hutvā rattā, bahalatararāgarattāti attho. |
"Passionately attached" means being attached after being passionate; the meaning is attached with a very strong passion. |
maṇikuṇḍalesūti maṇīsu ceva kuṇḍalesu ca, maṇivicittesu vā kuṇḍalesu. |
"To jeweled earrings" means to jewels and to earrings, or to earrings adorned with jewels. |
etaṃ daḷhanti ye maṇikuṇḍalesu sārattarattā, tesaṃ so rāgo ca yā puttadāresu apekkhā taṇhā, etaṃ kilesamayaṃ bandhanañca paṇḍitapurisā daḷhanti vadanti. |
"This is strong" means that for those who are passionately attached to jeweled earrings, that passion and that longing, which is craving for sons and wives, this bond made of defilement, the wise people say is strong. |
ohārinanti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratīti ohārinaṃ. |
Dragging down" means it pulls down and casts one into the four states of woe, thus it carries down, it carries below, so it is "dragging down. |
sithilanti bandhanaṭṭhāne chavicammamaṃsāni na chindati, lohitaṃ na nīharati, bandhanabhāvampi ajānāpetvā thalapathajalapathādīsu kammāni kātuṃ detīti sithilaṃ. |
Slack" means it does not cut the skin, flesh, and sinews at the place of bondage, it does not draw blood, and it allows one to do work on land and water paths without even letting one know of its nature as a bond, so it is "slack. |
duppamuñcanti lobhavasena hi ekavārampi uppannaṃ kilesabandhanaṃ daṭṭhaṭṭhānato kacchapo viya dummociyaṃ hotīti duppamuñcaṃ. |
Hard to release" means that the bond of defilement, once it has arisen even once due to greed, is as difficult to get rid of as a turtle from the place it has bitten, so it is "hard to release. |
etampi chetvānāti etaṃ daḷhampi kilesabandhanaṃ ñāṇakhaggena chinditvā anapekkhino hutvā kāmasukhaṃ pahāya paribbajanti, pakkamanti pabbajantīti attho. |
"Having cut this too" means having cut even this strong bond of defilement with the sword of knowledge, being without longing, having abandoned the pleasure of the senses, they wander, they depart, they go forth into homelessness, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ bandhanāgāravatthu catutthaṃ. |
♦ The fourth story, that of the Prison. |
♦ 5. khemātherīvatthu |
♦ 5. The Story of the Elder Nun Khemā |
♦ ye rāgarattāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto khemaṃ nāma rañño bimbisārassa aggamahesiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Those who are attached to passion," concerning Khemā, the chief queen of King Bimbisāra. |
♦ sā kira padumuttarapādamūle patthitapatthanā ativiya abhirūpā pāsādikā ahosi. |
♦ It is said that she, having made her aspiration at the feet of the Buddha Padumuttara, was exceedingly beautiful and graceful. |
“satthā kira rūpassa dosaṃ kathetī”ti sutvā pana satthu santikaṃ gantuṃ na icchi. |
Hearing that "the Teacher speaks of the fault in physical form," she did not want to go to the Teacher. |
rājā tassā rūpamadamattabhāvaṃ ñatvā veḷuvanavaṇṇanāpaṭisaṃyuttāni gītāni kāretvā naṭādīnaṃ dāpesi. |
The king, knowing her to be intoxicated with the pride of her beauty, had songs composed that were connected with praise of the Bamboo Grove and gave them to the dancers and others. |
tesaṃ tāni gāyantānaṃ saddaṃ sutvā tassā veḷuvanaṃ adiṭṭhapubbaṃ viya asutapubbaṃ viya ca ahosi. |
Hearing the sound of them singing those songs, the Bamboo Grove became to her as if she had never seen it before and never heard of it before. |
sā “kataraṃ uyyānaṃ sandhāya gāyathā”ti pucchitvā, “devī, tumhākaṃ veḷuvanuyyānamevā”ti vutte uyyānaṃ gantukāmā ahosi. |
She asked, "In reference to what park are you singing?" and when it was said, "Queen, it is your own Bamboo Grove park," she became desirous of going to the park. |
satthā tassā āgamanaṃ ñatvā parisamajjhe nisīditvā dhammaṃ desentova tālavaṇṭaṃ ādāya attano passe ṭhatvā bījamānaṃ abhirūpaṃ itthiṃ nimmini. |
The Teacher, knowing of her coming, while sitting in the midst of the assembly and teaching the Dhamma, created a beautiful woman to stand at his side holding a palm-leaf fan and fanning him. |
khemā, devīpi pavisamānāva taṃ itthiṃ disvā cintesi — |
Khemā, the queen, upon entering, saw that woman and thought: |
“sammāsambuddho rūpassa dosaṃ kathetīti vadanti, ayañcassa santike itthī bījayamānā ṭhitā, nāhaṃ imissā kalabhāgampi upemi, na mayā īdisaṃ itthirūpaṃ diṭṭhapubbaṃ, satthāraṃ abhūtena abbhācikkhanti maññe”ti cintetvā tathāgatassa kathāsaddampi anisāmetvā tameva itthiṃ olokayamānā aṭṭhāsi. |
"They say the Fully Enlightened One speaks of the fault in physical form, but this woman is standing near him, fanning him. I do not come up to even a fraction of her beauty. I have never before seen such a beautiful woman. I think they are slandering the Teacher with what is not true," and without even listening to the sound of the Tathāgata's talk, she stood there gazing at that very woman. |
satthā tassā tasmiṃ rūpe uppannabahumānataṃ ñatvā taṃ rūpaṃ paṭhamavayādivasena dassetvā heṭṭhā vuttanayeneva pariyosāne aṭṭhimattāvasānaṃ katvā dassesi. |
The Teacher, knowing the great esteem that had arisen in her for that form, showed that form in its stages from the first stage of youth, and in the manner described below, at the end he showed it as having ended up as a mere skeleton. |
khemā taṃ disvā “evarūpampi nāmetaṃ rūpaṃ muhutteneva khayavayaṃ sampattaṃ, natthi vata imasmiṃ rūpe sāro”ti cintesi. |
Khemā, seeing that, thought, "Even such a form as this has in a moment reached decay and destruction. There is indeed no essence in this form." |
satthā tassā cittācāraṃ oloketvā, “kheme, tvaṃ ‘imasmiṃ rūpe sāro atthī’ti cintesi, passa dānissa asārabhāvan”ti vatvā imaṃ gāthamāha — |
The Teacher, looking into the course of her thoughts, said, "Khemā, you thought, 'There is essence in this form.' Now see its essencelessness," and he spoke this verse: |
♦ “āturaṃ asuciṃ pūtiṃ, passa kheme samussayaṃ. |
♦ "See, Khemā, this composite body, diseased, impure, and putrid. |
♦ uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitan”ti. |
♦ Oozing and trickling, it is yearned for by fools." |
. |
. |
♦ sā gāthāpariyosāne sotāpattiphale patiṭṭhahi. |
♦ At the end of the verse, she was established in the fruit of stream-entry. |
atha naṃ satthā, “kheme, ime sattā rāgarattā dosapaduṭṭhā mohamūḷhā attano taṇhāsotaṃ samatikkamituṃ na sakkonti, tattheva laggantī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
Then the Teacher said to her, "Khemā, these beings, attached to passion, corrupted by hatred, and deluded by ignorance, are not able to cross their own stream of craving; they cling right there," and teaching the Dhamma, he spoke this verse: |
♦ 347. |
♦ 347. |
♦ “ye rāgarattānupatanti sotaṃ, |
♦ "Those who are attached to passion fall back into the stream, |
♦ sayaṃ kataṃ makkaṭakova jālaṃ. |
♦ like a spider into the web it has made itself. |
♦ etampi chetvāna vajanti dhīrā, |
♦ Having cut this too, the wise go forth, |
♦ anapekkhino sabbadukkhaṃ pahāyā”ti. |
♦ without longing, having abandoned all suffering." |
♦ tattha makkaṭakova jālanti yathā nāma makkaṭako suttajālaṃ katvā majjhe ṭhāne nābhimaṇḍale nipanno pariyante patitaṃ paṭaṅgaṃ vā makkhikaṃ vā vegena gantvā vijjhitvā tassa rasaṃ pivitvā puna gantvā tasmiṃyeva ṭhāne nipajjati, evameva ye sattā rāgarattā dosapaduṭṭhā mohamūḷhā sayaṃkataṃ taṇhāsotaṃ anupatanti, te taṃ samatikkamituṃ na sakkonti, evaṃ duratikkamaṃ. |
♦ Therein, "like a spider into the web" means just as a spider, having made a web of threads and lying in the middle at the navel-like center, when a moth or a fly falls at the edge, goes quickly, stings it, drinks its essence, and then goes back and lies down in that very same place, in the same way, those beings who are attached to passion, corrupted by hatred, and deluded by ignorance, fall back into the stream of craving they have made themselves; they are not able to cross it; so hard is it to cross. |
etampi chetvāna vajanti dhīrāti paṇḍitā etaṃ bandhanaṃ chetvā anapekkhino nirālayā hutvā arahattamaggena sabbadukkhaṃ pahāya vajanti, gacchantīti attho. |
"Having cut this too, the wise go forth" means the wise, having cut this bond, being without longing and without attachment, through the path of Arahantship, having abandoned all suffering, they go, they proceed, is the meaning. |
♦ desanāvasāne khemā arahatte patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosi. |
♦ At the end of the discourse, Khemā was established in Arahantship, and the Dhamma discourse was beneficial to the great assembly. |
satthā rājānaṃ āha — |
The Teacher said to the king: |
“mahārāja, khemāya pabbajituṃ vā parinibbāyituṃ vā vaṭṭatī”ti. |
Great King, it is fitting for Khemā to either go forth or attain final Nibbāna. |
bhante, pabbājetha naṃ, alaṃ parinibbānenāti. |
Venerable sir, let her go forth, enough with final Nibbāna. |
sā pabbajitvā aggasāvikā ahosīti. |
She, having gone forth, became a chief female disciple. |
♦ khemātherīvatthu pañcamaṃ. |
♦ The fifth story, that of the Elder Nun Khemā. |
♦ 6. uggasenavatthu |
♦ 6. The Story of Uggasena |
♦ muñca pureti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uggasenaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Let go of the past," concerning Uggasena. |
♦ pañcasatā kira naṭā saṃvacchare vā chamāse vā patte rājagahaṃ gantvā rañño sattāhaṃ samajjaṃ katvā bahuṃ hiraññasuvaṇṇaṃ labhanti, antarantare ukkhepadāyānaṃ pariyanto natthi. |
♦ It is said that five hundred acrobats, upon the arrival of the year or six months, would go to Rājagaha and, for seven days, perform a show for the king, and they would receive much gold and silver; in between, there was no end to the throwing of donations. |
mahājano mañcātimañcādīsu ṭhatvā samajjaṃ olokesi. |
The great crowd stood on platforms and tiered platforms and watched the show. |
athekā laṅghikadhītā vaṃsaṃ abhiruyha tassa upari parivattitvā tassa pariyante ākāse caṅkamamānā naccati ceva gāyati ca. |
Then a certain acrobat's daughter, having climbed a pole and turned over on top of it, danced and sang while walking in the air at its end. |
tasmiṃ samaye uggaseno nāma seṭṭhiputto sahāyakena saddhiṃ mañcātimañce ṭhito taṃ oloketvā tassā hatthapādavikkhepādīsu uppannasineho gehaṃ gantvā “taṃ labhanto jīvissāmi, alabhantassa me idheva maraṇan”ti āhārūpacchedaṃ katvā mañcake nipajji. |
At that time, Uggasena, the son of a wealthy merchant, standing on a tiered platform with a friend, looked at her, and love having arisen for her hand and foot movements and so on, he went home and, thinking, "If I get her, I will live; if I don't get her, death for me right here," he stopped eating and lay down on his bed. |
mātāpitūhi, “tāta, kiṃ te rujjatī”ti pucchitopi “taṃ me naṭadhītaraṃ labhantassa jīvitaṃ atthi, alabhantassa me idheva maraṇan”ti vatvā, “tāta, mā evaṃ kari, aññaṃ te amhākaṃ kulassa ca bhogānañca anurūpaṃ kumārikaṃ ānessāmā”ti vuttepi tatheva vatvā nipajji. |
When his parents asked, "Son, what ails you?" he said, "If I get that acrobat's daughter, I have life; if I don't get her, death for me right here." And when they said, "Son, do not do so, we will bring you another girl suitable for our family and wealth," he lay down, saying the same thing. |
athassa pitā bahuṃ yācitvāpi taṃ saññāpetuṃ asakkonto tassa sahāyaṃ pakkosāpetvā kahāpaṇasahassaṃ datvā “ime kahāpaṇe gahetvā attano dhītaraṃ mayhaṃ puttassa detū”ti pahiṇi. |
Then his father, having pleaded much but being unable to persuade him, had his friend summoned and, giving him a thousand kahāpanas, sent him, saying, "Take these kahāpanas and give your daughter to my son." |
so “nāhaṃ kahāpaṇe gahetvā demi, sace pana so imaṃ alabhitvā jīvituṃ na sakkoti, tena hi amhehi saddhiṃyeva vicaratu, dassāmissa dhītaran”ti āha. |
He said, "I will not give her for kahāpanas, but if he cannot live without getting her, then let him wander with us, I will give him my daughter." |
mātāpitaro puttassa tamatthaṃ ārocesuṃ. |
The parents reported this to their son. |
so “ahaṃ tehi saddhiṃ vicarissāmī”ti vatvā yācantānampi tesaṃ kathaṃ anādiyitvā nikkhamitvā nāṭakassa santikaṃ agamāsi. |
He, saying, "I will wander with them," and not heeding their words even when they pleaded, went out and went to the acrobat. |
so tassa dhītaraṃ datvā tena saddhiṃyeva gāmanigamarājadhānīsu sippaṃ dassento vicari. |
He gave him his daughter and wandered with him through villages, towns, and capital cities, displaying his skill. |
♦ sāpi tena saddhiṃ saṃvāsamanvāya nacirasseva puttaṃ labhitvā kīḷāpayamānā “sakaṭagopakassa putta, bhaṇḍahārakassa putta, kiñci ajānakassa puttā”ti vadati. |
♦ She also, living with him, soon had a son and while playing with him would say, "Son of a cart-driver, son of a baggage-carrier, son of one who knows nothing." |
sopi nesaṃ sakaṭaparivattakaṃ katvā ṭhitaṭṭhāne goṇānaṃ tiṇaṃ āharati, sippadassanaṭṭhāne laddhabhaṇḍakaṃ ukkhipitvā harati . |
He too, having become their cart-turner, would bring grass for the oxen at the place where they stopped, and at the place of the performance, he would lift and carry the things they received. |
tadeva kira sandhāya sā itthī puttaṃ kīḷāpayamānā tathā vadati. |
It was indeed in reference to this that the woman, while playing with her son, would speak thus. |
so attānaṃ ārabbha tassā gāyanabhāvaṃ ñatvā taṃ pucchi — |
He, knowing that she was singing in reference to him, asked her: |
“maṃ sandhāya kathesī”ti? |
Are you speaking with reference to me? |
“āma, taṃ sandhāyā”ti. |
Yes, with reference to you. |
“evaṃ sante ahaṃ palāyissāmī”ti . |
In that case, I will run away. |
sā “kiṃ pana mayhaṃ tayā palāyitena vā āgatena vā”ti punappunaṃ tadeva gītaṃ gāyati. |
She said, "What is it to me whether you run away or come back?" and again and again sang the same song. |
sā kira attano rūpasampattiñceva dhanalābhañca nissāya taṃ kismiñci na maññati. |
It is said that she, relying on her own beauty and the gain of wealth, did not regard him as anything. |
so “kiṃ nu kho nissāya imissā ayaṃ māno”ti cintento “sippaṃ nissāyā”ti ñatvā “hotu, sippaṃ uggaṇhissāmī”ti sasuraṃ upasaṅkamitvā tassa jānanakasippaṃ uggaṇhitvā gāmanigamādīsu sippaṃ dassento anupubbena rājagahaṃ āgantvā “ito sattame divase uggaseno seṭṭhiputto nagaravāsīnaṃ sippaṃ dassessatī”ti ārocāpesi. |
He, thinking, "Relying on what indeed is this pride of hers?" and knowing, "It is on account of her skill," thought, "So be it, I will learn the skill." He approached his father-in-law, learned the skill his father-in-law knew, and displaying his skill in villages, towns, and so on, he gradually came to Rājagaha and had it announced, "On the seventh day from now, Uggasena, the son of a wealthy merchant, will display his skill to the citizens." |
♦ nagaravāsino mañcātimañcādayo bandhāpetvā sattame divase sannipatiṃsu. |
♦ The citizens, having had platforms and tiered platforms and so on constructed, assembled on the seventh day. |
sopi saṭṭhihatthaṃ vaṃsaṃ abhiruyha tassa matthake aṭṭhāsi. |
He too, having climbed a sixty-cubit pole, stood on its top. |
taṃ divasaṃ satthā paccūsakāle lokaṃ volokento taṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti āvajjento “sve seṭṭhiputto sippaṃ dassessāmīti vaṃsamatthake ṭhassati, tassa dassanatthaṃ mahājano sannipatissati. |
On that day, the Teacher, in the early morning, surveying the world, saw him having entered the net of his knowledge, and reflecting, "What will happen?" he knew, "Tomorrow, the son of a wealthy merchant will stand on the top of a pole to display his skill, and a great crowd will assemble to see it. |
tatra ahaṃ catuppadikaṃ gāthaṃ desessāmi, taṃ sutvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, uggasenopi arahatte patiṭṭhahissatī”ti aññāsi. |
There I will teach a four-line verse, and upon hearing it, there will be an awakening to the Dhamma for eighty-four thousand beings, and Uggasena too will be established in Arahantship." |
satthā punadivase kālaṃ sallakkhetvā bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. |
The Teacher, on the next day, marking the time, surrounded by the community of monks, entered Rājagaha for alms. |
uggasenopi satthari antonagaraṃ apaviṭṭheyeva unnādanatthāya mahājanassa aṅgulisaññaṃ datvā vaṃsamatthake patiṭṭhāya ākāseyeva satta vāre parivattitvā oruyha vaṃsamatthake aṭṭhāsi. |
Uggasena, just as the Teacher was entering the city, in order to create a roar of applause, gave a finger-signal to the great crowd, stood on the top of the pole, turned seven times in the air, descended, and stood on the top of the pole. |
tasmiṃ khaṇe satthā nagaraṃ pavisanto yathā taṃ parisā na oloketi, evaṃ katvā attānameva olokāpesi. |
At that moment, the Teacher, entering the city, made it so that the crowd would not look at him, but would look only at himself. |
uggaseno parisaṃ oloketvā “na maṃ parisā oloketī”ti domanassappatto “idaṃ mayā saṃvacchare kattabbaṃ sippaṃ, satthari nagaraṃ pavisante parisā maṃ anoloketvā satthārameva oloketi, moghaṃ vata me sippadassanaṃ jātan”ti cintesi. |
Uggasena, looking at the crowd, becoming dejected, "The crowd is not looking at me," thought, "This skill of mine, to be performed in a year, when the Teacher enters the city the crowd does not look at me but looks only at the Teacher. In vain has my display of skill become." |
♦ satthā tassa cittaṃ ñatvā mahāmoggallānaṃ āmantetvā “gaccha, moggallāna, seṭṭhiputtaṃ vadehi ‘sippaṃ kira dassetū’”ti āha. |
♦ The Teacher, knowing his thought, called to Mahāmoggallāna and said, "Go, Moggallāna, and tell the son of the wealthy merchant, 'Display your skill.'" |
thero gantvā vaṃsassa heṭṭhā ṭhito seṭṭhiputtaṃ āmantetvā imaṃ gāthamāha — |
The Elder went and, standing at the foot of the pole, called to the son of the wealthy merchant and spoke this verse: |
♦ “iṅgha passa naṭaputta, uggasena mahabbala. |
♦ "Come, see, son of an acrobat, Uggasena of great strength. |
♦ karohi raṅgaṃ parisāya, hāsayassu mahājanan”ti. |
♦ Perform for the assembly, entertain the great crowd." |
♦ so therassa kathaṃ sutvā tuṭṭhamānaso hutvā “satthā maññe mama sippaṃ passitukāmo”ti vaṃsamatthake ṭhitakova imaṃ gāthamāha — |
♦ He, having heard the Elder's words, being pleased in mind, thinking, "The Teacher, I think, desires to see my skill," while standing on top of the pole, spoke this verse: |
♦ “iṅgha passa mahāpañña, moggallāna mahiddhika. |
♦ "Come, see, O greatly wise one, Moggallāna of great psychic power. |
♦ karomi raṅgaṃ parisāya, hāsayāmi mahājanan”ti. |
♦ I perform for the assembly, I entertain the great crowd." |
♦ evañca pana vatvā vaṃsamatthakato vehāsaṃ abbhuggantvā ākāseva cuddasakkhattuṃ parivattitvā oruyha vaṃsamatthakeva aṭṭhāsi. |
♦ And having said this, he rose up into the air from the top of the pole, turned fourteen times in the air, descended, and stood on the very top of the pole. |
atha naṃ satthā, “uggasena, paṇḍitena nāma atītānāgatapaccuppannesu khandhesu ālayaṃ pahāya jātiādīhi muccituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Uggasena, it is proper for a wise man to abandon attachment to the aggregates of the past, future, and present, and to be freed from birth and so on," and he spoke this verse: |
♦ 348. |
♦ 348. |
♦ “muñca pure muñca pacchato, |
♦ "Let go of the past, let go of the future, |
♦ majjhe muñca bhavassa pāragū. |
♦ let go of the middle, gone to the far shore of existence. |
♦ sabbattha vimuttamānaso, |
♦ With a mind released in every way, |
♦ na punaṃ jātijaraṃ upehisī”ti. |
♦ you will not again come to birth and old age." |
♦ tattha muñca pureti atītesu khandhesu ālayaṃ nikantiṃ ajjhosānaṃ patthanaṃ pariyuṭṭhānaṃ gāhaṃ parāmāsaṃ taṇhaṃ muñca. |
♦ Therein, "let go of the past" means let go of the attachment, inclination, clinging, desire, obsession, grasping, clinging, and craving for the past aggregates. |
pacchatoti anāgatesupi khandhesu ālayādīni muñca. |
"Of the future" means let go of attachment and so on for the future aggregates as well. |
majjheti paccuppannesupi tāni muñca. |
"In the middle" means let go of them in the present as well. |
bhavassa pāragūti evaṃ sante tividhassāpi bhavassa abhiññāpariññāpahānabhāvanāsacchikiriyavasena pāragū pāraṅgato hutvā khandhadhātuāyatanādibhede sabbasaṅkhate vimuttamānaso viharanto puna jātijarāmaraṇāni na upagacchatīti attho. |
"Gone to the far shore of existence" means, this being so, being one who has gone to the far shore, gone beyond, the three kinds of existence through direct knowledge, full understanding, abandonment, development, and realization, and dwelling with a mind released from all conditioned things, which are distinguished as aggregates, elements, sense-bases, and so on, one does not again undergo birth, old age, and death, is the meaning. |
♦ desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, there was an awakening to the Dhamma for eighty-four thousand beings. |
seṭṭhiputtopi vaṃsamatthake ṭhitakova saha paṭisambhidāhi arahattaṃ patvā vaṃsato oruyha satthu santikaṃ āgantvā pañcapatiṭṭhitena satthāraṃ vanditvā pabbajjaṃ yāci. |
The son of the wealthy merchant also, while standing on the top of the pole, attained Arahantship together with the analytical knowledges, descended from the pole, came to the Teacher, and having paid homage to the Teacher with the five-point prostration, he asked for ordination. |
atha naṃ satthā dakkhiṇahatthaṃ pasāretvā “ehi bhikkhū”ti āha. |
Then the Teacher extended his right hand and said, "Come, monk." |
so tāvadeva aṭṭhaparikkhāradharo saṭṭhivassikatthero viya ahosi. |
At that very moment, he became like an elder of sixty years' standing, possessing the eight requisites. |
atha naṃ bhikkhū, “āvuso uggasena, saṭṭhihatthassa te vaṃsassa matthakato otarantassa bhayaṃ nāma nāhosī”ti pucchitvā “natthi me, āvuso, bhayan”ti vutte satthu ārocesuṃ, “bhante, uggaseno ‘na bhāyāmī’ti vadati, abhūtaṃ vatvā aññaṃ byākarotī”ti. |
Then the monks asked him, "Friend Uggasena, when you were descending from the top of the sixty-cubit pole, was there no fear for you?" and when he said, "There is no fear for me, friends," they reported it to the Teacher, "Venerable sir, Uggasena says, 'I am not afraid.' Speaking what is not true, he declares another state." |
satthā “na, bhikkhave, mama puttena uggasenena sadisā chinnasaṃyojanā bhikkhū bhāyanti, na tasantī”ti vatvā brāhmaṇavagge imaṃ gāthamāha — |
The Teacher said, "No, monks, a monk like my son Uggasena, who has cut the fetters, is not afraid, is not terrified," and in the Brāhmaṇa Vagga he spoke this verse: |
♦ “sabbasaṃyojanaṃ chetvā, yo ve na paritassati. |
♦ "He who, having cut all fetters, indeed does not tremble, |
♦ saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having gone beyond attachment, disjoined, him I call a Brahmin." |
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♦ desanāvasāne bahūnaṃ dhammābhisamayo ahosi. |
♦ At the end of the discourse, there was an awakening to the Dhamma for many. |
punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “kiṃ nu kho, āvuso, evaṃ arahattūpanissayasampannassa bhikkhuno naṭadhītaraṃ nissāya naṭehi saddhiṃ vicaraṇakāraṇaṃ, kiṃ arahattūpanissayakāraṇan”ti? |
On another day, the monks raised a discussion in the Dhamma hall, "What, indeed, friends, is the reason for a monk so endowed with the potential for Arahantship to wander with acrobats on account of an acrobat's daughter? What is the reason for his potential for Arahantship?" |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, ubhayampetaṃ iminā eva katan”ti vatvā tamatthaṃ pakāsetuṃ atītaṃ āhari. |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Monks, both of these were done by this very one," and to clarify the matter, he related a story of the past. |
♦ atīte kira kassapadasabalassa suvaṇṇacetiye kariyamāne bārāṇasivāsino kulaputtā bahuṃ khādanīyabhojanīyaṃ yānakesu āropetvā “hatthakammaṃ karissāmā”ti cetiyaṭṭhānaṃ gacchantā antarāmagge ekaṃ theraṃ piṇḍāya pavisantaṃ passiṃsu. |
♦ It is said that in the past, when the golden stupa of the Ten-Powered Kassapa was being built, some young men of Benares, having loaded much food, both hard and soft, onto carts, and saying, "We will do manual labor," were going to the site of the stupa, and on the way they saw an elder entering a village for alms. |
athekā kuladhītā theraṃ oloketvā sāmikaṃ āha — |
Then a certain young woman, seeing the elder, said to her husband: |
“sāmi, ayyo, piṇḍāya pavisati, yānake ca no bahuṃ khādanīyaṃ bhojanīyaṃ, pattamassa āhara, bhikkhaṃ dassāmā”ti. |
My lord, the venerable one is entering for alms, and we have much food, both hard and soft, on our carts. Bring his bowl, we will give him alms. |
so taṃ pattaṃ āharitvā khādanīyabhojanīyassa pūretvā therassa hatthe patiṭṭhapetvā ubhopi patthanaṃ kariṃsu, “bhante, tumhehi diṭṭhadhammasseva bhāgino bhaveyyāmā”ti. |
He, having brought the bowl and filled it with food, both hard and soft, and having placed it in the elder's hands, they both made an aspiration, "Venerable sir, may we be partakers of the Dhamma seen by you." |
sopi thero khīṇāsavova, tasmā olokento tesaṃ patthanāya samijjhanabhāvaṃ ñatvā sitaṃ akāsi. |
The elder too, being an Arahant, looking, and knowing that their aspiration would be fulfilled, smiled. |
taṃ disvā sā itthī sāmikaṃ āha — |
Seeing this, the woman said to her husband: |
“amhākaṃ, ayyo, sitaṃ karoti, eko naṭakārako bhavissatī”ti. |
Our venerable one is smiling, one of us will become an acrobat. |
sāmikopissā “evaṃ bhavissati, bhadde”ti vatvā pakkāmi. |
Her husband too, saying, "So it will be, my dear," departed. |
idaṃ tesaṃ pubbakammaṃ. |
This was their past deed. |
te tattha yāvatāyukaṃ ṭhatvā devaloke nibbattitvā tato cavitvā sā itthī naṭagehe nibbatti, puriso seṭṭhigehe. |
They, having stayed there for as long as their lifespans, were reborn in the world of the gods, and having passed away from there, the woman was reborn in an acrobat's family, the man in a wealthy merchant's family. |
so “evaṃ, bhadde, bhavissatī”ti tassā paṭivacanassa dinnattā naṭehi saddhiṃ vicari. |
He, because he had given his assent to her, saying, "So it will be, my dear," wandered with the acrobats. |
khīṇāsavattherassa dinnapiṇḍapātaṃ nissāya arahattaṃ pāpuṇi. |
On account of the alms given to the Arahant elder, he attained Arahantship. |
sāpi naṭadhītā “yā me sāmikassa gati, mayhampi sā eva gatī”ti pabbajitvā arahatte patiṭṭhahīti. |
She too, the acrobat's daughter, thinking, "Whatever is my husband's destiny, that is my destiny too," went forth and was established in Arahantship. |
♦ uggasenavatthu chaṭṭhaṃ. |
♦ The sixth story, that of Uggasena. |
♦ 7. cūḷadhanuggahapaṇḍitavatthu |
♦ 7. The Story of the Young Archer Sage |
♦ vitakkamathitassāti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷadhanuggahapaṇḍitaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Of one tormented by thought," concerning the young archer sage. |
♦ eko kira daharabhikkhu salākagge attano pattasalākaṃ gahetvā salākayāguṃ ādāya āsanasālaṃ gantvā pivi. |
♦ It is said that a certain young monk, having received his ticket for a portion at the ticket distribution point, took his ticket-porridge and went to the assembly hall and drank it. |
tattha udakaṃ alabhitvā udakatthāya ekaṃ gharaṃ agamāsi. |
There, not getting any water, he went to a certain house for water. |
tattha taṃ ekā kumārikā disvāva uppannasinehā, “bhante, puna pānīyena atthe sati idheva āgaccheyyāthā”ti āha. |
There a certain young girl, upon seeing him, with affection having arisen, said, "Venerable sir, if there is need for water again, please come right here." |
so tato paṭṭhāya yadā pānīyaṃ na labhati, tadā tattheva gacchati. |
He, from then on, whenever he did not get water, would go there. |
sāpissa pattaṃ gahetvā pānīyaṃ deti. |
She too would take his bowl and give him water. |
evaṃ gacchante kāle yāgumpi datvā punekadivasaṃ tattheva nisīdāpetvā bhattaṃ adāsi. |
As time went on in this way, she also gave him porridge, and on another day, she had him sit right there and gave him a meal. |
santike cassa nisīditvā, “bhante, imasmiṃ gehe na kiñci natthi nāma, kevalaṃ mayaṃ vicaraṇakamanussameva na labhāmā”ti kathaṃ samuṭṭhāpesi. |
And sitting near him, she started a conversation, "Venerable sir, in this house there is nothing that is not here, only we do not get a man to go about." |
so kathipāheneva tassā kathaṃ sutvā ukkaṇṭhi. |
He, after a few days of hearing her talk, became discontented. |
atha naṃ ekadivasaṃ āgantukā bhikkhū disvā “kasmā tvaṃ, āvuso, kiso uppaṇḍupaṇḍukajātosī”ti pucchitvā “ukkaṇṭhitomhi, āvuso”ti vutte ācariyupajjhāyānaṃ santikaṃ nayiṃsu. |
Then one day, visiting monks saw him and asked, "Why are you, friend, thin and pale and jaundiced?" and when he said, "I am discontented, friends," they took him to his teachers and preceptors. |
tepi naṃ satthu santikaṃ netvā tamatthaṃ ārocesuṃ. |
They too took him to the Teacher and reported the matter. |
satthā “saccaṃ kira tvaṃ, bhikkhu, ukkaṇṭhitosī”ti pucchitvā “saccan”ti vutte “kasmā tvaṃ mādisassa āraddhavīriyassa buddhassa sāsane pabbajitvā ‘sotāpanno’ti vā ‘sakadāgāmī’ti vā attānaṃ avadāpetvā ‘ukkaṇṭhito’ti vadāpesi, bhāriyaṃ te kammaṃ katan”ti vatvā “kiṃ kāraṇā ukkaṇṭhitosī”ti pucchi. |
The Teacher asked, "Is it true, monk, that you are discontented?" and when he said, "It is true," he said, "Why did you, having gone forth in the teaching of a Buddha like me, who has striven with energy, not cause yourself to be called 'a stream-enterer' or 'a once-returner,' but cause yourself to be called 'discontented'? A heavy deed you have done," and he asked, "For what reason are you discontented?" |
“bhante, ekā maṃ itthī evamāhā”ti vutte, “bhikkhu, anacchariyaṃ etaṃ tassā kiriyaṃ. |
When he said, "Venerable sir, a certain woman spoke to me thus," the Buddha said, "Monk, this action of hers is not surprising. |
sā hi pubbe sakalajambudīpe aggadhanuggahapaṇḍitaṃ pahāya taṃmuhuttadiṭṭhake ekasmiṃ sinehaṃ uppādetvā taṃ jīvitakkhayaṃ pāpesī”ti vatvā tassatthassa pakāsanatthaṃ bhikkhūhi yācito -- |
For she in a past life, having abandoned the chief archer sage in all of Jambudīpa, having conceived affection for a certain man seen at that very moment, brought him to the end of his life," and being requested by the monks to clarify this matter, he said -- |
♦ atīte cūḷadhanuggahapaṇḍitakāle takkasilāyaṃ disāpāmokkhassa ācariyassa santike sippaṃ uggahetvā tena tuṭṭhena dinnaṃ dhītaraṃ ādāya bārāṇasiṃ gacchantassa ekasmiṃ aṭavimukhe ekūnapaññāsāya kaṇḍehi ekūnapaññāsacore māretvā kaṇḍesu khīṇesu corajeṭṭhakaṃ gahetvā bhūmiyaṃ pātetvā, “bhadde, asiṃ āharā”ti vutte tāya taṅkhaṇaṃ diṭṭhacore sinehaṃ katvā corassa hatthe asitharuṃ ṭhapetvā corena dhanuggahapaṇḍitassa māritabhāvaṃ āvikatvā corena ca taṃ ādāya gacchantena “mampi esā aññaṃ disvā attano sāmikaṃ viya mārāpessati, kiṃ me imāyā”ti ekaṃ nadiṃ disvā orimatīre taṃ ṭhapetvā tassā bhaṇḍakaṃ ādāya “tvaṃ idheva hohi, yāvāhaṃ bhaṇḍikaṃ uttāremī”ti tattheva taṃ pahāya gamanabhāvañca āvikatvā — |
♦ In the past, during the time of the young archer sage, after having learned the arts in Takkasilā under the world-renowned teacher, and having taken the daughter given to him by the pleased teacher, while he was going to Benares, at the entrance to a certain forest, he killed forty-nine thieves with forty-nine arrows. When the arrows were exhausted, he seized the chief of the thieves and threw him to the ground. When he said, "My dear, bring the sword," she, having at that moment conceived affection for the thief she saw, placed the hilt of the sword in the thief's hand. He revealed how the archer sage was killed by the thief, and how the thief, taking her and going on, thinking, "This one, seeing another, will have me killed just like her own husband, what use is she to me?" and seeing a river, he placed her on the near bank, and taking her belongings, he said, "You stay right here, until I carry the bundle across," and having abandoned her right there, he revealed his departure. |
♦ “sabbaṃ bhaṇḍaṃ samādāya, pāraṃ tiṇṇosi brāhmaṇa. |
♦ "Having taken all the goods, you have crossed to the other shore, O Brahmin. |
♦ paccāgaccha lahuṃ khippaṃ, mampi tārehi dānito. |
♦ Come back quickly, swiftly, and carry me across now too. |
♦ “asanthutaṃ maṃ cirasanthutena, |
♦ "She exchanged me, the long-acquainted, for one unacquainted, |
♦ nimīni bhotī addhuvaṃ dhuvena. |
♦ The lady exchanged the certain for the uncertain. |
♦ mayāpi bhotī nimineyya aññaṃ, |
♦ The lady might exchange me for another, |
♦ ito ahaṃ dūrataraṃ gamissaṃ. |
♦ From here I will go far away. |
♦ “kāyaṃ eḷagalāgumbe, karoti ahuhāsiyaṃ. |
♦ "Who is it in the goat-thorn thicket, that makes a laughing sound? |
♦ nayīdha naccaṃ vā gītaṃ vā, tāḷaṃ vā susamāhitaṃ. |
♦ There is no dancing or singing here, nor well-timed clapping. |
♦ anamhikāle susoṇi, kiṃ nu jagghasi sobhane. |
♦ At an unsuitable time, O you of beautiful hips, why are you laughing, O beautiful one? |
♦ “siṅgāla bāla dummedha, appapaññosi jambuka. |
♦ "O jackal, you foolish, witless one, you have little wisdom, O jackal. |
♦ jīno macchañca pesiñca, kapaṇo viya jhāyasi. |
♦ You grieve like a poor wretch, having lost both fish and meat. |
♦ “sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ. |
♦ "Easy to see is the fault of others, but one's own is hard to see. |
♦ jīnā patiñca jārañca, maññe tvaññeva jhāyasi. |
♦ Having lost both husband and lover, I think it is you who grieves. |
♦ “evametaṃ migarāja, yathā bhāsasi jambuka. |
♦ "So it is, O king of beasts, as you say, O jackal. |
♦ sā nūnāhaṃ ito gantvā, bhattu hessaṃ vasānugā. |
♦ Surely I, having gone from here, will be obedient to my husband. |
♦ “yo hare mattikaṃ thālaṃ, kaṃsathālampi so hare. |
♦ "He who would steal an earthen bowl, he would also steal a bronze bowl. |
♦ katañceva tayā pāpaṃ, punapevaṃ karissasī”ti. |
♦ You have done an evil deed, and you will do so again." |
— |
— |
♦ imaṃ pañcakanipāte cūḷadhanuggahajātakaṃ vitthāretvā “tadā cūḷadhanuggahapaṇḍito tvaṃ ahosi, sā itthī etarahi ayaṃ kumārikā, siṅgālarūpena āgantvā tassā niggahakārako sakko devarājā ahamevā”ti vatvā “evaṃ sā itthī taṃmuhuttadiṭṭhake ekasmiṃ sinehena sakalajambudīpe aggapaṇḍitaṃ jīvitā voropesi, taṃ itthiṃ ārabbha uppannaṃ tava taṇhaṃ chinditvā viharāhi bhikkhū”ti taṃ ovaditvā uttarimpi dhammaṃ desento imā dve gāthā abhāsi — |
♦ Having related this Cūḷadhanuggaha Jātaka from the Pañcakanipāta in detail, he said, "At that time, you were the young archer sage, that woman is now this young girl, and I myself was the king of the gods, Sakka, who came in the form of a jackal and rebuked her." And he said, "Thus that woman, with affection for a certain man seen at that very moment, deprived the chief sage in all of Jambudīpa of his life. Live, O monk, having cut off the craving that has arisen in you with reference to that woman," and advising him thus, and teaching the Dhamma further, he spoke these two verses: |
♦ 349. |
♦ 349. |
♦ “vitakkamathitassa jantuno, |
♦ "Of a person tormented by thoughts, |
♦ tibbarāgassa subhānupassino. |
♦ of strong passion, who sees only the beautiful, |
♦ bhiyyo taṇhā pavaḍḍhati, |
♦ craving grows ever more, |
♦ esa kho daḷhaṃ karoti bandhanaṃ. |
♦ he indeed makes the bondage strong. |
♦ 350. |
♦ 350. |
♦ “vitakkūpasame ca yo rato, |
♦ "But he who delights in the calming of thoughts, |
♦ asubhaṃ bhāvayate sadā sato. |
♦ cultivates the perception of impurity, ever mindful, |
♦ esa kho byanti kāhiti, |
♦ he indeed will make an end of it, |
♦ esa checchati mārabandhanan”ti. |
♦ he will cut the bond of Māra." |
♦ tattha vitakkamathitassāti kāmavitakkādīhi vitakkehi nimmathitassa. |
♦ Therein, "tormented by thoughts" means tormented by thoughts such as sensual thoughts. |
tibbarāgassāti bahalarāgassa. |
"Of strong passion" means of intense passion. |
subhānupassinoti iṭṭhārammaṇe subhanimittagāhādivasena vissaṭṭhamānasatāya subhanti anupassantassa. |
"Who sees only the beautiful" means one who sees things as beautiful because his mindfulness is lax due to grasping the sign of beauty in a desirable object. |
taṇhāti evarūpassa jhānādīsu ekampi na vaḍḍhati, atha kho chadvārikā taṇhāyeva bhiyyo vaḍḍhati. |
"Craving" means for such a person not even one of the meditative absorptions and so on increases, but indeed the six-doored craving increases ever more. |
esa khoti eso puggalo taṇhābandhanaṃ daḷhaṃ suthiraṃ karoti. |
"He indeed" means this person makes the bond of craving strong and firm. |
vitakkūpasameti micchāvitakkādīnaṃ vūpasamasaṅkhāte dasasu asubhesu paṭhamajjhāne. |
"In the calming of thoughts" means in the first jhāna on the ten impurities, which is called the calming of wrong thoughts and so on. |
sadā satoti yo ettha abhirato hutvā niccaṃ upaṭṭhitasatitāya sato taṃ asubhajhānaṃ bhāveti. |
"Ever mindful" means he who, delighting in this, being ever established in mindfulness, cultivates that jhāna on impurity. |
byanti kāhitīti esa bhikkhu tīsu bhavesu uppajjanakaṃ taṇhaṃ vigatantaṃ karissati. |
"Will make an end of it" means this monk will bring to an end the craving that causes rebirth in the three realms of existence. |
mārabandhananti eso tebhūmakavaṭṭasaṅkhātaṃ mārabandhanampi chindissatīti attho. |
"The bond of Māra" means he will also cut the bond of Māra, which is called the round of existence in the three realms, is the meaning. |
♦ desanāvasāne so bhikkhu sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that monk was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ cūḷadhanuggahapaṇḍitavatthu sattamaṃ. |
♦ The seventh story, that of the Young Archer Sage. |
♦ 8. māravatthu |
♦ 8. The Story of Māra |
♦ niṭṭhaṅgatoti imaṃ dhammadesanaṃ satthā jetavane viharanto māraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who has reached the goal," concerning Māra. |
♦ ekadivasañhi vikāle sambahulā therā jetavanavihāraṃ pavisitvā rāhulattherassa vasanaṭṭhānaṃ gantvā taṃ uṭṭhāpesuṃ. |
♦ For one day, in the late afternoon, many elders, having entered the Jetavana monastery, went to the dwelling place of the elder Rāhula and roused him. |
so aññattha vasanaṭṭhānaṃ apassanto tathāgatassa gandhakuṭiyā pamukhe nipajji. |
He, not seeing another dwelling place, lay down in the porch of the Tathāgata's Perfumed Chamber. |
tadā so āyasmā arahattaṃ patto avassikova hoti. |
At that time, the venerable one was one who had attained Arahantship and was without negligence. |
māro vasavattibhavane ṭhitoyeva taṃ āyasmantaṃ gandhakuṭipamukhe nipannaṃ disvā cintesi — |
Māra, while still in his abode of Vasavatti, saw the venerable one lying in the porch of the Perfumed Chamber and thought: |
“samaṇassa gotamassa rujanakāṅgulī bahi nipanno, sayaṃ antogandhakuṭiyaṃ nipanno, aṅguliyā pīḷiyamānāya sayampi pīḷito bhavissatī”ti. |
The painful finger of the ascetic Gotama is lying outside, while he himself is lying inside the Perfumed Chamber. When the finger is afflicted, he himself will be afflicted. |
so mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā āgamma soṇḍāya therassa matthakaṃ parikkhipitvā mahantena saddena koñcanādaṃ ravi. |
So he created the form of a great royal elephant, and coming, he wrapped the elder's head with his trunk and uttered a loud trumpet-call. |
satthā gandhakuṭiyaṃ nisinnova tassa mārabhāvaṃ ñatvā, “māra, tādisānaṃ satasahassenāpi mama puttassa bhayaṃ uppādetuṃ na sakkā. |
The Teacher, while seated in the Perfumed Chamber, knowing him to be Māra, said, "Māra, not even with a hundred thousand like you is it possible to create fear in my son. |
putto hi me asantāsī vītataṇho mahāvīriyo mahāpañño”ti vatvā imā gāthā abhāsi — |
For my son is fearless, free from craving, of great energy, and great wisdom," and he spoke these verses: |
♦ 351. |
♦ 351. |
♦ “niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo. |
♦ "He who has reached the goal, is fearless, free from craving, and without blemish. |
♦ acchindi bhavasallāni, antimoyaṃ samussayo. |
♦ He has cut the darts of existence; this is his last composite body. |
♦ 352. |
♦ 352. |
♦ “vītataṇho anādāno, niruttipadakovido. |
♦ "Free from craving, without grasping, skilled in the words of the language. |
♦ akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca. |
♦ He would know the combination of letters, and which come before and which after. |
♦ sa ve antimasārīro, |
♦ He indeed is one with his last body, |
♦ mahāpañño mahāpurisoti vuccatī”ti. |
♦ called a great sage, a great man." |
♦ tattha niṭṭhaṅgatoti imasmiṃ sāsane pabbajitānaṃ arahattaṃ niṭṭhaṃ nāma, taṃ gato pattoti attho. |
♦ Therein, "he who has reached the goal" means that for those who have gone forth in this teaching, Arahantship is called the goal; he has gone to it, reached it, is the meaning. |
asantāsīti abbhantare rāgasantāsādīnaṃ abhāvena asantasanako. |
"Fearless" means he is not terrified due to the absence of the terror of passion and so on within. |
acchindi bhavasallānīti sabbānipi bhavagāmīni sallāni acchindi. |
"He has cut the darts of existence" means he has cut all the darts that lead to existence. |
samussayoti ayaṃ etassa antimo deho. |
"Composite body" means this is his last body. |
♦ anādānoti khandhādīsu niggahaṇo. |
♦ "Without grasping" means without grasping at the aggregates and so on. |
niruttipadakovidoti niruttiyañca sesapadesu cāti catūsupi paṭisambhidāsu chekoti attho. |
"Skilled in the words of the language" means he is skilled in the four analytical knowledges: in etymology and in the remaining divisions, is the meaning. |
akkharānaṃ sannipātaṃ, jaññā pubbāparāni cāti akkharānaṃ sannipātasaṅkhātaṃ akkharapiṇḍañca jānāti, pubbakkharena aparakkharaṃ, aparakkharena pubbakkharañca jānāti. |
"The combination of letters, he would know which come before and which after" means he knows the group of letters called the combination of letters, and he knows the preceding letter by the succeeding letter, and the succeeding letter by the preceding letter. |
pubbakkharena aparakkharaṃ jānāti nāma — ādimhi paññāyamāne majjhapariyosānesu apaññāyamānesupi “imesaṃ akkharānaṃ idaṃ majjhaṃ, idaṃ pariyosānan”ti jānāti. |
He knows the succeeding letter by the preceding letter" means, when the beginning is known, even if the middle and the end are not known, he knows, "Of these letters, this is the middle, this is the end. |
aparakkharena pubbakkharaṃ jānāti nāma — ante paññāyamāne ādimajjhesu apaññāyamānesu “imesaṃ akkharānaṃ idaṃ majjhaṃ, ayaṃ ādī”ti jānāti. |
He knows the preceding letter by the succeeding letter" means, when the end is known, even if the beginning and the middle are not known, he knows, "Of these letters, this is the middle, this is the beginning. |
majjhe paññāyamānepi “imesaṃ akkharānaṃ ayaṃ ādi, ayaṃ anto”ti jānāti. |
Even when the middle is known, he knows, "Of these letters, this is the beginning, this is the end." |
evaṃ mahāpañño. |
Thus he is of great wisdom. |
sa ve antimasārīroti esa koṭiyaṃ ṭhitasarīro, mahantānaṃ atthadhammaniruttipaṭibhānānaṃ sīlakkhandhādīnañca pariggāhikāya paññāya samannāgatattā mahāpañño, “vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmī”ti vacanato vimuttacittatāya ca mahāpurisoti vuccatīti attho. |
"He indeed is one with his last body" means this one has a body that is at its end. Because he is endowed with wisdom that comprehends the great things, the meaning, the Dhamma, the language, and the exposition, and the aggregates of virtue and so on, he is of great wisdom. "Because my mind is liberated, Sāriputta, I am called a great man," and because his mind is liberated, he is called a great man, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
māropi pāpimā “jānāti maṃ samaṇo gotamo”ti tatthevantaradhāyīti. |
And Māra, the evil one, thinking, "The ascetic Gotama knows me," disappeared right there. |
♦ māravatthu aṭṭhamaṃ. |
♦ The eighth story, that of Māra. |
♦ 9. upakājīvakavatthu |
♦ 9. The Story of Upaka the Ājīvaka |
♦ sabbābhibhūti imaṃ dhammadesanaṃ satthā antarāmagge upakaṃ ājīvakaṃ ārabbha kathesi. |
♦ The Teacher, while on the road, spoke this Dharma teaching, "The all-conqueror," concerning Upaka the Ājīvaka. |
♦ ekasmiñhi samaye satthā pattasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā attano pattacīvaramādāya dhammacakkapavattanatthaṃ bārāṇasiṃ sandhāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ ājīvakaṃ addasa. |
♦ For at one time, the Teacher, having attained the knowledge of omniscience, and having spent seven weeks at the foot of the Bodhi tree, took his bowl and robe and, intending to go to Benares for the purpose of setting in motion the Wheel of the Dhamma, he set out on the eighteen-yojana road and on the way saw Upaka the Ājīvaka. |
sopi satthāraṃ disvā “vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī”ti pucchi. |
He too, seeing the Teacher, said, "Your faculties, friend, are completely clear, your skin color is pure and bright. For whose sake, friend, have you gone forth? Or who is your teacher? Or whose Dhamma do you profess?" |
athassa satthā “mayhaṃ upajjhāyo vā ācariyo vā natthī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "I have no preceptor or teacher," and spoke this verse: |
♦ 353. |
♦ 353. |
♦ “sabbābhibhū sabbavidūhamasmi, |
♦ "I am the all-conqueror, the all-knower, |
♦ sabbesu dhammesu anūpalitto. |
♦ in all things unsullied. |
♦ sabbañjaho taṇhakkhaye vimutto, |
♦ The all-abandoner, freed in the destruction of craving, |
♦ sayaṃ abhiññāya kamuddiseyyan”ti. |
♦ having known for myself, whom should I point to?" |
♦ tattha sabbābhibhūti sabbesaṃ tebhūmakadhammānaṃ abhibhavanato sabbābhibhū. |
♦ Therein, "the all-conqueror" means the conqueror of all things in the three realms of existence by having overcome them. |
sabbavidūti viditasabbacatubhūmakadhammo. |
"The all-knower" means one who has known all things in the four planes of existence. |
sabbesu dhammesūti sabbesupi tebhūmakadhammesu taṇhādiṭṭhīhi anūpalitto. |
"In all things" means in all things in the three realms of existence, unsullied by craving and views. |
sabbañjahoti sabbe tebhūmakadhamme jahitvā ṭhito. |
"The all-abandoner" means one who stands having abandoned all things in the three realms of existence. |
taṇhakkhaye vimuttoti taṇhakkhayante uppādite taṇhakkhayasaṅkhāte arahatte asekhāya vimuttiyā vimutto. |
"Freed in the destruction of craving" means freed by the unshakeable liberation of Arahantship, called the destruction of craving, which was produced at the end of the destruction of craving. |
sayaṃ abhiññāyāti abhiññeyyādibhede dhamme sayameva jānitvā. |
"Having known for myself" means having known for myself the things to be known by direct knowledge and so on. |
kamuddiseyyanti “ayaṃ me upajjhāyo vā ācariyo vā”ti kaṃ nāma uddiseyyanti. |
"Whom should I point to?" means whom should I point to, saying, "This is my preceptor or my teacher"? |
♦ desanāvasāne upako ājīvako tathāgatassa vacanaṃ nevābhinandi, na paṭikkosi. |
♦ At the end of the discourse, Upaka the Ājīvaka neither applauded nor rejected the Tathāgata's words. |
sīsaṃ pana cāletvā jivhaṃ nillāḷetvā ekapadikamaggaṃ gahetvā aññataraṃ luddakanivāsanaṭṭhānaṃ agamāsīti. |
But shaking his head and sticking out his tongue, he took a side path and went to a certain hunter's settlement. |
♦ upakājīvakavatthu navamaṃ. |
♦ The ninth story, that of Upaka the Ājīvaka. |
♦ 10. sakkapañhavatthu |
♦ 10. The Story of Sakka's Question |
♦ sabbadānanti imaṃ dhammadesanaṃ satthā jetavane viharanto sakkaṃ devarājānaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Of all gifts," concerning Sakka, the king of the gods. |
♦ ekasmiñhi samaye tāvatiṃsadevaloke devatā sannipatitvā cattāro pañhe samuṭṭhāpesuṃ “kataraṃ dānaṃ nu kho dānesu, kataro raso rasesu, katarā rati ratīsu jeṭṭhakā, taṇhakkhayova kasmā jeṭṭhakoti vuccatī”ti? |
♦ For at one time, the gods in the Tāvatiṃsa heaven, having assembled, raised four questions: "Which gift among gifts, which taste among tastes, which delight among delights is the chief? And why is the destruction of craving said to be the chief?" |
te pañhe ekā devatāpi vinicchituṃ nāsakkhi. |
Not even one god was able to decide those questions. |
eko pana devo ekaṃ devaṃ, sopi aparanti evaṃ aññamaññaṃ pucchantā dasasu cakkavāḷasahassesu dvādasa saṃvaccharāni vicariṃsu. |
But one god asked another, and he another, and so they wandered for twelve years among the ten thousand world systems, asking one another. |
ettakenāpi kālena pañhānaṃ atthaṃ adisvā dasasahassacakkavāḷadevatā sannipatitvā catunnaṃ mahārājānaṃ santikaṃ gantvā “kiṃ, tātā, mahādevatāsannipāto”ti vutte “cattāro pañhe samuṭṭhāpetvā vinicchituṃ asakkontā tumhākaṃ santikaṃ āgatamhā”ti. |
Even in that much time, not seeing the meaning of the questions, the deities of the ten thousand world systems assembled and went to the four Great Kings. When they were asked, "What is it, sirs, this great assembly of deities?" they said, "Having raised four questions and being unable to decide them, we have come to you." |
“kiṃ pañhaṃ nāmetaṃ, tātā”ti. |
What questions are these, sirs? |
“dānarasaratīsu katamā dānarasaratī nu kho seṭṭhā, taṇhakkhayova kasmā seṭṭho”ti ime pañhe vinicchituṃ asakkontā āgatamhāti. |
"Which of the gifts, tastes, and delights is the best? And why is the destruction of craving the best?" Being unable to decide these questions, we have come. |
tātā, mayampi imesaṃ atthe na jānāma, amhākaṃ pana rājā janasahassena cintite atthe cintetvā taṅkhaṇeneva jānāti, so amhehi paññāya ca puññena ca visiṭṭho, etha, tassa santikaṃ gacchāmāti tameva devagaṇaṃ ādāya sakkassa devarañño santikaṃ gantvā tenāpi “kiṃ, tātā, mahanto devasannipāto”ti vutte tamatthaṃ ārocesuṃ. |
Sirs, we also do not know the meaning of these, but our king thinks about things thought of by a thousand people and knows them in that very moment. He is superior to us in wisdom and merit. Come, let us go to him. And taking that very group of gods, they went to Sakka, the king of the gods. When he too asked, "What is it, sirs, this great assembly of gods?" they reported the matter to him. |
“tātā, imesaṃ pañhānaṃ atthaṃ aññopi jānituṃ na sakkoti, buddhavisayā hete. |
"Sirs, no one else is able to know the meaning of these questions; they are in the domain of the Buddhas. |
satthā panetarahi kahaṃ viharatī”ti pucchitvā “jetavane”ti sutvā “etha, tassa santikaṃ gamissāmā”ti devagaṇena saddhiṃ rattibhāge sakalaṃ jetavanaṃ obhāsetvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhito “kiṃ, mahārāja, mahatā devasaṅghena āgatosī”ti vutte, “bhante, devagaṇena ime nāma pañhā samuṭṭhāpitā, añño imesaṃ atthaṃ jānituṃ samattho nāma natthi, imesaṃ no atthaṃ pakāsethā”ti āha. |
But where is the Teacher dwelling now?" he asked. Hearing, "In Jetavana," he said, "Come, let us go to him." And with the group of gods, in the nighttime, illuminating the entire Jetavana, he approached the Teacher, and having paid homage, he stood to one side. When he was asked, "What is it, great king, that you have come with a great host of gods?" he said, "Venerable sir, these questions have been raised by the host of gods. There is no one else capable of knowing their meaning. Please explain their meaning to us." |
♦ satthā “sādhu mahārāja, mayā hi pāramiyo pūretvā mahāpariccāge pariccajitvā tumhādisānaṃ kaṅkhacchedanatthameva sabbaññutaññāṇaṃ paṭividdhaṃ, tayā pucchitapañhesu hi sabbadānānaṃ dhammadānaṃ seṭṭhaṃ, sabbarasānaṃ dhammaraso seṭṭho, sabbaratīnaṃ dhammarati seṭṭhā, taṇhakkhayo pana arahattaṃ sampāpakattā seṭṭhoyevā”ti vatvā imaṃ gāthamāha — |
♦ The Teacher said, "It is good, great king. For I have fulfilled the perfections and made the great renunciations precisely for the purpose of cutting the doubts of beings like you, and I have realized the knowledge of omniscience. Among the questions you have asked, the gift of the Dhamma is the best of all gifts, the taste of the Dhamma is the best of all tastes, the delight in the Dhamma is the best of all delights. And the destruction of craving is the best because it leads to the attainment of Arahantship," and he spoke this verse: |
♦ 354. |
♦ 354. |
♦ “sabbadānaṃ dhammadānaṃ jināti, |
♦ "The gift of the Dhamma surpasses all gifts; |
♦ sabbarasaṃ dhammaraso jināti. |
♦ the taste of the Dhamma surpasses all tastes; |
♦ sabbaratiṃ dhammarati jināti, |
♦ the delight in the Dhamma surpasses all delights; |
♦ taṇhakkhayo sabbadukkhaṃ jinātī”ti. |
♦ the destruction of craving conquers all suffering." |
♦ tattha sabbadānaṃ dhammadānanti sacepi hi cakkavāḷagabbhe yāva brahmalokā nirantaraṃ katvā sannisinnānaṃ buddhapaccekabuddhakhīṇāsavānaṃ kadaligabbhasadisāni cīvarāni dadeyya, tasmiṃ samāgame catuppadikāya gāthāya katānumodanāva seṭṭhā. |
♦ Therein, "the gift of the Dhamma surpasses all gifts" means even if one were to give robes like the pith of a banana tree to Buddhas, Paccekabuddhas, and Arahants seated continuously filling the space of a world-system up to the Brahma world, the giving of thanks done with a four-line verse at that gathering would be superior. |
tañhi dānaṃ tassā gāthāya soḷasiṃ kalaṃ nāgghati. |
For that gift does not amount to a sixteenth part of that verse. |
evaṃ dhammassa desanāpi vācanampi savanampi mahantaṃ. |
Thus, the teaching, the reciting, and the hearing of the Dhamma are great. |
yena ca puggalena bahūnaṃ taṃ dhammassavanaṃ kāritaṃ, tasseva ānisaṃso mahā. |
And for the person by whom the hearing of that Dhamma is caused for many, the benefit for him is great. |
tathārūpāya eva parisāya paṇītapiṇḍapātassa patte pūretvā dinnadānatopi sappitelādīnaṃ patte pūretvā dinnabhesajjadānatopi mahāvihārasadisānaṃ vihārānañca lohapāsādasadisānañca pāsādānaṃ anekāni satasahassāni kāretvā dinnasenāsanadānatopi anāthapiṇḍikādīhi vihāre ārabbha katapariccāgatopi antamaso catuppadikāya gāthāya anumodanāvasenāpi pavattitaṃ dhammadānameva varaṃ seṭṭhaṃ. |
Even than the gift of food given by filling the bowls of such an assembly with choice alms-food, even than the gift of medicine given by filling the bowls with ghee, oil, and so on, even than the gift of lodging given by having many hundreds of thousands of monasteries like the Mahāvihāra and palaces like the Lohapāsāda built, even than the renunciations made in connection with monasteries by Anāthapiṇḍika and others, the gift of the Dhamma given even in the form of a blessing with a four-line verse is better, superior. |
kiṃ kāraṇā? |
For what reason? |
evarūpāni hi puññāni karontā dhammaṃ sutvāva karonti, no asutvā. |
For those who do such meritorious deeds, do them only after hearing the Dhamma, not without hearing it. |
sace hi ime sattā dhammaṃ na suṇeyyuṃ, uḷuṅkamattaṃ yāgumpi kaṭacchumattaṃ bhattampi na dadeyyuṃ. |
For if these beings did not hear the Dhamma, they would not give even a ladleful of porridge or a spoonful of rice. |
iminā kāraṇena sabbadānehi dhammadānameva seṭṭhaṃ. |
For this reason, the gift of the Dhamma is the best of all gifts. |
apica ṭhapetvā buddhe ca paccekabuddhe ca sakalakappaṃ deve vassante udakabindūni gaṇetuṃ samatthāya paññāya samannāgatā sāriputtādayopi attano dhammatāya sotāpattiphalādīni adhigantuṃ nāsakkhiṃsu, assajittherādīhi kathitadhammaṃ sutvā sotāpattiphalaṃ sacchikariṃsu, satthu dhammadesanāya sāvakapāramīñāṇaṃ sacchikariṃsu. |
Moreover, leaving aside the Buddhas and Paccekabuddhas, even those like Sāriputta, who are endowed with wisdom capable of counting the drops of water when it rains in the heavens for a whole kalpa, were not able to attain the fruits of stream-entry and so on by their own Dhamma nature; they realized the fruit of stream-entry after hearing the Dhamma spoken by the elder Assaji and others; by the Teacher's teaching of the Dhamma, they realized the knowledge of the perfection of a disciple. |
imināpi kāraṇena, mahārāja, dhammadānameva seṭṭhaṃ. |
For this reason also, great king, the gift of the Dhamma is the best. |
tena vuttaṃ — |
Therefore it was said: |
“sabbadānaṃ dhammadānaṃ jinātī”ti. |
The gift of the Dhamma surpasses all gifts. |
♦ sabbe pana gandharasādayopi rasā ukkaṃsato devatānaṃ sudhābhojanarasopi saṃsāravaṭṭe pātetvā dukkhānubhavanasseva paccayo. |
♦ But all tastes, such as the taste of scent and so on, and at the highest level, the taste of the ambrosia of the gods, are a cause for experiencing suffering by making one fall into the round of rebirth. |
yo panesa sattatiṃsabodhipakkhiyadhammasaṅkhāto ca navalokuttaradhammasaṅkhāto ca dhammaraso, ayameva sabbarasānaṃ seṭṭho. |
But this taste of the Dhamma, which is called the thirty-seven factors of enlightenment and the nine supramundane Dhammas, this is the best of all tastes. |
tena vuttaṃ — |
Therefore it was said: |
“sabbarasaṃ dhammaraso jinātī”ti . |
The taste of the Dhamma surpasses all tastes. |
yāpesā puttaratidhīturatidhanaratītthiratinaccagītavāditādiratipabhedā ca anekappabhedā ratī, sāpi saṃsāravaṭṭe pātetvā dukkhānubhavanasseva paccayo. |
And this delight, which has various kinds such as the delight in sons, the delight in daughters, the delight in wealth, the delight in women, the delight in dancing, singing, music, and so on, this too is a cause for experiencing suffering by making one fall into the round of rebirth. |
yā panesā dhammaṃ kathentassa vā suṇantassa vā vācentassa vā anto uppajjamānā pīti udaggabhāvaṃ janeti, assūni pavatteti, lomahaṃsaṃ janeti, sāyaṃ saṃsāravaṭṭassa antaṃ katvā arahattapariyosānā hoti. |
But this delight in the Dhamma, which arises within one who is speaking, hearing, or reciting the Dhamma, generates elation, causes tears to flow, and causes the hair of the body to stand on end. This delight brings an end to the round of rebirth and culminates in Arahantship. |
tasmā sabbaratīnaṃ evarūpā dhammaratiyeva seṭṭhā. |
Therefore, of all delights, this kind of delight in the Dhamma is the best. |
tena vuttaṃ — |
Therefore it was said: |
“sabbaratiṃ dhammarati jinātī”ti taṇhakkhayo pana taṇhāya khayante uppannaṃ arahattaṃ sakalassapi vaṭṭadukkhassa abhibhavanato sabbaseṭṭhameva. |
"The delight in the Dhamma surpasses all delights." But the destruction of craving, which is the Arahantship that arises at the end of the destruction of craving, is the very best because it overcomes all the suffering of the round of existence. |
tena vuttaṃ — |
Therefore it was said: |
“taṇhakkhayo sabbadukkhaṃ jinātī”ti. |
The destruction of craving conquers all suffering. |
♦ evaṃ satthari imissā gāthāya atthaṃ kathenteyeva caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
♦ Thus, while the Teacher was explaining the meaning of this verse, there was an awakening to the Dhamma for eighty-four thousand beings. |
sakkopi satthu dhammakathaṃ sutvā satthāraṃ vanditvā evamāha — |
Sakka too, having heard the Teacher's Dhamma talk, paid homage to the Teacher and said thus: |
“bhante, evaṃjeṭṭhake nāma dhammadāne kimatthaṃ amhākaṃ pattiṃ na dāpetha, ito paṭṭhāya no bhikkhusaṅghassa kathetvā pattiṃ dāpetha, bhante”ti. |
Venerable sir, in a gift of the Dhamma that is so pre-eminent, why do you not give us a share of the merit? From now on, having spoken to the community of monks, please give us a share of the merit, venerable sir. |
satthā tassa vacanaṃ sutvā bhikkhusaṅghaṃ sannipātetvā, “bhikkhave, ajjādiṃ katvā mahādhammassavanaṃ vā pākatikadhammassavanaṃ vā upanisinnakathaṃ vā antamaso anumodanampi kathetvā sabbasattānaṃ pattiṃ dadeyyāthā”ti āha. |
The Teacher, having heard his words, assembled the community of monks and said, "Monks, from today onwards, having given a great Dhamma talk or an ordinary Dhamma talk, or a seated conversation, or at the very least a blessing, you should give a share of the merit to all beings." |
♦ sakkapañhavatthu dasamaṃ. |
♦ The tenth story, that of Sakka's Question. |
♦ 11. aputtakaseṭṭhivatthu |
♦ 11. The Story of the Childless Millionaire |
♦ hananti bhogāti imaṃ dhammadesanaṃ satthā jetavane viharanto aputtakaseṭṭhiṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Riches destroy," concerning a certain childless millionaire. |
♦ tassa kira kālakiriyaṃ sutvā rājā pasenadi kosalo “aputtakaṃ sāpateyyaṃ kassa pāpuṇātī”ti pucchitvā “rañño”ti sutvā sattahi divasehi tassa gehato dhanaṃ rājakulaṃ abhiharāpetvā satthu santikaṃ upasaṅkamitvā “handa kuto nu tvaṃ, mahārāja, āgacchasi divādivassā”ti vutte “idha, bhante, sāvatthiyaṃ seṭṭhi, gahapati, kālakato, tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ abhiharitvā āgacchāmī”ti āha. |
♦ It is said that upon hearing of his death, King Pasenadi of Kosala asked, "To whom does the property of a childless person go?" and hearing, "To the king," in seven days he had the wealth from his house brought to the royal palace. Then he approached the Teacher and when asked, "Well now, great king, from where have you come at midday?" he said, "Here, venerable sir, in Sāvatthī a millionaire, a householder, has died. I, having brought his childless property into the royal palace, have come." |
sabbaṃ sutte āgatanayeneva veditabbaṃ. |
Everything should be understood in the way it is presented in the sutta. |
♦ so kira suvaṇṇapātiyā nānaggarasabhojane upanīte “evarūpaṃ nāma manussā bhuñjanti, kiṃ tumhe mayā saddhiṃ imasmiṃ gehe keḷiṃ karothā”ti bhojane upaṭṭhite leḍḍudaṇḍādīhi paharitvā palāpetvā “idaṃ manussānaṃ bhojanan”ti kaṇājakaṃ bhuñjati biḷaṅgadutiyaṃ. |
♦ It is said that when food with various excellent flavors was served on a golden plate, he would say, "Do people eat such things? What are you all playing a game with me in this house for?" and when the food was served, he would drive them away by hitting them with clods of earth, sticks, and so on, and saying, "This is food for humans," he would eat broken rice with sour gruel as a second dish. |
vatthayānachattesupi manāpesu upaṭṭhāpitesu te manusse leḍḍudaṇḍādīhi paharanto palāpetvā sāṇāni dhāreti, jajjararathakena yāti paṇṇachattakena dhāriyamānenāti evaṃ raññā ārocite satthā tassa pubbakammaṃ kathesi. |
And when fine clothes, vehicles, and umbrellas were presented, he would drive those people away, hitting them with clods of earth, sticks, and so on, and would wear hempen clothes, travel in a dilapidated chariot with a leaf-umbrella being held over him. Thus, when it was reported by the king, the Teacher told his past deeds. |
♦ bhūtapubbaṃ so, mahārāja, seṭṭhi, gahapati, tagarasikhiṃ nāma paccekabuddhaṃ piṇḍapātena paṭipādesi. |
♦ In a former life, great king, that millionaire, that householder, provided a Paccekabuddha named Tagarasikhi with almsfood. |
“detha samaṇassa piṇḍan”ti vatvā so uṭṭhāyāsanā pakkāmi. |
Having said, "Give alms to the ascetic," he got up from his seat and left. |
tasmiṃ kira assaddhe bāle evaṃ vatvā pakkante tassa bhariyā saddhā pasannā “cirassaṃ vata me imassa mukhato ‘dehī’ti vacanaṃ sutaṃ, ajja mama manorathaṃ pūrentī piṇḍapātaṃ dassāmī”ti paccekabuddhassa pattaṃ gahetvā paṇītabhojanassa pūretvā adāsi. |
It is said that when he, being faithless and foolish, had spoken thus and left, his wife, being faithful and devout, thought, "After a long time, I have heard the words 'give' from his mouth. Today, fulfilling my wish, I will give almsfood." She took the Paccekabuddha's bowl, filled it with fine food, and gave it. |
sopi nivattamāno taṃ disvā “kiṃ, samaṇa, kiñci te laddhan”ti pattaṃ gahetvā paṇītapiṇḍapātaṃ disvā vippaṭisārī hutvā evaṃ cintesi — |
He too, returning, saw this and said, "What, ascetic, did you get anything?" and taking the bowl and seeing the fine almsfood, he became regretful and thought thus: |
“varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyuṃ. |
"It would be better if my slaves or workers ate this almsfood. |
te hi imaṃ bhuñjitvā mayhaṃ kammaṃ karissanti, ayaṃ pana gantvā bhuñjitvā niddāyissati, naṭṭho me so piṇḍapāto”ti. |
For they, having eaten this, will do my work. But this one, having gone and eaten, will sleep. That almsfood of mine is lost." |
so bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi. |
He also deprived the only son of his brother of his life for the sake of his property. |
so kirassa aṅguliṃ gahetvā vicaranto “idaṃ mayhaṃ pitusantakaṃ yānakaṃ, ayaṃ tassa goṇo”tiādīni āha. |
It is said that while he was walking, holding his finger, he would say, "This is my father's vehicle, this is his ox," and so on. |
atha naṃ so seṭṭhi “idāni tāvesa evaṃ vadeti, imassa pana vuḍḍhippattakāle imasmiṃ gehe bhoge ko rakkhissatī”ti taṃ araññaṃ netvā ekasmiṃ gacchamūle gīvāya gahetvā mūlakandaṃ viya gīvaṃ phāletvā māretvā tattheva chaḍḍesi. |
Then that millionaire thought, "Now he says this, but when he has grown up, who will protect the wealth in this house?" and taking him to the forest, at the foot of a certain tree, he took him by the neck, and tearing his neck like a root-tuber, he killed him and left him right there. |
idamassa pubbakammaṃ. |
This was his past deed. |
tena vuttaṃ — |
Therefore it was said: |
♦ “yaṃ kho so, mahārāja, seṭṭhi, gahapati, tagarasikhiṃ paccekabuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji, tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi. |
♦ "Because, great king, that millionaire, that householder, provided the Paccekabuddha Tagarasikhi with almsfood, as a result of that deed he was reborn seven times in a good destiny, in the heavenly world. As a remaining result of that same deed, in this very Sāvatthī he acted as a millionaire seven times. |
yaṃ kho so, mahārāja, seṭṭhi, gahapati, datvā pacchā vippaṭisārī ahosi ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya, nāssuḷārāya yānabhogāya, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati. |
Because, great king, that millionaire, that householder, after giving, later became regretful, saying, 'It would be better if my slaves or workers ate this almsfood,' as a result of that deed, his mind did not incline to the enjoyment of fine food, his mind did not incline to the enjoyment of fine clothes, his mind did not incline to the enjoyment of fine vehicles, his mind did not incline to the enjoyment of the five fine sense-pleasures. |
yaṃ kho so, mahārāja, seṭṭhi, gahapati, bhātu ca pana ekaputtaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha, tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti. |
Because, great king, that millionaire, that householder, deprived the only son of his brother of his life for the sake of his property, as a result of that deed he was roasted in hell for many hundreds of years, many thousands of years, many hundreds of thousands of years. As a remaining result of that same deed, this is the seventh time his childless property is being brought into the royal treasury. |
tassa kho pana, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ. |
And for that millionaire, that householder, great king, the old merit is exhausted, and no new merit has been accumulated. |
ajja pana, mahārāja, seṭṭhi, gahapati, mahāroruve niraye paccatī”ti . |
And today, great king, that millionaire, that householder, is being roasted in the great Roruva hell." |
♦ rājā satthu vacanaṃ sutvā “aho, bhante, bhāriyaṃ kammaṃ, ettake nāma bhoge vijjamāne neva attanā paribhuñji, na tumhādise buddhe dhuravihāre viharante puññakammaṃ akāsī”ti āha . |
♦ The king, having heard the Teacher's words, said, "Oh, venerable sir, what a heavy deed! Even though he had so much wealth, he neither enjoyed it himself nor did he do meritorious deeds while Buddhas like you were dwelling in a monastery at the head of the community." |
satthā “evametaṃ, mahārāja, dummedhapuggalā nāma bhoge labhitvā nibbānaṃ na gavesanti, bhoge nissāya uppannataṇhā panete dīgharattaṃ hanatī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "So it is, great king. Foolish people, having obtained wealth, do not seek Nibbāna. The craving that arises depending on wealth destroys them for a long time," and he spoke this verse: |
♦ 355. |
♦ 355. |
♦ “hananti bhogā dummedhaṃ, no ca pāragavesino. |
♦ "Riches destroy the foolish, but not those who seek the other shore. |
♦ bhogataṇhāya dummedho, hanti aññeva attanan”ti. |
♦ Through craving for riches, the foolish person destroys himself as if he were another." |
♦ tattha no ca pāragavesinoti ye pana nibbānapāragavesino puggalā, na te bhogā hananti. |
♦ Therein, "but not those who seek the other shore" means those people who seek the other shore of Nibbāna, riches do not destroy them. |
aññeva attananti bhoge nissāya uppannāya taṇhāya duppañño puggalo pare viya attānameva hanatīti attho. |
"Himself as if he were another" means the foolish person, through the craving that has arisen depending on riches, destroys himself as if he were another, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ aputtakaseṭṭhivatthu ekādasamaṃ. |
♦ The eleventh story, that of the Childless Millionaire. |
♦ 12. aṅkuravatthu |
♦ 12. The Story of Aṅkura |
♦ tiṇadosānīti imaṃ dhammadesanaṃ satthā paṇḍukambalasilāyaṃ viharanto aṅkuraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling on the Paṇḍukambala rock, spoke this Dharma teaching, "Fields have weeds as their flaw," concerning Aṅkura. |
vatthu “ye jhānappasutā dhīrā”ti gāthāya vitthāritameva. |
The story is detailed in the verse "Those wise ones who are devoted to meditation." |
vuttañhetaṃ tattha indakaṃ ārabbha. |
It was spoken there concerning Indaka. |
so kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchumattakaṃ bhikkhaṃ dāpesi. |
It is said that he had a spoonful of almsfood that he had brought for himself given to the elder Anuruddha who had entered the village for alms. |
tadassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. |
That merit of his became more fruitful than the gift given by Aṅkura, who for ten thousand years had made a line of cooking pots twelve yojanas long. |
tasmā evamāha. |
Therefore he said thus. |
evaṃ vutte satthā, “aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhette suvuttabījaṃ viya mahapphalaṃ hoti. |
When this was said, the Teacher said, "Aṅkura, a gift should be given with discernment; thus it becomes very fruitful like a seed well sown in a good field. |
tvaṃ pana tathā nākāsi, tena te dānaṃ na mahapphalaṃ jātan”ti imamatthaṃ vibhāvento — |
But you did not do so; therefore your gift did not become very fruitful," and to explain this matter, he said: |
♦ “viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ. |
♦ "A gift should be given with discernment, where what is given is very fruitful. |
♦ viceyya dānaṃ sugatappasatthaṃ, |
♦ A gift given with discernment is praised by the Well-farer, |
♦ ye dakkhiṇeyyā idha jīvaloke. |
♦ those who are worthy of offerings here in the world of the living. |
♦ etesu dinnāni mahapphalāni, |
♦ Gifts given to these are very fruitful, |
♦ bījāni vuttāni yathāsukhette”ti. |
♦ like seeds sown in a good field." |
— |
— |
♦ vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi — |
♦ Having spoken, and teaching the Dhamma further, he spoke these verses: |
♦ 356. |
♦ 356. |
♦ “tiṇadosāni khettāni, rāgadosā ayaṃ pajā. |
♦ "Fields have weeds as their flaw, this generation has passion as its flaw. |
♦ tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ. |
♦ Therefore, what is given to those free from passion is very fruitful. |
♦ 357. |
♦ 357. |
♦ “tiṇadosāni khettāni, dosadosā ayaṃ pajā. |
♦ "Fields have weeds as their flaw, this generation has hatred as its flaw. |
♦ tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ. |
♦ Therefore, what is given to those free from hatred is very fruitful. |
♦ 358. |
♦ 358. |
♦ “tiṇadosāni khettāni, mohadosā ayaṃ pajā. |
♦ "Fields have weeds as their flaw, this generation has delusion as its flaw. |
♦ tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ. |
♦ Therefore, what is given to those free from delusion is very fruitful. |
♦ 359. |
♦ 359. |
♦ “tiṇadosāni khettāni, icchādosā ayaṃ pajā. |
♦ "Fields have weeds as their flaw, this generation has desire as its flaw. |
♦ tasmā hi vigaticchesu, dinnaṃ hoti mahapphalan”ti. |
♦ Therefore, what is given to those free from desire is very fruitful." |
♦ tattha tiṇadosānīti sāmākādīni tiṇāni uṭṭhahantāni pubbaṇṇāparaṇṇāni khettāni dūsenti, tena tāni na bahuphalāni honti. |
♦ Therein, "fields have weeds as their flaw" means that weeds like sāmāka and so on, when they arise, spoil the fields of early and late grain, and because of that, they do not produce much fruit. |
evaṃ sattānampi anto rāgo uppajjanto satte dūseti, tena tesu dinnaṃ mahapphalaṃ na hoti . |
In the same way, when passion arises within beings, it spoils the beings, and therefore what is given to them is not very fruitful. |
khīṇāsavesu dinnaṃ pana mahapphalaṃ hoti. |
But what is given to the Arahants is very fruitful. |
tena vuttaṃ — |
Therefore it was said: |
♦ “tiṇadosāni khettāni, rāgadosā ayaṃ pajā. |
♦ "Fields have weeds as their flaw, this generation has passion as its flaw. |
♦ tasmā hi vītarāgesu, dinnaṃ hoti mahapphalan”ti. |
♦ Therefore, what is given to those free from passion is very fruitful." |
— |
— |
♦ sesagāthāsupi eseva nayo. |
♦ In the remaining verses too, this is the method. |
♦ desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, Aṅkura and Indaka were established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ aṅkuravatthu dvādasamaṃ. |
♦ The twelfth story, that of Aṅkura. |
♦ taṇhāvaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the chapter on Craving is finished. |
♦ catuvīsatimo vaggo. |
♦ The twenty-fourth chapter. |
♦ 25. bhikkhuvaggo |
♦ 25. The Chapter on the Monk |
♦ 1. pañcabhikkhuvatthu |
♦ 1. The Story of the Five Monks |
♦ cakkhunā saṃvaroti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Restraint in the eye," concerning five monks. |
♦ tesu kira ekeko cakkhudvārādīsu pañcasu dvāresu ekekameva rakkhi. |
♦ It is said that of them, each one guarded only one of the five doors, such as the eye-door and so on. |
athekadivasaṃ sannipatitvā “ahaṃ durakkhaṃ rakkhāmi, ahaṃ durakkhaṃ rakkhāmī”ti vivaditvā “satthāraṃ pucchitvā imamatthaṃ jānissāmā”ti satthāraṃ upasaṅkamitvā, “bhante, mayaṃ cakkhudvārādīni rakkhantā attano attano rakkhanadvārameva durakkhanti maññāma, ko nu kho amhesu durakkhaṃ rakkhatī”ti pucchiṃsu. |
Then one day, having assembled, they disputed, "I guard the difficult to guard, I guard the difficult to guard," and thinking, "We will ask the Teacher and know this matter," they approached the Teacher and asked, "Venerable sir, we, while guarding the eye-doors and so on, each think that the door we guard is the difficult one to guard. Who among us, indeed, guards the difficult to guard?" |
satthā ekaṃ bhikkhumpi anosādetvā, “bhikkhave, sabbāni petāni durakkhāneva, api ca kho pana tumhe na idāneva pañcasu ṭhānesu asaṃvutā, pubbepi asaṃvutā, asaṃvutattāyeva ca paṇḍitānaṃ ovāde avattitvā jīvitakkhayaṃ pāpuṇitthā”ti vatvā “kadā, bhante”ti tehi yācito atīte takkasilajātakassa vatthuṃ vitthāretvā rakkhasīnaṃ vasena rājakule jīvitakkhayaṃ patte pattābhisekena mahāsattena setacchattassa heṭṭhā rājāsane nisinnena attano sirisampattiṃ oloketvā “vīriyaṃ nāmetaṃ sattehi kattabbamevā”ti udānavasena udānitaṃ — |
The Teacher, not disparaging any of the monks, said, "Monks, all of these are indeed difficult to guard. Moreover, you are not unrestrained in the five places only now; in the past too you were unrestrained. And because you were unrestrained, you did not act on the advice of the wise and came to the end of your lives," and when they asked, "When, venerable sir?" he, having related the story of the Takkasila Jātaka of the past in detail, when the great being, having been anointed, was seated on the royal throne under the white umbrella, after he had become king, he looked at his own glorious fortune and, thinking, "Energy is indeed something to be done by beings," he uttered as an inspired utterance: |
♦ “kusalūpadese dhitiyā daḷhāya ca, |
♦ "Through wise instruction and firm resolve, |
♦ anivattitattābhayabhīrutāya ca. |
♦ and by the nature of not turning back, being unafraid and fearless, |
♦ na rakkhasīnaṃ vasamāgamimhase, |
♦ we did not come under the power of the ogresses. |
♦ sa sotthibhāvo mahatā bhayena me”ti. |
♦ That state of safety was for me through great fear." |
— |
— |
♦ imaṃ gāthaṃ dassetvā “tadāpi tumheva pañca janā takkasilāyaṃ rajjagahaṇatthāya nikkhantaṃ mahāsattaṃ āvudhahatthā parivāretvā maggaṃ gacchantā antarāmagge rakkhasīhi cakkhudvārādivasena upanītesu rūpārammaṇādīsu asaṃvutā paṇḍitassa ovāde avattitvā olīyantā rakkhasīhi khāditā jīvitakkhayaṃ pāpuṇittha. |
♦ Having shown this verse, he said, "At that time, you five were the ones who, when the great being set out to take the kingdom in Takkasilā, surrounded him with weapons in hand and, while going along the road, on the way, being unrestrained in the sense objects of form and so on presented by the ogresses through the eye-door and so on, and not acting on the advice of the wise, you faltered and were eaten by the ogresses and came to the end of your lives. |
tesu pana ārammaṇesu susaṃvuto piṭṭhito piṭṭhito anubandhantiṃ devavaṇṇiṃ yakkhiniṃ anādiyitvā sotthinā takkasilaṃ gantvā rajjaṃ patto rājā ahamevā”ti jātakaṃ samodhānetvā, “bhikkhave, bhikkhunā nāma sabbāni dvārāni saṃvaritabbāni. |
But among those sense objects, the one who was well-restrained, and who, not heeding the demoness in the form of a goddess who was following him from behind, went to Takkasilā in safety and attained the kingdom, that king was I myself." Having thus connected the Jātaka, he said, "Monks, a monk should indeed restrain all the doors. |
etāni hi saṃvaranto eva sabbadukkhā pamuccatī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
For by restraining these, one is freed from all suffering," and teaching the Dhamma, he spoke these verses: |
♦ 360. |
♦ 360. |
♦ “cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro. |
♦ "Restraint with the eye is good, good is restraint with the ear. |
♦ ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro. |
♦ Restraint with the nose is good, good is restraint with the tongue. |
♦ 361. |
♦ 361. |
♦ “kāyena saṃvaro sādhu, sādhu vācāya saṃvaro. |
♦ "Restraint with the body is good, good is restraint with speech. |
♦ manasā saṃvaro sādhu, sādhu sabbattha saṃvaro. |
♦ Restraint with the mind is good, good is restraint in everything. |
♦ sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī”ti. |
♦ A monk restrained in everything is freed from all suffering." |
♦ tattha cakkhunāti yadā hi bhikkhuno cakkhudvāre rūpārammaṇaṃ āpāthamāgacchati, tadā iṭṭhārammaṇe arajjantassa aniṭṭhārammaṇe adussantassa asamapekkhanena mohaṃ anuppādentassa tasmiṃ dvāre saṃvaro thakanaṃ pidahanaṃ gutti katā nāma hoti. |
♦ Therein, "with the eye" means when a form-object comes into the range of a monk's eye-door, then for one who does not become attached to a desirable object, who does not become averse to an undesirable object, and who does not produce delusion by not paying attention, restraint, stopping, closing, and guarding are said to be done at that door. |
tassa so evarūpo cakkhunā saṃvaro sādhu. |
For him, such restraint with the eye is good. |
esa nayo sotadvārādīsupi. |
This is the method in the ear-door and so on as well. |
cakkhudvārādīsuyeva pana saṃvaro vā asaṃvaro vā nuppajjati, parato pana javanavīthiyaṃ esa labbhati. |
But restraint or non-restraint does not arise in the eye-door and so on themselves, but it is obtained later in the process of impulsion. |
tadā hi asaṃvaro uppajjanto assaddhā akkhanti kosajjaṃ muṭṭhasaccaṃ aññāṇanti akusalavīthiyaṃ ayaṃ pañcavidho labbhati. |
For then, when non-restraint arises, it is obtained in five ways in the unwholesome process: lack of faith, lack of patience, laziness, forgetfulness, and ignorance. |
saṃvaro uppajjanto saddhā khanti vīriyaṃ sati ñāṇanti kusalavīthiyaṃ ayaṃ pañcavidho labbhati. |
When restraint arises, it is obtained in five ways in the wholesome process: faith, patience, energy, mindfulness, and knowledge. |
♦ kāyena saṃvaroti ettha pana pasādakāyopi copanakāyopi labbhati. |
♦ "Restraint with the body," here both the sensitive body and the moving body are obtained. |
ubhayampi panetaṃ kāyadvārameva. |
But both of these are just the body-door. |
tattha pasādadvāre saṃvarāsaṃvaro kathitova. |
There, restraint and non-restraint at the sensitive door have been spoken of. |
copanadvārepi taṃvatthukā pāṇātipātādinnādānakāmesumicchācārā. |
At the moving door also, there are killing, stealing, and sexual misconduct, which have that as their object. |
tehi pana saddhiṃ akusalavīthiyaṃ uppajjantehi taṃ dvāraṃ asaṃvutaṃ hoti, kusalavīthiyaṃ uppajjantehi pāṇātipātāveramaṇiādīhi saṃvutaṃ. |
And with them, when they arise in the unwholesome process, that door becomes unrestrained. When they arise in the wholesome process with abstinence from killing and so on, it is restrained. |
sādhu vācāyāti etthāpi copanavācāpi vācā. |
"Good is restraint with speech," here too there is both moving speech and speech. |
tāya saddhiṃ uppajjantehi musāvādādīhi taṃ dvāraṃ asaṃvutaṃ hoti, musāvādāveramaṇiādīhi saṃvutaṃ. |
With it, when false speech and so on arise, that door becomes unrestrained; with abstinence from false speech and so on, it is restrained. |
manasā saṃvaroti etthāpi javanamanato aññena manena saddhiṃ abhijjhādayo natthi. |
"Restraint with the mind," here too, apart from the mind of impulsion, there is no covetousness and so on with another mind. |
manodvāre pana javanakkhaṇe uppajjamānehi abhijjhādīhi taṃ dvāraṃ asaṃvutaṃ hoti, anabhijjhādīhi saṃvutaṃ hoti. |
But at the mind-door, when covetousness and so on arise at the moment of impulsion, that door becomes unrestrained; with non-covetousness and so on, it becomes restrained. |
sādhu sabbatthāti tesu cakkhudvārādīsu sabbesupi saṃvaro sādhu. |
"Good is restraint in everything" means in all of them, the eye-door and so on, restraint is good. |
ettāvatā hi aṭṭha saṃvaradvārāni aṭṭha ca asaṃvaradvārāni kathitāni. |
By this much, eight doors of restraint and eight doors of non-restraint have been spoken of. |
tesu aṭṭhasu asaṃvaradvāresu ṭhito bhikkhu sakalavaṭṭamūlakadukkhato na muccati, saṃvaradvāresu pana ṭhito sabbasmāpi vaṭṭamūlakadukkhā muccati. |
A monk who stands at the eight doors of non-restraint is not freed from the suffering that is the root of the entire round of existence. But one who stands at the doors of restraint is freed from all the suffering that is the root of the round of existence. |
tena vuttaṃ — |
Therefore it was said: |
“sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī”ti. |
A monk restrained in everything is freed from all suffering. |
♦ desanāvasāne te pañca bhikkhū sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, those five monks were established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ pañcabhikkhuvatthu paṭhamaṃ. |
♦ The first story, that of the Five Monks. |
♦ 2. haṃsaghātakabhikkhuvatthu |
♦ 2. The Story of the Monk who Killed a Swan |
♦ hatthasaṃyatoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ haṃsaghātakaṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Restrained in hand," concerning a certain monk who killed a swan. |
♦ sāvatthivāsino kira dve sahāyakā bhikkhūsu pabbajitvā laddhūpasampadā yebhuyyena ekato vicaranti. |
♦ It is said that two friends who were residents of Sāvatthī, having gone forth among the monks and received ordination, for the most part wandered together. |
te ekadivasaṃ aciravatiṃ gantvā nhatvā ātape tappamānā sāraṇīyakathaṃ kathentā aṭṭhaṃsu. |
One day, they went to the Aciravatī river, and after bathing, they stood warming themselves in the sun and engaged in pleasant conversation. |
tasmiṃ khaṇe dve haṃsā ākāsena gacchanti. |
At that moment, two swans were flying through the sky. |
atheko daharabhikkhu sakkharaṃ gahetvā “ekassa haṃsapotakassa akkhiṃ paharissāmī”ti āha, itaro “na sakkhissāmī”ti āha. |
Then one young monk took a pebble and said, "I will hit the eye of one of the young swans," while the other said, "You will not be able." |
tiṭṭhatu imasmiṃ passe akkhi, parapasse akkhiṃ paharissāmīti. |
Let the eye on this side be, I will hit the eye on the other side. |
idampi na sakkhissasiyevāti. |
This too you will not be able to do. |
“tena hi upadhārehī”ti dutiyaṃ sakkharaṃ gahetvā haṃsassa pacchābhāge khipi, haṃso sakkharasaddaṃ sutvā nivattitvā olokesi. |
"Then watch," he said, took a second pebble, and threw it at the back of the swan. The swan, hearing the sound of the pebble, turned and looked. |
atha naṃ itaraṃ vaṭṭasakkharaṃ gahetvā parapasse akkhimhi paharitvā orimakkhinā nikkhāmesi. |
Then he took another round pebble, hit it in the other eye, and made it come out through the near eye. |
haṃso viravanto parivattitvā tesaṃ pādamūleyeva pati. |
The swan, crying out, turned over and fell at their very feet. |
tattha tattha ṭhitā bhikkhū disvā, “āvuso, buddhasāsane pabbajitvā ananucchavikaṃ vo kataṃ pāṇātipātaṃ karontehī”ti vatvā te ādāya gantvā tathāgatassa dassesuṃ. |
The monks who were standing here and there, seeing this, said, "Friends, having gone forth in the Buddha's dispensation, you have done something unbecoming, killing a living being," and taking them, they showed them to the Tathāgata. |
♦ satthā “saccaṃ kira tayā bhikkhu pāṇātipāto kato”ti pucchitvā “saccaṃ, bhante”ti vutte “bhikkhu kasmā evarūpe niyyānikasāsane pabbajitvā evamakāsi, porāṇakapaṇḍitā anuppanne buddhe agāramajjhe vasamānā appamattakesupi ṭhānesu kukkuccaṃ kariṃsu, tvaṃ pana evarūpe buddhasāsane pabbajitvā kukkuccamattampi na akāsī”ti vatvā tehi yācito atītaṃ āhari. |
♦ The Teacher asked, "Is it true, monk, that you killed a living being?" and when he said, "It is true, venerable sir," he said, "Monk, why did you do such a thing after going forth in such a liberating dispensation? The wise of old, while living in the midst of a household before the arising of a Buddha, felt scruples even in small matters. But you, having gone forth in such a Buddha's dispensation, did not feel even a little scruple," and being requested by them, he related a story of the past. |
♦ atīte kururaṭṭhe indapattanagare dhanañcaye rajjaṃ kārente bodhisatto tassa aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā anupubbena viññutaṃ patto takkasilāyaṃ sippāni uggahetvā pitarā uparajje patiṭṭhāpito aparabhāge pitu accayena rajjaṃ patvā dasa rājadhamme akopento kurudhamme vattittha. |
♦ In the past, in the Kuru kingdom, in the city of Indapatta, when Dhanañjaya was reigning, the Bodhisatta took conception in the womb of his chief queen. Having gradually reached understanding, he learned the arts in Takkasilā. Having been established in the position of viceroy by his father, upon his father's demise in a later part of his life, he attained the kingship. Not violating the ten royal virtues, he practiced the Kuru virtues. |
kurudhammo nāma pañcasīlāni, tāni bodhisatto parisuddhāni katvā rakkhi. |
The Kuru virtues are the five precepts, and the Bodhisatta kept them in their purity. |
yathā ca bodhisatto, evamassa mātā aggamahesī kaniṭṭhabhātā uparājā purohito brāhmaṇo rajjugāhako amacco sārathi seṭṭhi doṇamāpako mahāmatto dovāriko nagarasobhinī vaṇṇadāsīti evametesu ekādasasu janesu kurudhammaṃ rakkhantesu kaliṅgaraṭṭhe dantapuranagare kaliṅge rajjaṃ kārente tasmiṃ raṭṭhe devo na vassi. |
And just as the Bodhisatta, so also his mother, the chief queen, his younger brother the viceroy, the royal chaplain, the Brahmin who was the rope-holder (surveyor), the minister, the charioteer, the treasurer, the grain-measurer, the great minister, the doorkeeper, and the city's courtesan, a slave girl of beauty—thus these eleven people, while they were observing the Kuru virtues, in the Kalinga kingdom, in the city of Dantapura, while the Kalinga king was reigning, it did not rain in that country. |
mahāsattassa pana añjanasannibho nāma maṅgalahatthī mahāpuñño hoti. |
But the great being had a great meritorious royal elephant named Añjanasannibha. |
raṭṭhavāsino “tasmiṃ ānīte devo vassissatī”ti saññāya rañño ārocayiṃsu. |
The people of the country thought, "If he is brought, it will rain," and they informed the king. |
rājā tassa hatthissa ānayanatthāya brāhmaṇe pahiṇi. |
The king sent Brahmins to bring the elephant. |
te gantvā mahāsattaṃ hatthiṃ yāciṃsu. |
They went and asked the great being for the elephant. |
satthā tesaṃ yācanakāraṇaṃ dassetuṃ āha — |
The Teacher, to show the reason for their request, said: |
♦ “tava saddhañca sīlañca, viditvāna janādhipa. |
♦ "Having known your faith and virtue, O lord of men, |
♦ vaṇṇaṃ añjanavaṇṇena, kaliṅgasmiṃ nimimhase”ti. |
♦ we are creating a likeness of the color of collyrium in Kalinga." |
— |
— |
♦ imaṃ tikanipāte jātakaṃ kathesi. |
♦ He told this Jātaka from the Tikanipāta. |
hatthimhi pana ānītepi deve avassante “so rājā kurudhammaṃ rakkhati, tenassa raṭṭhe devo vassatī”ti saññāya “yaṃ so kurudhammaṃ rakkhati, taṃ suvaṇṇapaṭṭe likhitvā ānethā”ti puna kāliṅgo brāhmaṇe ca amacce ca pesesi. |
But when the elephant was brought and it still did not rain, thinking, "That king observes the Kuru virtues, therefore it rains in his country," they sent Kalinga Brahmins and ministers again, saying, "Whatever Kuru virtues he observes, write them on a golden plate and bring them." |
tesu gantvā yācantesu rājānaṃ ādiṃ katvā sabbepi te attano attano sīlesu kiñci kukkuccamattaṃ katvā “aparisuddhaṃ no sīlan”ti paṭikkhipitvāpi “na ettāvatā sīlabhedo hotī”ti tehi punappunaṃ yācitā attano attano sīlāni kathayiṃsu. |
When they went and asked, all of them, beginning with the king, having felt some little scruple about their own virtues, rejected it, saying, "Our virtue is not pure." But when they were repeatedly asked by them, saying, "A breach of virtue does not happen by so little," they each described their own virtues. |
kāliṅgo suvaṇṇapaṭṭe likhāpetvā ābhataṃ kurudhammaṃ disvāva samādāya sādhukaṃ pūresi. |
The Kalinga king, having had the Kuru virtues written on a golden plate and brought, on seeing them, undertook them and revered them well. |
tassa raṭṭhe devo pāvassi, raṭṭhaṃ khemaṃ subhikkhaṃ ahosi. |
It rained in his country, and the country became safe and prosperous. |
satthā imaṃ atītaṃ āharitvā — |
The Teacher, having related this past story, said: |
♦ “gaṇikā uppalavaṇṇā, puṇṇo dovāriko tadā. |
♦ "The courtesan was Uppalavaṇṇā, Puṇṇa was the doorkeeper then. |
♦ rajjugāho ca kaccāno, doṇamāpako ca kolito. |
♦ The rope-holder was Kaccāna, and the grain-measurer was Kolita. |
♦ “sāriputto tadā seṭṭhī, anuruddho ca sārathī. |
♦ "Sāriputta was then the treasurer, Anuruddha was the charioteer. |
♦ brāhmaṇo kassapo thero, uparājānandapaṇḍito. |
♦ The Brahmin was the elder Kassapa, the viceroy was the wise Ānanda. |
♦ “mahesī rāhulamātā, māyādevī janettikā. |
♦ "The chief queen was Rāhula's mother, Māyādevī was the mother. |
♦ kururājā bodhisatto, evaṃ dhāretha jātakan”ti. |
♦ The king of Kuru was the Bodhisatta, thus should you remember the Jātaka." |
— |
— |
♦ jātakaṃ samodhānetvā “bhikkhu evaṃ pubbepi paṇḍitā appamattakepi kukkucce uppanne attano sīlabhede āsaṅkaṃ kariṃsu, tvaṃ pana mādisassa buddhassa sāsane pabbajitvā pāṇātipātaṃ karonto atibhāriyaṃ kammamakāsi, bhikkhunā nāma hatthehi pādehi vācāya ca saṃyatena bhavitabban”ti vatvā imaṃ gāthamāha — |
♦ Having connected the Jātaka, he said, "Monk, thus in the past, the wise, when even a slight scruple arose, had a suspicion of a breach in their own virtue. But you, having gone forth in the dispensation of a Buddha like me, have done a very grave deed by killing a living being. A monk should be restrained in hands, feet, and speech," and he spoke this verse: |
♦ 362. |
♦ 362. |
♦ “hatthasaṃyato pādasaṃyato, |
♦ "Restrained in hand, restrained in foot, |
♦ vācāsaṃyato saṃyatuttamo. |
♦ restrained in speech, supremely restrained. |
♦ ajjhattarato samāhito, |
♦ Delighting inwardly, composed, |
♦ eko santusito tamāhu bhikkhun”ti. |
♦ solitary and content, him they call a monk." |
♦ tattha hatthasaṃyatoti hatthakīḷāpanādīnaṃ vā hatthena paresaṃ paharaṇādīnaṃ vā abhāvena hatthasaṃyato. |
♦ Therein, "restrained in hand" means restrained in hand by the absence of playing with the hands and so on, or of striking others with the hand and so on. |
dutiyapadepi eseva nayo. |
In the second phrase, the method is the same. |
vācāya pana musāvādādīnaṃ akaraṇato vācāya saṃyato. |
But in speech, by not committing false speech and so on, one is restrained in speech. |
saṃyatuttamoti saṃyatattabhāvo, kāyacalanasīsukkhipanabhamukavikārādīnaṃ akārakoti attho. |
"Supremely restrained" means the state of being restrained; the meaning is not making movements of the body, jerking the head, making facial contortions, and so on. |
ajjhattaratoti gocarajjhattasaṅkhātāya kammaṭṭhānabhāvanāya rato. |
"Delighting inwardly" means delighting in the cultivation of the meditation subject, which is called the inner sphere of activity. |
samāhitoti suṭṭhu ṭhapito. |
"Composed" means well-established. |
eko santusitoti ekavihārī hutvā suṭṭhu tusito vipassanācārato paṭṭhāya attano adhigamena tuṭṭhamānaso. |
"Solitary and content" means being one who lives alone and is well-contented, content with his own attainment, starting from the practice of insight meditation. |
puthujjanakalyāṇakañhi ādiṃ katvā sabbepi sekhā attano adhigamena santussantīti santusitā, arahā pana ekantasantusitova. |
For the good ordinary person and all the trainees are content with their own attainment, so they are called "content." But the Arahant is completely content. |
taṃ sandhāyetaṃ vuttaṃ. |
It is with reference to this that it was said. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ haṃsaghātakabhikkhuvatthu dutiyaṃ. |
♦ The second story, that of the Monk who Killed a Swan. |
♦ 3. kokālikavatthu |
♦ 3. The Story of Kokālika |
♦ yo mukhasaṃyatoti imaṃ dhammadesanaṃ satthā jetavane viharanto kokālikaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who is restrained in mouth," concerning Kokālika. |
vatthu “atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkamī”ti sutte āgatameva. |
The story is as it is given in the sutta "Then the monk Kokālika approached the Blessed One." |
atthopissa aṭṭhakathāya vuttanayeneva veditabbo. |
And its meaning should be understood in the way stated in the commentary. |
♦ kokālike pana padumaniraye uppanne dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “aho kokāliko bhikkhu attano mukhaṃ nissāya vināsaṃ patto, dve aggasāvake akkosantasseva hissa pathavī vivaraṃ adāsī”ti. |
♦ When Kokālika had arisen in the Paduma hell, a discussion arose in the Dhamma hall, "Oh, the monk Kokālika came to ruin on account of his mouth. Indeed, the earth gave him an opening while he was reviling the two chief disciples." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi kokāliko bhikkhu attano mukhameva nissāya naṭṭho”ti vatvā tamatthaṃ sotukāmehi bhikkhūhi yācito tassa pakāsanatthaṃ atītaṃ āhari. |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Not only now, monks, in the past too the monk Kokālika was ruined on account of his own mouth," and being requested by the monks who were eager to hear that matter, to clarify it he related a story of the past. |
♦ atīte himavantapadese ekasmiṃ sare kacchapo vasati. |
♦ In the past, in the Himalayan region, a tortoise lived in a certain lake. |
dve haṃsapotakā gocarāya carantā tena saddhiṃ vissāsaṃ katvā daḷhavissāsikā hutvā ekadivasaṃ kacchapaṃ pucchiṃsu — |
Two young swans, while searching for food, made friends with it and, having become close friends, one day asked the tortoise: |
“samma, amhākaṃ himavante cittakūṭapabbatatale kañcanaguhāya vasanaṭṭhānaṃ, ramaṇiyo padeso, gacchissasi amhehi saddhin”ti. |
Friend, our dwelling place is in a golden cave on the Cittakūṭa mountain in the Himalayas. It is a delightful place. Will you go with us? |
“samma, ahaṃ kathaṃ gamissāmī”ti? |
Friend, how will I go? |
“mayaṃ taṃ nessāma, sace mukhaṃ rakkhituṃ sakkhissasī”ti. |
We will take you, if you can guard your mouth. |
“rakkhissāmi, sammā gahetvā maṃ gacchathā”ti. |
I will guard it, friends, take me and go. |
te “sādhū”ti vatvā ekaṃ daṇḍakaṃ kacchapena ḍaṃsāpetvā sayaṃ tassa ubho koṭiyo ḍaṃsitvā ākāsaṃ pakkhandiṃsu. |
They, saying, "Very well," had the tortoise bite a stick, and they themselves, biting the two ends of it, flew up into the sky. |
taṃ tathā haṃsehi nīyamānaṃ gāmadārakā disvā “dve haṃsā kacchapaṃ daṇḍena harantī”ti āhaṃsu. |
The village boys, seeing it being carried thus by the swans, said, "Two swans are carrying a tortoise with a stick." |
kacchapo “yadi maṃ sahāyakā nenti, tumhākaṃ ettha kiṃ hoti duṭṭhaceṭakā”ti vattukāmo haṃsānaṃ sīghavegatāya bārāṇasinagare rājanivesanassa uparibhāgaṃ sampattakāle daṭṭhaṭṭhānato daṇḍakaṃ vissajjetvā ākāsaṅgaṇe patitvā dvedhā bhijji. |
The tortoise, wanting to say, "If my friends are carrying me, what is it to you, you wicked boys?" because of the swift speed of the swans, when it reached the space above the royal palace in the city of Benares, it let go of the stick from the place it was biting and, falling in the palace courtyard, it broke in two. |
satthā imaṃ atītaṃ āharitvā — |
The Teacher, having related this past story, said: |
♦ “avadhī vata attānaṃ, kacchapo byāharaṃ giraṃ. |
♦ "The tortoise indeed killed itself, uttering a word. |
♦ suggahītasmiṃ kaṭṭhasmiṃ, vācāya sakiyāvadhī. |
♦ While the stick was well-grasped, it killed itself with its own speech. |
♦ “etampi disvā naravīriyaseṭṭha, |
♦ "Seeing this too, O best of men of courage, |
♦ vācaṃ pamuñce kusalaṃ nātivelaṃ. |
♦ one should utter wholesome speech, not in excess. |
♦ passasi bahubhāṇena, kacchapaṃ byasanaṃ gatan”ti. |
♦ You see how the tortoise, through much talking, came to disaster." |
. |
. |
♦ imaṃ dukanipāte bahubhāṇijātakaṃ vitthāretvā, “bhikkhave, bhikkhunā nāma mukhasaṃyatena samacārinā anuddhatena nibbutacittena bhavitabban”ti vatvā imaṃ gāthamāha — |
♦ Having related this Bahubhāṇi Jātaka from the Dukanipāta in detail, he said, "Monks, a monk should indeed be restrained in mouth, of even conduct, not haughty, and of a calmed mind," and he spoke this verse: |
♦ 363. |
♦ 363. |
♦ “yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato. |
♦ "That monk who is restrained in mouth, who speaks wisely, is not haughty, |
♦ atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitan”ti. |
♦ who explains the meaning and the Dhamma, sweet is his speech." |
♦ tattha mukhasaṃyatoti dāsacaṇḍālādayopi “tvaṃ dujjāto, tvaṃ dussīlo”tiādīnaṃ avacanatāya mukhena saṃyato. |
♦ Therein, "restrained in mouth" means restrained in mouth by not saying things like "you are of low birth, you are of bad conduct" to slaves, outcasts, and others. |
mantabhāṇīti mantā vuccati paññā, tāya bhaṇanasīlo. |
"Who speaks wisely" means wisdom is called 'mantā'; he is one who has the habit of speaking with that. |
anuddhatoti nibbutacitto. |
"Not haughty" means of a calmed mind. |
atthaṃ dhammañca dīpetīti bhāsitatthañceva desanādhammañca katheti. |
"Who explains the meaning and the Dhamma" means he speaks of the meaning of what is said and of the teaching of the Dhamma. |
madhuranti evarūpassa bhikkhuno bhāsitaṃ madhuraṃ nāma. |
"Sweet" means the speech of such a monk is called sweet. |
yo pana atthameva sampādeti, na pāḷiṃ, pāḷiṃyeva sampādeti, na atthaṃ, ubhayaṃ vā pana na sampādeti, tassa bhāsitaṃ madhuraṃ nāma na hotīti. |
But he who accomplishes only the meaning, not the text, or accomplishes only the text, not the meaning, or does not accomplish either, his speech is not called sweet. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ kokālikavatthu tatiyaṃ. |
♦ The third story, that of Kokālika. |
♦ 4. dhammārāmattheravatthu |
♦ 4. The Story of the Elder Dhammārāma |
♦ dhammārāmoti imaṃ dhammadesanaṃ satthā jetavane viharanto dhammārāmattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He whose pleasure-garden is the Dhamma," concerning the elder Dhammārāma. |
♦ satthārā kira “ito me catumāsaccayena parinibbānaṃ bhavissatī”ti ārocite anekasahassā bhikkhū satthāraṃ parivāretvā vicariṃsu. |
♦ It is said that when the Teacher announced, "My final Nibbāna will take place four months from now," many thousands of monks surrounded the Teacher and wandered about. |
tattha puthujjanā bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego uppajji. |
There, the ordinary monks could not hold back their tears; in the Arahants, a sense of religious urgency arose. |
sabbepi “kiṃ nu kho karissāmā”ti vaggabandhanena vicaranti. |
All of them, thinking, "What shall we do?" wandered about in groups. |
eko pana dhammārāmo nāma bhikkhu bhikkhūnaṃ santikaṃ na upasaṅkamati. |
But one monk named Dhammārāma did not approach the monks. |
bhikkhūhi “kiṃ, āvuso”ti vuccamāno paṭivacanampi adatvā “satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva vāyamitvā arahattaṃ pāpuṇissāmī”ti ekakova viharanto satthārā desitaṃ dhammaṃ āvajjeti cinteti anussarati. |
When the monks said, "What is it, friend?" he, not giving a reply, thinking, "The Teacher, it is said, will attain final Nibbāna in four months, and I am not yet free from passion. While the Teacher is still alive, I will strive and attain Arahantship," and dwelling alone, he reflected on, thought about, and remembered the Dhamma taught by the Teacher. |
bhikkhū tathāgatassa ārocesuṃ — |
The monks reported to the Tathāgata: |
“bhante, dhammārāmassa tumhesu sinehamattampi natthi, ‘satthā kira parinibbāyissati, kiṃ nu kho karissāmā’ti amhehi saddhiṃ sammantanamattampi na karotī”ti. |
Venerable sir, Dhammārāma has not even the slightest affection for you. When we say, 'The Teacher, it is said, will attain final Nibbāna, what shall we do?' he does not even consult with us. |
satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ evaṃ karosī”ti pucchi. |
The Teacher had him summoned and asked, "Is it true that you are acting thus?" |
“saccaṃ, bhante”ti. |
It is true, venerable sir. |
“kiṃ kāraṇā”ti? |
For what reason? |
tumhe kira catumāsaccayena parinibbāyissatha, ahañcamhi avītarāgo, tumhesu dharantesuyeva vāyamitvā arahattaṃ pāpuṇissāmīti tumhehi desitaṃ dhammaṃ āvajjāmi cintemi anussarāmīti. |
You, it is said, will attain final Nibbāna in four months, and I am not yet free from passion. While you are still alive, I will strive and attain Arahantship, so I am reflecting on, thinking about, and remembering the Dhamma taught by you. |
♦ satthā “sādhu sādhū”ti tassa sādhukāraṃ datvā, “bhikkhave, aññenāpi mayi sinehavantena bhikkhunā nāma dhammārāmasadiseneva bhavitabbaṃ. |
♦ The Teacher, saying, "Good, good," gave him his approval and said, "Monks, any other monk who has affection for me should be like Dhammārāma. |
na hi mayhaṃ mālāgandhādīhi pūjaṃ karontā mama pūjaṃ karonti nāma, dhammānudhammaṃ paṭipajjantāyeva pana maṃ pūjenti nāmā”ti vatvā imaṃ gāthamāha — |
For those who offer worship to me with garlands, perfumes, and so on do not truly worship me; but those who practice the Dhamma in accordance with the Dhamma, they indeed worship me," and he spoke this verse: |
♦ 364. |
♦ 364. |
♦ “dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ. |
♦ "He whose pleasure-garden is the Dhamma, who delights in the Dhamma, who reflects on the Dhamma, |
♦ dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyatī”ti. |
♦ a monk who remembers the Dhamma, does not fall away from the good Dhamma." |
♦ tattha nivāsanaṭṭhena samathavipassanādhammo ārāmo assāti dhammārāmo. |
♦ Therein, "he whose pleasure-garden is the Dhamma" means one for whom the Dhamma of calm and insight is his pleasure-garden because it is his dwelling place. |
tasmiṃyeva dhamme ratoti dhammarato. |
"Who delights in the Dhamma" means he delights in that very Dhamma. |
tasseva dhammassa punappunaṃ vicintanatāya dhammaṃ anuvicintayaṃ, taṃ dhammaṃ āvajjento manasikarontoti attho. |
"Who reflects on the Dhamma" means by repeatedly thinking about that Dhamma; the meaning is he reflects on and mentally considers that Dhamma. |
anussaranti tameva dhammaṃ anussaranto. |
"Who remembers" means he remembers that very Dhamma. |
saddhammāti evarūpo bhikkhu sattatiṃsabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyatīti attho. |
"From the good Dhamma" means such a monk does not fall away from the thirty-seven factors of enlightenment and the nine kinds of supramundane Dhamma, is the meaning. |
♦ desanāvasāne so bhikkhu arahatte patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that monk was established in Arahantship, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ dhammārāmattheravatthu catutthaṃ. |
♦ The fourth story, that of the Elder Dhammārāma. |
♦ 5. vipakkhasevakabhikkhuvatthu |
♦ 5. The Story of the Monk who Associated with the Opposition |
♦ salābhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ vipakkhasevakaṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "One's own gain," concerning a certain monk who associated with the opposition. |
♦ tassa kireko devadattapakkhiko bhikkhu sahāyo ahosi. |
♦ It is said that he had a friend who was a monk of Devadatta's faction. |
so taṃ bhikkhūhi saddhiṃ piṇḍāya caritvā katabhattakiccaṃ āgacchantaṃ disvā “kuhiṃ gatosī”ti pucchi. |
He, seeing him coming after having walked for alms with the monks and finished his meal, asked, "Where did you go?" |
“asukaṭṭhānaṃ nāma piṇḍāya caritun”ti. |
To a certain place to walk for alms. |
“laddho te piṇḍapāto”ti? |
Did you get almsfood? |
“āma, laddho”ti. |
Yes, I got it. |
“idha amhākaṃ mahālābhasakkāro, katipāhaṃ idheva hohī”ti. |
Here we have great gain and honor, stay here for a few days. |
so tassa vacanena katipāhaṃ tattha vasitvā sakaṭṭhānameva agamāsi . |
He, by his word, having stayed there for a few days, went back to his own place. |
atha naṃ bhikkhū “ayaṃ, bhante, devadattassa uppannalābhasakkāraṃ paribhuñjati, devadattassa pakkhiko eso”ti tathāgatassa ārocesuṃ. |
Then the monks reported to the Tathāgata, "This one, venerable sir, enjoys the gain and honor that has arisen for Devadatta; he is of Devadatta's faction." |
satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ evamakāsī”ti pucchi. |
The Teacher had him summoned and asked, "Is it true that you did so?" |
“āma, bhante, ahaṃ tattha ekaṃ daharaṃ nissāya katipāhaṃ vasiṃ, na ca pana devadattassa laddhiṃ rocemī”ti. |
Yes, venerable sir, I stayed there for a few days on account of a certain young man, but I do not approve of Devadatta's doctrine. |
atha naṃ bhagavā “kiñcāpi tvaṃ laddhiṃ na rocesi, diṭṭhadiṭṭhakānaṃyeva pana laddhiṃ rocento viya vicarasi. |
Then the Blessed One said to him, "Although you do not approve of the doctrine, you wander about as if you approve of the doctrine of those whom you have seen. |
na tvaṃ idāneva evaṃ karosi, pubbepi evarūpoyevā”ti vatvā “idāni tāva, bhante, amhehi sāmaṃ diṭṭho, pubbe panesa kesaṃ laddhiṃ rocento viya vicari, ācikkhatha no”ti bhikkhūhi yācito atītaṃ āharitvā — |
You do not do so only now; in the past too you were of such a nature," and when the monks, saying, "Now, venerable sir, we have seen him ourselves, but in the past, approving of whose doctrine did he wander? Tell us," requested him, he related a story of the past: |
♦ “purāṇacorāna vaco nisamma, |
♦ "Hearing the words of the old thieves, |
♦ mahiḷāmukho pothayamanvacārī. |
♦ Mahiḷāmukha followed, trampling. |
♦ susaññatānañhi vaco nisamma, |
♦ But hearing the words of the well-restrained, |
♦ gajuttamo sabbaguṇesu aṭṭhā”ti. |
♦ the excellent elephant stood firm in all virtues." |
— |
— |
♦ imaṃ mahiḷāmukhajātakaṃ vitthāretvā, “bhikkhave, bhikkhunā nāma sakalābheneva santuṭṭhena bhavitabbaṃ, paralābhaṃ patthetuṃ na vaṭṭati. |
♦ Having related this Mahiḷāmukha Jātaka in detail, he said, "Monks, a monk should be content with his own entire gain; it is not proper to desire the gain of others. |
paralābhaṃ patthentassa hi jhānavipassanāmaggaphalesu ekadhammopi nuppajjati, sakalābhasantuṭṭhasseva pana jhānādīni uppajjantī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
For in one who desires the gain of others, not even one Dhamma of jhāna, vipassanā, path, or fruit arises; but in one who is content with his own entire gain, jhāna and so on arise," and teaching the Dhamma, he spoke these verses: |
♦ 365. |
♦ 365. |
♦ “salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care. |
♦ "One should not despise one's own gain, nor should one go about envying others. |
♦ aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati. |
♦ A monk who envies others does not attain concentration. |
♦ 366. |
♦ 366. |
♦ “appalābhopi ce bhikkhu, salābhaṃ nātimaññati. |
♦ "Even if a monk has little gain, he does not despise his own gain. |
♦ taṃ ve devā pasaṃsanti, suddhājīviṃ atanditan”ti. |
♦ Him, indeed, the gods praise, whose life is pure and who is not idle." |
♦ tattha salābhanti attano uppajjanakalābhaṃ. |
♦ Therein, "one's own gain" means the gain that is proper to arise for oneself. |
sapadānacārañhi parivajjetvā anesanāya jīvikaṃ kappento salābhaṃ atimaññati hīḷeti jigucchati nāma. |
He who, having abandoned the practice of walking for alms in order, makes his living by improper means, is said to despise, scorn, and loathe his own gain. |
tasmā evaṃ akaraṇena salābhaṃ nātimaññeyya. |
Therefore, by not doing so, one should not despise one's own gain. |
aññesaṃ pihayanti aññesaṃ lābhaṃ patthento na careyyāti attho. |
"Envying others" means one should not go about desiring the gain of others, is the meaning. |
samādhiṃ nādhigacchatīti aññesañhi lābhaṃ pihayanto tesaṃ cīvarādikaraṇe ussukkaṃ āpanno bhikkhu appanāsamādhiṃ vā upacārasamādhiṃ vā nādhigacchati. |
"Does not attain concentration" means a monk who envies the gain of others and is zealous in making robes and so on for them, does not attain absorption concentration or access concentration. |
salābhaṃ nātimaññatīti appalābhopi samāno uccanīcakule paṭipāṭiyā sapadānaṃ caranto bhikkhu salābhaṃ nātimaññati nāma. |
"Does not despise his own gain" means a monk who, though having little gain, walks for alms in order in high and low families, is said not to despise his own gain. |
taṃ veti taṃ evarūpaṃ bhikkhuṃ sārajīvitatāya suddhājīviṃ jaṅghabalaṃ nissāya jīvitakappanena akusītatāya atanditaṃ devā pasaṃsanti thomentīti attho. |
"Him indeed" means that such a monk, because of his pure livelihood, being of pure livelihood, and because of making his living relying on the strength of his legs, being not lazy, being untiring, the gods praise, they commend, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ vipakkhasevakabhikkhuvatthu pañcamaṃ. |
♦ The fifth story, that of the Monk who Associated with the Opposition. |
♦ 6. pañcaggadāyakabrāhmaṇavatthu |
♦ 6. The Story of the Brahmin who Gave the Five First Portions |
♦ sabbasoti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcaggadāyakaṃ nāma brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "In every way," concerning a Brahmin named the Giver of the Five First Portions. |
♦ so kira sasse khette ṭhitakāleyeva khettaggaṃ nāma deti, khalakāle khalaggaṃ nāma deti, khalabhaṇḍakāle khalabhaṇḍaggaṃ nāma deti, ukkhalikakāle kumbhaggaṃ nāma deti, pātiyaṃ vaḍḍhitakāle pātaggaṃ nāma detīti imāni pañca aggadānāni deti, sampattassa adatvā nāma na bhuñjati. |
♦ It is said that he would give what is called the 'first of the field' when the crop was still in the field, he would give what is called the 'first of the threshing floor' at the time of threshing, he would give what is called the 'first of the threshing floor produce' at the time of gathering the produce, he would give what is called the 'first of the pot' at the time of putting it in the pot, and he would give what is called the 'first of the bowl' at the time it was served in the bowl. Thus he gave these five first-portion gifts; he would not eat without giving to one who had arrived. |
tenassa pañcaggadāyakotveva nāmaṃ ahosi. |
Because of this, his name became 'the Giver of the Five First Portions'. |
satthā tassa ca brāhmaṇiyā cassa tiṇṇaṃ phalānaṃ upanissayaṃ disvā brāhmaṇassa bhojanavelāyaṃ gantvā dvāre aṭṭhāsi. |
The Teacher, seeing the potential for the three fruits in both him and his Brahmin wife, went at the Brahmin's mealtime and stood at the door. |
sopi dvārapamukhe antogehābhimukho nisīditvā bhuñjati, satthāraṃ dvāre ṭhitaṃ na passati. |
He too was sitting at the entrance of the door, facing inside the house, eating, and did not see the Teacher standing at the door. |
brāhmaṇī pana taṃ parivisamānā satthāraṃ disvā cintesi — |
But the Brahmin wife, while serving him, saw the Teacher and thought: |
“ayaṃ brāhmaṇo pañcasu ṭhānesu aggaṃ datvā bhuñjati, idāni ca samaṇo gotamo āgantvā dvāre ṭhito. |
"This Brahmin eats only after giving the first portion in five instances, and now the ascetic Gotama has come and is standing at the door. |
sace brāhmaṇo etaṃ disvā attano bhattaṃ haritvā dassati, punapāhaṃ pacituṃ na sakkhissāmī”ti. |
If the Brahmin sees this and brings his own meal and gives it, I will not be able to cook again." |
sā “evaṃ ayaṃ samaṇaṃ gotamaṃ na passissatī”ti satthu piṭṭhiṃ datvā tassa pacchato taṃ paṭicchādentī onamitvā puṇṇacandaṃ pāṇinā paṭicchādentī viya aṭṭhāsi. |
She, thinking, "In this way he will not see the ascetic Gotama," turned her back to the Teacher and stood behind him, hiding him by bending over, as if hiding the full moon with her hand. |
tathā ṭhitā eva ca pana “gato nu kho no”ti satthāraṃ aḍḍhakkhikena olokesi. |
But while standing thus, thinking, "Has he gone or not?" she glanced at the Teacher with half an eye. |
satthā tattheva aṭṭhāsi. |
The Teacher stood right there. |
brāhmaṇassa pana savanabhayena “aticchathā”ti na vadeti, osakkitvā pana saṇikameva “aticchathā”ti āha . |
But for fear of the Brahmin hearing, she did not say, "Please pass on," but moving aside, she said softly, "Please pass on." |
satthā “na gamissāmī”ti sīsaṃ cālesi. |
The Teacher shook his head, meaning, "I will not go." |
lokagarunā buddhena “na gamissāmī”ti sīse cālite sā sandhāretuṃ asakkontī mahāhasitaṃ hasi. |
When the Buddha, revered by the world, shook his head meaning, "I will not go," she, unable to contain herself, burst into loud laughter. |
tasmiṃ khaṇe satthā gehābhimukhaṃ obhāsaṃ muñci. |
At that moment, the Teacher released a radiant light towards the house. |
brāhmaṇopi piṭṭhiṃ datvā nisinnoyeva brāhmaṇiyā hasitasaddaṃ sutvā chabbaṇṇānañca rasmīnaṃ obhāsaṃ oloketvā satthāraṃ addasa. |
The Brahmin too, though sitting with his back turned, heard the sound of his wife's laughter and, looking at the radiance of the six-colored rays, saw the Teacher. |
buddhā hi nāma gāme vā araññe vā hetusampannānaṃ attānaṃ adassetvā na pakkamanti. |
For Buddhas, indeed, whether in a village or a forest, do not depart without showing themselves to those endowed with the necessary conditions. |
brāhmaṇopi satthāraṃ disvā, “bhoti nāsitomhi tayā, rājaputtaṃ āgantvā dvāre ṭhitaṃ mayhaṃ anācikkhantiyā bhāriyaṃ te kammaṃ katan”ti vatvā aḍḍhabhuttaṃ bhojanapātiṃ ādāya satthu santikaṃ gantvā, “bho gotama, ahaṃ pañcasu ṭhānesu aggaṃ datvāva bhuñjāmi, ito ca me majjhe bhinditvā ekova bhattakoṭṭhāso bhutto, eko koṭṭhāso avasiṭṭho, paṭiggaṇhissasi me idaṃ bhattan”ti. |
The Brahmin too, seeing the Teacher, said, "Lady, I have been ruined by you! By not informing me that the royal son had come and was standing at the door, a heavy deed you have done." And taking his half-eaten food bowl, he went to the Teacher and said, "Good Gotama, I eat only after giving the first portion in five instances. From this, having broken it in the middle, only one portion of food has been eaten by me; one portion is left. Will you accept this food from me?" |
satthā “na me tava ucchiṭṭhabhattena attho”ti avatvā, “brāhmaṇa, aggampi mayhameva anucchavikaṃ, majjhe bhinditvā aḍḍhabhuttabhattampi, carimakabhattapiṇḍopi mayhameva anucchaviko. |
The Teacher, without saying, "I have no use for your leftover food," said, "Brahmin, the first portion is also suitable for me, the half-eaten food after breaking it in the middle is also suitable, and the last lump of food is also suitable for me. |
mayañhi, brāhmaṇa, paradattūpajīvipetasadisā”ti vatvā imaṃ gāthamāha — |
For we, Brahmin, are like spirits who live on what is given by others," and he spoke this verse: |
♦ “yadaggato majjhato sesato vā, |
♦ "Whether one should receive alms from the first, |
♦ piṇḍaṃ labhetha paradattūpajīvī. |
♦ the middle, or the remainder, one who lives on what is given by others. |
♦ nālaṃ thutuṃ nopi nipaccavādī, |
♦ is not fit to praise nor to be a critic, |
♦ taṃ vāpi dhīrā muni vedayantī”ti. |
♦ that one, the wise declare to be a sage." |
. |
. |
♦ brāhmaṇo taṃ sutvāva pasannacitto hutvā “aho acchariyaṃ, dīpasāmiko nāma rājaputto ‘na me tava ucchiṭṭhabhattena attho’ti avatvā evaṃ vakkhatī”ti dvāre ṭhitakova satthāraṃ pañhaṃ pucchi — |
♦ The Brahmin, upon hearing that, with a gladdened heart, said, "Oh, how wonderful! That the royal son, the lord of the island, would not say, 'I have no use for your leftover food,' but would speak thus," and while still standing at the door, he asked the Teacher a question: |
“bho gotama, tumhe attano sāvake bhikkhūti vadatha, kittāvatā bhikkhu nāma hotī”ti. |
Good Gotama, you call your disciples 'monks'. By how much does one become a monk? |
satthā “kathaṃrūpā nu kho imassa dhammadesanā sappāyā”ti upadhārento “ime dvepi janā kassapabuddhakāle ‘nāmarūpan’ti vadantānaṃ kathaṃ suṇiṃsu, nāmarūpaṃ avissajjitvāva nesaṃ dhammaṃ desetuṃ vaṭṭatī”ti, “brāhmaṇa, nāme ca rūpe ca arajjanto asajjanto asocanto bhikkhu nāma hotī”ti vatvā imaṃ gāthamāha — |
The Teacher, considering, "What kind of Dharma discourse would be suitable for this one?" and reflecting, "These two people, in the time of the Buddha Kassapa, heard a talk of those who spoke of 'name and form'. It is proper to teach them the Dhamma without abandoning name and form," said, "Brahmin, one who is not attached, not clinging, not grieving over name and form, is called a monk," and he spoke this verse: |
♦ 367. |
♦ 367. |
♦ “sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ. |
♦ "For whom, in all name-and-form, there is no sense of 'mine', |
♦ asatā ca na socati, sa ve bhikkhūti vuccatī”ti. |
♦ and who does not grieve over what is not, he indeed is called a monk." |
♦ tattha sabbasoti sabbasmimpi vedanādīnaṃ catunnaṃ, rūpakkhandhassa cāti pañcannaṃ khandhānaṃ vasena pavatte nāmarūpe. |
♦ Therein, "in all" means in the entire name-and-form which proceeds by way of the five aggregates, namely the four aggregates of feeling and so on, and the aggregate of form. |
mamāyitanti yassa ahanti vā mamanti vā gāho natthi. |
"Sense of 'mine'" means for whom there is no grasping as 'I' or 'mine'. |
asatā ca na socatīti tasmiñca nāmarūpe khayavayaṃ patte “mama rūpaṃ khīṇaṃ ... pe ... mama viññāṇaṃ khīṇan”ti na socati na vihaññati, “khayavayadhammaṃ me khīṇan”ti passati. |
And who does not grieve over what is not" means and when that name-and-form has come to decay and destruction, he does not grieve, is not afflicted, thinking, "My form has decayed ... and so on ... my consciousness has decayed," but sees, "What has the nature of decay and destruction has decayed for me. |
sa veti so evarūpo vijjamānepi nāmarūpe mamāyitarahitopi asatāpi tena asocanto bhikkhūti vuccatīti attho. |
"He indeed" means that such a person, being without the sense of 'mine' even when name-and-form exists, and not grieving over it when it is not, is called a monk, is the meaning. |
♦ desanāvasāne ubhopi jayampatikā anāgāmiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, both the husband and wife were established in the fruit of non-returning, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ pañcaggadāyakabrāhmaṇavatthu chaṭṭhaṃ. |
♦ The sixth story, that of the Brahmin who Gave the Five First Portions. |
♦ 7. sambahulabhikkhuvatthu |
♦ 7. The Story of Many Monks |
♦ mettāvihārīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who dwells in loving-kindness," concerning many monks. |
♦ ekasmiñhi samaye āyasmante mahākaccāne avantijanapade kuraragharaṃ nissāya pavattapabbate viharante soṇo nāma koṭikaṇṇo upāsako therassa dhammakathāya pasīditvā therassa santike pabbajitukāmo therena “dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyan”ti vatvā dve vāre paṭikkhittopi pabbajjāya ativiya ussāhajāto tatiyavāre theraṃ yācitvā pabbajitvā appabhikkhukattā dakkhiṇāpathe tiṇṇaṃ vassānaṃ accayena laddhūpasampado satthāraṃ sammukhā daṭṭhukāmo hutvā upajjhāyaṃ āpucchitvā tena dinnaṃ sāsanaṃ gahetvā anupubbena jetavanaṃ gantvā satthāraṃ vanditvā katapaṭisanthāro satthārā ekagandhakuṭiyaṃyeva anuññātasenāsano bahudeva rattiṃ ajjhokāse vīthināmetvā rattibhāge gandhakuṭiṃ pavisitvā attano pattasenāsane taṃ rattibhāgaṃ vītināmetvā paccūsasamaye satthārā ajjhiṭṭho soḷasa aṭṭhakavaggikāni sabbāneva sarabhaññena abhaṇi. |
♦ For at one time, while the venerable Mahākaccāna was dwelling on the Pavatta mountain near Kuraraghara in the Avanti country, an upāsaka named Soṇa Koṭikaṇṇa, having been pleased by the elder's Dhamma talk, and desiring to go forth under the elder, was twice refused by the elder, who said, "It is difficult, Soṇa, to practice for life one meal a day, one bed, and the holy life." But being extremely enthusiastic about going forth, he requested the elder a third time and, having gone forth, because there were few monks in the southern region, after three years he received the higher ordination. Desiring to see the Teacher face to face, he asked leave of his preceptor and, having received a message from him, he gradually went to Jetavana. Having paid homage to the Teacher and exchanged friendly greetings, he was granted a lodging in the same perfumed chamber by the Teacher. He spent a great deal of the night outdoors, and in the latter part of the night, he entered the perfumed chamber, spent that part of the night in the lodging assigned to him, and in the early morning, being requested by the Teacher, he recited all sixteen of the Aṭṭhakavaggikas with melodious intonation. |
athassa bhagavā sarabhaññapariyosāne abbhānumodento — |
Then the Blessed One, at the end of the melodious recitation, showing his approval, said: |
“sādhu sādhu, bhikkhū”ti sādhukāraṃ adāsi. |
"Good, good, monk," and gave his approval. |
satthārā dinnasādhukāraṃ sutvā bhūmaṭṭhakadevā nāgā supaṇṇāti evaṃ yāva brahmalokā ekasādhukārameva ahosi. |
Hearing the approval given by the Teacher, the earth-bound deities, nāgas, supaṇṇas, and so on, up to the Brahma world, there was a single cry of approval. |
♦ tasmiṃ khaṇe jetavanato vīsayojanasatamatthake kuraragharanagare therassa mātu mahāupāsikāya gehe adhivatthā devatāpi mahantena saddena sādhukāramadāsi. |
♦ At that moment, the deity residing in the house of the great upāsikā, the mother of the elder, in the city of Kuraraghara, twenty yojanas above Jetavana, also gave her approval with a loud voice. |
atha naṃ upāsikā āha — |
Then the upāsikā said to her: |
“ko esa sādhukāraṃ detī”ti? |
Who is this who is giving approval? |
ahaṃ, bhaginīti. |
I am, sister. |
kosi tvanti? |
Who are you? |
tava gehe adhivatthā, devatāti. |
The deity residing in your house. |
tvaṃ ito pubbe mayhaṃ sādhukāraṃ adatvā ajja kasmā desīti? |
You, not having given me approval before, why do you give it today? |
nāhaṃ tuyhaṃ sādhukāraṃ dammīti. |
I am not giving approval to you. |
atha kassa te sādhukāro dinnoti? |
Then to whom was your approval given? |
tava puttassa koṭikaṇṇassa soṇattherassāti. |
To your son, the elder Soṇa Koṭikaṇṇa. |
kiṃ me puttena katanti? |
What has my son done? |
putto te ajja satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā dhammaṃ desesi, satthā tava puttassa dhammaṃ sutvā pasanno sādhukāramadāsi. |
"Your son today, having stayed with the Teacher in the same perfumed chamber, taught the Dhamma. The Teacher, having heard your son's Dhamma, was pleased and gave his approval. |
tenassa mayāpi sādhukāro dinno. |
Because of that, approval was also given by me. |
sammāsambuddhassa hi sādhukāraṃ sampaṭicchitvā bhūmaṭṭhakadeve ādiṃ katvā yāva brahmalokā ekasādhukārameva jātanti. |
For, having received the approval of the Fully Enlightened One, starting from the earth-bound deities up to the Brahma world, there was a single cry of approval." |
kiṃ pana, sāmi, mama puttena satthu dhammo kathito, satthārā mama puttassa kathitoti? |
But, sir, did my son speak the Teacher's Dhamma, or did the Teacher speak to my son? |
tava puttena satthu kathitoti. |
Your son spoke to the Teacher. |
evaṃ devatāya kathentiyāva upāsikāya pañcavaṇṇā pīti uppajjitvā sakalasarīraṃ phari. |
As the deity was speaking thus, a five-colored joy arose in the upāsikā and pervaded her entire body. |
♦ athassā etadahosi — |
♦ Then this occurred to her: |
“sace me putto satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā satthu dhammaṃ kathetuṃ sakkhi, mayhampi kathetuṃ sakkhissatiyeva . |
"If my son was able to speak the Teacher's Dhamma while staying with the Teacher in the same perfumed chamber, he will certainly be able to speak to me as well. |
puttassa āgatakāle dhammassavanaṃ kāretvā dhammakathaṃ suṇissāmī”ti. |
When my son comes, I will arrange a hearing of the Dhamma and listen to the Dhamma talk." |
soṇattheropi kho satthārā sādhukāre dinne “ayaṃ me upajjhāyena dinnasāsanaṃ ārocetuṃ kālo”ti bhagavantaṃ paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ ādiṃ katvā pañca vare yācitvā katipāhaṃ satthu santikeyeva vasitvā “upajjhāyaṃ passissāmī”ti satthāraṃ āpucchitvā jetavanā nikkhamitvā anupubbena upajjhāyassa santikaṃ agamāsi. |
The elder Soṇa too, when the approval was given by the Teacher, thinking, "This is the time to deliver the message given by my preceptor," asked the Blessed One for five boons, beginning with the higher ordination in the border regions by a chapter of five monks including a Vinaya-master. Having stayed near the Teacher for some days, and saying, "I will see my preceptor," he took leave of the Teacher, left Jetavana, and gradually went to his preceptor. |
♦ thero punadivase taṃ ādāya piṇḍāya caranto mātu upāsikāya gehadvāraṃ agamāsi. |
♦ The elder, on the next day, taking him and walking for alms, went to the door of his mother, the upāsikā. |
sāpi puttaṃ disvā tuṭṭhamānasā vanditvā sakkaccaṃ parivisitvā pucchi — |
She too, seeing her son, with a joyful mind, paid homage and, having served him respectfully, asked: |
“saccaṃ kira tvaṃ, tāta, satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā satthu dhammakathaṃ kathesī”ti. |
Is it true, my son, that you stayed with the Teacher in the same perfumed chamber and gave a Dhamma talk to the Teacher? |
“upāsike, tuyhaṃ kena idaṃ kathitan”ti? |
Upāsikā, who told you this? |
“tāta, imasmiṃ gehe adhivatthā devatā mahantena saddena sādhukāraṃ datvā mayā ‘ko eso’ti vutte ‘ahan’ti vatvā evañca evañca kathesi. |
"My son, the deity residing in this house gave a loud approval, and when I asked, 'Who is that?' she said, 'It is I,' and spoke thus and thus. |
taṃ sutvā mayhaṃ etadahosi — ‘sace me putto satthu dhammakathaṃ kathesi, mayhampi kathetuṃ sakkhissatī’ti. |
Having heard that, this occurred to me: 'If my son gave a Dhamma talk to the Teacher, he will be able to speak to me too.'" |
atha naṃ āha — ‘tāta, yato tayā satthu sammukhā dhammo kathito, mayhampi kathetuṃ sakkhissasi eva. |
Then she said to him, "My son, since you have spoken the Dhamma in the presence of the Teacher, you will surely be able to speak to me too. |
asukadivase nāma dhammassavanaṃ kāretvā tava dhammaṃ suṇissāmi, tātā’”ti. |
On such and such a day, I will arrange a hearing of the Dhamma and listen to your Dhamma, my son." |
so adhivāsesi. |
He consented. |
upāsikā bhikkhusaṅghassa dānaṃ datvā pūjaṃ katvā “puttassa me dhammakathaṃ suṇissāmī”ti ekameva dāsiṃ geharakkhikaṃ ṭhapetvā sabbaṃ parijanaṃ ādāya antonagare dhammassavanatthāya kārite maṇḍape alaṅkatadhammāsanaṃ abhiruyha dhammaṃ desentassa puttassa dhammakathaṃ sotuṃ agamāsi. |
The upāsikā, having given a meal to the community of monks and made offerings, thinking, "I will listen to my son's Dhamma talk," and having placed only one slave girl as a house-guard, took all her attendants and went to listen to the Dhamma talk of her son, who had ascended the decorated Dhamma seat in a pavilion built for the purpose of hearing the Dhamma in the city. |
♦ tasmiṃ pana kāle navasatā corā tassā upāsikāya gehe otāraṃ olokentā vicaranti. |
♦ At that time, nine hundred thieves were wandering about, looking for an opportunity to enter the house of that upāsikā. |
tassā pana gehaṃ sattahi pākārehi parikkhittaṃ sattadvārakoṭṭhakayuttaṃ, tattha tesu tesu ṭhānesu caṇḍasunakhe bandhitvā ṭhapayiṃsu. |
But her house was surrounded by seven walls and had seven gate-towers. In various places there, fierce dogs were tied and kept. |
antogehe chadanassa udakapātaṭṭhāne pana parikhaṃ khaṇitvā tipunā pūrayiṃsu. |
In the inner house, at the place where the water from the roof fell, a trench was dug and filled with pitch. |
taṃ divā ātapena vilīnaṃ pakkuthitaṃ viya tiṭṭhati, rattiṃ kaṭhinaṃ kakkhaḷaṃ hutvā tiṭṭhati. |
During the day, melted by the sun, it stood like boiling liquid; at night, becoming hard and rough, it stood. |
tassānantarā mahantāni ayasaṅghāṭakāni nirantaraṃ bhūmiyaṃ odahiṃsu. |
Next to that, large iron plates were placed continuously on the ground. |
iti imañcārakkhaṃ upāsikāya ca antogehe ṭhitabhāvaṃ paṭicca te corā okāsaṃ alabhantā taṃ divasaṃ tassā gatabhāvaṃ ñatvā umaṅgaṃ bhinditvā tipuparikhāya ca ayasaṅghāṭakānañca heṭṭhābhāgeneva gehaṃ pavisitvā corajeṭṭhakaṃ tassā santikaṃ pahiṇiṃsu “sace sā amhākaṃ idha paviṭṭhabhāvaṃ sutvā nivattitvā gehābhimukhī āgacchati, asinā naṃ paharitvā mārethā”ti. |
Because of this protection and the fact that the upāsikā was in the inner house, the thieves, not getting an opportunity, on that day, knowing that she had gone, broke through a tunnel and entered the house right under the pitch trench and the iron plates. They sent the chief of the thieves to her, saying, "If she, having heard that we have entered here, turns back and comes towards the house, strike her with a sword and kill her." |
so gantvā tassā santike aṭṭhāsi. |
He went and stood near her. |
♦ corāpi antogehe dīpaṃ jāletvā kahāpaṇagabbhadvāraṃ vivariṃsu. |
♦ The thieves too, having lit a lamp in the inner house, opened the door of the treasure room of kahāpanas. |
sā dāsī core disvā upāsikāya santikaṃ gantvā, “ayye, bahū corā gehaṃ pavisitvā kahāpaṇagabbhadvāraṃ vivariṃsū”ti ārocesi. |
The slave girl, seeing the thieves, went to the upāsikā and reported, "Mistress, many thieves have entered the house and have opened the door of the treasure room of kahāpanas." |
“corā attanā diṭṭhakahāpaṇe harantu, ahaṃ mama puttassa dhammakathaṃ suṇāmi, mā me dhammassa antarāyaṃ kari, gehaṃ gacchā”ti taṃ pahiṇi. |
"Let the thieves take the kahāpanas they see. I am listening to my son's Dhamma talk. Do not cause an interruption to my Dhamma, go home," and she sent her away. |
corāpi kahāpaṇagabbhaṃ tucchaṃ katvā rajatagabbhaṃ vivariṃsu. |
The thieves too, having emptied the treasure room of kahāpanas, opened the silver treasure room. |
sā punapi gantvā tamatthaṃ ārocesi. |
She again went and reported the matter. |
upāsikāpi “corā attanā icchitaṃ harantu, mā me antarāyaṃ karī”ti puna taṃ pahiṇi. |
The upāsikā too said, "Let the thieves take what they wish, do not cause me an interruption," and sent her away again. |
corā rajatagabbhampi tucchaṃ katvā suvaṇṇagabbhaṃ vivariṃsu. |
The thieves, having emptied the silver treasure room too, opened the gold treasure room. |
sā punapi gantvā upāsikāya tamatthaṃ ārocesi. |
She again went and reported the matter to the upāsikā. |
atha naṃ upāsikā āmantetvā, “bhoti je tvaṃ anekavāraṃ mama santikaṃ āgatā, ‘corā yathārucitaṃ harantu, ahaṃ mama puttassa dhammakathaṃ suṇāmi, mā me antarāyaṃ karī’ti mayā vuttāpi mama kathaṃ anādiyitvā punappunaṃ āgacchasiyeva. |
Then the upāsikā called her and said, |
sace idāni tvaṃ āgacchissasi, jānissāmi te kattabbaṃ, gehameva gacchā”ti pahiṇi. |
"My good woman, you have come to me many times. Even when I said, 'Let the thieves take as they please, I am listening to my son's Dhamma talk, do not cause me an interruption,' you do not heed my words and come again and again. |
| If you come now, I will know what to do to you. Go home," and she sent her away. | |
♦ corajeṭṭhako tassā kathaṃ sutvā “evarūpāya itthiyā santakaṃ harantānaṃ asani patitvā matthakaṃ bhindeyyā”ti corānaṃ santikaṃ gantvā “sīghaṃ upāsikāya santakaṃ paṭipākatikaṃ karothā”ti āha. |
♦ The chief of the thieves, having heard her words, thought, "May a thunderbolt fall and break the heads of those who take the property of such a woman," and going to the thieves, he said, "Quickly, make the upāsikā's property as it was before." |
te kahāpaṇehi kahāpaṇagabbhaṃ, rajatasuvaṇṇehi rajatasuvaṇṇagabbhe puna pūrayiṃsu. |
They again filled the kahāpana treasure room with kahāpanas, and the silver and gold treasure rooms with silver and gold. |
dhammatā kiresā, yaṃ dhammo dhammacārinaṃ rakkhati. |
This, indeed, is the nature of things, that the Dhamma protects one who practices the Dhamma. |
tenevāha — |
Therefore it is said: |
♦ “dhammo have rakkhati dhammacāriṃ, |
♦ "The Dhamma indeed protects the one who practices the Dhamma, |
♦ dhammo suciṇṇo sukhamāvahāti. |
♦ the Dhamma well-practiced brings happiness. |
♦ esānisaṃso dhamme suciṇṇe, |
♦ This is the benefit of the Dhamma well-practiced, |
♦ na duggatiṃ gacchati dhammacārī”ti. |
♦ the one who practices the Dhamma does not go to a bad destination." |
. |
. |
♦ corāpi gantvā dhammassavanaṭṭhāne aṭṭhaṃsu. |
♦ The thieves too went and stood at the place of the Dhamma hearing. |
theropi dhammaṃ kathetvā vibhātāya rattiyā āsanā otari. |
The elder too, having spoken the Dhamma, when the night was dawning, descended from the seat. |
tasmiṃ khaṇe corajeṭṭhako upāsikāya pādamūle nipajjitvā “khamāhi me, ayye”ti āha. |
At that moment, the chief of the thieves fell at the feet of the upāsikā and said, "Forgive me, mistress." |
“kiṃ idaṃ, tātā”ti? |
What is this, my son? |
“ahañhi tumhesu āghātaṃ katvā tumhe māretukāmo aṭṭhāsin”ti. |
I stood there with murderous intent towards you, wanting to kill you. |
“tena hi te, tāta, khamāmī”ti. |
Then I forgive you, my son. |
sesacorāpi tatheva vatvā, “tātā, khamāmī”ti vutte āhaṃsu — |
The other thieves too, having said the same thing, and when she said, "I forgive you, my sons," they said: |
“ayye, sace no khamatha, puttassa vo santike amhākaṃ pabbajjaṃ dāpethā”ti. |
Mistress, if you forgive us, have us ordained under your son. |
sā puttaṃ vanditvā āha — |
She, paying homage to her son, said: |
“tāta, ime corā mama guṇesu tumhākañca dhammakathāya pasannā pabbajjaṃ yācanti, pabbājetha ne”ti. |
My son, these thieves, being pleased with my virtues and your Dhamma talk, ask for ordination. Ordain them. |
thero “sādhū”ti vatvā tehi nivatthavatthānaṃ dasāni chindāpetvā tambamattikāya rajāpetvā te pabbājetvā sīlesu patiṭṭhāpesi. |
The elder, saying, "Very well," had the hems of the clothes they were wearing cut, had them dyed with reddish clay, ordained them, and established them in the precepts. |
upasampannakāle ca nesaṃ ekekassa visuṃ visuṃ kammaṭṭhānamadāsi. |
At the time of their higher ordination, he gave each of them a separate meditation subject. |
te navasatā bhikkhū visuṃ visuṃ navasatakammaṭṭhānāni gahetvā ekaṃ pabbataṃ abhiruyha tassa tassa rukkhassa chāyāya nisīditvā samaṇadhammaṃ kariṃsu. |
Those nine hundred monks, having taken nine hundred separate meditation subjects, ascended a certain mountain and, sitting in the shade of this or that tree, they practiced the ascetic's duties. |
♦ satthā vīsayojanasatamatthake jetavanamahāvihāre nisinnova te bhikkhū oloketvā tesaṃ cariyavasena dhammadesanaṃ vavatthāpetvā obhāsaṃ pharitvā sammukhe nisīditvā kathento viya imā gāthā abhāsi — |
♦ The Teacher, while seated in the great Jetavana monastery twenty yojanas above, looked at those monks and, having established a Dhamma discourse according to their conduct, and suffusing them with a radiant light, as if sitting in front of them and speaking, he spoke these verses: |
♦ 368. |
♦ 368. |
♦ “mettāvihārī yo bhikkhu, pasanno buddhasāsane. |
♦ "That monk who dwells in loving-kindness, who is devoted to the Buddha's teaching, |
♦ adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ. |
♦ would attain the peaceful state, the happiness of the stilling of formations. |
♦ 369. |
♦ 369. |
♦ “siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati. |
♦ "Bail out this boat, O monk; bailed out, it will go lightly for you. |
♦ chetvā rāgañca dosañca, tato nibbānamehisi. |
♦ Having cut off passion and hatred, you will then go to Nibbāna. |
♦ 370. |
♦ 370. |
♦ “pañca chinde pañca jahe, pañca cuttari bhāvaye. |
♦ "Cut off five, abandon five, and cultivate five further. |
♦ pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati. |
♦ A monk who has gone beyond the five fetters is called 'one who has crossed the flood'. |
♦ 371. |
♦ 371. |
♦ “jhāya bhikkhu mā pamādo, |
♦ "Meditate, O monk, and do not be negligent. |
♦ mā te kāmaguṇe ramessu cittaṃ. |
♦ Do not let your mind delight in the strands of sensual pleasure. |
♦ mā lohaguḷaṃ gilī pamatto, |
♦ Do not, being negligent, swallow a ball of iron, |
♦ mā kandī dukkhamidanti dayhamāno. |
♦ Do not cry out, 'This is suffering!' while being burned. |
♦ 372. |
♦ 372. |
♦ “natthi jhānaṃ apaññassa, paññā natthi ajhāyato. |
♦ "There is no meditation for one without wisdom, no wisdom for one who does not meditate. |
♦ yamhi jhānañca paññā ca, sa ve nibbānasantike. |
♦ In whom there is both meditation and wisdom, he indeed is near Nibbāna. |
♦ 373. |
♦ 373. |
♦ “suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno. |
♦ "For a monk who has entered an empty abode, whose mind is at peace, |
♦ amānusī ratī hoti, sammā dhammaṃ vipassato. |
♦ there is a superhuman delight, as he rightly sees the Dhamma. |
♦ 374. |
♦ 374. |
♦ “yato yato sammasati, khandhānaṃ udayabbayaṃ. |
♦ "Whenever he comprehends the rise and fall of the aggregates, |
♦ labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ. |
♦ he obtains joy and gladness; that is the deathless for those who know. |
♦ 375. |
♦ 375. |
♦ “tatrāyamādi bhavati, idha paññassa bhikkhuno. |
♦ "This is the beginning here for a wise monk: |
♦ indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro. |
♦ guarding the senses, contentment, and restraint in the Pātimokkha. |
♦ 376. |
♦ 376. |
♦ “mitte bhajassu kalyāṇe, suddhājīve atandite. |
♦ "Associate with noble friends, who are of pure livelihood and not idle. |
♦ paṭisanthāravutyassa, ācārakusalo siyā. |
♦ One should be of kindly disposition, skilled in conduct. |
♦ tato pāmojjabahulo, dukkhassantaṃ karissatī”ti. |
♦ Then, full of gladness, he will make an end of suffering." |
♦ tattha mettāvihārīti mettākammaṭṭhāne kammaṃ karontopi mettāvasena tikacatukkajjhāne nibbattetvā ṭhitopi mettāvihārīyeva nāma. |
♦ Therein, "he who dwells in loving-kindness" means one who is doing the work on the meditation subject of loving-kindness, or one who has produced the third and fourth jhānas by way of loving-kindness and is established therein, is called "he who dwells in loving-kindness." |
pasannoti yo pana buddhasāsane pasanno hoti, pasādaṃ rocetiyevāti attho. |
"Devoted" means he who is devoted to the Buddha's teaching; the meaning is he approves of the devotion. |
padaṃ santanti nibbānassetaṃ nāmaṃ. |
"The peaceful state" is a name for Nibbāna. |
evarūpo hi bhikkhu santaṃ koṭṭhāsaṃ sabbasaṅkhārānaṃ upasantatāya saṅkhārūpasamaṃ, paramasukhatāya sukhanti laddhanāmaṃ nibbānaṃ adhigacchati, vindatiyevāti attho. |
For such a monk attains, he finds, Nibbāna, which has the name "the peaceful state," "the stilling of formations" because of the calming of all formations, and "happiness" because of its supreme happiness, is the meaning. |
♦ siñca bhikkhu imaṃ nāvanti bhikkhu imaṃ attabhāvasaṅkhātaṃ nāvaṃ micchāvitakkodakaṃ chaḍḍento siñca. |
♦ "Bail out this boat, O monk" means, monk, bail out this boat called the personal existence, casting out the water of wrong thoughts. |
sittā te lahumessatīti yathā hi mahāsamudde udakasseva bharitā nāvā chiddāni pidahitvā udakassa sittatāya sittā sallahukā hutvā mahāsamudde anosīditvā sīghaṃ supaṭṭanaṃ gacchati, evaṃ tavāpi ayaṃ micchāvitakkodakabharitā attabhāvanāvā cakkhudvārādichiddāni saṃvarena pidahitvā uppannassa micchāvitakkodakassa sittatāya sittā sallahukā saṃsāravaṭṭe anosīditvā sīghaṃ nibbānaṃ gamissati. |
"Bailed out, it will go lightly for you" means just as a boat on the great ocean, filled with water, when the leaks are stopped and the water is bailed out, being bailed out and light, does not sink in the great ocean but goes quickly to a good port, so too this boat of your personal existence, filled with the water of wrong thoughts, when the leaks of the eye-door and so on are closed by restraint, and the arisen water of wrong thoughts is bailed out, being bailed out and light, will not sink in the round of rebirth but will quickly go to Nibbāna. |
chetvāti rāgadosabandhanāni chinda. |
"Cut off" means cut the bonds of passion and hatred. |
etāni hi chinditvā arahattappatto tato aparabhāge anupādisesanibbānameva ehisi, gamissasīti attho. |
For having cut these and attained Arahantship, in the part after that you will go, you will proceed, to the Nibbāna without residue, is the meaning. |
♦ pañca chindeti heṭṭhāapāyasampāpakāni pañcorambhāgiyasaṃyojanāni pāde baddharajjuṃ puriso satthena viya heṭṭhāmaggattayena chindeyya. |
♦ "Cut off five" means one should cut off the five lower fetters that lead to the lower realms of existence with the three lower paths, just as a man would cut a rope tied to his feet with a sword. |
pañca jaheti uparidevalokasampāpakāni pañcuddhambhāgiyasaṃyojanāni puriso gīvāya baddharajjukaṃ viya arahattamaggena jaheyya pajaheyya, chindeyyāti attho. |
"Abandon five" means one should abandon, give up, cut off the five higher fetters that lead to the upper heavenly worlds with the path of Arahantship, just as a man would a rope tied around his neck, is the meaning. |
pañca cuttari bhāvayeti uddhambhāgiyasaṃyojanānaṃ pahānatthāya saddhādīni pañcindriyāni uttari bhāveyya. |
"Cultivate five further" means for the purpose of abandoning the higher fetters, one should cultivate further the five faculties of faith and so on. |
pañcasaṅgātigoti evaṃ sante pañcannaṃ rāgadosamohamānadiṭṭhisaṅgānaṃ atikkamanena pañcasaṅgātigo bhikkhu oghatiṇṇoti vuccati, cattāro oghe tiṇṇoyevāti vuccatīti attho. |
"A monk who has gone beyond the five fetters" means, this being so, a monk who has gone beyond the five fetters of passion, hatred, delusion, conceit, and wrong views by transgressing them, is called "one who has crossed the flood"; he is said to have indeed crossed the four floods, is the meaning. |
♦ jhāya bhikkhūti bhikkhu tvaṃ dvinnaṃ jhānānaṃ vasena jhāya ceva, kāyakammādīsu ca appamattavihāritāya mā pamajji. |
♦ "Meditate, O monk" means, monk, you should meditate by way of the two kinds of meditation, and also, by dwelling with diligence in bodily actions and so on, do not be negligent. |
ramessūti pañcavidhe ca kāmaguṇe te cittaṃ mā ramessu. |
"Delight" means do not let your mind delight in the five kinds of strands of sensual pleasure. |
mā lohaguḷanti sativossaggalakkhaṇena hi pamādena pamattā niraye tattaṃ lohaguḷaṃ gilanti, tena taṃ vadāmi “mā pamatto hutvā lohaguḷaṃ gili, mā niraye ḍayhamāno ‘dukkhamidan’ti kandī”ti attho. |
"Do not a ball of iron" means for those who are negligent with the negligence characterized by lapse of mindfulness swallow a hot ball of iron in hell; therefore I say to you, "Do not, being negligent, swallow a ball of iron; do not, while being burned in hell, cry out, 'This is suffering!'" is the meaning. |
♦ natthi jhānanti jhānuppādikāya vāyāmapaññāya apaññassa jhānaṃ nāma natthi. |
♦ "There is no meditation" means for one who is without the wisdom of effort that produces meditation, there is no such thing as meditation. |
paññā natthīti ajhāyantassa “samāhito bhikkhu yathābhūtaṃ jānāti passatī”ti vuttalakkhaṇā paññā natthi. |
No wisdom" means for one who does not meditate, there is not the wisdom of the character described as "a concentrated monk knows and sees things as they really are. |
yamhi jhānañca paññā cāti yamhi puggale idaṃ ubhayampi atthi, so nibbānassa santike ṭhitoyevāti attho. |
"In whom there is both meditation and wisdom" means that person in whom both of these exist, he is indeed established in the vicinity of Nibbāna, is the meaning. |
♦ suññāgāraṃ paviṭṭhassāti kismiñcideva vivittokāse kammaṭṭhānaṃ avijahitvā kammaṭṭhānamanasikārena nisinnassa. |
♦ "For one who has entered an empty abode" means for one who is seated in any secluded place without having abandoned the meditation subject, with his mind on the meditation subject. |
santacittassāti nibbutacittassa. |
"Whose mind is at peace" means whose mind is calmed. |
sammāti hetunā kāraṇena dhammaṃ vipassantassa vipassanāsaṅkhātā amānusī rati aṭṭhasamāpattisaṅkhātā dibbāpi rati hoti uppajjatīti attho. |
"Rightly" means for one who sees the Dhamma with reason, with cause, a superhuman delight called insight and a divine delight called the eight attainments arise, is the meaning. |
♦ yato yato sammasatīti aṭṭhatiṃsāya ārammaṇesu kammaṃ karonto yena yenākārena, purebhattādīsu vā kālesu yasmiṃ yasmiṃ attanā abhirucite kāle, abhirucite vā kammaṭṭhāne kammaṃ karonto sammasati. |
♦ "Whenever he comprehends" means while doing the work on the thirty-eight objects, in whatever way, or at whatever times, such as before the meal, at whatever time he prefers, or while doing the work on whatever meditation subject he prefers, he comprehends. |
udayabbayanti pañcannaṃ khandhānaṃ pañcavīsatiyā lakkhaṇehi udayaṃ, pañcavīsatiyā eva ca lakkhaṇehi vayaṃ. |
"The rise and fall" means the rise of the five aggregates with twenty-five characteristics, and the fall with twenty-five characteristics. |
pītipāmojjanti evaṃ khandhānaṃ udayabbayaṃ sammasanto dhammapītiṃ dhammapāmojjañca labhati. |
"Joy and gladness" means thus comprehending the rise and fall of the aggregates, he obtains joy in the Dhamma and gladness in the Dhamma. |
amatanti taṃ sappaccaye nāmarūpe pākaṭe hutvā upaṭṭhahante uppannaṃ pītipāmojjaṃ amatanibbānasampāpakattā vijānataṃ paṇḍitānaṃ amatamevāti attho. |
"The deathless" means that joy and gladness which arise when the conditioned name-and-form, having become clear, present themselves, because it leads to the attainment of the deathless Nibbāna, for the wise who know it, is indeed the deathless, is the meaning. |
♦ tatrāyamādi bhavatīti tatra ayaṃ ādi, idaṃ pubbaṭṭhānaṃ hoti. |
♦ "This is the beginning here" means this is the beginning here, this is the preliminary condition. |
idha paññassāti imasmiṃ sāsane paṇḍitabhikkhuno. |
"For a wise monk here" means for a wise monk in this dispensation. |
idāni “taṃ ādī”ti vuttaṃ pubbaṭṭhānaṃ dassento indriyaguttītiādimāha. |
Now, showing the preliminary condition that was spoken of as "that beginning," he says "guarding the senses" and so on. |
catupārisuddhisīlañhi pubbaṭṭhānaṃ nāma. |
For the fourfold purification of morality is called the preliminary condition. |
tattha indriyaguttīti indriyasaṃvaro. |
Therein, "guarding the senses" means restraint of the senses. |
santuṭṭhīti catupaccayasantoso. |
"Contentment" means contentment with the four requisites. |
tena ājīvapārisuddhi ceva paccayasannissitañca sīlaṃ kathitaṃ. |
By that, both purity of livelihood and morality dependent on the requisites are spoken of. |
pātimokkheti pātimokkhasaṅkhāte jeṭṭhakasīle paripūrakāritā kathitā. |
"In the Pātimokkha" means the perfection of practice in the principal morality called the Pātimokkha is spoken of. |
♦ mitte bhajassu kalyāṇeti vissaṭṭhakammante apatirūpasahāye vajjetvā sādhujīvitāya suddhājīve jaṅghabalaṃ nissāya jīvikakappanāya akusīte atandite kalyāṇamitte bhajassu, sevassūti attho. |
♦ "Associate with noble friends" means having abandoned unsuitable companions with dissipated habits, associate with, serve, noble friends who are of pure livelihood because of their good way of living, who are not lazy because of making their living relying on the strength of their legs, who are untiring, is the meaning. |
paṭisanthāravutyassāti āmisapaṭisanthārena ca dhammapaṭisanthārena ca sampannavuttitāya paṭisanthāravutti assa, paṭisanthārassa kārakā bhaveyyāti attho. |
"One should be of kindly disposition" means one should have a disposition endowed with both material kindness and kindness in the Dhamma; the meaning is one should be a doer of kindness. |
ācārakusaloti sīlampi ācāro, vattapaṭivattampi ācāro. |
"Skilled in conduct" means both morality is conduct, and the practice of duties is conduct. |
tattha kusalo siyā, cheko bhaveyyāti attho. |
One should be skilled therein, one should be clever, is the meaning. |
tato pāmojjabahuloti tato paṭisanthāravuttito ca ācārakosallato ca uppannena dhammapāmojjena pāmojjabahulo hutvā taṃ sakalassāpi vaṭṭadukkhassa antaṃ karissatīti attho. |
"Then, full of gladness" means then, from that kindly disposition and from that skill in conduct, being full of gladness in the Dhamma that has arisen, he will make an end of that entire suffering of the round of existence, is the meaning. |
♦ evaṃ satthārā desitāsu imāsu gāthāsu ekamekissāya gāthāya pariyosāne ekamekaṃ bhikkhusataṃ nisinnanisinnaṭṭhāneyeva saha paṭisambhidāhi arahattaṃ patvā vehāsaṃ abbhuggantvā sabbepi te bhikkhū ākāseneva vīsayojanasatikaṃ kantāraṃ atikkamitvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ vaṇṇentā thomentā pāde vandiṃsūti. |
♦ Thus, at the end of each of the verses taught by the Teacher, each hundred monks, right where they were sitting, attained Arahantship together with the analytical knowledges, rose up into the air, and all those monks, having crossed the twenty-yojana wilderness through the air, and praising and extolling the golden-colored body of the Tathāgata, paid homage at his feet. |
♦ sambahulabhikkhuvatthu sattamaṃ. |
♦ The seventh story, that of Many Monks. |
♦ 8. pañcasatabhikkhuvatthu |
♦ 8. The Story of the Five Hundred Monks |
♦ vassikā viya pupphānīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Like jasmine flowers," concerning five hundred monks. |
♦ te kira satthu santike kammaṭṭhānaṃ gahetvā araññe samaṇadhammaṃ karontā pātova pupphitāni vassikapupphāni sāyaṃ vaṇṭato muccantāni disvā “pupphānaṃ vaṇṭehi muccanato mayaṃ paṭhamataraṃ rāgādīhi muccissāmā”ti vāyamiṃsu. |
♦ It is said that they, having received a meditation subject from the Teacher, were practicing the ascetic's duties in the forest. In the morning, seeing jasmine flowers that had bloomed, which in the evening were released from their stems, they strove, thinking, "We will be released from passion and so on even before the flowers are released from their stems." |
satthā te bhikkhū oloketvā, “bhikkhave, bhikkhunā nāma vaṇṭato muccanapupphena viya dukkhato muccituṃ vāyamitabbamevā”ti vatvā gandhakuṭiyaṃ nisinnova ālokaṃ pharitvā imaṃ gāthamāha — |
The Teacher, looking at those monks, said, "Monks, a monk should indeed strive to be released from suffering like a flower being released from its stem," and while seated in the perfumed chamber, he suffused them with light and spoke this verse: |
♦ 377. |
♦ 377. |
♦ “vassikā viya pupphāni, maddavāni pamuñcati. |
♦ "As the jasmine sheds its withered flowers, |
♦ evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo”ti. |
♦ so, O monks, you should shed passion and hatred." |
♦ tattha vassikāti sumanā. |
♦ Therein, "jasmine" means sumanā flowers. |
maddavānīti milātāni. |
"Withered" means faded. |
idaṃ vuttaṃ hoti — yathā vassikā hiyyo pupphitapupphāni punadivase purāṇabhūtāni muñcati, vaṇṭato vissajjeti, evaṃ tumhepi rāgādayo dose vippamuñcethāti. |
This is what is said: Just as the jasmine sheds the flowers that bloomed yesterday on the next day, having become old, releases them from the stem, so you too should completely shed passion and other defilements. |
♦ desanāvasāne sabbepi te bhikkhū arahatte patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all those monks were established in Arahantship. |
♦ pañcasatabhikkhuvatthu aṭṭhamaṃ. |
♦ The eighth story, that of the Five Hundred Monks. |
♦ 9. santakāyattheravatthu |
♦ 9. The Story of the Elder Santakāya |
♦ santakāyoti imaṃ dhammadesanaṃ satthā jetavane viharanto santakāyattheraṃ nāma ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Of calm body," concerning an elder named Santakāya. |
♦ tassa kira hatthapādakukkuccaṃ nāma nāhosi, kāyavijambhanarahito santāttabhāvova ahosi. |
♦ It is said that he had no fidgeting of hands and feet, and he had a calm disposition, free from bodily stretching. |
so kira sīhayonito āgato thero. |
It is said that the elder had come from a lion's womb. |
sīhā kira ekadivasaṃ gocaraṃ gahetvā rajatasuvaṇṇamaṇipavāḷaguhānaṃ aññataraṃ pavisitvā manosilātale haritālacuṇṇesu sattāhaṃ nipajjitvā sattame divase uṭṭhāya nipannaṭṭhānaṃ oloketvā sace naṅguṭṭhassa vā kaṇṇānaṃ vā hatthapādānaṃ vā calitattā manosilāharitālacuṇṇānaṃ vippakiṇṇataṃ passanti, “na te idaṃ jātiyā vā gottassa vā patirūpan”ti puna sattāhaṃ nirāhārā nipajjanti, cuṇṇānaṃ pana vippakiṇṇabhāve asati “idaṃ te jātigottānaṃ anucchavikan”ti āsayā nikkhamitvā vijambhitvā disā anuviloketvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamanti. |
It is said that lions, having taken their prey one day, enter one of the caves of silver, gold, gems, or coral, and lie down for seven days on a surface of red arsenic or in yellow orpiment powder. On the seventh day, they get up and look at the place where they were lying. If they see that the red arsenic or yellow orpiment powder has been scattered due to the movement of their tail, ears, hands, or feet, they think, "This is not becoming of your birth or lineage," and again they lie down without food for seven days. But if there is no scattering of the powder, thinking, "This is becoming of your birth and lineage," they come out of their den, stretch themselves, look in all directions, roar the lion's roar three times, and go forth for prey. |
evarūpāya sīhayoniyā āgato ayaṃ bhikkhu. |
This monk had come from such a lion's womb. |
tassa kāyasamācāraṃ disvā bhikkhū satthu ārocesuṃ — |
The monks, seeing his bodily conduct, reported to the Teacher: |
“na no, bhante, santakāyattherasadiso bhikkhu diṭṭhapubbo. |
"We have not, venerable sir, seen a monk like the elder Santakāya before. |
imassa hi nisinnaṭṭhāne hatthacalanaṃ vā pādacalanaṃ vā kāyavijambhitā vā natthī”ti. |
For in the place where he sits, there is no movement of the hands or feet, or stretching of the body." |
taṃ sutvā satthā, “bhikkhave, bhikkhunā nāma santakāyattherena viya kāyādīhi upasanteneva bhavitabban”ti vatvā imaṃ gāthamāha — |
Having heard that, the Teacher said, "Monks, a monk should indeed be calm in body and so on, like the elder Santakāya," and he spoke this verse: |
♦ 378. |
♦ 378. |
♦ “santakāyo santavāco, santavā susamāhito. |
♦ "Calm in body, calm in speech, calm in mind, well-composed, |
♦ vantalokāmiso bhikkhu, upasantoti vuccatī”ti. |
♦ a monk who has vomited the world's bait is called 'at peace'." |
♦ tattha santakāyoti pāṇātipātādīnaṃ abhāvena santakāyo, musāvādādīnaṃ abhāvena santavāco, abhijjhādīnaṃ abhāvena santavā, kāyādīnaṃ tiṇṇampi suṭṭhu samāhitattā susamāhito, catūhi maggehi lokāmisassa vantatāya vantalokāmiso bhikkhu abbhantare rāgādīnaṃ upasantatāya upasantoti vuccatīti attho. |
♦ Therein, "calm in body" means calm in body due to the absence of killing and so on; "calm in speech" due to the absence of false speech and so on; "calm in mind" due to the absence of covetousness and so on; "well-composed" because all three, body and so on, are well-composed; a monk who has "vomited the world's bait" because the bait of the world has been vomited up by the four paths, is called "at peace" because of the calming of passion and so on within, is the meaning. |
♦ desanāvasāne so thero arahatte patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that elder was established in Arahantship, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ santakāyattheravatthu navamaṃ. |
♦ The ninth story, that of the Elder Santakāya. |
♦ 10. naṅgalakulattheravatthu |
♦ 10. The Story of the Elder Naṅgalakula |
♦ attanā codayattānanti imaṃ dhammadesanaṃ satthā jetavane viharanto naṅgalakulattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "By oneself, urge yourself on," concerning the elder Naṅgalakula. |
♦ eko kira duggatamanusso paresaṃ bhatiṃ katvā jīvati, taṃ eko bhikkhu pilotikakhaṇḍanivatthaṃ naṅgalaṃ ukkhipitvā gacchantaṃ disvā evamāha — |
♦ It is said that a certain poor man lived by working for hire for others. A certain monk, seeing him going along, wrapped in a piece of rag and carrying a plough on his shoulder, said this: |
“kiṃ pana te evaṃ jīvanato pabbajituṃ na varan”ti. |
Would it not be better for you to go forth than to live thus? |
ko maṃ, bhante, evaṃ jīvantaṃ pabbājessatīti? |
Who, venerable sir, would ordain me, living thus? |
sace pabbajissasi, ahaṃ taṃ pabbājessāmīti. |
If you will go forth, I will ordain you. |
sādhu bhante, sace maṃ pabbājessatha, pabbajissāmīti. |
Very well, venerable sir, if you will ordain me, I will go forth. |
atha naṃ so thero jetavanaṃ netvā sahatthena, nhāpetvā māḷake ṭhapetvā pabbājetvā nivatthapilotikakhaṇḍena saddhiṃ naṅgalaṃ māḷakasīmāyameva rukkhasākhāyaṃ ṭhapāpesi. |
Then that elder took him to Jetavana and, with his own hands, bathed him, placed him on the platform, ordained him, and had him place his plough together with the piece of rag he was wearing on a branch of a tree right at the boundary of the platform. |
so upasampannakālepi naṅgalakulattherotveva paññāyi. |
At the time of his higher ordination too, he was known as the elder Naṅgalakula. |
so buddhānaṃ uppannalābhasakkāraṃ nissāya jīvanto ukkaṇṭhitvā ukkaṇṭhitaṃ vinodetuṃ asakkonto “na dāni saddhādeyyāni kāsāyāni paridahitvā gamissāmī”ti taṃ rukkhamūlaṃ gantvā attanāva attānaṃ ovadi — |
He, living by relying on the gain and honor that arose for the Buddhas, became discontented, and being unable to dispel his discontent, thinking, "I will not now go about wearing the saffron robes that are a gift of faith," he went to the foot of that tree and admonished himself by himself: |
“ahirika, nillajja, idaṃ nivāsetvā vibbhamitvā bhatiṃ katvā jīvitukāmo jāto”ti. |
You shameless, impudent one! Having put this on, you have become desirous of disrobing and living by working for hire. |
tassevaṃ attānaṃ ovadantasseva cittaṃ tanukabhāvaṃ gataṃ. |
As he was thus admonishing himself, his mind became supple. |
so nivattitvā puna katipāhaccayena ukkaṇṭhitvā tatheva attānaṃ ovadi, punassa cittaṃ nivatti. |
He returned, and after a few days, becoming discontented, he admonished himself in the same way, and again his mind returned. |
so imināva nīhārena ukkaṇṭhitaukkaṇṭhitakāle tattha gantvā attānaṃ ovadi. |
In this very manner, whenever he was discontented, he would go there and admonish himself. |
atha naṃ bhikkhū tattha abhiṇhaṃ gacchantaṃ disvā, “āvuso, naṅgalatthera kasmā ettha gacchasī”ti pucchiṃsu. |
Then the monks, seeing him going there frequently, asked, "Friend Naṅgalatthera, why do you go there?" |
so “ācariyassa santikaṃ gacchāmi, bhante”ti vatvā katipāheneva arahattaṃ pāpuṇi. |
He, saying, "I am going to my teacher, venerable sirs," after a few days attained Arahantship. |
♦ bhikkhū tena saddhiṃ keḷiṃ karontā āhaṃsu — |
♦ The monks, making fun of him, said: |
“āvuso naṅgalatthera, tava vicaraṇamaggo avaḷañjo viya jāto, ācariyassa santikaṃ na gacchasi maññe”ti. |
Friend Naṅgalatthera, the path you wander on has become like an unused track. I think you are not going to your teacher. |
āma, bhante, mayaṃ saṃsagge sati agamimhā, idāni pana so saṃsaggo chinno, tena na gacchāmāti. |
Yes, venerable sirs, when there was an association, we went. But now that association is cut off, therefore we do not go. |
taṃ sutvā bhikkhū “esa abhūtaṃ vatvā aññaṃ byākarotī”ti satthu tamatthaṃ ārocesuṃ. |
Having heard that, the monks, thinking, "This one, speaking what is not true, declares another state," reported the matter to the Teacher. |
satthā “āma, bhikkhave, mama putto attanāva attānaṃ codetvā pabbajitakiccassa matthakaṃ patto”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher said, "Yes, monks, my son, having urged himself on by himself, has reached the pinnacle of the duties of one who has gone forth," and teaching the Dhamma, he spoke these verses: |
♦ 379. |
♦ 379. |
♦ “attanā codayattānaṃ, paṭimaṃsetha attanā. |
♦ "By oneself, urge yourself on; examine yourself by yourself. |
♦ so attagutto satimā, sukhaṃ bhikkhu vihāhisi. |
♦ Thus, self-guarded and mindful, you, O monk, will live in happiness. |
♦ 380. |
♦ 380. |
♦ “attā hi attano nātho, ko hi nātho paro siyā. |
♦ "For oneself is one's own protector; what other protector could there be? |
♦ attā hi attano gati. |
♦ For oneself is one's own destiny. |
♦ tasmā saṃyamamattānaṃ, assaṃ bhadraṃva vāṇijo”ti. |
♦ Therefore, restrain yourself, as a merchant a noble steed." |
♦ tattha codayattānanti attanāva attānaṃ codaya sāraya. |
♦ Therein, "urge yourself on" means urge on, remind, yourself by yourself. |
paṭimaṃsethāti attanāva attānaṃ parivīmaṃsatha. |
"Examine" means examine yourself by yourself. |
soti so tvaṃ, bhikkhu, evaṃ sante attanāva guttatāya attagutto, upaṭṭhitasatitāya satimā hutvā sabbiriyāpathesu sukhaṃ viharissasīti attho. |
"Thus" means you, O monk, this being so, being self-guarded because guarded by yourself, and being mindful because of established mindfulness, will dwell in happiness in all postures, is the meaning. |
♦ nāthoti avassayo patiṭṭhā. |
♦ "Protector" means refuge, support. |
ko hi nātho paroti yasmā parassa attabhāve patiṭṭhāya kusalaṃ vā katvā saggaparāyaṇena maggaṃ vā bhāvetvā sacchikataphalena bhavituṃ na sakkā, tasmā ko hi nāma paro nātho bhaveyyāti attho. |
"What other protector" means because it is not possible for another, by establishing himself in one's own personal existence, to do good and be destined for heaven, or to develop the path and have realized the fruit, therefore what other protector could there be? is the meaning. |
tasmāti yasmā attāva attano gati patiṭṭhā saraṇaṃ, tasmā yathā bhadraṃ assājānīyaṃ nissāya lābhaṃ patthayanto vāṇijo tassa visamaṭṭhānacāraṃ pacchinditvā divasassa tikkhattuṃ nahāpento bhojento saṃyameti paṭijaggati, evaṃ tvampi anuppannassa akusalassa uppādaṃ nivārento satisammosena uppannaṃ akusalaṃ pajahanto attānaṃ saṃyama gopaya, evaṃ sante paṭhamajjhānaṃ ādiṃ katvā lokiyalokuttaravisesaṃ adhigamissasīti attho. |
"Therefore" means because oneself is one's own destiny, support, and refuge, therefore just as a merchant, desiring profit by means of a noble thoroughbred horse, prevents its walking in uneven places and, bathing and feeding it three times a day, restrains and looks after it, so you too, preventing the arising of unarisen unwholesome states and abandoning the unwholesome state that has arisen through lapse of mindfulness, restrain and guard yourself. This being so, you will attain the worldly and supramundane distinctions, beginning with the first jhāna, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ naṅgalakulattheravatthu dasamaṃ. |
♦ The tenth story, that of the Elder Naṅgalakula. |
♦ 11. vakkalittheravatthu |
♦ 11. The Story of the Elder Vakkali |
♦ pāmojjabahuloti imaṃ dhammadesanaṃ satthā veḷuvane viharanto vakkalittheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Full of gladness," concerning the elder Vakkali. |
♦ so kirāyasmā sāvatthiyaṃ brāhmaṇakule nibbattitvā vayappatto piṇḍāya paviṭṭhaṃ tathāgataṃ disvā satthu sarīrasampattiṃ oloketvā sarīrasampattidassanena atitto “evāhaṃ niccakālaṃ tathāgataṃ daṭṭhuṃ labhissāmī”ti satthu santike pabbajitvā yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito sajjhāyakammaṭṭhānamanasikārādīni pahāya satthāraṃ olokentova vicarati. |
♦ It is said that the venerable one, having been born in a Brahmin family in Sāvatthī, and having come of age, saw the Tathāgata who had entered for alms. Looking at the perfection of the Teacher's body, and being insatiable with the sight of the perfection of his body, he went forth under the Teacher, thinking, "Thus I will be able to see the Tathāgata at all times." Standing where it was possible to see the Ten-Powered One, and having abandoned chanting, meditation on a subject, and so on, he wandered about, just looking at the Teacher. |
satthā tassa ñāṇaparipākaṃ āgamento kiñci avatvā “idānissa ñāṇaṃ paripākaṃ gatan”ti ñatvā “kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passati. |
The Teacher, waiting for the maturing of his knowledge, said nothing for a while. Then, knowing, "Now his knowledge has matured," he admonished him, saying, "What is it to you, Vakkali, to see this foul body? He who, Vakkali, sees the Dhamma, sees me. |
yo maṃ passati, so dhammaṃ passatī”ti vatvā ovadi. |
He who sees me, sees the Dhamma." |
so evaṃ ovaditopi satthu dassanaṃ pahāya neva aññattha gantuṃ sakkoti. |
He, though thus admonished, was not able to leave the sight of the Teacher and go elsewhere. |
atha naṃ satthā “nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī”ti upakaṭṭhāya vassūpanāyikāya rājagahaṃ gantvā vassūpanāyikadivase “apehi, vakkali, apehi, vakkalī”ti paṇāmesi. |
Then the Teacher, thinking, "This monk will not awaken without receiving a sense of urgency," went to Rājagaha for the approaching rains retreat, and on the day of the rains retreat, he dismissed him, saying, "Go away, Vakkali, go away, Vakkali." |
so “na maṃ satthā ālapatī”ti temāsaṃ satthu sammukhe ṭhātuṃ asakkonto “kiṃ mayhaṃ jīvitena, pabbatā attānaṃ pātessāmī”ti gijjhakūṭaṃ abhiruhi. |
He, thinking, "The Teacher does not speak to me," and being unable to stand in the presence of the Teacher for three months, thought, "What is my life to me? I will throw myself from a mountain," and he climbed the Vulture's Peak. |
♦ satthā tassa kilamanabhāvaṃ ñatvā “ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā”ti attānaṃ dassetuṃ obhāsaṃ muñci. |
♦ The Teacher, knowing his state of exhaustion, thought, "This monk, not receiving comfort from me, might destroy the foundation for the path and its fruit," and to show himself, he released a radiant light. |
athassa satthu diṭṭhakālato paṭṭhāya tāvamahantopi soko pahīyi. |
Then, from the time he saw the Teacher, even so great a sorrow as his was abandoned. |
satthā sukkhataḷākaṃ oghena pūrento viya therassa balavapītipāmojjaṃ uppādetuṃ imaṃ gāthamāha — |
The Teacher, as if filling a dry lake with a flood, in order to produce strong joy and gladness in the elder, spoke this verse: |
♦ 381. |
♦ 381. |
♦ “pāmojjabahulo bhikkhu, pasanno buddhasāsane. |
♦ "A monk full of gladness, devoted to the Buddha's teaching, |
♦ adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhan”ti. |
♦ would attain the peaceful state, the happiness of the stilling of formations." |
♦ tassattho — pakatiyāpi pāmojjabahulo bhikkhu buddhasāsane pasādaṃ roceti, so evaṃ pasanno buddhasāsane santaṃ padaṃ saṅkhārūpasamaṃ sukhanti laddhanāmaṃ nibbānaṃ adhigaccheyyāti. |
♦ The meaning of this is: A monk who is by nature full of gladness approves of the devotion to the Buddha's teaching. He, being thus devoted to the Buddha's teaching, would attain Nibbāna, which has the names "the peaceful state," "the stilling of formations," and "happiness," is the meaning. |
imañca pana gāthaṃ vatvā satthā vakkalittherassa hatthaṃ pasāretvā — |
And having spoken this verse, the Teacher extended his hand to the elder Vakkali and said: |
♦ “ehi vakkali mā bhāyi, olokehi tathāgataṃ. |
♦ "Come, Vakkali, do not be afraid, look upon the Tathāgata. |
♦ ahaṃ taṃ uddharissāmi, paṅke sannaṃva kuñjaraṃ. |
♦ I will lift you up, like an elephant sunk in the mud. |
♦ “ehi vakkali mā bhāyi, olokehi tathāgataṃ. |
♦ "Come, Vakkali, do not be afraid, look upon the Tathāgata. |
♦ ahaṃ taṃ mocayissāmi, rāhuggahaṃva sūriyaṃ. |
♦ I will release you, like the sun from the grasp of Rāhu. |
♦ “ehi vakkali mā bhāyi, olokehi tathāgataṃ. |
♦ "Come, Vakkali, do not be afraid, look upon the Tathāgata. |
♦ ahaṃ taṃ mocayissāmi, rāhuggahaṃva candiman”ti. |
♦ I will release you, like the moon from the grasp of Rāhu." |
— |
— |
♦ imā gāthā abhāsi. |
♦ He spoke these verses. |
so “dasabalo me diṭṭho, ehīti ca avhānampi laddhan”ti balavapītiṃ uppādetvā “kuto nu kho gantabban”ti gamanamaggaṃ apassanto dasabalassa sammukhe ākāse uppatitvā paṭhamapāde pabbate ṭhiteyeva satthārā vuttagāthā āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ patvā tathāgataṃ vandamānova otaritvā satthu santike aṭṭhāsi. |
He, thinking, "I have seen the Ten-Powered One, and I have also received the invitation 'Come'," and having produced strong joy, and not seeing a path to go, thinking, "From where should I go?" he rose up into the air in front of the Ten-Powered One. While his first foot was still on the mountain, he reflected on the verses spoken by the Teacher. Having suppressed his joy in the air, he attained Arahantship together with the analytical knowledges, and while paying homage to the Tathāgata, he descended and stood near the Teacher. |
atha naṃ satthā aparabhāge saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti. |
Then the Teacher, in a later part of his life, placed him in the foremost position among those most devoted through faith. |
♦ vakkalittheravatthu ekādasamaṃ. |
♦ The eleventh story, that of the Elder Vakkali. |
♦ 12. sumanasāmaṇeravatthu |
♦ 12. The Story of the Novice Sumana |
♦ yo haveti imaṃ dhammadesanaṃ satthā pubbārāme viharanto sumanasāmaṇeraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Pubbārāma, spoke this Dharma teaching, "Whoever," concerning the novice Sumana. |
tatrāyaṃ anupubbī kathā -- |
Therein, this is the continuous story: |
♦ padumuttarabuddhakālasmiñhi eko kulaputto satthārā catuparisamajjhe ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ sampattiṃ patthayamāno satthāraṃ nimantetvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, “bhante, ahampi anāgate ekassa buddhassa sāsane dibbacakkhukānaṃ aggo bhaveyyan”ti patthanaṃ ṭhapesi. |
♦ In the time of the Buddha Padumuttara, a certain young man of good family, seeing the Teacher in the midst of the fourfold assembly place a certain monk in the foremost position of those with the divine eye, and desiring that attainment, he invited the Teacher and for seven days gave a great gift to the community of monks with the Buddha at its head. He made an aspiration, "Venerable sir, may I too, in the dispensation of a future Buddha, be the foremost of those with the divine eye." |
satthā kappasatasahassaṃ olokento tassa patthanāya samijjhanabhāvaṃ viditvā “ito kappasatasahassamatthake gotamabuddhasāsane dibbacakkhukānaṃ aggo anuruddho nāma bhavissasī”ti byākāsi. |
The Teacher, looking forward a hundred thousand kalpas, and knowing that his aspiration would be fulfilled, prophesied, "A hundred thousand kalpas from now, in the dispensation of the Buddha Gotama, you will be the foremost of those with the divine eye, named Anuruddha." |
so taṃ byākaraṇaṃ sutvā sve pattabbaṃ viya taṃ sampattiṃ maññamāno parinibbute satthari bhikkhū dibbacakkhuparikammaṃ pucchitvā sattayojanikaṃ kañcanathūpaṃ parikkhipitvā anekāni dīparukkhasahassāni kāretvā dīpapūjaṃ katvā tato cuto devaloke nibbattitvā devamanussesu kappasatasahassāni saṃsaritvā imasmiṃ kappe bārāṇasiyaṃ daliddakule nibbatto sumanaseṭṭhiṃ nissāya tassa tiṇahārako hutvā jīvikaṃ kappesi. |
He, having heard that prophecy, and considering that attainment as if it were to be obtained on the morrow, when the Teacher had attained final Nibbāna, he asked the monks about the preparatory practice for the divine eye. He had a great offering of lamps made by having many thousands of lamp-trees made, encircling a golden stupa of seven yojanas. Having passed away from there, he was reborn in the world of the gods, and having wandered for a hundred thousand kalpas among gods and men, in this kalpa he was born in a poor family in Benares and made his living as a grass-carrier for the millionaire Sumana. |
annabhārotissa nāmaṃ ahosi. |
His name was Annabhāra. |
sumanaseṭṭhīpi tasmiṃ nagare niccakālaṃ mahādānaṃ deti. |
The millionaire Sumana also gave great gifts continuously in that city. |
♦ athekadivasaṃ upariṭṭho nāma paccekabuddho gandhamādane nirodhasamāpattito vuṭṭhāya “kassa nu kho ajja anuggahaṃ karissāmī”ti cintetvā “ajja mayā annabhārassa anuggahaṃ kātuṃ vaṭṭati, idāni ca so aṭavito tiṇaṃ ādāya gehaṃ āgamissatī”ti ñatvā pattacīvaramādāya iddhiyā gantvā annabhārassa sammukhe paccuṭṭhāsi. |
♦ Then one day, a Paccekabuddha named Upariṭṭha, having risen from the attainment of cessation on Gandhamādana, and thinking, "To whom shall I be of service today?" reflected, "Today it is proper for me to be of service to Annabhāra. And now he will be coming home from the forest, bringing grass." And knowing this, he took his bowl and robe and, going by his psychic power, he stood in front of Annabhāra. |
annabhāro taṃ tucchapattahatthaṃ disvā “api, bhante, bhikkhaṃ labhitthā”ti pucchitvā “labhissāma mahāpuññā”ti vutte “tena hi, bhante, thokaṃ āgamethā”ti tiṇakājaṃ chaḍḍetvā vegena gehaṃ gantvā, “bhadde, mayhaṃ ṭhapitabhāgabhattaṃ atthi, natthī”ti bhariyaṃ pucchitvā “atthi, sāmī”ti vutte vegena paccāgantvā paccekabuddhassa pattaṃ ādāya “mayhaṃ dātukāmatāya sati deyyadhammo na hoti, deyyadhamme sati paṭiggāhakaṃ na labhāmi. |
Annabhāra, seeing him with an empty bowl in his hand, asked, "Venerable sir, did you receive alms?" and when he said, "We will receive it, O greatly meritorious one," he said, "Then, venerable sir, wait a moment." He dropped his bundle of grass and, going quickly home, he asked his wife, "My dear, is there the portion of food set aside for me, or not?" and when she said, "There is, my lord," he returned quickly, took the Paccekabuddha's bowl, and thinking, "When I have the desire to give, there is no object to be given. When there is an object to be given, I do not find a recipient. |
ajja pana me paṭiggāhako ca diṭṭho, deyyadhammo ca atthi, lābhā vata me”ti gehaṃ gantvā bhattaṃ patte pakkhipāpetvā paccāharitvā paccekabuddhassa hatthe patiṭṭhapetvā — |
But today I have both seen a recipient and there is an object to be given. What a gain for me!" he went home, had the food put into the bowl, brought it back, and placed it in the hands of the Paccekabuddha, saying: |
♦ “iminā pana dānena, mā me dāliddiyaṃ ahu. |
♦ "By this gift, may there be no poverty for me. |
♦ natthīti vacanaṃ nāma, mā ahosi bhavābhave. |
♦ May the word 'there is not' not exist for me in future existences. |
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♦ bhante evarūpā dujjīvitā mucceyyaṃ, natthīti padameva na suṇeyyan”ti patthanaṃ ṭhapesi. |
♦ "Venerable sir, may I be freed from such a miserable life; may I not even hear the word 'there is not,'" and he made an aspiration. |
paccekabuddho “evaṃ hotu mahāpuññā”ti vatvā anumodanaṃ katvā pakkāmi. |
The Paccekabuddha, saying, "So be it, O greatly meritorious one," gave his blessing and departed. |
♦ sumanaseṭṭhinopi chatte adhivatthā devatā “aho dānaṃ paramadānaṃ, upariṭṭhe supatiṭṭhitan”ti vatvā tikkhattuṃ sādhukāramadāsi. |
♦ The deity residing in the umbrella of the millionaire Sumana also, saying, "Oh, what a gift, a supreme gift, well-established in Upariṭṭha," gave her approval three times. |
atha naṃ seṭṭhi “kiṃ maṃ ettakaṃ kālaṃ dānaṃ dadamānaṃ na passasī”ti āha. |
Then the millionaire said to her, "Do you not see me giving gifts all this time?" |
nāhaṃ tava dānaṃ ārabbha sādhukāraṃ demi, annabhārena pana upariṭṭhassa dinnapiṇḍapāte pasīditvā mayā esa sādhukāro pavattitoti. |
I am not giving approval on account of your gift, but being pleased with the almsfood given by Annabhāra to Upariṭṭha, this approval was uttered by me. |
so “acchariyaṃ vata, bho, ahaṃ ettakaṃ kālaṃ dānaṃ dadanto devataṃ sādhukāraṃ dāpetuṃ nāsakkhiṃ, annabhāro maṃ nissāya jīvanto ekapiṇḍapāteneva sādhukāraṃ dāpesi, tassa dāne anucchavikaṃ katvā taṃ piṇḍapātaṃ mama santakaṃ karissāmī”ti cintetvā taṃ pakkosāpetvā “ajja tayā kassaci kiñci dinnan”ti pucchi. |
He thought, "It is wonderful indeed, sirs! I, giving gifts for so long, was not able to make a deity give her approval. Annabhāra, who lives by relying on me, made her give her approval with just one almsfood. I will make that almsfood my own by doing what is proper for his gift." And having him summoned, he asked, "Did you give anything to anyone today?" |
“āma, sāmi, upariṭṭhapaccekabuddhassa me ajja bhāgabhattaṃ dinnan”ti. |
Yes, my lord, my portion of food was given to the Paccekabuddha Upariṭṭha today. |
“handa, bho, kahāpaṇaṃ gahetvā etaṃ mayhaṃ piṇḍapātaṃ dehī”ti? |
Well then, sir, take a kahāpana and give me that almsfood. |
“na demi, sāmī”ti. |
I will not give it, my lord. |
so yāva sahassaṃ vaḍḍhesi, itaro sahassenāpi nādāsi. |
He increased it up to a thousand, but the other did not give it even for a thousand. |
atha naṃ “hotu, bho, yadi piṇḍapātaṃ na desi, sahassaṃ gahetvā pattiṃ me dehī”ti āha. |
Then he said, "So be it, sir, if you do not give the almsfood, take a thousand and give me a share of the merit." |
so “ayyena saddhiṃ mantetvā jānissāmī”ti vegena paccekabuddhaṃ sampāpuṇitvā, “bhante sumanaseṭṭhi, sahassaṃ datvā tumhākaṃ piṇḍapāte pattiṃ yācati, kiṃ karomī”ti pucchi. |
He, thinking, "I will know after consulting with the venerable one," quickly reached the Paccekabuddha and asked, "Venerable sir, the millionaire Sumana, offering a thousand, asks for a share of the merit in your almsfood. What should I do?" |
♦ athassa so upamaṃ āhari “seyyathāpi, paṇḍita, kulasatike gāme ekasmiṃ ghare dīpaṃ jāleyya, sesā attano telena vaṭṭiṃ temetvā jālāpetvā gaṇheyyuṃ, purimapadīpassa pabhā atthīti vattabbā natthī”ti. |
♦ Then he gave him a simile: "Suppose, wise one, in a village of a hundred families, a lamp were lit in one house. If the others, having soaked their wicks with their own oil, were to light them and take them, would the light of the first lamp be said to exist or not?" |
atirekatarā, bhante, pabhā hotīti. |
It would be even more, venerable sir, the light would be greater. |
evamevaṃ paṇḍita uḷuṅkayāgu vā hotu, kaṭacchubhikkhā vā, attano piṇḍapāte paresaṃ pattiṃ dentassa yattakānaṃ deti, tattakaṃ vaḍḍhati. |
"In the same way, wise one, whether it be a ladleful of porridge or a spoonful of alms, when one gives a share of one's own alms to others, it increases by as many as one gives to. |
tvañhi ekameva piṇḍapātaṃ adāsi, seṭṭhissa pana pattiyā dinnāya dve piṇḍapātā honti eko tava, eko tassāti. |
You indeed gave only one almsfood, but when a share is given to the millionaire, there are two almsfoods, one yours, one his." |
♦ so “sādhu, bhante”ti taṃ abhivādetvā seṭṭhissa santikaṃ gantvā “gaṇha, sāmi, pattin”ti āha. |
♦ He, saying, "Very well, venerable sir," and having paid homage to him, went to the millionaire and said, "Take the share of merit, my lord." |
tena hi ime kahāpaṇe gaṇhāti. |
Then take these kahāpanas. |
nāhaṃ piṇḍapātaṃ vikkiṇāmi, saddhāya te pattiṃ dammīti. |
I am not selling the almsfood; I give you a share of the merit out of faith. |
“tvaṃ saddhāya desi, ahampi tava guṇe pūjemi, gaṇha, tāta, ito paṭṭhāya ca pana mā sahatthā kammamakāsi, vīthiyaṃ gharaṃ māpetvā vasa. |
"You give out of faith, and I also honor your virtues. Take this, my son, and from now on, do not do manual labor with your own hands. Have a house built on the street and live there. |
yena ca te attho hoti, sabbaṃ mama santikā gaṇhāhī”ti āha. |
And whatever you have need of, take it all from me," he said. |
nirodhā vuṭṭhitassa pana dinnapiṇḍapāto tadaheva vipākaṃ deti. |
But almsfood given to one who has risen from cessation gives its result on that very day. |
tasmā rājāpi taṃ pavattiṃ sutvā annabhāraṃ pakkosāpetvā pattiṃ gahetvā mahantaṃ bhogaṃ datvā tassa seṭṭhiṭṭhānaṃ dāpesi. |
Therefore the king also, having heard that event, had Annabhāra summoned, took a share of the merit, gave him great wealth, and gave him the position of a millionaire. |
♦ so sumanaseṭṭhissa sahāyako hutvā yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare amitodanassa sakkassa gehe paṭisandhiṃ gaṇhi, anuruddhotissa nāmaṃ akaṃsu. |
♦ He, having become a friend of the millionaire Sumana, and having done meritorious deeds for as long as he lived, passed away from there and was reborn in the world of the gods. Wandering among gods and men, in this Buddha-era, he took conception in the house of Amitodana the Sakyan in the city of Kapilavatthu. His name was made Anuruddha. |
so mahānāmasakkassa kaniṭṭhabhātā, satthu cūḷapitu putto paramasukhumālo mahāpuñño ahosi. |
He was the younger brother of Mahānāma the Sakyan, the son of the Teacher's youngest paternal uncle, extremely delicate, and of great merit. |
ekadivasaṃ kira chasu khattiyesu pūve lakkhaṃ katvā guḷehi kīḷantesu anuruddho parājito pūvānaṃ atthāya mātu santikaṃ pahiṇi. |
It is said that one day, when the six Sakyan princes were playing with molasses, making cakes the prize, Anuruddha, having lost, sent to his mother for cakes. |
sā mahantaṃ suvaṇṇathālaṃ pūretvā pūve pesesi. |
She sent cakes, filling a large golden tray. |
pūve khāditvā puna kīḷanto parājito tatheva pahiṇi. |
Having eaten the cakes and playing again, he lost and sent in the same way. |
evaṃ tikkhattuṃ pūvesu āhaṭesu catutthe vāre mātā “idāni pūvā natthī”ti pahiṇi. |
Thus, when cakes had been brought three times, on the fourth time the mother sent word, "Now there are no cakes." |
tassā vacanaṃ sutvā “natthī”ti padassa asutapubbatāya “natthipūvā nāma idāni bhavissantī”ti saññaṃ katvā “gaccha natthipūve āharā”ti pesesi. |
Having heard her words, and having never before heard the word "there is not," and forming the idea, "There must now be 'no-cakes'," he sent word, "Go, bring 'no-cakes'." |
athassa mātā “natthipūve kira, ayye, dethā”ti vutte “mama puttena natthīti padaṃ na sutapubbaṃ, kathaṃ nu kho natthibhāvaṃ jānāpeyyan”ti suvaṇṇapātiṃ dhovitvā aparāya suvaṇṇapātiyā paṭikujjitvā “handa, tāta, imaṃ mama puttassa dehī”ti pahiṇi. |
Then his mother, when it was said, "Mistress, please give 'no-cakes'," thought, "My son has never before heard the word 'there is not'. How can I make him know the state of not existing?" and having washed a golden bowl and covered it with another golden bowl, she sent it, saying, "Well then, my son, give this to my son." |
tasmiṃ khaṇe nagarapariggāhikā devatā “amhākaṃ sāminā annabhārakāle upariṭṭhassa paccekabuddhassa bhāgabhattaṃ datvā ‘natthīti padameva na suṇeyyan’ti patthanā nāma ṭhapitā. |
At that moment, the deities guarding the city, thinking, "Our master, at the time he was Annabhāra, having given his portion of food to the Paccekabuddha Upariṭṭha, made the aspiration, 'May I not even hear the word "there is not"'. |
sace mayaṃ tamatthaṃ ñatvā ajjhupekkheyyāma, muddhāpi no sattadhā phaleyyā”ti cintetvā dibbapūvehi pātiṃ pūrayiṃsu. |
If we, knowing this, were to be indifferent, our heads too would split into seven pieces," filled the bowl with divine cakes. |
so puriso pātiṃ āharitvā tassa santike ṭhapetvā vivari. |
The man brought the bowl, placed it near him, and opened it. |
tesaṃ gandho sakalanagaraṃ phari. |
Their fragrance pervaded the entire city. |
pūvo pana mukhe ṭhapitamattova sattarasaharaṇisahassāni pharitvā aṭṭhāsi. |
And the cake, as soon as it was placed in the mouth, pervaded and stood in seventy thousand pores. |
♦ anuruddhopi cintesi — |
♦ Anuruddha also thought: |
“na maṃ maññe ito pubbe mātā piyāyati. |
"I think my mother did not love me before this. |
na hi me aññadā tāya natthipūvā nāma pakkapubbā”ti. |
For at no other time did she ever cook 'no-cakes' for me." |
so gantvā mātaraṃ evamāha — |
He went and said to his mother: |
“amma, nāhaṃ tava piyo”ti. |
Mother, I am not dear to you. |
tāta, kiṃ vadesi, mama akkhīhipi hadayamaṃsatopi tvaṃ piyataroti. |
My son, what are you saying? You are dearer to me than my eyes and the flesh of my heart. |
sacāhaṃ, amma, tava piyo, kasmā mama pubbe evarūpe natthipūve nāma na adāsīti. |
If I am dear to you, mother, why did you not give me such 'no-cakes' before? |
sā taṃ purisaṃ pucchi — |
She asked the man: |
“tāta, kiñci pātiyaṃ ahosī”ti. |
My son, was there anything in the bowl? |
āma, ayye, pūvānaṃ pāti paripuṇṇā ahosi, na me evarūpā diṭṭhapubbāti. |
Yes, mistress, the bowl was full of cakes. I have never seen such before. |
sā cintesi — |
She thought: |
“putto me katapuñño, devatāhissa dibbapūvā pahitā bhavissantī”ti. |
My son is one who has done merit; the deities must have sent him divine cakes. |
sopi mātaraṃ āha — |
He too said to his mother: |
“amma, na mayā evarūpā pūvā khāditapubbā, ito paṭṭhāya me natthipūvameva paceyyāsī”ti. |
Mother, I have never eaten such cakes before. From now on, please cook only 'no-cakes' for me. |
sā tato paṭṭhāya tena “pūve khāditukāmomhī”ti vuttakāle suvaṇṇapātiṃ dhovitvā aññāya pātiyā paṭikujjitvā pahiṇati, devatā pātiṃ pūrenti. |
She, from then on, whenever he said, "I am desirous of eating cakes," would wash a golden bowl, cover it with another bowl, and send it, and the deities would fill the bowl. |
evaṃ so agāramajjhe vasanto natthīti padassa atthaṃ ajānitvā dibbapūveyeva paribhuñji. |
Thus, while living in the midst of the household, without knowing the meaning of the word "there is not," he ate only divine cakes. |
♦ satthu pana parivāratthaṃ kulapaṭipāṭiyā sākiyakumāresu pabbajantesu mahānāmena sakkena, “tāta, amhākaṃ kulā koci pabbajito natthi, tayā vā pabbajitabbaṃ, mayā vā”ti vutte so āha — |
♦ But for the sake of the Teacher's retinue, when the Sakyan princes were going forth according to the order of their families, when Mahānāma the Sakyan said, "My son, no one from our family has gone forth. Either you must go forth, or I must," he said: |
“ahaṃ atisukhumālo pabbajituṃ na sakkhissāmī”ti. |
I am too delicate, I will not be able to go forth. |
tena hi kammantaṃ uggaṇha, ahaṃ pabbajissāmīti. |
Then learn a trade, I will go forth. |
ko esa kammanto nāmāti? |
What is this thing called a trade? |
so hi bhattassa uṭṭhānaṭṭhānampi na jānāti, kammantaṃ kimeva jānissati, tasmā evamāha. |
For he did not even know the place where food came from, how could he know a trade? Therefore he said thus. |
ekadivasañhi anuruddho bhaddiyo kimiloti tayo janā “bhattaṃ nāma kahaṃ uṭṭhātī”ti mantayiṃsu. |
For one day, Anuruddha, Bhaddiya, and Kimila, the three of them, were discussing, "Where does food come from?" |
tesu kimilo “koṭṭhesu uṭṭhātī”ti āha. |
Among them, Kimila said, "It comes from the granaries." |
so kirekadivasaṃ vīhī koṭṭhamhi pakkhipante addasa, tasmā “koṭṭhe bhattaṃ uppajjatī”ti saññāya evamāha. |
It is said that one day he saw paddy being put into a granary, so thinking, "Food is produced in the granary," he said thus. |
atha naṃ bhaddiyo “tvaṃ na jānāsī”ti vatvā “bhattaṃ nāma ukkhaliyaṃ uṭṭhātī”ti āha. |
Then Bhaddiya said to him, "You do not know," and said, "Food comes from the cooking pot." |
so kirekadivasaṃ ukkhalito bhattaṃ vaḍḍhente disvā “etthevetaṃ uppajjatī”ti saññamakāsi, tasmā evamāha. |
It is said that one day he saw food being served from a cooking pot and formed the idea, "It is produced right here," so he said thus. |
anuruddho te ubhopi “tumhe na jānāthā”ti vatvā “bhattaṃ nāma ratanubbedhamakuḷāya mahāsuvaṇṇapātiyaṃ uṭṭhātī”ti āha. |
Anuruddha, saying to both of them, "You do not know," said, "Food comes from a great golden bowl with a lid adorned with jewels." |
tena kira neva vīhiṃ koṭṭentā, na bhattaṃ pacantā diṭṭhapubbā, suvaṇṇapātiyaṃ vaḍḍhetvā purato ṭhapitabhattameva passati, tasmā “pātiyaṃyevetaṃ uppajjatī”ti saññamakāsi, tasmā evamāha. |
For it is said that he had never seen paddy being pounded or food being cooked; he only saw the food served in a golden bowl and placed before him, so he formed the idea, "It is produced in the bowl itself," so he said thus. |
evaṃ bhattuṭṭhānaṭṭhānampi ajānanto mahāpuñño kulaputto kammante kiṃ jānissati. |
How could a young man of good family, of great merit, who did not even know the place where food came from, know anything about a trade? |
♦ so “ehi kho te, anuruddha, gharāvāsatthaṃ anusāsissāmi, paṭhamaṃ khettaṃ kasāpetabban”tiādinā nayena bhātarā vuttānaṃ kammantānaṃ apariyantabhāvaṃ sutvā “na me gharāvāsena attho”ti mātaraṃ āpucchitvā bhaddiyapamukhehi pañcahi sākiyakumārehi saddhiṃ nikkhamitvā anupiyambavane satthāraṃ upasaṅkamitvā pabbaji. |
♦ He, having heard from his brother the endlessness of the trades, in the manner beginning with, "Come, Anuruddha, I will instruct you in the householder's life. First, the field must be ploughed," and thinking, "I have no use for the householder's life," he took leave of his mother and, having gone out with the five Sakyan princes headed by Bhaddiya, he approached the Teacher in the Anupiya mango grove and went forth. |
pabbajitvā ca pana sammāpaṭipadaṃ paṭipanno anupubbena tisso vijjā sacchikatvā dibbena cakkhunā ekāsane nisinnova hatthatale ṭhapitāamalakāni viya sahassalokadhātuyo olokanasamattho hutvā — |
And having gone forth, and having practiced the right path, he gradually realized the three knowledges and, with his divine eye, while sitting on one seat, he was able to see a thousand world-systems as if they were myrobalan fruits placed in the palm of his hand. |
♦ “pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ. |
♦ "I know my past lives, the divine eye is purified. |
♦ tevijjo iddhipattomhi, kataṃ buddhassa sāsanan”ti. |
♦ I am one with the three knowledges, I have attained psychic power, the Buddha's teaching has been done." |
— |
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♦ udānaṃ udānetvā “kiṃ nu kho me katvā ayaṃ sampatti laddhā”ti olokento “padumuttarapādamūle patthanaṃ ṭhapesin”ti ñatvā puna “saṃsāre saṃsaranto asukasmiṃ nāma kāle bārāṇasiyaṃ sumanaseṭṭhiṃ nissāya jīvanto annabhāro nāma ahosin”tipi ñatvā — |
♦ He uttered an inspired utterance, and thinking, "By doing what, indeed, have I obtained this attainment?" he knew, "I made my aspiration at the feet of Padumuttara," and again, "Wandering in the round of rebirth, at such and such a time in Benares, living by relying on the millionaire Sumana, I was named Annabhāra," and knowing this, he said: |
♦ “annabhāro pure āsiṃ, daliddo tiṇahārako. |
♦ "In the past, I was Annabhāra, poor, a grass-carrier. |
♦ piṇḍapāto mayā dinno, upariṭṭhassa tādino”ti. |
♦ Almsfood was given by me to Upariṭṭha, the one of such a nature." |
— |
— |
♦ āha . |
♦ He said. |
athassa etadahosi — |
Then this occurred to him: |
“yo so tadā mayā upariṭṭhassa dinnapiṇḍapātato kahāpaṇe datvā pattiṃ aggahesi, mama sahāyako sumanaseṭṭhi kahaṃ nu kho so etarahi nibbatto”ti. |
He who at that time, having given kahāpanas for the almsfood given by me to Upariṭṭha, took a share of the merit, my friend the millionaire Sumana, where indeed is he now reborn? |
atha naṃ “viñjhāṭaviyaṃ pabbatapāde muṇḍanigamo nāma atthi, tattha mahāmuṇḍassa nāma upāsakassa mahāsumano cūḷasumanoti dve puttā, tesu so cūḷasumano hutvā nibbatto”ti addasa. |
Then he saw, "In the Vindhya forest, at the foot of a mountain, there is a village called Muṇḍanigama. There, a householder named Mahāmuṇḍa has two sons, Mahāsumana and Cūḷasumana. Among them, he has been reborn as Cūḷasumana." |
disvā ca pana cintesi — |
And having seen, he thought: |
“atthi nu kho tattha mayi gate upakāro, natthī”ti. |
Is there any benefit if I go there, or not? |
so upadhārento idaṃ addasa “so tattha mayi gate sattavassikova nikkhamitvā pabbajissati, khuraggeyeva ca arahattaṃ pāpuṇissatī”ti. |
He, investigating, saw this: "If I go there, he, being seven years old, will go forth and be ordained, and he will attain Arahantship right at the tip of the razor." |
disvā ca pana upakaṭṭhe antovasse ākāsena gantvā gāmadvāre otari. |
And having seen, when the rains retreat was near, he went by air and descended at the village gate. |
mahāmuṇḍo pana upāsako therassa pubbepi vissāsiko eva. |
The householder Mahāmuṇḍa was already a trusted friend of the elder. |
so theraṃ piṇḍapātakāle cīvaraṃ pārupantaṃ disvā puttaṃ mahāsumanaṃ āha — |
He, seeing the elder putting on his robe at the time of the alms round, said to his son Mahāsumana: |
“tāta, ayyo, me anuruddhatthero āgato, yāvassa añño koci pattaṃ na gaṇhāti, tāvassa gantvā pattaṃ gaṇha, ahaṃ āsanaṃ paññāpessāmī”ti. |
My son, my venerable Anuruddhatthera has come. Before anyone else takes his bowl, go and take his bowl. I will prepare a seat. |
so tathā akāsi. |
He did so. |
upāsako theraṃ antonivesane sakkaccaṃ parivisitvā temāsaṃ vasanatthāya paṭiññaṃ gaṇhi, theropi adhivāsesi. |
The householder, having served the elder respectfully in his home, took a promise for him to stay for the three months of the rains, and the elder consented. |
♦ atha naṃ ekadivasaṃ paṭijagganto viya temāsaṃ paṭijaggitvā mahāpavāraṇāya ticīvarañceva guḷatelataṇḍulādīni ca āharitvā therassa pādamūle ṭhapetvā “gaṇhatha, bhante”ti āha. |
♦ Then one day, having looked after him for three months as if he were looking after him, on the day of the great Pavāraṇā ceremony, he brought the three robes and also jaggery, oil, rice, and so on, and placing them at the elder's feet, he said, "Please accept this, venerable sir." |
“alaṃ, upāsaka, na me iminā attho”ti. |
Enough, upāsaka, I have no use for this. |
“tena hi, bhante, vassāvāsikalābho nāmesa, gaṇhatha nan”ti? |
Then, venerable sir, this is the gain of the rains retreat, please accept it. |
“na gaṇhāmi, upāsakā”ti. |
I will not accept it, upāsaka. |
“kimatthaṃ na gaṇhatha, bhante”ti? |
Why do you not accept it, venerable sir? |
“mayhaṃ santike kappiyakārako sāmaṇeropi natthī”ti. |
There is no novice to be my attendant with me. |
“tena hi, bhante, mama putto mahāsumano sāmaṇero bhavissatī”ti. |
Then, venerable sir, my son Mahāsumana will be your novice. |
“na me, upāsaka, mahāsumanenattho”ti. |
I have no need of Mahāsumana, upāsaka. |
“tena hi, bhante, cūḷasumanaṃ pabbājethā”ti. |
Then, venerable sir, ordain Cūḷasumana. |
thero “sādhū”ti sampaṭicchitvā cūḷasumanaṃ pabbājesi. |
The elder, saying, "Very well," and agreeing, ordained Cūḷasumana. |
so khuraggeyeva arahattaṃ pāpuṇi. |
He attained Arahantship right at the tip of the razor. |
thero tena saddhiṃ aḍḍhamāsamattaṃ tattheva vasitvā “satthāraṃ passissāmī”ti tassa ñātake āpucchitvā ākāseneva gantvā himavantapadese araññakuṭikāya otari. |
The elder, having stayed there with him for about half a month, and saying, "I will see the Teacher," he took leave of his relatives and, going by air, he descended in a forest hut in the Himalayan region. |
♦ thero pana pakatiyāpi āraddhavīriyo, tassa tattha pubbarattāpararattaṃ caṅkamantassa udaravāto samuṭṭhahi. |
♦ The elder, however, was by nature one who had aroused his energy. While he was walking up and down there in the first and last watches of the night, a wind in his stomach arose. |
atha naṃ kilantarūpaṃ disvā sāmaṇero pucchi — |
Then the novice, seeing him in a state of exhaustion, asked: |
“bhante, kiṃ vo rujjatī”ti? |
Venerable sir, what ails you? |
“udaravāto me samuṭṭhito”ti . |
A wind in my stomach has arisen. |
“aññadāpi samuṭṭhitapubbo, bhante”ti? |
Has it ever arisen before, venerable sir? |
“āmāvuso”ti. “kena phāsukaṃ hoti, bhante”ti? |
Yes, friend. |
“anotattato pānīye laddhe phāsukaṃ hoti, āvuso”ti. |
What brings relief, venerable sir? |
“tena hi, bhante, āharāmī”ti. |
When water from Anotatta is obtained, there is relief, friend. |
“sakkhissasi sāmaṇerā”ti? |
Then, venerable sir, I will bring it. |
“āma, bhante”ti. |
Will you be able, novice? |
tena hi anotatte pannago nāma nāgarājā maṃ jānāti, tassa ācikkhitvā bhesajjatthāya ekaṃ pānīyavārakaṃ āharāti. |
Yes, venerable sir. |
so sādhūti upajjhāyaṃ vanditvā vehāsaṃ abbhuggantvā pañcayojanasataṃ ṭhānaṃ agamāsi . |
Then, in Anotatta, a nāga king named Pannaga knows me. Having informed him, bring a water-pot for the sake of medicine. |
taṃ divasaṃ pana nāgarājā nāganāṭakaparivuto udakakīḷaṃ kīḷitukāmo hoti. |
He, saying, "Very well," and having paid homage to his preceptor, rose up into the air and went to a place five hundred yojanas away. |
so sāmaṇeraṃ āgacchantaṃ disvāva kujjhi, “ayaṃ muṇḍakasamaṇo attano pādapaṃsuṃ mama matthake okiranto vicarati, anotatte pānīyatthāya āgato bhavissati, na dānissa pānīyaṃ dassāmī”ti paṇṇāsayojanikaṃ anotattadahaṃ mahāpātiyā ukkhaliṃ pidahanto viya phaṇena pidahitvā nipajji. |
On that day, however, the nāga king, surrounded by a nāga drama troupe, was desirous of playing the water-sport. |
sāmaṇero nāgarājassa ākāraṃ oloketvāva “kuddho ayan”ti ñatvā imaṃ gāthamāha — |
He, upon seeing the novice coming, became angry. "This shaven-headed ascetic is wandering about, scattering the dust from his feet on my head. He must have come for water from Anotatta. I will not give him water now," and covering the fifty-yojana Anotatta lake with his hood as if covering a large pot with a lid, he lay down. |
| The novice, having observed the nāga king's demeanor, knew, "This one is angry," and spoke this verse: | |
♦ “suṇohi me nāgarāja, uggateja mahabbala. |
♦ "Listen to me, O nāga king, of mighty power and great strength. |
♦ dehi me pānīyaghaṭaṃ, bhesajjatthamhi āgato”ti. |
♦ Give me a pot of water; I have come for the sake of medicine." |
♦ taṃ sutvā nāgarājā imaṃ gāthamāha — |
♦ Having heard that, the nāga king spoke this verse: |
♦ “puratthimasmiṃ disābhāge, gaṅgā nāma mahānadī. |
♦ "In the eastern direction, there is a great river named Gaṅgā. |
♦ mahāsamuddamappeti, tato tvaṃ pānīyaṃ harā”ti. |
♦ It flows into the great ocean; from there you may bring water." |
♦ taṃ sutvā sāmaṇero “ayaṃ nāgarājā attano icchāya na dassati, ahaṃ balakkāraṃ katvā ānubhāvaṃ jānāpetvā imaṃ abhibhavitvāva pānīyaṃ gaṇhissāmī”ti cintetvā, “mahārāja, upajjhāyo maṃ anotattatova pānīyaṃ āharāpeti, tenāhaṃ idameva harissāmi, apehi, mā maṃ vārehī”ti vatvā imaṃ gāthamāha — |
♦ Having heard that, the novice thought, "This nāga king will not give it of his own will. I will use force, make him know my power, and having subdued him, I will take the water," and saying, "Great king, my preceptor has me bring water from Anotatta itself. Therefore I will take it from here. Move aside, do not hinder me," he spoke this verse: |
♦ “itova pānīyaṃ hāssaṃ, imināvamhi atthiko. |
♦ "From here I will take water; this is what I need. |
♦ yadi te thāmabalaṃ atthi, nāgarāja nivārayā”ti. |
♦ If you have strength and power, O nāga king, prevent me." |
♦ atha naṃ nāgarājā āha — |
♦ Then the nāga king said to him: |
♦ “sāmaṇera sace atthi, tava vikkama porisaṃ. |
♦ "Novice, if you have courage and manliness, |
♦ abhinandāmi te vācaṃ, harassu pānīyaṃ mamā”ti. |
♦ I applaud your words; take water from me." |
♦ atha naṃ sāmaṇero “evaṃ, mahārāja, harāmī”ti vatvā “yadi sakkonto harāhī”ti vutte — |
♦ Then the novice said to him, "Thus, great king, I will take it," and when he said, "If you can, take it," he said, |
“tena hi suṭṭhu jānassū”ti tikkhattuṃ paṭiññaṃ gahetvā “buddhasāsanassa ānubhāvaṃ dassetvā mayā pānīyaṃ harituṃ vaṭṭatī”ti cintetvā ākāsaṭṭhadevatānaṃ tāva santikaṃ agamāsi. |
"Then know it well," and having taken a promise three times, he thought, "It is proper for me to take the water after showing the power of the Buddha's dispensation," and he first went to the deities of the sky. |
tā āgantvā vanditvā “kiṃ, bhante”ti vatvā aṭṭhaṃsu. |
They came and, having paid homage, said, "What is it, venerable sir?" and stood there. |
“etasmiṃ anotattadahapiṭṭhe pannaganāgarājena saddhiṃ mama saṅgāmo bhavissati, tattha gantvā jayaparājayaṃ olokethā”ti āha. |
"On this Anotatta lake, there will be a battle between me and the nāga king Pannaga. Go there and watch the victory and defeat," he said. |
so eteneva nīhārena cattāro lokapāle sakkasuyāmasantusitaparanimmitavasavattī ca upasaṅkamitvā tamatthaṃ ārocesi. |
He, in this very manner, approached the four world-guardians, Sakka, Suyāma, Santusita, and Paranimmitavasavattī, and reported the matter. |
tato paraṃ paṭipāṭiyā yāva brahmalokaṃ gantvā tattha tattha brahmehi āgantvā vanditvā ṭhitehi “kiṃ, bhante”ti puṭṭho tamatthaṃ ārocesi. |
From there, in order, he went up to the Brahma world and, being approached and paid homage by the Brahmas there and there, and being asked, "What is it, venerable sir?" he reported the matter. |
evaṃ so asaññe ca arūpibrahmāno ca ṭhapetvā sabbattha muhutteneva āhiṇḍitvā ārocesi. |
Thus he, leaving aside the unconscious and formless Brahmas, wandered about and reported to all in a moment. |
tassa vacanaṃ sutvā sabbāpi devatā anotattadahapiṭṭhe nāḷiyaṃ pakkhittāni piṭṭhacuṇṇāni viya ākāsaṃ nirantaraṃ pūretvā sannipatiṃsu. |
Having heard his words, all the deities assembled on the Anotatta lake, filling the sky continuously like ground powder poured into a tube. |
sannipatite devasaṅghe sāmaṇero ākāse ṭhatvā nāgarājaṃ āha — |
When the assembly of gods had assembled, the novice, standing in the air, said to the nāga king: |
♦ “suṇohi me nāgarāja, uggateja mahabbala. |
♦ "Listen to me, O nāga king, of mighty power and great strength. |
♦ dehi me pānīyaghaṭaṃ, bhesajjatthamhi āgato”ti. |
♦ Give me a pot of water; I have come for the sake of medicine." |
♦ atha naṃ nāgo āha — |
♦ Then the nāga said to him: |
♦ “sāmaṇera sace atthi, tava vikkama porisaṃ. |
♦ "Novice, if you have courage and manliness, |
♦ abhinandāmi te vācaṃ, harassu pānīyaṃ mamā”ti. |
♦ I applaud your words; take water from me." |
♦ so tikkhattuṃ nāgarājassa paṭiññaṃ gahetvā ākāse ṭhitakova dvādasayojanikaṃ brahmattabhāvaṃ māpetvā ākāsato oruyha nāgarājassa phaṇe akkamitvā adhomukhaṃ nippīḷesi, tāvadeva balavatā purisena akkantāllacammaṃ viya nāgarājassa phaṇe akkantamatte ogalitvā dabbimattā phaṇapuṭakā ahesuṃ. |
♦ He, having taken the nāga king's promise three times, and while still standing in the air, created a Brahma-body of twelve yojanas, descended from the air, stepped on the nāga king's hood, and pressed him down. At that very moment, like wet leather stepped on by a strong man, as soon as he stepped on the nāga king's hood, the hood-pouches, having sagged, became the size of a ladle. |
nāgarājassa phaṇehi muttamuttaṭṭhānato tālakkhandhapamāṇā udakavaṭṭiyo uggañchiṃsu. |
From the place where the nāga king's hoods were released, streams of water the size of palm trunks shot up. |
sāmaṇero ākāseyeva pānīyavārakaṃ pūresi. |
The novice filled the water-pot in the air. |
devasaṅgho sādhukāramadāsi. |
The assembly of gods gave their approval. |
atha nāgarājā lajjitvā sāmaṇerassa kujjhi, jayakusumavaṇṇānissa akkhīni ahesuṃ. |
Then the nāga king, being ashamed, became angry with the novice. His eyes became the color of the jayakusuma flower. |
so “ayaṃ maṃ devasaṅghaṃ sannipātetvā pānīyaṃ gahetvā lajjāpesi, etaṃ gahetvā mukhe hatthaṃ pakkhipitvā hadayamaṃsaṃ vāssa maddāmi, pāde vā naṃ gahetvā pāragaṅgāyaṃ khipāmī”ti vegena anubandhi. |
He thought, "This one, having assembled the host of gods and taken water, has shamed me. I will either seize him, put my hand in his mouth, and crush his heart-flesh, or I will seize him by the feet and throw him across the Ganges," and he pursued him swiftly. |
anubandhantopi naṃ pāpuṇituṃ nāsakkhiyeva. |
But while pursuing him, he was not able to catch him. |
sāmaṇero gantvā upajjhāyassa hatthe pānīyaṃ ṭhapetvā “pivatha, bhante”ti āha. |
The novice went and, placing the water in his preceptor's hand, said, "Drink, venerable sir." |
nāgarājāpi pacchato āgantvā, “bhante anuruddha, sāmaṇero mayā adinnameva pānīyaṃ gahetvā āgato, mā pivitthā”ti āha. |
The nāga king too, having come from behind, said, "Venerable Anuruddha, the novice has brought water that was not given by me. Do not drink it." |
evaṃ kira sāmaṇerāti. |
Is that so, novice? |
“pivatha, bhante, iminā me dinnaṃ pānīyaṃ āhaṭan”ti āha. |
"Drink, venerable sir. He brought the water that was given by this one," he said. |
thero “khīṇāsavasāmaṇerassa musākathanaṃ nāma natthī”ti ñatvā pānīyaṃ pivi. |
The elder, knowing, "There is no such thing as telling a lie for an Arahant novice," drank the water. |
taṅkhaṇaññevassa ābādho paṭipassambhi. |
At that very moment, his illness subsided. |
puna nāgo theraṃ āha — |
Again the nāga said to the elder: |
“bhante, sāmaṇerenamhi sabbaṃ devagaṇaṃ sannipātetvā lajjāpito, ahamassa hadayaṃ vā phālessāmi, pāde vā naṃ gahetvā pāragaṅgāya khipissāmī”ti. |
Venerable sir, I have been shamed by the novice, who assembled the entire host of gods. I will either tear open his heart or I will seize him by the feet and throw him across the Ganges. |
mahārāja, sāmaṇero mahānubhāvo, tumhe sāmaṇerena saddhiṃ saṅgāmetuṃ na sakkhissatha, khamāpetvā naṃ gacchathāti. |
Great king, the novice is of great power. You will not be able to contend with the novice. Ask his forgiveness and go. |
so sayampi sāmaṇerassa ānubhāvaṃ jānātiyeva, lajjāya pana anubandhitvā āgato. |
He himself knew the novice's power, but he had pursued him and come out of shame. |
atha naṃ therassa vacanena khamāpetvā tena saddhiṃ mittasanthavaṃ katvā “ito paṭṭhāya anotattaudakena atthe sati tumhākaṃ āgamanakiccaṃ natthi, mayhaṃ pahiṇeyyātha, ahameva āharitvā dassāmī”ti vatvā pakkāmi. |
Then, at the elder's word, he asked his forgiveness and, having made friends with him, said, "From now on, if there is a need for water from Anotatta, there is no need for you to come. You may send word to me; I myself will bring it and give it," and he departed. |
♦ theropi sāmaṇeraṃ ādāya pāyāsi. |
♦ The elder also set out, taking the novice with him. |
satthā therassa āgamanabhāvaṃ ñatvā migāramātupāsāde therassa āgamanaṃ olokento nisīdi. |
The Teacher, knowing that the elder was coming, sat in Migāramātupāsāda, watching for the elder's arrival. |
bhikkhūpi theraṃ āgacchantaṃ disvā paccuggantvā pattacīvaraṃ paṭiggahesuṃ. |
The monks also, seeing the elder coming, went to meet him and took his bowl and robe. |
athekacce sāmaṇeraṃ sīsepi kaṇṇesupi bāhāyampi gahetvā sañcāletvā “kiṃ, sāmaṇera cūḷakaniṭṭha, na ukkaṇṭhitosī”ti āhaṃsu. |
Then some of them took the novice by the head, ears, and arms, and shaking him, said, "What, novice, you little youngest one, are you not discontented?" |
satthā tesaṃ kiriyaṃ disvā cintesi — |
The Teacher, seeing their action, thought: |
“bhāriyaṃ vatimesaṃ bhikkhūnaṃ kammaṃ āsīvisaṃ gīvāya gaṇhantā viya sāmaṇeraṃ gaṇhanti, nāssa ānubhāvaṃ jānanti, ajja mayā sumanasāmaṇerassa guṇaṃ pākaṭaṃ kātuṃ vaṭṭatī”ti. |
What a heavy deed these monks are doing! They are taking the novice as if they were taking a poisonous snake by the neck. They do not know his power. Today I must make the virtue of the novice Sumana known. |
theropi āgantvā satthāraṃ vanditvā nisīdi. |
The elder also came, paid homage to the Teacher, and sat down. |
satthā tena saddhiṃ paṭisanthāraṃ katvā ānandattheraṃ āmantesi — |
The Teacher, having exchanged friendly greetings with him, called the elder Ānanda: |
“ānanda, anotattaudakenamhi pāde dhovitukāmo, sāmaṇerānaṃ ghaṭaṃ datvā pānīyaṃ āharāpehī”ti. |
Ānanda, I am desirous of washing my feet with water from Anotatta. Give a pot to the novices and have them bring water. |
thero vihāre pañcamattāni sāmaṇerasatāni sannipātesi. |
The elder assembled about five hundred novices in the monastery. |
tesu sumanasāmaṇero sabbanavako ahosi. |
Among them, the novice Sumana was the very youngest. |
thero sabbamahallakaṃ sāmaṇeraṃ āha — |
The elder said to the very eldest novice: |
“sāmaṇera, satthā anokattadahaudakena pāde dhovitukāmo, ghaṭaṃ ādāya gantvā pānīyaṃ āharā”ti. |
Novice, the Teacher is desirous of washing his feet with water from the Anotatta lake. Take a pot, go, and bring water. |
so “na sakkomi, bhante”ti na icchi. |
He, saying, "I am not able, venerable sir," did not wish to. |
thero sesepi paṭipāṭiyā pucchi, tepi tatheva vatvā paṭikkhipiṃsu. |
The elder asked the others also in order, and they too, saying the same thing, refused. |
“kiṃ panettha khīṇāsavasāmaṇerā natthī”ti? |
Are there no Arahant novices here? |
atthi, te pana “nāyaṃ amhākaṃ baddho mālāpuṭo, sumanasāmaṇerasseva baddho”ti na icchiṃsu, puthujjanā pana attano asamatthatāyeva na icchiṃsu. |
There are, but they, thinking, 'This garland is not tied for us, it is tied for the novice Sumana,' did not wish to. The ordinary novices, however, did not wish to because of their own inability. |
pariyosāne pana sumanassa vāre sampatte, “sāmaṇera, satthā anotattadahaudakena pāde dhovitukāmo, kuṭaṃ ādāya kira udakaṃ āharā”ti āha. |
But at the end, when it came to Sumana's turn, he said, "Novice, the Teacher is desirous of washing his feet with water from the Anotatta lake. Take a pitcher and bring water." |
so “satthari āharāpente āharissāmī”ti satthāraṃ vanditvā, “bhante, anotattato kira maṃ udakaṃ āhārāpethā”ti āha. |
He, thinking, "When the Teacher has me bring it, I will bring it," paid homage to the Teacher and said, "Venerable sir, you would have me bring water from Anotatta." |
“āma, sumanā”ti. |
Yes, Sumana. |
so visākhāya kāritesu ghanasuvaṇṇakoṭṭimesu senāsanakuṭesu ekaṃ saṭṭhikuṭaudakagaṇhanakaṃ mahāghaṭaṃ hatthena gahetvā “iminā me ukkhipitvā aṃsakūṭe ṭhapitena attho natthī”ti olambakaṃ katvā vehāsaṃ abbhuggantvā himavantābhimukho pakkhandi. |
He, taking with his hand a large pot that could hold sixty pitchers of water, from among the lodging-pitchers on the solid gold platforms made by Visākhā, and thinking, "There is no need for me to lift this and place it on my shoulder," he let it hang down, rose up into the air, and set off towards the Himalayas. |
♦ nāgarājā sāmaṇeraṃ dūratova āgacchantaṃ disvā paccuggantvā kuṭaṃ aṃsakūṭena ādāya, “bhante, tumhe mādise dāse vijjamāne kasmā sayaṃ āgatā, udakenatthe sati kasmā sāsanamattampi na pahiṇathā”ti kuṭena udakaṃ ādāya sayaṃ ukkhipitvā “purato hotha, bhante, ahameva āharissāmī”ti āha. |
♦ The nāga king, seeing the novice coming from afar, went to meet him and, taking the pitcher with his shoulder, said, "Venerable sir, when there are slaves like me, why have you come yourself? If there is a need for water, why did you not even send a message?" and taking the water with the pitcher, he himself lifted it and said, "Go ahead, venerable sir, I myself will bring it." |
“tiṭṭhatha tumhe, mahārāja, ahameva sammāsambuddhena āṇatto”ti nāgarājānaṃ nivattāpetvā kuṭaṃ mukhavaṭṭiyaṃ hatthena gahetvā ākāsenāgañchi. |
"You stay, great king. I myself have been commanded by the Fully Enlightened One," and having turned the nāga king back, he came through the air, holding the pitcher at its rim with his hand. |
atha naṃ satthā āgacchantaṃ oloketvā bhikkhū āmantesi — |
Then the Teacher, watching him coming, called the monks: |
“passatha, bhikkhave, sāmaṇerassa līlaṃ, ākāse haṃsarājā viya sobhatī”ti āha. |
"See, monks, the grace of the novice! He shines in the sky like a king of swans," he said. |
sopi pānīyaghaṭaṃ ṭhapetvā satthāraṃ vanditvā aṭṭhāsi. |
He too, having placed the water pot, paid homage to the Teacher and stood there. |
atha naṃ satthā āha — |
Then the Teacher said to him: |
“kativassosi tvaṃ, sumanā”ti? |
How old are you, Sumana? |
“sattavassomhi, bhanteti. |
I am seven years old, venerable sir. |
“tena hi, sumana, ajja paṭṭhāya bhikkhu hohī”ti vatvā dāyajjaupasampadaṃ adāsi. |
"Then, Sumana, from today onwards be a monk," and he gave him the ordination by inheritance. |
dveyeva kira sāmaṇerā sattavassikā upasampadaṃ labhiṃsu — ayañca sumano sopāko cāti. |
It is said that only two novices received ordination at the age of seven: this Sumana and Sopāka. |
♦ evaṃ tasmiṃ upasampanne dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “acchariyaṃ āvuso, evarūpo hi nāma daharasāmaṇerassa ānubhāvo hoti, na no ito pubbe evarūpo ānubhāvo diṭṭhapubbo”ti. |
♦ Thus, when he had been ordained, a discussion arose in the Dhamma hall, "It is wonderful, friends! That such a young novice has such power. We have never before seen such power." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mama sāsane daharopi sammā paṭipanno evarūpaṃ sampattiṃ labhatiyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Monks, in my dispensation, even a young one who practices rightly obtains such an attainment," and teaching the Dhamma, he spoke this verse: |
♦ 382. |
♦ 382. |
♦ “yo have daharo bhikkhu, yuñjati buddhasāsane. |
♦ "Whatever young monk applies himself to the Buddha's teaching, |
♦ somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti. |
♦ he illuminates this world, like the moon freed from a cloud." |
♦ tattha yuñjatīti ghaṭati vāyamati. |
♦ Therein, "applies himself" means strives, makes an effort. |
pabhāsetīti so bhikkhu attano arahattamaggañāṇena abbhādīhi mutto candimā viya lokaṃ khandhādibhedaṃ lokaṃ obhāseti, ekālokaṃ karotīti attho. |
"Illuminates" means that monk, with the knowledge of his Arahant path, illuminates, makes a single light of, the world, which is distinguished as aggregates and so on, like the moon freed from clouds and so on, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sumanasāmaṇeravatthu dvādasamaṃ. |
♦ The twelfth story, that of the Novice Sumana. |
♦ bhikkhuvaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the chapter on the Monk is finished. |
♦ pañcavīsatimo vaggo. |
♦ The twenty-fifth chapter. |
♦ 26. brāhmaṇavaggo |
♦ 26. The Brahmin Chapter |
♦ 1. pasādabahulabrāhmaṇavatthu |
♦ 1. The Story of the Brahmin with Much Faith |
♦ chinda sotanti imaṃ dhammadesanaṃ satthā jetavane viharanto pasādabahulaṃ brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Cut the stream," concerning a Brahmin with much faith. |
♦ so kira brāhmaṇo bhagavato dhammadesanaṃ sutvā pasannacitto attano gehe soḷasamattānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapetvā bhikkhūnaṃ āgatavelāya pattaṃ gahetvā “āgacchantu bhonto arahanto, nisīdantu bhonto arahanto”ti yaṃkiñci vadanto arahantavādapaṭisaṃyuttameva vadati. |
♦ It is said that the Brahmin, having heard the Blessed One's Dharma discourse, with a gladdened heart, established a continuous supply of food for sixteen monks in his house. When the monks arrived, he would take their bowls and, whatever he said, he would speak only in connection with the word "Arahant," saying, "Let the venerable Arahants come, let the venerable Arahants be seated." |
tesu puthujjanā “ayaṃ amhesu arahantasaññī”ti cintayiṃsu, khīṇāsavā “ayaṃ no khīṇāsavabhāvaṃ jānātī”ti. |
Among them, the ordinary ones thought, "This one has the perception of us as Arahants." The Arahants thought, "This one knows our state as Arahants." |
evaṃ te sabbepi kukkuccāyantā tassa gehaṃ nāgamiṃsu. |
Thus, all of them, being scrupulous, did not go to his house. |
so dukkhī dummano “kinnu kho, ayyā, nāgacchantī”ti vihāraṃ gantvā satthāraṃ vanditvā tamatthaṃ ārocesi. |
He, being sad and dejected, thinking, "Why indeed do the venerable ones not come?" went to the monastery, paid homage to the Teacher, and reported the matter. |
satthā bhikkhū āmantetvā “kiṃ etaṃ, bhikkhave”ti pucchitvā tehi tasmiṃ atthe ārocite “sādiyatha pana tumhe, bhikkhave, arahantavādan”ti āha. |
The Teacher called the monks and asked, "What is this, monks?" and when the matter was reported by them, he said, "But do you, monks, approve of the term 'Arahant'?" |
“na sādiyāma mayaṃ, bhante”ti. |
We do not approve, venerable sir. |
“evaṃ sante manussānaṃ etaṃ pasādabhaññaṃ, anāpatti, bhikkhave, pasādabhaññe, api ca kho pana brāhmaṇassa arahantesu adhimattaṃ pemaṃ, tasmā tumhehipi taṇhāsotaṃ chetvā arahattameva pattuṃ yuttan”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
"In that case, this is a statement of faith for the people. There is no offense, monks, in a statement of faith. Moreover, the Brahmin has extreme affection for the Arahants. Therefore, it is proper for you too to cut the stream of craving and attain Arahantship itself," and teaching the Dhamma, he spoke this verse: |
♦ 383. |
♦ 383. |
♦ “chinda sotaṃ parakkamma, kāme panuda brāhmaṇa. |
♦ "Cut the stream, striving, O Brahmin, dispel sensual pleasures. |
♦ saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇā”ti. |
♦ Having known the destruction of formations, you are a knower of the uncreated, O Brahmin." |
♦ tattha parakkammāti taṇhāsotaṃ nāma na appamattakena vāyāmena chindituṃ sakkā, tasmā ñāṇasampayuttena mahantena parakkamena parakkamitvā taṃ sotaṃ chinda. |
♦ Therein, "striving" means the stream of craving is not something that can be cut with a small amount of effort; therefore, cut that stream by striving with great effort conjoined with knowledge. |
ubhopi kāme panuda nīhara. |
"Dispel both sensual pleasures" means remove them. |
brāhmaṇāti khīṇāsavānaṃ ālapanametaṃ. |
"O Brahmin" is an address to the Arahants. |
saṅkhārānanti pañcannaṃ khandhānaṃ khayaṃ jānitvā. |
"Of formations" means having known the destruction of the five aggregates. |
akataññūti evaṃ sante tvaṃ suvaṇṇādīsu kenaci akatassa nibbānassa jānanato akataññū nāma hosīti. |
"Knower of the uncreated" means, this being so, you, from knowing the uncreated Nibbāna, which is not made by anything like gold and so on, will be a knower of the uncreated. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ pasādabahulabrāhmaṇavatthu paṭhamaṃ. |
♦ The first story, that of the Brahmin with Much Faith. |
♦ 2. sambahulabhikkhuvatthu |
♦ 2. The Story of Many Monks |
♦ yadā dvayesūti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "When in the two things," concerning many monks. |
♦ ekadivasañhi tiṃsamattā disāvāsikā bhikkhū āgantvā satthāraṃ vanditvā nisīdiṃsu. |
♦ For one day, about thirty monks from another district came, paid homage to the Teacher, and sat down. |
sāriputtatthero tesaṃ arahattassa upanissayaṃ disvā satthāraṃ upasaṅkamitvā ṭhitakova imaṃ pañhaṃ pucchi — |
The elder Sāriputta, seeing their potential for Arahantship, approached the Teacher and, while still standing, asked this question: |
“bhante, dve dhammāti vuccanti, katame nu kho dve dhammā”ti? |
Venerable sir, it is said, 'the two things'. Which, indeed, are the two things? |
atha naṃ satthā “dve dhammāti kho, sāriputta, samathavipassanā vuccantī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said, "The two things, Sāriputta, are called calm and insight," and he spoke this verse: |
♦ 384. |
♦ 384. |
♦ “yadā dvayesu dhammesu, pāragū hoti brāhmaṇo. |
♦ "When a Brahmin has gone to the far shore in the two things, |
♦ athassa sabbe saṃyogā, atthaṃ gacchanti jānato”ti. |
♦ then for him who knows, all fetters come to an end." |
♦ tattha yadāti yasmiṃ kāle dvidhā ṭhitesu samathavipassanādhammesu abhiññāpāragādivasena ayaṃ khīṇāsavo pāragū hoti, athassa vaṭṭasmiṃ saṃyojanasamatthā sabbe kāmayogādayo saṃyogā evaṃ jānantassa atthaṃ parikkhayaṃ gacchantīti attho. |
♦ Therein, "when" means at what time this Arahant becomes one who has gone to the far shore in the two things of calm and insight, which stand in a twofold way, by means of direct knowledge, going to the far shore, and so on, then for him who knows thus, all the yokes, such as the yoke of sensual pleasure, which are capable of binding one in the round of existence, go to an end, to destruction, is the meaning. |
♦ desanāvasāne sabbepi te bhikkhū arahatte patiṭṭhahiṃsūti. |
♦ At the end of the discourse, all those monks were established in Arahantship. |
♦ sambahulabhikkhuvatthu dutiyaṃ. |
♦ The second story, that of Many Monks. |
♦ 3. māravatthu |
♦ 3. The Story of Māra |
♦ yassa pāranti imaṃ dhammadesanaṃ satthā jetavane viharanto māraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "For whom the yonder shore," concerning Māra. |
♦ so kirekasmiṃ divase aññataro puriso viya hutvā satthāraṃ upasaṅkamitvā pucchi — |
♦ It is said that one day, having taken the form of a certain man, he approached the Teacher and asked: |
“bhante, pāraṃ pāranti vuccati, kinnu kho etaṃ pāraṃ nāmā”ti. |
Venerable sir, it is said, 'the yonder shore, the yonder shore'. What, indeed, is this thing called the yonder shore? |
satthā “māro ayan”ti viditvā, “pāpima, kiṃ tava pārena, tañhi vītarāgehi pattabban”ti vatvā imaṃ gāthamāha — |
The Teacher, knowing, "This is Māra," said, "Evil one, what is the yonder shore to you? For that is to be attained by those who are free from passion," and he spoke this verse: |
♦ 385. |
♦ 385. |
♦ “yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati. |
♦ "For whom the yonder shore or the hither shore, or both the yonder and hither shore do not exist, |
♦ vītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ free from anguish, disjoined, him I call a Brahmin." |
♦ tattha pāranti ajjhattikāni cha āyatanāni. |
♦ Therein, "the yonder shore" means the six internal sense bases. |
apāranti bāhirāni cha āyatanāni. |
"The hither shore" means the six external sense bases. |
pārāpāranti tadubhayaṃ. |
"Both the yonder and hither shore" means both of them. |
na vijjatīti yassa sabbampetaṃ “ahan”ti vā “maman”ti vā gahaṇābhāvena natthi, taṃ kilesadarathānaṃ vigamena vītaddaraṃ sabbakilesehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"Do not exist" means for whom all of this does not exist due to the absence of grasping as 'I' or 'mine'; him, who is "free from anguish" by the departure of the anguish of defilements, "disjoined" from all defilements, I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ māravatthu tatiyaṃ. |
♦ The third story, that of Māra. |
♦ 4. aññatarabrāhmaṇavatthu |
♦ 4. The Story of a Certain Brahmin |
♦ jhāyinti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Meditating," concerning a certain Brahmin. |
♦ so kira cintesi — |
♦ It is said that he thought: |
“satthā attano sāvake, ‘brāhmaṇā’ti vadati, ahañcamhi jātigottena brāhmaṇo, mampi nu kho evaṃ vattuṃ vaṭṭatī”ti. |
The Teacher calls his own disciples 'Brahmins'. I too am a Brahmin by birth and lineage. Is it not proper to call me so too? |
so satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. |
He approached the Teacher and asked about this matter. |
satthā “nāhaṃ jātigottamattena brāhmaṇaṃ vadāmi, uttamatthaṃ arahattaṃ anuppattameva panevaṃ vadāmī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "I do not call one a Brahmin merely by birth and lineage, but one who has attained the supreme goal of Arahantship, him I call thus," and he spoke this verse: |
♦ 386. |
♦ 386. |
♦ “jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ. |
♦ "Meditating, dustless, seated, with duties done, free from cankers, |
♦ uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having attained the supreme goal, him I call a Brahmin." |
♦ tattha jhāyinti duvidhena jhānena jhāyantaṃ kāmarajena virajaṃ vane ekakamāsīnaṃ catūhi maggehi soḷasannaṃ kiccānaṃ katattā katakiccaṃ āsavānaṃ abhāvena anāsavaṃ uttamatthaṃ arahattaṃ anuppattaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "meditating" means meditating with the two kinds of meditation; "dustless" from the dust of sensuality; "seated" alone in the forest; "with duties done" because the sixteen duties have been done by the four paths; "free from cankers" due to the absence of the cankers; "having attained the supreme goal" of Arahantship, him I call a Brahmin, is the meaning. |
♦ desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that Brahmin was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ aññatarabrāhmaṇavatthu catutthaṃ. |
♦ The fourth story, that of a Certain Brahmin. |
♦ 5. ānandattheravatthu |
♦ 5. The Story of the Elder Ānanda |
♦ divā tapatīti imaṃ dhammadesanaṃ satthā migāramātupāsāde viharanto ānandattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Migāramātupāsāda, spoke this Dharma teaching, "The sun shines by day," concerning the elder Ānanda. |
♦ pasenadi kosalo kira mahāpavāraṇāya sabbābharaṇapaṭimaṇḍito gandhamālādīni ādāya vihāraṃ agamāsi. |
♦ It is said that Pasenadi of Kosala, on the day of the great Pavāraṇā ceremony, adorned with all his ornaments, and taking perfumes, garlands, and so on, went to the monastery. |
tasmiṃ khaṇe kāḷudāyitthero jhānaṃ samāpajjitvā parisapariyante nisinno hoti, nāmameva panassetaṃ, sarīraṃ suvaṇṇavaṇṇaṃ. |
At that moment, the elder Kāḷudāyī, having entered a meditative state, was sitting at the edge of the assembly. This was only his name; his body was of a golden color. |
tasmiṃ pana khaṇe cando uggacchati, sūriyo atthameti. |
At that moment, the moon was rising, the sun was setting. |
ānandatthero atthamentassa ca sūriyassa uggacchantassa ca candassa obhāsaṃ olokento rañño sarīrobhāsaṃ therassa sarīrobhāsaṃ tathāgatassa ca sarīrobhāsaṃ olokesi. |
The elder Ānanda, looking at the radiance of the setting sun and the rising moon, looked at the radiance of the king's body, the radiance of the elder's body, and the radiance of the Tathāgata's body. |
tattha sabbobhāse atikkamitvā satthāva virocati. |
There, surpassing all radiances, the Teacher alone shone. |
thero satthāraṃ vanditvā, “bhante, ajja mama ime obhāse olokentassa tumhākameva obhāso ruccati. |
The elder, paying homage to the Teacher, said, "Venerable sir, today, as I was looking at these radiances, it is your radiance that pleases me. |
tumhākañhi sarīraṃ sabbobhāse atikkamitvā virocatī”ti āha. |
For your body shines, surpassing all radiances." |
atha naṃ satthā, “ānanda, sūriyo nāma divā virocati, cando rattiṃ, rājā alaṅkatakāleyeva, khīṇāsave gaṇasaṅgaṇikaṃ pahāya antosamāpattiyaṃyeva virocati, buddhā pana rattimpi divāpi pañcavidhena tejena virocantī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "Ānanda, the sun indeed shines by day, the moon by night, a king only when he is adorned, an Arahant only in the attainment of cessation within, having abandoned association with a group. But Buddhas shine both by night and by day with five kinds of brilliance," and he spoke this verse: |
♦ 387. |
♦ 387. |
♦ “divā tapati ādicco, rattimābhāti candimā. |
♦ "The sun shines by day, the moon is radiant by night. |
♦ sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo. |
♦ The warrior shines when armed, the Brahmin shines when meditating. |
♦ atha sabbamahorattiṃ, buddho tapati tejasā”ti. |
♦ But all day and all night, the Buddha shines with brilliance." |
♦ tattha divā tapatīti divā virocati, rattiṃ panassa gatamaggopi na paññāyati. |
♦ Therein, "shines by day" means it is radiant by day, but at night even its path is not seen. |
candimāti candopi abbhādīhi vimutto rattimeva virocati, no divā. |
"The moon" means the moon too, when freed from clouds and so on, is radiant only at night, not by day. |
sannaddhoti suvaṇṇamaṇivicittehi sabbābharaṇehi paṭimaṇḍito caturaṅginiyā senāya parikkhittova rājā virocati, na aññātakavesena ṭhito. |
"When armed" means a king shines only when adorned with all his ornaments of gold and jewels and surrounded by the fourfold army, not when standing in the guise of an unknown person. |
jhāyīti khīṇāsavo pana gaṇaṃ vinodetvā jhāyantova virocati. |
"When meditating" means an Arahant, however, shines only when meditating, having dismissed the crowd. |
tejasāti sammāsambuddho pana sīlatejena dussīlyatejaṃ, guṇatejena nigguṇatejaṃ, paññātejena duppaññatejaṃ, puññatejena apuññatejaṃ, dhammatejena adhammatejaṃ pariyādiyitvā iminā pañcavidhena tejasā niccakālameva virocatīti attho. |
"With brilliance" means the Fully Enlightened One, however, having overcome the brilliance of immorality with the brilliance of morality, the brilliance of no virtue with the brilliance of virtue, the brilliance of foolishness with the brilliance of wisdom, the brilliance of no merit with the brilliance of merit, and the brilliance of non-Dhamma with the brilliance of the Dhamma, shines at all times with this fivefold brilliance, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ ānandattheravatthu pañcamaṃ. |
♦ The fifth story, that of the Elder Ānanda. |
♦ 6. aññatarabrāhmaṇapabbajitavatthu |
♦ 6. The Story of a Certain Brahmin Ascetic |
♦ bāhitapāpoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇapabbajitaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who has cast off evil," concerning a certain Brahmin ascetic. |
♦ eko kira brāhmaṇo bāhirakapabbajjāya pabbajitvā “samaṇo gotamo attano sāvake ‘pabbajitā’ti vadati, ahañcamhi pabbajito, mampi kho evaṃ vattuṃ vaṭṭatī”ti cintetvā satthāraṃ upasaṅkamitvā etamatthaṃ pucchi. |
♦ It is said that a certain Brahmin, having gone forth in an external asceticism, thought, "The ascetic Gotama calls his own disciples 'ascetics'. I too am an ascetic. Is it not proper to call me so too?" and approaching the Teacher, he asked about this matter. |
satthā “nāhaṃ ettakena ‘pabbajito’ti vadāmi, kilesamalānaṃ pana pabbājitattā pabbajito nāma hotī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "I do not call one 'an ascetic' by so little. But one is called an ascetic because the stains of the defilements have been cast out," and he spoke this verse: |
♦ 388. |
♦ 388. |
♦ “bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati. |
♦ "Because he has cast off evil, he is called a 'Brahmin'; because of his calm conduct, he is called a 'samaṇa' (ascetic). |
♦ pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī”ti. |
♦ By casting out his own stain, he is therefore called a 'pabbajita' (one who has gone forth)." |
♦ tattha samacariyāti sabbākusalāni sametvā caraṇena. |
♦ Therein, "calm conduct" means by conduct that has calmed all unwholesome states. |
tasmāti yasmā bāhitapāpatāya brāhmaṇo, akusalāni sametvā caraṇena samaṇoti vuccati, tasmā yo attano rāgādimalaṃ pabbājayanto vinodento carati, sopi tena pabbājanena pabbajitoti vuccatīti attho. |
"Therefore" means because he is called a Brahmin for having cast off evil, and a samaṇa for his conduct that has calmed unwholesome states, therefore he who lives casting out, removing, his own stain of passion and so on, he too by that casting out is called a pabbajita, is the meaning. |
♦ desanāvasāne so brāhmaṇapabbajito sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that Brahmin ascetic was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ aññatarabrāhmaṇapabbajitavatthu chaṭṭhaṃ. |
♦ The sixth story, that of a Certain Brahmin Ascetic. |
♦ 7. sāriputtattheravatthu |
♦ 7. The Story of the Elder Sāriputta |
♦ na brāhmaṇassāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "One should not strike a Brahmin," concerning the elder Sāriputta. |
♦ ekasmiṃ kira ṭhāne sambahulā manussā “aho amhākaṃ, ayyo, khantibalena samannāgato, aññesu akkosantesu vā paharantesu vā kopamattampi natthī”ti therassa guṇe kathayiṃsu. |
♦ It is said that in a certain place, many people were speaking of the elder's virtues, "Oh, our venerable one is endowed with the strength of patience. When others revile or strike him, there is not even a trace of anger." |
atheko micchādiṭṭhiko brāhmaṇo “ko esa na kujjhatī”ti pucchi. |
Then a certain Brahmin of wrong view asked, "Who is this who does not get angry?" |
“amhākaṃ thero”ti. |
Our elder. |
“naṃ kujjhāpento na bhavissatī”ti? |
Will there not be someone who can make him angry? |
“natthetaṃ, brāhmaṇā”ti. |
There is not, Brahmin. |
“tena hi ahaṃ naṃ kujjhāpessāmī”ti? |
Then I will make him angry. |
“sace sakkosi, kujjhāpehī”ti. |
If you can, make him angry. |
so “hotu, jānissāmissa kattabban”ti theraṃ bhikkhāya paviṭṭhaṃ disvā pacchābhāgena gantvā piṭṭhimajjhe mahantaṃ pāṇippahāramadāsi. |
He, thinking, "So be it, I will know what to do to him," saw the elder who had entered for alms and, going from behind, gave him a great blow on the middle of his back with his hand. |
thero “kiṃ nāmetan”ti anoloketvāva gato. |
The elder, without even looking, saying, "What is this?" went on. |
brāhmaṇassa sakalasarīre ḍāho uppajji. |
A burning sensation arose in the Brahmin's entire body. |
so “aho guṇasampanno, ayyo”ti therassa pādamūle nipajjitvā “khamatha me, bhante”ti vatvā “kiṃ etan”ti ca vutte “ahaṃ vīmaṃsanatthāya tumhe paharin”ti āha. |
He, thinking, "Oh, the venerable one is endowed with virtue," fell at the elder's feet and said, "Forgive me, venerable sir," and when he was asked, "What is this?" he said, "I struck you for the purpose of testing you." |
“hotu khamāmi te”ti. |
So be it, I forgive you. |
“sace me, bhante, khamatha, mama geheyeva nisīditvā bhikkhaṃ gaṇhathā”ti therassa pattaṃ gaṇhi, theropi pattaṃ adāsi. |
"If you forgive me, venerable sir, sit in my house and receive alms," and he took the elder's bowl, and the elder also gave his bowl. |
brāhmaṇo theraṃ gehaṃ netvā parivisi. |
The Brahmin took the elder to his house and served him. |
♦ manussā kujjhitvā “iminā amhākaṃ niraparādho ayyo pahaṭo, daṇḍenapissa mokkho natthi, ettheva naṃ māressāmā”ti leḍḍudaṇḍādihatthā brāhmaṇassa gehadvāre aṭṭhaṃsu. |
♦ The people, becoming angry, said, "This one has struck our innocent venerable one. There is no escape for him even with a stick. We will kill him right here," and with clods of earth, sticks, and so on in their hands, they stood at the door of the Brahmin's house. |
thero uṭṭhāya gacchanto brāhmaṇassa hatthe pattaṃ adāsi. |
The elder, getting up and going, gave the bowl into the Brahmin's hands. |
manussā taṃ therena saddhiṃ gacchantaṃ disvā, “bhante, tumhākaṃ pattaṃ gahetvā brāhmaṇaṃ nivattethā”ti āhaṃsu. |
The people, seeing him going with the elder, said, "Venerable sir, take your bowl and send the Brahmin back." |
kiṃ etaṃ upāsakāti? |
What is this, lay-followers? |
brāhmaṇena tumhe pahaṭā, mayamassa kattabbaṃ jānissāmāti. |
The Brahmin struck you. We will know what to do to him. |
kiṃ pana tumhe iminā pahaṭā, udāhu ahanti? |
But were you struck by this one, or was I? |
tumhe, bhanteti. |
You were, venerable sir. |
“maṃ esa paharitvā khamāpesi, gacchatha tumhe”ti manusse uyyojetvā brāhmaṇaṃ nivattāpetvā thero vihārameva gato. |
"He struck me and has asked for forgiveness. You all go," and having dismissed the people and sent the Brahmin back, the elder went to the monastery. |
bhikkhū ujjhāyiṃsu “kiṃ nāmetaṃ sāriputtatthero yena brāhmaṇena pahaṭo, tasseva gehe nisīditvā bhikkhaṃ gahetvā āgato. |
The monks grumbled, "What is this? The elder Sāriputta, having been struck by a Brahmin, has come back after sitting in his very house and taking alms. |
therassa pahaṭakālato paṭṭhāya idāni so kassa lajjissati, avasese pothento vicarissatī”ti. |
From the time the elder was struck, who will he be ashamed of now? He will go about beating the rest." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, brāhmaṇo brāhmaṇaṃ paharanto nāma natthi, gihibrāhmaṇena pana samaṇabrāhmaṇo pahaṭo bhavissati, kodho nāmesa anāgāmimaggena samugghātaṃ gacchatī”ti vatvā dhammaṃ desento imā gāthā abhāsi — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Monks, there is no such thing as a Brahmin striking a Brahmin. A lay Brahmin may have struck an ascetic Brahmin. But anger is completely eradicated by the path of a non-returner," and teaching the Dhamma, he spoke these verses: |
♦ 389. |
♦ 389. |
♦ “na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo. |
♦ "One should not strike a Brahmin, nor should a Brahmin release anger at him. |
♦ dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati. |
♦ Shame on him who strikes a Brahmin, and more shame on him who releases anger at him. |
♦ 390. |
♦ 390. |
♦ “na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi. |
♦ "For a Brahmin, this is no small good, when the mind is restrained from what is dear. |
♦ yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhan”ti. |
♦ Whenever the mind of violence turns back, then and only then does suffering cease." |
♦ tattha pahareyyāti “khīṇāsavabrāhmaṇohamasmī”ti jānanto khīṇāsavassa vā aññatarassa vā jātibrāhmaṇassa na pahareyya. |
♦ Therein, "should not strike" means knowing, "I am an Arahant Brahmin," one should not strike an Arahant or any other Brahmin by birth. |
nāssa muñcethāti sopi pahaṭo khīṇāsavabrāhmaṇo assa paharitvā ṭhitassa veraṃ na muñcetha, tasmiṃ kopaṃ na kareyyāti attho. |
"Should not release" means he too, having been struck, being an Arahant Brahmin, should not release enmity towards the one who stands having struck him; he should not be angry with him, is the meaning. |
dhī brāhmaṇassāti khīṇāsavabrāhmaṇassa hantāraṃ garahāmi. |
"Shame on him who strikes a Brahmin" means I censure him who strikes an Arahant Brahmin. |
tato dhīti yo pana taṃ paharantaṃ paṭipaharanto tassa upari veraṃ muñcati, taṃ tatopi garahāmiyeva. |
"More shame on him" means he who, striking back at him who strikes him, releases enmity upon him, him I censure even more than that. |
♦ etadakiñci seyyoti yaṃ khīṇāsavassa akkosantaṃ vā apaccakkosanaṃ, paharantaṃ vā appaṭipaharaṇaṃ, etaṃ tassa khīṇāsavabrāhmaṇassa na kiñci seyyo, appamattakaṃ seyyo na hoti, adhimattameva seyyoti attho. |
♦ "This is no small good" means that for an Arahant, not reviling one who reviles, or not striking back at one who strikes, this for that Arahant Brahmin is not a small good; it is not a little good, it is a very great good, is the meaning. |
yadā nisedho manaso piyehīti kodhanassa hi kodhuppādova manaso piyo nāma. |
"When the mind is restrained from what is dear" means for an angry person, the arising of anger itself is what is dear to the mind. |
kodho hi panesa mātāpitūsupi buddhādīsupi aparajjhati. |
For this anger transgresses even against one's parents, the Buddha, and others. |
tasmā yo assa tehi manaso nisedho kodhavasena uppajjamānassa cittassa niggaho, etaṃ na kiñci seyyoti attho. |
Therefore, that restraint of his mind from them, the control of the mind that arises through anger, that is not a small good, is the meaning. |
hiṃsamanoti kodhamano. |
"Mind of violence" means the mind of anger. |
so tassa yato yato vatthuto anāgāmimaggena samugghātaṃ gacchanto nivattati . |
That of his, from whatever object it turns back, being completely eradicated by the path of a non-returner. |
tato tatoti tato tato vatthuto sakalampi vaṭṭadukkhaṃ nivattatiyevāti attho. |
"Then and only then" means from that very object, the entire suffering of the round of existence ceases, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sāriputtattheravatthu sattamaṃ. |
♦ The seventh story, that of the Elder Sāriputta. |
♦ 8. mahāpajāpatigotamīvatthu |
♦ 8. The Story of Mahāpajāpatī Gotamī |
♦ yassa kāyena vācāyāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāpajāpatiṃ gotamiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "For whom by body or by speech," concerning Mahāpajāpatī Gotamī. |
♦ bhagavatā hi anuppanne vatthusmiṃ paññatte aṭṭha garudhamme maṇḍanakajātiyo puriso surabhipupphadāmaṃ viya sirasā sampaṭicchitvā saparivārā mahāpajāpati gotamī upasampadaṃ labhi, añño tassā upajjhāyo vā ācariyo vā natthi. |
♦ For when the Blessed One, on an occasion when it had not arisen, had laid down the eight important rules, Mahāpajāpatī Gotamī with her retinue received the higher ordination, accepting them with her head as a man of noble birth would a fragrant garland of flowers. She had no other preceptor or teacher. |
evaṃ laddhūpasampadaṃ theriṃ ārabbha aparena samayena kathaṃ samuṭṭhāpesuṃ “mahāpajāpatiyā gotamiyā ācariyupajjhāyā na paññāyanti, sahattheneva kāsāyāni gaṇhī”ti. |
Concerning the elder nun who had thus received the higher ordination, on a later occasion a discussion arose, "Mahāpajāpatī Gotamī's teachers and preceptors are not known; she took the saffron robes with her own hands." |
evañca pana vatvā bhikkhuniyo kukkuccāyantiyo tāya saddhiṃ neva uposathaṃ na pavāraṇaṃ karonti, tā gantvā tathāgatassapi tamatthaṃ ārocesuṃ. |
And having said this, the nuns, being scrupulous, would not perform the Uposatha or the Pavāraṇā with her. They went and reported this matter to the Tathāgata as well. |
satthā tāsaṃ kathaṃ sutvā “mayā mahāpajāpatiyā gotamiyā aṭṭha garudhammā dinnā, ahamevassācariyo, ahameva upajjhāyo. |
The Teacher, having heard their words, said, "I have given the eight important rules to Mahāpajāpatī Gotamī. I myself am her teacher, I myself am her preceptor. |
kāyaduccaritādivirahitesu khīṇāsavesu kukkuccaṃ nāma na kātabban”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
No scruple should be had concerning Arahants who are free from bodily misconduct and so on," and teaching the Dhamma, he spoke this verse: |
♦ 391. |
♦ 391. |
♦ “yassa kāyena vācāya, manasā natthi dukkaṭaṃ. |
♦ "For whom by body, speech, or mind there is no evil deed, |
♦ saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇan”ti. |
♦ restrained in these three places, him I call a Brahmin." |
♦ tattha dukkaṭanti sāvajjaṃ dukkhudrayaṃ apāyasaṃvattanikaṃ kammaṃ. |
♦ Therein, "evil deed" means a blameworthy, painful, and rebirth-in-a-bad-state-producing action. |
tīhi ṭhānehīti etehi kāyādīhi tīhi kāraṇehi kāyaduccaritādipavesanivāraṇatthāya dvāraṃ pihitaṃ, taṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"In these three places" means by these three causes, body and so on, the door is closed for the purpose of preventing the entry of bodily misconduct and so on. Him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ mahāpajāpatigotamīvatthu aṭṭhamaṃ. |
♦ The eighth story, that of Mahāpajāpatī Gotamī. |
♦ 9. sāriputtattheravatthu |
♦ 9. The Story of the Elder Sāriputta |
♦ yamhāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "From whom," concerning the elder Sāriputta. |
♦ so kirāyasmā assajittherassa santike dhammaṃ sutvā sotāpattiphalaṃ pattakālato paṭṭhāya “yassaṃ disāyaṃ thero vasatī”ti suṇāti, tato añjaliṃ paggayha tatova sīsaṃ katvā nipajjati. |
♦ It is said that the venerable one, from the time he attained the fruit of stream-entry after hearing the Dhamma from the elder Assaji, whenever he heard, "The elder is dwelling in that direction," he would raise his joined hands and lie down with his head towards that direction. |
bhikkhū “micchādiṭṭhiko sāriputto, ajjāpi disā namassamāno vicaratī”ti tamatthaṃ tathāgatassa ārocesuṃ. |
The monks, thinking, "Sāriputta is of wrong view; even now he wanders about, paying homage to the directions," reported the matter to the Tathāgata. |
satthā theraṃ pakkosāpetvā “saccaṃ kira tvaṃ, sāriputta, disā namassanto vicarasī”ti pucchitvā, “bhante, mama disā namassanabhāvaṃ vā anamassanabhāvaṃ vā tumheva jānāthā”ti vutte “na, bhikkhave, sāriputto disā namassati, assajittherassa pana santikā dhammaṃ sutvā sotāpattiphalaṃ pattatāya attano ācariyaṃ namassati. |
The Teacher had the elder summoned and asked, "Is it true, Sāriputta, that you wander about, paying homage to the directions?" and when he said, "Venerable sir, you yourselves know whether I pay homage to the directions or not," he said, "No, monks, Sāriputta does not pay homage to the directions. But because he attained the fruit of stream-entry after hearing the Dhamma from the elder Assaji, he pays homage to his teacher. |
yañhi ācariyaṃ nissāya bhikkhu dhammaṃ vijānāti, tena so brāhmaṇena aggi viya sakkaccaṃ namassitabboyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
For the teacher from whom a monk learns the Dhamma, he should indeed be respectfully revered by that Brahmin, like the sacred fire," and teaching the Dhamma, he spoke this verse: |
♦ 392. |
♦ 392. |
♦ “yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ. |
♦ "From whom one should learn the Dhamma taught by the Fully Enlightened One, |
♦ sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo”ti. |
♦ one should respectfully revere him, as a Brahmin the sacred fire." |
♦ tattha aggihuttaṃvāti yathā brāhmaṇo aggihuttaṃ sammā paricaraṇena ceva añjalikammādīhi ca sakkaccaṃ namassati, evaṃ yamhā ācariyā tathāgatapaveditaṃ dhammaṃ vijāneyya, taṃ sakkaccaṃ namasseyyāti attho. |
♦ Therein, "as a Brahmin the sacred fire" means just as a Brahmin respectfully reveres the sacred fire both by tending it properly and by acts of veneration with joined hands and so on, so from whatever teacher one learns the Dhamma proclaimed by the Tathāgata, one should respectfully revere him, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sāriputtattheravatthu navamaṃ. |
♦ The ninth story, that of the Elder Sāriputta. |
♦ 10. jaṭilabrāhmaṇavatthu |
♦ 10. The Story of the Matted-Hair Brahmin |
♦ na jaṭāhīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ jaṭilabrāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Not by matted hair," concerning a certain matted-hair Brahmin. |
♦ so kira “ahaṃ mātito ca pitito ca sujāto brāhmaṇakule nibbatto. |
♦ It is said that he thought, "I am well-born on my mother's and father's side, born in a Brahmin family. |
sace samaṇo gotamo attano sāvake brāhmaṇāti vadati, mampi nu kho tathā vattuṃ vaṭṭatī”ti satthu santikaṃ gantvā tamatthaṃ pucchi. |
If the ascetic Gotama calls his own disciples Brahmins, is it not proper to call me so too?" and going to the Teacher, he asked about this matter. |
atha naṃ satthā “nāhaṃ, brāhmaṇa, jaṭāmattena, na jātigottamattena brāhmaṇaṃ vadāmi, paṭividdhasaccameva panāhaṃ brāhmaṇoti vadāmī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
Then the Teacher said, "I do not, Brahmin, call one a Brahmin merely by matted hair, nor merely by birth and lineage. But one who has penetrated the truth, him I call a Brahmin," and teaching the Dhamma, he spoke this verse: |
♦ 393. |
♦ 393. |
♦ “na jaṭāhi na gottena, na jaccā hoti brāhmaṇo. |
♦ "Not by matted hair, not by lineage, not by birth does one become a Brahmin. |
♦ yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo”ti. |
♦ In whom there is truth and Dhamma, he is pure, and he is a Brahmin." |
♦ tattha saccanti yasmiṃ puggale cattāri saccāni soḷasahākārehi paṭivijjhitvā ṭhitaṃ saccañāṇañceva navavidho ca lokuttaradhammo atthi, so suci, so brāhmaṇo cāti attho. |
♦ Therein, "truth" means that person in whom the four truths, having been penetrated in sixteen ways, the knowledge of the truth and also the ninefold supramundane Dhamma exist; he is pure, and he is a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ jaṭilabrāhmaṇavatthu dasamaṃ. |
♦ The tenth story, that of the Matted-Hair Brahmin. |
♦ 11. kuhakabrāhmaṇavatthu |
♦ 11. The Story of the Deceitful Brahmin |
♦ kiṃ teti imaṃ dhammadesanaṃ satthā kūṭāgārasālāyaṃ viharanto ekaṃ vaggulivataṃ kuhakabrāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Kūṭāgārasālā, spoke this Dharma teaching, "What is it to you," concerning a certain deceitful Brahmin who practiced the bat-vow. |
♦ so kira vesālinagaradvāre ekaṃ kakudharukkhaṃ āruyha dvīhi pādehi rukkhasākhaṃ gaṇhitvā adhosiro olambanto “kapilānaṃ me sataṃ detha, kahāpaṇe detha, paricārikaṃ detha, no ce dassatha, ito patitvā maranto nagaraṃ anagaraṃ karissāmī”ti vadati. |
♦ It is said that he, at the gate of the city of Vesālī, climbed a certain Kakudha tree and, holding a branch of the tree with his two feet, he hung head down, saying, "Give me a hundred reddish-brown cows, give me kahāpanas, give me a female attendant. If you do not give, I will fall from here and die, and make the city a non-city." |
tathāgatassa bhikkhusaṅghaparivutassa nagaraṃ pavisanakāle bhikkhū taṃ brāhmaṇaṃ disvā nikkhamanakālepi naṃ tatheva olambantaṃ passiṃsu. |
When the Tathāgata was entering the city surrounded by the community of monks, the monks saw that Brahmin, and when they were leaving, they saw him still hanging there in the same way. |
nāgarāpi “ayaṃ pātova paṭṭhāya evaṃ olambanto patitvā maranto nagaraṃ anagaraṃ kareyyā”ti cintetvā nagaravināsabhītā “yaṃ so yācati, sabbaṃ demā”ti paṭissuṇitvā adaṃsu. |
The citizens also, thinking, "This one, hanging thus since the morning, if he falls and dies, he might make the city a non-city," and being afraid of the city's destruction, they promised, "Whatever he asks, we will give it all," and gave it. |
so otaritvā sabbaṃ gahetvā agamāsi. |
He descended, took everything, and went away. |
bhikkhū vihārūpacāre taṃ gāviṃ viya viravitvā gacchantaṃ disvā sañjānitvā “laddhaṃ te, brāhmaṇa, yathāpatthitan”ti pucchitvā “āma, laddhaṃ me”ti sutvā antovihāraṃ gantvā tathāgatassa tamatthaṃ ārocesuṃ. |
The monks, in the vicinity of the monastery, seeing him going along, bellowing like a cow, recognized him and, asking, "Have you gotten what you wished for, Brahmin?" and hearing, "Yes, I have gotten it," they went inside the monastery and reported the matter to the Tathāgata. |
satthā “na, bhikkhave, idāneva so kuhakacoro, pubbepi kuhakacoroyeva ahosi. |
The Teacher said, "Not only now, monks, is he a deceitful thief; in the past too he was a deceitful thief. |
idāni panesa bālajanaṃ vañceti, tadā pana paṇḍite vañcetuṃ nāsakkhī”ti vatvā tehi yācito atītamāhari. |
But now he deceives foolish people; at that time, however, he was not able to deceive the wise," and being requested by them, he related a story of the past. |
♦ atīte ekaṃ kāsikagāmaṃ nissāya eko kuhakatāpaso vāsaṃ kappesi. |
♦ In the past, a certain deceitful ascetic took up his abode near a certain village in Kāsī. |
taṃ ekaṃ kulaṃ paṭijaggi. |
A certain family looked after him. |
divā uppannakhādanīyabhojanīyato attano puttānaṃ viya tassapi ekaṃ koṭṭhāsaṃ deti, sāyaṃ uppannakoṭṭhāsaṃ ṭhapetvā dutiyadivase deti. |
From the food, both hard and soft, that arose during the day, they would give him one portion, just as to their own sons. The portion that arose in the evening, they would keep and give to him on the second day. |
athekadivasaṃ sāyaṃ godhamaṃsaṃ labhitvā sādhukaṃ pacitvā tato koṭṭhāsaṃ ṭhapetvā dutiyadivase tassa adaṃsu. |
Then one day, in the evening, having obtained iguana meat, and having cooked it well, they kept a portion from it and gave it to him on the second day. |
tāpaso maṃsaṃ khāditvāva rasataṇhāya baddho “kiṃ maṃsaṃ nāmetan”ti pucchitvā “godhamaṃsan”ti sutvā bhikkhāya caritvā sappidadhikaṭukabhaṇḍādīni gahetvā paṇṇasālaṃ gantvā ekamantaṃ ṭhapesi. |
The ascetic, as soon as he had eaten the meat, being bound by the craving for the taste, asked, "What meat is this?" and hearing, "It is iguana meat," he went on his alms round, and having obtained ghee, curd, spices, and so on, he went to his leaf-hut and placed them to one side. |
paṇṇasālāya pana avidūre ekasmiṃ vammike godharājā viharati. |
But not far from the leaf-hut, in a certain anthill, a king iguana dwelt. |
so kālena kālaṃ tāpasaṃ vandituṃ āgacchati. |
He would come from time to time to pay homage to the ascetic. |
taṃdivasaṃ panesa “taṃ vadhissāmī”ti daṇḍaṃ paṭicchādetvā tassa vammikassa avidūre ṭhāne niddāyanto viya nisīdi. |
On that day, however, he, thinking, "I will kill him," hid a stick and sat down in a place not far from that anthill, as if he were sleeping. |
godharājā vammikato nikkhamitvā tassa santikaṃ āgacchantova ākāraṃ sallakkhetvā “na me ajja ācariyassa ākāro ruccatī”ti tatova nivatti. |
The king iguana, coming out of the anthill and approaching him, observed his demeanor and, thinking, "Today my teacher's demeanor does not please me," he turned back from there. |
tāpaso tassa nivattanabhāvaṃ ñatvā tassa māraṇatthāya daṇḍaṃ khipi, daṇḍo virajjhitvā gato. |
The ascetic, knowing that he was turning back, threw the stick for the purpose of killing him. The stick missed and went away. |
godharājāpi dhammikaṃ pavisitvā tato sīsaṃ nīharitvā āgatamaggaṃ olokento tāpasaṃ āha — |
The king iguana also entered his dwelling and, putting his head out from there and looking at the path he had come, said to the ascetic: |
♦ “samaṇaṃ taṃ maññamāno, upagacchimasaññataṃ. |
♦ "Thinking you were an ascetic, I approached the unrestrained one. |
♦ so maṃ daṇḍena pāhāsi, yathā asamaṇo tathā. |
♦ He struck me with a stick, just as a non-ascetic would. |
♦ “kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā. |
♦ "What is it to you with your matted hair, you fool, what is it to you with your deer-skin garment? |
♦ abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasī”ti. |
♦ Your inside is a jungle; you only clean the outside." |
. |
. |
♦ atha naṃ tāpaso attano santakena palobhetuṃ evamāha — |
♦ Then the ascetic, to entice him with what he had, said this: |
♦ “ehi godha nivattassu, bhuñja sālīnamodanaṃ. |
♦ "Come, iguana, turn back, eat rice with fine grain. |
♦ telaṃ loṇañca me atthi, pahūtaṃ mayha pipphalī”ti. |
♦ I have oil and salt, and much pepper for me." |
. |
. |
♦ taṃ sutvā godharājā “yathā yathā tvaṃ kathesi, tathā tathā me palāyitukāmatāva hotī”ti vatvā imaṃ gāthamāha — |
♦ Having heard that, the king iguana said, "The more you speak thus, the more I have the desire to flee," and spoke this verse: |
♦ “esa bhiyyo pavekkhāmi, vammikaṃ sataporisaṃ. |
♦ "I will enter even further into this hundred-fathom anthill. |
♦ telaṃ loṇañca kittesi, ahitaṃ mayha pipphalī”ti. |
♦ You praise oil and salt, and pepper is harmful to me." |
. |
. |
♦ evañca pana vatvā “ahaṃ ettakaṃ kālaṃ tayi samaṇasaññaṃ akāsiṃ, idāni pana te maṃ paharitukāmatāya daṇḍo khitto, tassa khittakāleyeva asamaṇo jāto. |
♦ And having said this, he said, "For so long I had the perception of you as an ascetic. But now that you have thrown a stick with the desire to strike me, at the very time you threw it, you became a non-ascetic. |
kiṃ tādisassa duppaññassa puggalassa jaṭāhi, kiṃ sakhurena ajinacammena. |
What is the use of matted hair for such a foolish person? What is the use of a rough deer-skin? |
abbhantarañhi te gahanaṃ, kevalaṃ bāhirameva parimajjasī”ti āha. |
For your inside is a jungle; you only clean the outside." |
satthā imaṃ atītaṃ āharitvā “tadā esa kuhako tāpaso ahosi, godharājā pana ahamevā”ti vatvā jātakaṃ samodhānetvā tadā godhapaṇḍitena tassa niggahitakāraṇaṃ dassento imaṃ gāthamāha — |
The Teacher, having related this past story, said, "At that time, this one was the deceitful ascetic. But the king iguana was I myself," and having connected the Jātaka, and showing the reason for the rebuke given to him by the wise iguana at that time, he spoke this verse: |
♦ 394. |
♦ 394. |
♦ “kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā. |
♦ "What is it to you with your matted hair, you fool, what is it to you with your deer-skin garment? |
♦ abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasī”ti. |
♦ Your inside is a jungle; you only clean the outside." |
. |
. |
♦ tattha kiṃ te jaṭāhīti ambho duppañña tava baddhāhipi imāhi jaṭāhi sakhurāya nivatthāyapi imāya ajinacammasāṭikāya ca kimatthoti. |
♦ Therein, "What is it to you with your matted hair" means, "O foolish one, what is the use of this matted hair of yours that is tied up, and of this rough deer-skin garment that is worn?" |
abbhantaranti abbhantarañhi te rāgādikilesagahanaṃ, kevalaṃ hatthilaṇḍaṃ assalaṇḍaṃ viya maṭṭhaṃ bāhiraṃ parimajjasīti attho. |
"Your inside" means your inside is a jungle of defilements like passion, you only clean the outside, making it smooth like elephant dung or horse dung, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ kuhakabrāhmaṇavatthu ekādasamaṃ. |
♦ The eleventh story, that of the Deceitful Brahmin. |
♦ 12. kisāgotamīvatthu |
♦ 12. The Story of Kisāgotamī |
♦ paṃsukūladharanti imaṃ dhammadesanaṃ satthā gijjhakūṭe pabbate viharanto kisāgotamiṃ ārabbha kathesi. |
♦ The Teacher, while dwelling on the Vulture's Peak mountain, spoke this Dharma teaching, "Wearing rag-robes," concerning Kisāgotamī. |
♦ tadā kira sakko paṭhamayāmāvasāne devaparisāya saddhiṃ satthāraṃ upasaṅkamitvā vanditvā ekamante sāraṇīyadhammakathaṃ suṇanto nisīdi. |
♦ It is said that at that time, Sakka, at the end of the first watch of the night, with his retinue of gods, approached the Teacher, paid homage, and sat down to one side, listening to a friendly Dhamma talk. |
tasmiṃ khaṇe kisāgotamī “satthāraṃ passissāmī”ti ākāsenāgantvā sakkaṃ disvā nivatti. |
At that moment, Kisāgotamī, thinking, "I will see the Teacher," came through the air, and seeing Sakka, she turned back. |
so taṃ vanditvā nivattantiṃ disvā satthāraṃ pucchi — |
He, seeing her pay homage and turn back, asked the Teacher: |
“kā nāmesā, bhante, āgacchamānāva tumhe disvā nivattatī”ti? |
Who is this, venerable sir, who, while coming, saw you and turned back? |
satthā “kisāgotamī nāmesā, mahārāja, mama dhītā paṃsukūlikattherīnaṃ aggā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "This is Kisāgotamī, great king, my daughter, the foremost of the elder nuns who wear rag-robes," and he spoke this verse: |
♦ 395. |
♦ 395. |
♦ “paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ. |
♦ "That being who wears rag-robes, who is thin, with veins showing, |
♦ ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ who meditates alone in the forest, him I call a Brahmin." |
♦ tattha kisanti paṃsukūlikā hi attano anurūpaṃ paṭipadaṃ pūrentā appamaṃsalohitā ceva honti dhamanisanthatagattā ca, tasmā evamāha. |
♦ Therein, "thin" means for those who wear rag-robes, while they are fulfilling their suitable practice, are of little flesh and blood and have bodies with veins showing; therefore he said thus. |
ekaṃ vanasminti vivittaṭṭhāne ekakaṃ vanasmiṃ jhāyantaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"Alone in the forest" means in a secluded place, meditating alone in the forest, him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ kisāgotamīvatthu dvādasamaṃ. |
♦ The twelfth story, that of Kisāgotamī. |
♦ 13. ekabrāhmaṇavatthu |
♦ 13. The Story of a Certain Brahmin |
♦ na cāhanti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "And I do not," concerning a certain Brahmin. |
♦ so kira “samaṇo gotamo attano sāvake brāhmaṇāti vadati ahañcamhi brāhmaṇayoniyaṃ nibbatto, mampi nu kho evaṃ vattuṃ vaṭṭatī”ti satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. |
♦ It is said that he thought, "The ascetic Gotama calls his own disciples 'Brahmins'. I too am born from a Brahmin womb. Is it not proper to call me so too?" and approaching the Teacher, he asked about this matter. |
atha naṃ satthā “nāhaṃ, brāhmaṇa, brāhmaṇayoniyaṃ nibbattamattenevaṃ vadāmi, yo pana akiñcano agahaṇo, tamahaṃ brāhmaṇaṃ vadāmī”ti vatvā imaṃ gāthamāha — |
Then the Teacher said to him, "I do not, Brahmin, call one so merely because he is born from a Brahmin womb. But he who is without possessions, without grasping, him I call a Brahmin," and he spoke this verse: |
♦ 396. |
♦ 396. |
♦ “na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ. |
♦ "And I do not call one a Brahmin because he is born from a womb, sprung from a mother. |
♦ bhovādi nāma so hoti, sace hoti sakiñcano. |
♦ He is one who says 'bho', if he has possessions. |
♦ akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ Him who is without possessions, without grasping, I call a Brahmin." |
♦ tattha yonijanti yoniyaṃ jātaṃ. |
♦ Therein, "born from a womb" means born in a womb. |
mattisambhavanti brāhmaṇiyā mātu santake udarasmiṃ sambhūtaṃ. |
"Sprung from a mother" means sprung from the womb belonging to a Brahmin mother. |
bhovādīti so pana āmantanādīsu “bho, bho”ti vatvā vicaranto bhovādi nāma hoti, sace rāgādīhi kiñcanehi sakiñcano. |
"One who says 'bho'" means he who goes about saying 'bho, bho' in addressing others and so on, is called one who says 'bho', if he has possessions of passion and so on. |
ahaṃ pana rāgādīhi akiñcanaṃ catūhi upādānehi anādānaṃ brāhmaṇaṃ vadāmīti attho. |
But I call one a Brahmin who is without possessions of passion and so on, without grasping through the four kinds of clinging, is the meaning. |
♦ desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, that Brahmin was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ ekabrāhmaṇavatthu terasamaṃ. |
♦ The thirteenth story, that of a Certain Brahmin. |
♦ 14. uggasenaseṭṭhiputtavatthu |
♦ 14. The Story of Uggasena, the Millionaire's Son |
♦ sabbasaṃyojananti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uggasenaṃ nāma seṭṭhiputtaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "All fetters," concerning Uggasena, the son of a millionaire. |
vatthu “muñca pure muñca pacchato”ti gāthāvaṇṇanāya vitthāritameva. |
The story is detailed in the commentary on the verse "Let go of the past, let go of the future." |
♦ tadā hi satthā, “bhante, uggaseno ‘na bhāyāmī’ti vadati, abhūtena maññe aññaṃ byākarotī”ti bhikkhūhi vutte, “bhikkhave, mama puttasadisā chinnasaṃyojanā na bhāyantiyevā”ti vatvā imaṃ gāthamāha — |
♦ For at that time, the Teacher, when it was said by the monks, "Venerable sir, Uggasena says, 'I am not afraid.' I think he declares another state with what is not true," said, "Monks, those who have cut the fetters, like my son, are indeed not afraid," and he spoke this verse: |
♦ 397. |
♦ 397. |
♦ “sabbasaṃyojanaṃ chetvā, yo ve na paritassati. |
♦ "He who, having cut all fetters, indeed does not tremble, |
♦ saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having gone beyond attachment, disjoined, him I call a Brahmin." |
♦ tattha sabbasaṃyojananti dasavidhasaṃyojanaṃ. |
♦ Therein, "all fetters" means the ten kinds of fetters. |
na paritassatīti taṇhāya na bhāyati. |
"Does not tremble" means he is not afraid of craving. |
tamahanti taṃ ahaṃ rāgādīnaṃ saṅgānaṃ atītattā saṅgātigaṃ, catunnampi yogānaṃ abhāvena visaṃyuttaṃ brāhmaṇaṃ vadāmīti attho. |
"Him I" means him, who has gone beyond the attachments of passion and so on, being "beyond attachment," and who is "disjoined" due to the absence of the four yokes, I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ uggasenaseṭṭhiputtavatthu cuddasamaṃ. |
♦ The fourteenth story, that of Uggasena, the Millionaire's Son. |
♦ 15. dvebrāhmaṇavatthu |
♦ 15. The Story of the Two Brahmins |
♦ chetvā naddhinti imaṃ dhammadesanaṃ satthā jetavane viharanto dve brāhmaṇe ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Having cut the thong," concerning two Brahmins. |
♦ tesu kirekassa cūḷarohito nāma goṇo ahosi, ekassa mahārohito nāma. |
♦ It is said that one of them had an ox named Cūḷarohita, and one had one named Mahārohita. |
te ekadivasaṃ “tava goṇo balavā, mama goṇo balavā”ti vivaditvā “kiṃ no vivādena, pājetvā jānissāmā”ti aciravatītīre sakaṭaṃ vālukāya pūretvā goṇe yojayiṃsu. |
One day, they disputed, "Your ox is strong, my ox is strong," and thinking, "What is the use of our dispute? We will find out by yoking them," they filled a cart with sand on the bank of the Aciravatī river and yoked the oxen. |
tasmiṃ khaṇe bhikkhūpi nhāyituṃ tattha gatā honti. |
At that moment, monks had also gone there to bathe. |
brāhmaṇā goṇe pājesuṃ. |
The Brahmins drove the oxen. |
sakaṭaṃ niccalaṃ aṭṭhāsi, naddhivarattā pana chijjiṃsu. |
The cart stood motionless, but the leather thongs and straps broke. |
bhikkhū disvā vihāraṃ gantvā tamatthaṃ satthu ārocayiṃsu. |
The monks, seeing this, went to the monastery and reported the matter to the Teacher. |
satthā, “bhikkhave, bāhirā etā naddhivarattā, yo koci etā chindateva, bhikkhunā pana ajjhattikaṃ kodhanaddhiñceva taṇhāvarattañca chindituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Monks, these are external thongs and straps. Anyone can break them. But a monk should cut the internal thong of anger and the strap of craving," and he spoke this verse: |
♦ 398. |
♦ 398. |
♦ “chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ. |
♦ "Having cut the thong and the strap, the rope with its attachments, |
♦ ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having lifted the cross-bar, the enlightened one, him I call a Brahmin." |
♦ tattha naddhinti nayhanabhāvena pavattaṃ kodhaṃ. |
♦ Therein, "thong" means the anger that proceeds by way of tying. |
varattanti bandhanabhāvena pavattaṃ taṇhaṃ. |
"Strap" means the craving that proceeds by way of binding. |
sandānaṃ sahanukkamanti anusayānukkamasahitaṃ dvāsaṭṭhidiṭṭhisandānaṃ, idaṃ sabbampi chinditvā ṭhitaṃ avijjāpalighassa ukkhittattā ukkhittapalighaṃ, catunnaṃ saccānaṃ buddhattā buddhaṃ taṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"The rope with its attachments" means the sixty-two kinds of wrong views, the rope, together with their underlying tendencies. Having cut all this and being established, "having lifted the cross-bar" because the cross-bar of ignorance has been lifted, "the enlightened one" because he has awakened to the four truths, him I call a Brahmin, is the meaning. |
♦ desanāvasāne pañcasatā bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti. |
♦ At the end of the discourse, five hundred monks were established in Arahantship, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ dvebrāhmaṇavatthu pannarasamaṃ. |
♦ The fifteenth story, that of the Two Brahmins. |
♦ 16. akkosakabhāradvājavatthu |
♦ 16. The Story of Akkosaka Bhāradvāja |
♦ akkosanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto akkosakabhāradvājaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Abuse," concerning Akkosaka Bhāradvāja. |
♦ tassa hi bhātu bhāradvājassa dhanañjānī nāma brāhmaṇī sotāpannā ahosi. |
♦ For his brother Bhāradvāja's Brahmin wife, named Dhanañjānī, was a stream-enterer. |
sā khīpitvāpi kāsitvāpi pakkhalitvāpi “namo tassa bhagavato arahato sammāsambuddhassā”ti imaṃ udānaṃ udānesi. |
She, even when she sneezed, coughed, or stumbled, would utter this inspired utterance: "Homage to that Blessed One, the Arahant, the Fully Enlightened One." |
sā ekadivasaṃ brāhmaṇaparivesanāya pavattamānāya pakkhalitvā tatheva mahāsaddena udānaṃ udānesi. |
One day, while a distribution of food to Brahmins was in progress, she stumbled and uttered the inspired utterance with a loud voice in the same way. |
brāhmaṇo kujjhitvā “evamevāyaṃ vasalī yattha vā tattha vā pakkhalitvā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī”ti vatvā “idāni te, vasali, gantvā tassa satthuno vādaṃ āropessāmī”ti āha. |
The Brahmin, becoming angry, said, "This outcaste, wherever she stumbles, just so she speaks the praise of that shaven-headed ascetic," and said, "Now, you outcaste, I will go and refute the teaching of that Teacher of yours." |
atha naṃ sā “gaccha, brāhmaṇa, nāhaṃ taṃ passāmi, yo tassa bhagavato vādaṃ āropeyya, api ca gantvā taṃ bhagavantaṃ pañhaṃ pucchassū”ti āha. |
Then she said to him, "Go, Brahmin. I do not see anyone who could refute the teaching of that Blessed One. But go and ask that Blessed One a question." |
so satthu santikaṃ gantvā avanditvāva ekamantaṃ ṭhito pañhaṃ pucchanto imaṃ gāthamāha — |
He went to the Teacher and, without paying homage, stood to one side and, asking a question, spoke this verse: |
♦ “kiṃsu chetvā sukhaṃ seti, kiṃsu chetvā na socati. |
♦ "Having cut what does one sleep happily? Having cut what does one not grieve? |
♦ kissassu ekadhammassa, vadhaṃ rocesi gotamā”ti. |
♦ Of what one thing, Gotama, do you approve the destruction?" |
. |
. |
♦ athassa pañhaṃ byākaronto satthā imaṃ gāthamāha — |
♦ Then the Teacher, answering his question, spoke this verse: |
♦ “kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati. |
♦ "Having cut anger, one sleeps happily; having cut anger, one does not grieve. |
♦ kodhassa visamūlassa, madhuraggassa brāhmaṇa. |
♦ Of anger, O Brahmin, with its poisoned root and sweet tip, |
♦ vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī”ti. |
♦ the noble ones praise the destruction; for having cut it, one does not grieve." |
. |
. |
♦ so satthari pasīditvā pabbajitvā arahattaṃ pāpuṇi. |
♦ He, being pleased with the Teacher, went forth and attained Arahantship. |
athassa kaniṭṭho akkosakabhāradvājo “bhātā kira me pabbajito”ti sutvā kuddho āgantvā satthāraṃ asabbhāhi pharusāhi vācāhi akkosi. |
Then his younger brother, Akkosaka Bhāradvāja, hearing, "My brother, it is said, has gone forth," came in anger and reviled the Teacher with impolite, harsh words. |
sopi satthārā atithīnaṃ khādanīyādidānaopammena saññatto satthari pasanno pabbajitvā arahattaṃ pāpuṇi. |
He too, being instructed by the Teacher with the simile of giving food and so on to guests, was pleased with the Teacher, went forth, and attained Arahantship. |
aparepissa sundarikabhāradvājo biliṅgakabhāradvājoti dve kaniṭṭhabhātaro satthāraṃ akkosantāva satthārā vinītā pabbajitvā arahattaṃ pāpuṇiṃsu. |
Later, his two younger brothers, Sundarika Bhāradvāja and Biliṅgaka Bhāradvāja, while reviling the Teacher, were tamed by the Teacher, went forth, and attained Arahantship. |
♦ athekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, acchariyā vata buddhaguṇā, catūsu nāma bhātikesu akkosantesu satthā kiñci avatvā tesaṃyeva patiṭṭhā jāto”ti. |
♦ Then one day, a discussion arose in the Dhamma hall, "Friends, how wonderful are the virtues of the Buddha! Among four brothers who were reviling him, the Teacher, saying nothing, became a refuge for them." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, ahaṃ mama khantibalena samannāgatattā duṭṭhesu adussanto mahājanassa patiṭṭhā homiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Monks, because I am endowed with the strength of my patience, not being hostile towards the hostile, I indeed become a refuge for the great crowd," and he spoke this verse: |
♦ 399. |
♦ 399. |
♦ “akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati. |
♦ "He who, without being hostile, endures abuse, beating, and bondage, |
♦ khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ whose strength is patience, whose army is strength, him I call a Brahmin." |
♦ tattha aduṭṭhoti etaṃ dasahi akkosavatthūhi akkosañca pāṇiādīhi pothanañca andubandhanādīhi bandhanañca yo akuddhamānaso hutvā adhivāseti, khantibalena samannāgatattā khantibalaṃ, punappunaṃ uppattiyā anīkabhūtena teneva khantibalena samannāgatattā balānīkaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "without being hostile" means he who, with an unangered mind, endures abuse with the ten grounds of abuse, and beating with hands and so on, and bondage with fetters and so on; "whose strength is patience" because he is endowed with the strength of patience; "whose army is strength" because he is endowed with that very strength of patience which is like an army due to its repeated arising; that such a one I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ akkosakabhāradvājavatthu soḷasamaṃ. |
♦ The sixteenth story, that of Akkosaka Bhāradvāja. |
♦ 17. sāriputtattheravatthu |
♦ 17. The Story of the Elder Sāriputta |
♦ akkodhananti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Free from anger," concerning the elder Sāriputta. |
♦ tadā kira thero pañcahi bhikkhusatehi saddhiṃ piṇḍāya caranto nālakagāme mātu gharadvāraṃ agamāsi. |
♦ It is said that at that time, the elder, walking for alms with five hundred monks, went to the door of his mother's house in the village of Nālaka. |
atha naṃ sā nisīdāpetvā parivisamānā akkosi — |
Then she, having had him sit down and while serving him, reviled him: |
“ambho, ucchiṭṭhakhādaka ucchiṭṭhakañjiyaṃ alabhitvā paragharesu uḷuṅkapiṭṭhena ghaṭṭitakañjiyaṃ paribhuñjituṃ asītikoṭidhanaṃ pahāya pabbajitosi, nāsitamhā tayā, bhuñjāhi dānī”ti. |
Hey, you eater of leftovers! Unable to get leftover rice-gruel, you have gone forth, having abandoned eighty crores of wealth, to eat rice-gruel ground with rice-bran in others' houses. We have been ruined by you. Eat now! |
bhikkhūnampi bhattaṃ dadamānā “tumhehi mama putto attano cūḷupaṭṭhāko kato, idāni bhuñjathā”ti vadeti. |
And while giving food to the monks, she would say, "You have made my son your personal attendant. Now eat." |
thero bhikkhaṃ gahetvā vihārameva agamāsi. |
The elder, having taken his alms, went to the monastery. |
athāyasmā rāhulo satthāraṃ piṇḍapātena āpucchi. |
Then the venerable Rāhula took leave of the Teacher with the alms-food. |
atha naṃ satthā āha — |
Then the Teacher said to him: |
“rāhula, kahaṃ gamitthā”ti? |
Rāhula, where did you go? |
“ayyikāya gāmaṃ, bhante”ti. |
To my grandmother's village, venerable sir. |
“kiṃ pana te ayyikāya upajjhāyo vutto”ti? |
What did your grandmother say to your preceptor? |
“ayyikāya me, bhante, upajjhāyo akkuṭṭho”ti. |
My grandmother, venerable sir, reviled my preceptor. |
“kinti vatvā”ti? |
Saying what? |
“idaṃ nāma, bhante”ti. |
This and that, venerable sir. |
“upajjhāyena pana te kiṃ vuttan”ti? |
But what did your preceptor say? |
“na kiñci, bhante”ti. |
Nothing, venerable sir. |
taṃ sutvā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, acchariyā vata sāriputtattherassa guṇā, evaṃnāmassa mātari akkosantiyā kodhamattampi nāhosī”ti. |
Having heard that, the monks raised a discussion in the Dhamma hall, "Friends, how wonderful are the virtues of the elder Sāriputta! When his mother was reviling him in such a way, not even a trace of anger arose in him." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, khīṇāsavā nāma akkodhanāva hontī”ti vatvā imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Monks, Arahants are indeed free from anger," and he spoke this verse: |
♦ 400. |
♦ 400. |
♦ “akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ. |
♦ "Free from anger, observant of vows, virtuous, without conceit, |
♦ dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ tamed, with his last body, him I call a Brahmin." |
♦ tattha vatavantanti dhutavatena, samannāgataṃ catupārisuddhisīlena sīlavantaṃ, taṇhāussadābhāvena anussadaṃ , chaḷindriyadamanena dantaṃ, koṭiyaṃ ṭhitena attabhāvena antimasarīraṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "observant of vows" means endowed with the ascetic vows; "virtuous" with the fourfold purification of morality; "without conceit" due to the absence of the conceit of craving; "tamed" by the taming of the six senses; "with his last body" with a personal existence that is at its end; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sāriputtattheravatthu sattarasamaṃ. |
♦ The seventeenth story, that of the Elder Sāriputta. |
♦ 18. uppalavaṇṇātherīvatthu |
♦ 18. The Story of the Elder Nun Uppalavaṇṇā |
♦ vāri pokkharapattevāti imaṃ dhammadesanaṃ satthā jetavane viharanto uppalavaṇṇatheriṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Like water on a lotus leaf," concerning the elder nun Uppalavaṇṇā. |
vatthu “madhuvā maññati bālo”ti gāthāvaṇṇanāya vitthāritameva. |
The story is detailed in the commentary on the verse "The fool thinks it is honey." |
vuttañhi tattha -- |
For it is said there: |
♦ aparena samayena mahājano dhammasabhāyaṃ kathaṃ samuṭṭhāpesi “khīṇāsavāpi maññe kāmasukhaṃ sādiyanti, kāmaṃ sevanti, kiṃ na sevissanti. |
♦ On a later occasion, the great crowd raised a discussion in the Dhamma hall: "Arahants, I think, also enjoy sensual pleasures, they indulge in sensual pleasures. Why would they not indulge? |
na hete koḷāparukkhā, na ca vammikā, allamaṃsasarīrāva, tasmā etepi kāmasukhaṃ sādiyantī”ti. |
For they are not trees of wood, nor are they anthills; they are of flesh and blood. Therefore, they too enjoy sensual pleasures." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, khīṇāsavā kāmasukhaṃ sādiyanti, na kāmaṃ sevanti. |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "No, monks, Arahants do not enjoy sensual pleasures, they do not indulge in sensual pleasures. |
yathā hi padumapatte patitaṃ udakabindu na limpati na saṇṭhāti, vinivattitvā pana patateva. |
For just as a drop of water that has fallen on a lotus leaf does not stick, does not stay, but rolls off and falls away, |
yathā ca āragge sāsapo na upalimpati na saṇṭhāti, vinivattitvā patateva, evaṃ khīṇāsavassa citte duvidhopi kāmo na limpati na saṇṭhātī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha — |
and just as a mustard seed on the point of an awl does not stick, does not stay, but rolls off and falls away, so in the mind of an Arahant neither of the two kinds of sensual pleasure sticks, does not stay." Having connected the thread of the discourse, and teaching the Dhamma, he spoke this verse: |
♦ 401. |
♦ 401. |
♦ “vāri pokkharapatteva, āraggeriva sāsapo. |
♦ "Like water on a lotus leaf, or a mustard seed on the point of an awl, |
♦ yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇan”ti. |
♦ he who is not smeared by sensual pleasures, him I call a Brahmin." |
♦ tattha yo na limpatīti evamevaṃ yo abbhantare duvidhepi kāme na upalimpati, tasmiṃ kāme na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "he who is not smeared" means just so, he who is not smeared by the two kinds of sensual pleasure within, in whom sensual pleasure does not stay, him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ uppalavaṇṇātherīvatthu aṭṭhārasamaṃ. |
♦ The eighteenth story, that of the Elder Nun Uppalavaṇṇā. |
♦ 19. aññatarabrāhmaṇavatthu |
♦ 19. The Story of a Certain Brahmin |
♦ yo dukkhassāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who of suffering," concerning a certain Brahmin. |
♦ tassa kireko dāso apaññatte sikkhāpade palāyitvā pabbajitvā arahattaṃ pāpuṇi. |
♦ It is said that a certain slave of his, when the disciplinary rule was not yet laid down, ran away, went forth, and attained Arahantship. |
brāhmaṇo taṃ olokento adisvā ekadivasaṃ satthārā saddhiṃ piṇḍāya pavisantaṃ dvārantare disvā cīvaraṃ daḷhaṃ aggahesi. |
The Brahmin, looking for him and not seeing him, one day saw him entering for alms with the Teacher between the doors and seized his robe firmly. |
satthā nivattitvā “kiṃ idaṃ, brāhmaṇā”ti pucchi. |
The Teacher turned and asked, "What is this, Brahmin?" |
dāso me, bho gotamāti . |
He is my slave, good Gotama. |
pannabhāro esa, brāhmaṇāti. |
He has laid down his burden, Brahmin. |
“pannabhāro”ti ca vutte brāhmaṇo “arahā”ti sallakkhesi. |
And when he said, "He has laid down his burden," the Brahmin understood, "He is an Arahant." |
tasmā punapi tena “evaṃ, bho gotamā”ti vutte satthā “āma, brāhmaṇa, pannabhāro”ti vatvā imaṃ gāthamāha — |
Therefore, when he again said, "Is that so, good Gotama?" the Teacher said, "Yes, Brahmin, he has laid down his burden," and spoke this verse: |
♦ 402. |
♦ 402. |
♦ “yo dukkhassa pajānāti, idheva khayamattano. |
♦ "He who knows here itself the destruction of his own suffering, |
♦ pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having laid down the burden, disjoined, him I call a Brahmin." |
♦ tattha dukkhassāti khandhadukkhassa. |
♦ Therein, "of suffering" means of the suffering of the aggregates. |
pannabhāranti ohitakhandhabhāraṃ catūhi yogehi sabbakilesehi vā visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"Having laid down the burden" means having put down the burden of the aggregates; "disjoined" from all defilements by the four yokes; him I call a Brahmin, is the meaning. |
desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti. |
At the end of the discourse, that Brahmin was established in the fruit of stream-entry, and the Dhamma discourse was beneficial to those who had assembled as well. |
♦ aññatarabrāhmaṇavatthu ekūnavīsatimaṃ. |
♦ The nineteenth story, that of a Certain Brahmin. |
♦ 20. khemābhikkhunīvatthu |
♦ 20. The Story of the Nun Khemā |
♦ gambhīrapaññanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto khemaṃ nāma bhikkhuniṃ ārabbha kathesi. |
♦ The Teacher, while dwelling on the Vulture's Peak, spoke this Dharma teaching, "Of profound wisdom," concerning a nun named Khemā. |
♦ ekadivasañhi paṭhamayāmasamanantare sakko devarājā parisāya saddhiṃ āgantvā satthu santike sāraṇīyadhammakathaṃ suṇanto nisīdi. |
♦ For one day, just after the first watch of the night, Sakka, the king of the gods, came with his retinue and sat down, listening to a friendly Dhamma talk in the presence of the Teacher. |
tasmiṃ khaṇe khemā bhikkhunī “satthāraṃ passissāmī”ti āgantvā sakkaṃ disvā ākāse ṭhitāva satthāraṃ vanditvā nivatti. |
At that moment, the nun Khemā, thinking, "I will see the Teacher," came and, seeing Sakka, while still in the air, she paid homage to the Teacher and turned back. |
sakko taṃ disvā “ko esā, bhante, āgacchamānā ākāse ṭhitāva satthāraṃ vanditvā nivattī”ti pucchi. |
Sakka, seeing her, asked, "Who is this, venerable sir, who, while coming, while still in the air, paid homage to the Teacher and turned back?" |
satthā “esā, mahārāja, mama dhītā khemā nāma mahāpaññā maggāmaggakovidā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "This, great king, is my daughter Khemā, of great wisdom, skilled in the path and the non-path," and he spoke this verse: |
♦ 403. |
♦ 403. |
♦ “gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ. |
♦ "Of profound wisdom, intelligent, skilled in the path and the non-path, |
♦ uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having attained the supreme goal, him I call a Brahmin." |
♦ tattha gabbhīrapaññanti gambhīresu khandhādīsu pavattāya paññāya samannāgataṃ dhammojapaññāya samannāgataṃ medhāviṃ “ayaṃ duggatiyā maggo, ayaṃ sugatiyā maggo, ayaṃ nibbānassa maggo, ayaṃ amaggo”ti evaṃ magge ca amagge ca chekatāya maggāmaggassa kovidaṃ arahattasaṅkhātaṃ uttamatthaṃ anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "of profound wisdom" means endowed with wisdom that proceeds in the profound aggregates and so on; "intelligent" means endowed with the wisdom of the essence of the Dhamma; "skilled in the path and the non-path" means being clever in the path and the non-path thus: "this is the path to a bad destination, this is the path to a good destination, this is the path to Nibbāna, this is the non-path"; "having attained the supreme goal" called Arahantship, him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ khemābhikkhunivatthu vīsatimaṃ. |
♦ The twentieth story, that of the Nun Khemā. |
♦ 21. pabbhāravāsītissattheravatthu |
♦ 21. The Story of the Elder Pabbhāravāsī Tissa |
♦ asaṃsaṭṭhanti imaṃ dhammadesanaṃ satthā jetavane viharanto pabbhāravāsītissattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Unassociated," concerning the elder Pabbhāravāsī Tissa. |
♦ so kira satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā sappāyaṃ senāsanaṃ olokento ekaṃ leṇapabbhāraṃ pāpuṇi, sampattakkhaṇeyevassa cittaṃ ekaggataṃ labhi. |
♦ It is said that he, having received a meditation subject from the Teacher, entered the forest and, looking for a suitable lodging, he came to a cave-dwelling on a mountain slope. At the very moment he arrived, his mind attained one-pointedness. |
so “ahaṃ idha vasanto pabbajitakiccaṃ nipphādetuṃ sakkhissāmī”ti cintesi. |
He thought, "Dwelling here, I will be able to accomplish the duties of one who has gone forth." |
leṇepi adhivatthā devatā “sīlavā bhikkhu āgato, iminā saddhiṃ ekaṭṭhāne vasituṃ dukkhaṃ. |
The deity dwelling in the cave also thought, "A virtuous monk has come. It is difficult to live in one place with this one. |
ayaṃ pana idha ekarattimeva vasitvā pakkamissatī”ti cintetvā putte ādāya nikkhami. |
But this one will stay here for only one night and depart," and taking her children, she went out. |
thero punadivase pātova gocaragāmaṃ piṇḍāya pāvisi. |
The elder, on the next day, in the early morning, entered the alms-village for alms. |
atha naṃ ekā upāsikā disvāva puttasinehaṃ paṭilabhitvā gehe nisīdāpetvā bhojetvā attānaṃ nissāya temāsaṃ vasanatthāya yāci. |
Then a certain laywoman, upon seeing him, felt a mother's affection for him, and having had him sit in her house and fed him, she requested him to stay for the three months, relying on her. |
sopi “sakkā mayā imaṃ nissāya bhavanissaraṇaṃ kātun”ti adhivāsetvā tameva leṇaṃ agamāsi. |
He too, thinking, "I can achieve the escape from existence relying on this one," consented and went to that same cave. |
devatā taṃ āgacchantaṃ disvā “addhā kenaci nimantito bhavissati, sve vā parasuve vā gamissatī”ti cintesi. |
The deity, seeing him coming, thought, "Surely he has been invited by someone. He will go tomorrow or the day after." |
♦ evaṃ aḍḍhamāsamatte atikkante “ayaṃ idheva maññe antovassaṃ vasissati, sīlavatā pana saddhiṃ ekaṭṭhāne puttakehi saddhiṃ vasituṃ dukkaraṃ, imañca ‘nikkhamā’ti vattuṃ na sakkā, atthi nu kho imassa sīle khalitan”ti dibbena cakkhunā olokentī upasampadamāḷakato paṭṭhāya tassa sīle khalitaṃ adisvā “parisuddhamassa sīlaṃ, kiñcidevassa katvā ayasaṃ uppādessāmī”ti tassa upaṭṭhākakule upāsikāya jeṭṭhaputtassa sarīre adhimuccitvā gīvaṃ parivattesi. |
♦ Thus, when about half a month had passed, she thought, "This one, I think, will spend the rains retreat right here. But it is difficult to live in one place with a virtuous one, together with children. And it is not possible to say to this one, 'Depart.' Is there any flaw in his virtue?" And looking with her divine eye from the time of his higher ordination, and not seeing any flaw in his virtue, she thought, "His virtue is pure. I will do something to him and cause him disgrace." And possessing the body of the eldest son of the laywoman, his supporter, she twisted his neck. |
tassa akkhīni nikkhamiṃsu, mukhato kheḷo pagghari. |
His eyes bulged out, and saliva dripped from his mouth. |
upāsikā taṃ disvā “kiṃ idan”ti viravi. |
The laywoman, seeing this, cried out, "What is this?" |
atha naṃ devatā adissamānarūpā evamāha — |
Then the deity, in an invisible form, said this: |
“mayā esa gahito, balikammenapi me attho natthi, tumhākaṃ pana kulūpakaṃ theraṃ laṭṭhimadhukaṃ yācitvā tena telaṃ pacitvā imassa natthukammaṃ detha, evāhaṃ imaṃ muñcissāmī”ti. |
I have seized this one. And I have no use for a Bali offering. But ask your family's elder for licorice, cook oil with it, and give it as a nasal treatment to this one. Thus I will release him. |
nassatu vā esa maratu vā, na sakkhissāmahaṃ ayyaṃ laṭṭhimadhukaṃ yācitunti. |
Let this one perish or die, I will not be able to ask the venerable one for licorice. |
sace laṭṭhimadhukaṃ yācituṃ na sakkotha, nāsikāyassa hiṅgucuṇṇaṃ pakkhipituṃ vadethāti. |
If you are not able to ask for licorice, tell him to put asafoetida powder in his nose. |
idampi vattuṃ na sakkomāti. |
This too I cannot say. |
tena hissa pādadhovanaudakaṃ ādāya sīse āsiñcathāti. |
Then take the water from washing his feet and pour it on his head. |
upāsikā “sakkā idaṃ kātun”ti velāya āgataṃ theraṃ nisīdāpetvā yāgukhajjakaṃ datvā antarabhatte nisinnassa pāde dhovitvā udakaṃ gahetvā, “bhante, idaṃ udakaṃ dārakassa sīse āsiñcāmā”ti āpucchitvā “tena hi āsiñcathā”ti vutte tathā akāsi. |
The laywoman, thinking, "This can be done," when the elder arrived at the appointed time, had him seated, gave him porridge and hard food, and when he was seated in the middle of the meal, she washed his feet, took the water, and having asked, "Venerable sir, may we pour this water on the boy's head?" and when he said, "Then pour it," she did so. |
sā devatā tāvadeva taṃ muñcitvā gantvā leṇadvāre aṭṭhāsi. |
The deity at that very moment released him and went and stood at the cave door. |
♦ theropi bhattakiccāvasāne uṭṭhāyāsanā avissaṭṭhakammaṭṭhānatāya dvattiṃsākāraṃ sajjhāyantova pakkāmi. |
♦ The elder also, at the end of the meal, getting up from his seat, without having abandoned his meditation subject, and reciting the thirty-two parts of the body, departed. |
atha naṃ leṇadvāraṃ pattakāle sā devatā “mahāvejja mā idha pavisā”ti āha. |
Then, when he reached the cave door, the deity said, "Great physician, do not enter here." |
so tattheva ṭhatvā “kāsi tvan”ti āha. |
He, stopping right there, asked, "Who are you?" |
ahaṃ idha adhivatthā devatāti. |
I am the deity dwelling here. |
thero “atthi nu kho mayā vejjakammassa kataṭṭhānan”ti upasampadamāḷakato paṭṭhāya olokento attano sīle tilakaṃ vā kāḷakaṃ vā adisvā “ahaṃ mayā vejjakammassa kataṭṭhānaṃ na passāmi, kasmā evaṃ vadesī”ti āha. |
The elder, thinking, "Is there any instance of my having done the work of a physician?" and looking from the time of his higher ordination, and not seeing any spot or stain on his virtue, said, "I do not see any instance of my having done the work of a physician. Why do you speak thus?" |
na passasīti. |
You do not see? |
āma, na passāmīti? |
Yes, I do not see. |
ācikkhāmi teti. |
I will tell you. |
āma, ācikkhāhīti. |
Yes, tell me. |
tiṭṭhatu tāva dūre kataṃ, ajjeva tayā amanussagahitassa upaṭṭhākaputtassa pādadhovanaudakaṃ sīse āsittaṃ, nāsittanti? |
Let alone what was done long ago, just today you had the water from washing your feet poured on the head of your supporter's son who was seized by a non-human being. Was it poured or not? |
āma, āsittanti. |
Yes, it was poured. |
kiṃ etaṃ na passasīti? |
Do you not see this? |
etaṃ sandhāya tvaṃ vadesīti? |
Is it in reference to this that you speak? |
āma, etaṃ sandhāya vadāmīti. |
Yes, it is in reference to this that I speak. |
thero cintesi — |
The elder thought: |
“aho vata me sammā paṇihito attā, sāsanassa anurūpaṃ vata me caritaṃ, devatāpi mama catupārisuddhisīle tilakaṃ vā kāḷakaṃ vā adisvā dārakassa sīse āsittapādadhovanamattaṃ addasā”ti tassa sīlaṃ ārabbha balavapīti uppajji. |
"Oh, how well-directed my self is! How my conduct is in accordance with the dispensation! Even a deity, not seeing any spot or stain on my fourfold purification of morality, saw only the matter of the foot-washing water poured on the boy's head." And a strong joy arose in him concerning his virtue. |
so taṃ vikkhambhetvā pāduddhārampi akatvā tattheva arahattaṃ patvā “mādisaṃ parisuddhaṃ samaṇaṃ dūsetvā mā idha vanasaṇḍe vasi, tvameva nikkhamāhī”ti devataṃ ovadanto imaṃ udānaṃ udānesi — |
He, suppressing that, without even lifting his foot, attained Arahantship right there. And admonishing the deity, "Having defiled a pure ascetic like me, do not live in this forest grove. You yourself depart," he uttered this inspired utterance: |
♦ “visuddho vata me vāso, nimmalaṃ maṃ tapassinaṃ. |
♦ "Pure, indeed, is my dwelling, stainless am I, the ascetic. |
♦ mā tvaṃ visuddhaṃ dūsesi, nikkhama pavanā tuvan”ti. |
♦ Do not you defile the pure one; depart from the forest, you." |
♦ so tattheva temāsaṃ vasitvā vutthavasso satthu santikaṃ gantvā bhikkhūhi “kiṃ, āvuso, pabbajitakiccaṃ te matthakaṃ pāpitan”ti puṭṭho tasmiṃ leṇe vassūpagamanato paṭṭhāya sabbaṃ taṃ pavattiṃ bhikkhūnaṃ ārocetvā, “āvuso, tvaṃ devatāya evaṃ vuccamāno na kujjhī”ti vutte “na kujjhin”ti āha. |
♦ He, having stayed there for the three months, at the end of the rains retreat went to the Teacher. When the monks asked, "Friend, have you brought the duties of one who has gone forth to their culmination?" he related to the monks that entire event from the time he entered the rains retreat in that cave. And when they said, "Friend, when you were spoken to thus by the deity, were you not angry?" he said, "I was not angry." |
bhikkhū tathāgatassa ārocesuṃ, “bhante, ayaṃ bhikkhu aññaṃ byākaroti, devatāya idaṃ nāma vuccamānopi na kujjhinti vadatī”ti. |
The monks reported to the Tathāgata, "Venerable sir, this monk declares another state. Even when spoken to thus by a deity, he says he was not angry." |
satthā tesaṃ kathaṃ sutvā “neva, bhikkhave, mama putto kujjhati, etassa gihīhi vā pabbajitehi vā saṃsaggo nāma natthi, asaṃsaṭṭho esa appiccho santuṭṭho”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, having heard their words, said, "No, monks, my son is not angry. He has no association with laypeople or with those who have gone forth. He is unassociated, of few wishes, and content," and teaching the Dhamma, he spoke this verse: |
♦ 404. |
♦ 404. |
♦ “asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ. |
♦ "Unassociated with householders and with the homeless, both, |
♦ anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ wandering without a home, of few wishes, him I call a Brahmin." |
♦ tattha asaṃsaṭṭhanti dassanasavanasamullapanaparibhogakāyasaṃsaggānaṃ abhāvena asaṃsaṭṭhaṃ. |
♦ Therein, "unassociated" means unassociated by the absence of seeing, hearing, conversing, using, and bodily contact. |
ubhayanti gihīhi ca anāgārehi cāti ubhayehipi asaṃsaṭṭhaṃ . |
"Both" means unassociated with both householders and with the homeless. |
anokasārinti anālayacāriṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"Wandering without a home" means wandering without attachment; him who is of such a nature I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ pabbhāravāsītissattheravatthu ekavīsatimaṃ. |
♦ The twenty-first story, that of the Elder Pabbhāravāsī Tissa. |
♦ 22. aññatarabhikkhuvatthu |
♦ 22. The Story of a Certain Monk |
♦ nidhāya daṇḍanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Having laid down the rod," concerning a certain monk. |
♦ so kira satthu santike kammaṭṭhānaṃ gahetvā araññe vāyamanto arahattaṃ patvā “paṭiladdhaguṇaṃ satthu ārocessāmī”ti tato nikkhami. |
♦ It is said that he, having taken a meditation subject from the Teacher and striving in the forest, attained Arahantship and set out from there, thinking, "I will report the virtue I have attained to the Teacher." |
atha naṃ ekasmiṃ gāme ekā itthī sāmikena saddhiṃ kalahaṃ katvā tasmiṃ bahi nikkhante “kulagharaṃ gamissāmī”ti maggaṃ paṭipannā antarāmagge disvā “imaṃ theraṃ nissāya gamissāmī”ti piṭṭhito piṭṭhito anubandhi. |
Then, in a certain village, a certain woman, having quarreled with her husband, and when he had gone out, thinking, "I will go to my family's house," she set out on the road. Seeing him on the way, she thought, "I will go in the company of this elder," and followed him from behind. |
thero pana taṃ na passati. |
The elder, however, did not see her. |
athassā sāmiko gehaṃ āgato taṃ adisvā “kulagāmaṃ gatā bhavissatī”ti anubandhanto taṃ disvā “na sakkā imāya ekikāya imaṃ aṭaviṃ paṭipajjituṃ, kaṃ nu kho nissāya gacchatī”ti olokento theraṃ disvā “ayaṃ imaṃ gaṇhitvā nikkhanto bhavissatī”ti cintetvā theraṃ santajjesi. |
Then her husband, having come home and not seeing her, thinking, "She must have gone to her family's village," followed her and, seeing her, thought, "It is not possible for this one to travel this forest alone. In whose company is she going?" And looking, he saw the elder and thought, "This one must have taken her and left," and he threatened the elder. |
atha naṃ sā itthī “neva maṃ esa bhadanto passati, na ālapati, mā naṃ kiñci avacā”ti āha. |
Then the woman said to him, "This good man neither sees me nor speaks to me. Do not say anything to him." |
so “kiṃ pana tvaṃ attānaṃ gahetvā gacchantaṃ mama ācikkhissasi, tuyhameva anucchavikaṃ imassa karissāmī”ti uppannakodho itthiyā āghātena theraṃ pothetvā taṃ ādāya nivatti. |
He said, "What, will you tell me that he is going along, having taken you? I will do to this one what is fitting for you," and with anger having arisen due to his wrath against the woman, he beat the elder and, taking her, he turned back. |
therassa sakalasarīraṃ sañjātagaṇḍaṃ ahosi. |
The elder's entire body was covered with swellings. |
athassa vihāraṃ gatakāle bhikkhū sarīraṃ sambāhantā gaṇḍe disvā “kiṃ idan”ti pucchiṃsu. |
Then, when he had gone to the monastery, the monks, while massaging his body, saw the swellings and asked, "What is this?" |
so tesaṃ tamatthaṃ ārocesi. |
He related the matter to them. |
atha naṃ bhikkhū, “āvuso, tasmiṃ purise evaṃ paharante tvaṃ kiṃ avaca, kiṃ vā te kodho uppanno”ti. |
Then the monks asked him, "Friend, when that man was striking you so, what did you say, or did anger arise in you?" |
“na me, āvuso, kodho uppajjī”ti vutte satthu santikaṃ gantvā tamatthaṃ ārocetvā, “bhante, esa bhikkhu ‘kodho te uppajjatī’ti vuccamāno ‘na me, āvuso, kodho uppajjatī’ti abhūtaṃ vatvā aññaṃ byākarotī”ti ārocesuṃ. |
When he said, "No anger arose in me, friends," they went to the Teacher and, having reported the matter, they reported, "Venerable sir, this monk, when asked, 'Did anger arise in you?' says, 'No anger arose in me, friends,' speaking what is not true and declaring another state." |
satthā tesaṃ kathaṃ sutvā, “bhikkhave, khīṇāsavā nāma nihitadaṇḍā, te paharantesupi kodhaṃ na karontiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher, having heard their words, said, "Monks, Arahants have indeed laid down the rod. They do not get angry even when struck," and he spoke this verse: |
♦ 405. |
♦ 405. |
♦ “nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca. |
♦ "Having laid down the rod towards beings, both trembling and firm, |
♦ yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇan”ti. |
♦ he who neither harms nor causes to be harmed, him I call a Brahmin." |
♦ tattha nidhāyāti nikkhipitvā oropetvā. |
♦ Therein, "having laid down" means having put down, having set aside. |
tasesu thāvaresu cāti taṇhātāsena tasesu, taṇhāabhāvena thiratāya thāvaresu ca. |
"Both trembling and firm" means towards those who tremble with the trembling of craving, and towards those who are firm due to the absence of craving. |
yo na hantīti yo evaṃ sabbasattesu vigatapaṭighatāya nikkhittadaṇḍo neva kañci sayaṃ hanati, na aññe ghāteti, tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"He who neither harms" means he who, having thus laid down the rod towards all beings due to the absence of ill-will, neither harms anyone himself nor causes others to be harmed; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ aññatarabhikkhuvatthu bāvīsatimaṃ. |
♦ The twenty-second story, that of a Certain Monk. |
♦ 23. sāmaṇerānaṃ vatthu |
♦ 23. The Story of the Novices |
♦ aviruddhanti imaṃ dhammadesanaṃ satthā jetavane viharanto cattāro sāmaṇere ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Un-opposed," concerning four novices. |
♦ ekā kira brāhmaṇī catunnaṃ bhikkhūnaṃ uddesabhattaṃ sajjetvā brāhmaṇaṃ āha — |
♦ It is said that a certain Brahmin woman prepared a designated meal for four monks and said to her Brahmin husband: |
“vihāraṃ gantvā cattāro mahallakabrāhmaṇe uddisāpetvā ānehī”ti. |
Go to the monastery and, having had four elder Brahmins designated, bring them here. |
so vihāraṃ gantvā “cattāro me brāhmaṇe uddisitvā dethā”ti āha. |
He went to the monastery and said, "Designate and give me four Brahmins." |
tassa saṃkicco paṇḍito sopāko revatoti sattavassikā cattāro khīṇāsavasāmaṇerā pāpuṇiṃsu. |
To him fell four Arahant novices of seven years of age: Saṅkicca, Paṇḍita, Sopāka, and Revata. |
brāhmaṇī mahārahāni āsanāni paññāpetvā ṭhitā sāmaṇere disvāva kupitā uddhane pakkhittaloṇaṃ viya taṭataṭāyamānā “tvaṃ vihāraṃ gantvā attano nattumattepi appahonte cattāro kumārake gahetvā āgatosī”ti vatvā tesaṃ tesu āsanesu nisīdituṃ adatvā nīcapīṭhakāni attharitvā “etesu nisīdathā”ti vatvā “gaccha, brāhmaṇa, mahallake oloketvā ānehī”ti āha. |
The Brahmin woman, having prepared seats of great value and standing there, as soon as she saw the novices, became angry and, sputtering like salt thrown on a fire, said, "You went to the monastery and have come back, having taken four boys who are not even as big as your own grandsons," and not allowing them to sit on those seats, she spread low stools and, saying, "Sit on these," she said, "Go, Brahmin, look for elders and bring them." |
brāhmaṇo vihāraṃ gantvā sāriputtattheraṃ disvā “etha, amhākaṃ gehaṃ gamissāmā”ti ānesi. |
The Brahmin went to the monastery and, seeing the elder Sāriputta, said, "Come, we will go to our house," and brought him. |
thero āgantvā sāmaṇere disvā “imehi brāhmaṇehi bhattaṃ laddhan”ti pucchitvā “na laddhan”ti vutte catunnameva bhattassa paṭiyattabhāvaṃ ñatvā “āhara me pattan”ti pattaṃ gahetvā pakkāmi. |
The elder came and, seeing the novices, asked, "Have these Brahmins received food?" and when they said, "They have not," and knowing that the food was prepared for the four of them, he said, "Bring me my bowl," and taking his bowl, he departed. |
brāhmaṇīpi “kiṃ iminā vuttan”ti pucchitvā “etesaṃ nisinnānaṃ brāhmaṇānaṃ laddhuṃ vaṭṭati, āhara me pattan”ti attano pattaṃ gahetvā gato, na bhuñjitukāmo bhavissati, sīghaṃ gantvā aññaṃ oloketvā ānehīti. |
The Brahmin woman also asked, "What did this one say?" and when he said, "It is fitting for these seated Brahmins to receive it. Bring me my bowl," and took his own bowl and left, she said, "He must not be desirous of eating. Go quickly, look for another, and bring him." |
brāhmaṇo gantvā mahāmoggallānattheraṃ disvā tatheva vatvā ānesi. |
The Brahmin went and, seeing the elder Mahāmoggallāna, said the same thing and brought him. |
sopi sāmaṇere disvā tatheva vatvā pattaṃ gahetvā pakkāmi. |
He too, seeing the novices, said the same thing, took his bowl, and departed. |
atha naṃ brāhmaṇī āha — |
Then the Brahmin woman said to him: |
“ete na bhuñjitukāmā, brāhmaṇavādakaṃ gantvā ekaṃ mahallakabrāhmaṇaṃ ānehī”ti. |
They are not desirous of eating. Go to the Brahmin-speaker and bring one elder Brahmin. |
♦ sāmaṇerāpi pātova paṭṭhāya kiñci alabhamānā jighacchāya pīḷitā nisīdiṃsu. |
♦ The novices also, not having received anything since the early morning, sat there, afflicted with hunger. |
atha nesaṃ guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. |
Then, by the power of their virtue, Sakka's throne showed signs of heat. |
so āvajjento tesaṃ pātova paṭṭhāya nisinnānaṃ kilantabhāvaṃ ñatvā “mayā tattha gantuṃ vaṭṭatī”ti jarājiṇṇo mahallakabrāhmaṇo hutvā tasmiṃ brāhmaṇavādake brāhmaṇānaṃ aggāsane nisīdi. |
He, investigating, and knowing their exhausted state from sitting there since the early morning, thought, "It is proper for me to go there," and taking the form of a decrepit, old Brahmin, he sat on the chief seat of the Brahmins in that Brahmin-speaker's place. |
brāhmaṇo taṃ disvā “idāni me brāhmaṇī attamanā bhavissatī”ti ehi gehaṃ gamissāmā”ti taṃ ādāya gehaṃ agamāsi. |
The Brahmin, seeing him, thought, "Now my Brahmin wife will be pleased," and saying, "Come, we will go home," he took him and went home. |
brāhmaṇī taṃ disvāva tuṭṭhacittā dvīsu āsanesu attharaṇaṃ ekasmiṃyeva attharitvā, “ayya, idha nisīdāhī”ti āha. |
The Brahmin woman, as soon as she saw him, with a pleased mind, spread a cover on two seats as one and said, "Venerable sir, sit here." |
sakko gehaṃ pavisitvā cattāro sāmaṇere pañcapatiṭṭhitena vanditvā tesaṃ āsanapariyante bhūmiyaṃ pallaṅkena nisīdi. |
Sakka entered the house, paid homage to the four novices with the five-point prostration, and sat down on the ground at the end of their seats in the cross-legged posture. |
atha naṃ disvā brāhmaṇī brāhmaṇaṃ āha — |
Then the Brahmin woman, seeing him, said to the Brahmin: |
“aho te ānīto brāhmaṇo, etampi ummattakaṃ gahetvā āgatosi, attano nattumatte vandanto vicarati, kiṃ iminā, nīharāhi nan”ti. |
Oh, what a Brahmin you have brought! You have brought this madman too! He goes about paying homage to those who are the size of his own grandsons. What is the use of this one? Take him out. |
so khandhepi hatthepi kacchāyapi gahetvā nikkaḍḍhiyamāno uṭṭhātumpi na icchati. |
He, though being seized by the shoulders, by the hands, and by the armpits and dragged out, did not even wish to get up. |
atha naṃ brāhmaṇī “ehi, brāhmaṇa, tvaṃ ekasmiṃ hatthe gaṇha, ahaṃ ekasmiṃ hatthe gaṇhissāmī”ti ubhopi dvīsu hatthesu gahetvā piṭṭhiyaṃ pothentā gehadvārato bahi akaṃsu. |
Then the Brahmin woman said, "Come, Brahmin, you take one hand, I will take one hand," and both of them, taking him by the two hands and beating him on the back, put him outside the house door. |
sakkopi nisinnaṭṭhāneyeva nisinno hatthaṃ parivattesi. |
Sakka also, right where he was sitting, turned his hand. |
te nivattitvā taṃ nisinnameva disvā bhītaravaṃ ravantā vissajjesuṃ. |
They turned and, seeing him still seated, crying out in fear, they let him go. |
tasmiṃ khaṇe sakko attano sakkabhāvaṃ jānāpesi. |
At that moment, Sakka made his identity as Sakka known. |
atha nesaṃ āhāraṃ adaṃsu. |
Then they gave them food. |
pañcapi janā āhāraṃ gahetvā eko kaṇṇikāmaṇḍalaṃ vinivijjhitvā, eko chadanassa purimabhāgaṃ, eko pacchimabhāgaṃ, eko pathaviyaṃ nimujjitvā, sakkopi ekena ṭhānena nikkhamīti evaṃ pañcadhā agamaṃsu . |
The five of them, having taken the food, one went out through the ear-ornament hole, one through the front part of the roof, one through the back part, one sank into the earth, and Sakka also went out through one place. Thus they departed in five ways. |
tato paṭṭhāya ca pana taṃ gehaṃ pañcachiddagehaṃ kira nāma jātaṃ. |
And from then on, that house was known as the house with five holes. |
♦ sāmaṇerepi vihāraṃ gatakāle bhikkhū, “āvuso, kīdisan”ti pucchiṃsu. |
♦ And when the novices had gone to the monastery, the monks asked, "Friends, how was it?" |
mā no pucchittha, amhākaṃ diṭṭhakālato paṭṭhāya brāhmaṇī kodhābhibhūtā paññattāsanesu no nisīditumpi adatvā “sīghaṃ sīghaṃ mahallakabrāhmaṇaṃ ānehī”ti āha. |
"Do not ask us. From the time she saw us, the Brahmin woman, overcome with anger, did not even let us sit on the prepared seats and said, 'Quickly, quickly, bring an elder Brahmin.' |
amhākaṃ upajjhāyo āgantvā amhe disvā “imesaṃ nisinnabrāhmaṇānaṃ laddhuṃ vaṭṭatī”ti pattaṃ āharāpetvā nikkhami. |
Our preceptor came and, seeing us, said, 'It is fitting for these seated Brahmins to receive it,' and had his bowl brought and left. |
“aññaṃ mahallakaṃ brāhmaṇaṃ ānesī”ti vutte brāhmaṇo mahāmoggallānattheraṃ ānesi, sopi amhe disvā tatheva vatvā pakkāmi. |
When she said, 'Bring another elder Brahmin,' the Brahmin brought the elder Mahāmoggallāna. He too, seeing us, said the same thing and departed. |
atha brāhmaṇī “na ete bhuñjitukāmā, gaccha brāhmaṇavādakato ekaṃ mahallakabrāhmaṇaṃ ānehī”ti brāhmaṇaṃ pahiṇi. |
Then the Brahmin woman said, 'They are not desirous of eating. Go to the Brahmin-speaker and bring one elder Brahmin,' and sent the Brahmin. |
so tattha gantvā brāhmaṇavesena āgataṃ sakkaṃ ānesi, tassa āgatakāle amhākaṃ āhāraṃ adaṃsūti. |
He went there and brought Sakka who had come in the guise of a Brahmin. At his arrival, they gave us food." |
evaṃ karontānaṃ pana tesaṃ tumhe na kujjhitthāti? |
But while they were doing thus, were you not angry? |
na kujjhimhāti. |
We were not angry. |
bhikkhū taṃ sutvā satthu ārocesuṃ — |
The monks, having heard that, reported to the Teacher: |
“bhante, ime ‘na kujjhimhā’ti abhūtaṃ vatvā aññaṃ byākarontī”ti. |
Venerable sir, these ones, saying, 'We were not angry,' are speaking what is not true and declaring another state. |
satthā, “bhikkhave, khīṇāsavā nāma viruddhesupi na virujjhantiyevā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "Monks, Arahants are indeed not opposed even among the opposed," and he spoke this verse: |
♦ 406. |
♦ 406. |
♦ “aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ. |
♦ "Un-opposed among the opposed, at peace among those who have taken up the rod, |
♦ sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ without grasping among those who grasp, him I call a Brahmin." |
♦ tattha aviruddhanti āghātavasena viruddhesupi lokiyamahājanesu āghātābhāvena aviruddhaṃ. |
♦ Therein, "un-opposed" means un-opposed by the absence of ill-will even among the worldly crowd who are opposed by way of ill-will. |
hatthagate daṇḍe vā satthe vā avijjamānepi paresaṃ pahāradānato aviratattā attadaṇḍesu janesu nibbutaṃ nikkhittadaṇḍaṃ, pañcannaṃ khandhānaṃ ahaṃ mamanti gahitattā sādānesu tassa gahaṇassa abhāvena anādānaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"Among those who have taken up the rod" means among people who, though having no rod or weapon in their hands, are unrestrained from giving blows to others, he is "at peace," having laid down the rod. "Among those who grasp" means among those who grasp the five aggregates as 'I' and 'mine', he is "without grasping" due to the absence of that grasping. Him who is of such a nature I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sāmaṇerānaṃ vatthu tevīsatimaṃ. |
♦ The twenty-third story, that of the Novices. |
♦ 24. mahāpanthakattheravatthu |
♦ 24. The Story of the Elder Mahāpanthaka |
♦ yassa rāgo cāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahāpanthakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "He whose passion," concerning Mahāpanthaka. |
♦ so hāyasmā cūḷapanthakaṃ catūhi māsehi ekaṃ gāthaṃ paguṇaṃ kātuṃ asakkontaṃ “tvaṃ sāsane abhabbo, gihibhogāpi parihīno, kiṃ te idha vāsena, ito nikkhamā”ti vihārā nikkaḍḍhitvā dvāraṃ thakesi. |
♦ The venerable one, when Cūḷapanthaka was unable to master one verse in four months, thinking, "You are unfit for the dispensation, you have lost even the enjoyments of a layman. What is the use of your staying here? Get out of here," he dragged him out of the monastery and closed the door. |
bhikkhū kathaṃ samuṭṭhāpesuṃ, “āvuso, mahāpanthakattherena idaṃ nāma kataṃ, khīṇāsavānampi maññe kodho uppajjatī”ti. |
The monks raised a discussion, "Friends, the elder Mahāpanthaka has done this. I think anger arises even in Arahants." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, khīṇāsavānaṃ rāgādayo kilesā atthi, mama puttena atthapurekkhāratāya ceva dhammapurekkhāratāya ca katan”ti vatvā imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "No, monks, Arahants do not have defilements like passion and so on. My son has done this with a focus on the meaning and a focus on the Dhamma," and he spoke this verse: |
♦ 407. |
♦ 407. |
♦ “yassa rāgo ca doso ca, māno makkho ca pātito. |
♦ "He whose passion and hatred, conceit and denigration have fallen away, |
♦ sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇan”ti. |
♦ like a mustard seed from the point of an awl, him I call a Brahmin." |
♦ tattha āraggāti yassete rāgādayo kilesā, ayañca paraguṇamakkhanalakkhaṇo makkho āraggā sāsapo viya pātito, yathā sāsapo āragge na santiṭṭhati, evaṃ citte na santiṭṭhati, tamahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "from the point of an awl" means he whose defilements of passion and so on, and this denigration which is characterized by disparaging the virtues of others, have fallen away like a mustard seed from the point of an awl; just as a mustard seed does not stay on the point of an awl, so it does not stay in his mind; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ mahāpanthakattheravatthu catuvīsatimaṃ. |
♦ The twenty-fourth story, that of the Elder Mahāpanthaka. |
♦ 25. pilindavacchattheravatthu |
♦ 25. The Story of the Elder Pilindavaccha |
♦ akakkasanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto pilindavacchattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Not harsh," concerning the elder Pilindavaccha. |
♦ so kirāyasmā “ehi, vasali, yāhi, vasalī”tiādīni vadanto gihīpi pabbajitepi vasalivādeneva samudācarati. |
♦ It is said that the venerable one, saying things like, "Come, outcaste! Go, outcaste!" would address both laypeople and the ordained with the term 'outcaste'. |
athekadivasaṃ sambahulā bhikkhū satthu ārocesuṃ — |
Then one day, many monks reported to the Teacher: |
“āyasmā, bhante, pilindavaccho bhikkhū vasalivādena samudācaratī”ti. |
The venerable Pilindavaccha, venerable sir, addresses the monks with the term 'outcaste'. |
satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ pilindavaccha bhikkhū vasalivādena samudācarasī”ti pucchitvā “evaṃ, bhante”ti vutte tassāyasmato pubbenivāsaṃ manasikaritvā “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha, na, bhikkhave, vaccho dosantaro bhikkhū vasalivādena samudācarati, vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni sabbāni tāni brāhmaṇakule paccājātāni, so tassa dīgharattaṃ vasalivādo samudāciṇṇo, khīṇāsavassa nāma kakkasaṃ pharusaṃ paresaṃ mammaghaṭṭanavacanameva natthi. |
The Teacher had him summoned and asked, "Is it true, Pilindavaccha, that you address the monks with the term 'outcaste'?" and when he said, "Yes, venerable sir," he, having recollected the venerable one's past lives, said, "Do not, monks, grumble about the monk Vaccha. It is not, monks, with a mind of hatred that Vaccha addresses the monks with the term 'outcaste'. For the monk Vaccha, monks, for five hundred births continuously, all of them were rebirths in a Brahmin family. That term 'outcaste' has been his habit for a long time. For an Arahant, there is no harsh, rough speech that cuts others to the quick. |
āciṇṇavasena hi mama putto evaṃ kathetī”ti vatvā imaṃ gāthamāha — |
It is due to habit that my son speaks thus," and he spoke this verse: |
♦ 408. |
♦ 408. |
♦ “akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye. |
♦ "He who would utter speech that is not harsh, instructive, and true, |
♦ yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇan”ti. |
♦ by which he would not offend anyone, him I call a Brahmin." |
♦ tattha akakkasanti apharusaṃ. |
♦ Therein, "not harsh" means not rough. |
viññāpaninti atthaviññāpaniṃ. |
"Instructive" means instructive of the meaning. |
saccanti bhūtatthaṃ. |
"True" means the real meaning. |
nābhisajeti yāya girāya aññaṃ kujjhāpanavasena na laggāpeyya, khīṇāsavo nāma evarūpameva giraṃ bhāseyya, tasmā tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"Would not offend" means by which speech he would not cause another to be attached by way of making him angry; an Arahant would speak only such speech; therefore, him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ pilindavacchattheravatthu pañcavīsatimaṃ. |
♦ The twenty-fifth story, that of the Elder Pilindavaccha. |
♦ 26. aññatarattheravatthu |
♦ 26. The Story of a Certain Elder |
♦ yodha dīghanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who here, long," concerning a certain elder. |
♦ sāvatthiyaṃ kireko micchādiṭṭhiko brāhmaṇo sarīragandhagahaṇabhayena uttarasāṭakaṃ apanetvā ekamante ṭhapetvā gehadvārābhimukho nisīdi. |
♦ It is said that in Sāvatthī, a certain Brahmin of wrong view, for fear of catching a body odor, removed his upper garment and, placing it to one side, sat facing the door of his house. |
atheko khīṇāsavo bhattakiccaṃ katvā vihāraṃ gacchanto taṃ sāṭakaṃ disvā ito cito ca oloketvā kañci apassanto “nissāmiko ayan”ti paṃsukūlaṃ adhiṭṭhahitvā gaṇhi. |
Then a certain Arahant, having finished his meal and going to the monastery, saw that garment and, looking this way and that and seeing no one, he took it, determining it to be a rag from a dust-heap. |
atha naṃ brāhmaṇo disvā akkosanto upasaṅkamitvā “muṇḍaka, samaṇa, mama sāṭakaṃ gaṇhasī”ti āha. |
Then the Brahmin, seeing him, reviling him, approached and said, "Shaven-headed one, ascetic, you are taking my garment." |
taveso, brāhmaṇāti. |
Is this yours, Brahmin? |
āma, samaṇāti. |
Yes, ascetic. |
“mayā kañci apassantena paṃsukūlasaññāya gahito, gaṇha nan”ti tassa datvā vihāraṃ gantvā bhikkhūnaṃ tamatthaṃ ārocesi. |
"I, seeing no one, took it with the perception of it being a rag from a dust-heap. Take it," and giving it to him, he went to the monastery and related the matter to the monks. |
athassa vacanaṃ sutvā bhikkhū tena saddhiṃ keḷiṃ karontā “kiṃ nu kho, āvuso, sāṭako dīgho rasso thūlo saṇho”ti. |
Then the monks, having heard his words, made fun of him, "What now, friend, was the garment long, short, thick, or fine?" |
āvuso, dīgho vā hotu rasso vā thūlo vā saṇho vā, natthi mayhaṃ tasmiṃ ālayo, paṃsukūlasaññāya naṃ gaṇhinti. |
Friends, whether it was long or short, thick or fine, I have no attachment to it. I took it with the perception of it being a rag from a dust-heap. |
taṃ sutvā bhikkhū tathāgatassa ārocesuṃ — |
Having heard that, the monks reported to the Tathāgata: |
“esa, bhante, bhikkhu abhūtaṃ vatvā aññaṃ byākarotī”ti. |
This monk, venerable sir, speaking what is not true, declares another state. |
satthā “bhūtaṃ, bhikkhave, esa katheti, khīṇāsavā nāma paresaṃ santakaṃ na gaṇhantī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "He speaks the truth, monks. Arahants indeed do not take what belongs to others," and he spoke this verse: |
♦ 409. |
♦ 409. |
♦ “yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ. |
♦ "He who here, whether long or short, fine or coarse, beautiful or ugly, |
♦ loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇan”ti. |
♦ does not take what is not given in the world, him I call a Brahmin." |
♦ tassattho — sāṭakābharaṇādīsu dīghaṃ vā rassaṃ vā maṇimuttādīsu aṇuṃ vā thūlaṃ vā mahagghāppagghavasena subhaṃ vā asubhaṃ vā yo puggalo imasmiṃ loke parapariggahitaṃ nādiyati, tamahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ The meaning of this is: He who in this world does not take what is possessed by another, whether it be long or short among garments and ornaments, or fine or coarse among gems and pearls, or beautiful or ugly in terms of great or little value, him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ aññatarattheravatthu chabbīsatimaṃ. |
♦ The twenty-sixth story, that of a Certain Elder. |
♦ 27. sāriputtattheravatthu |
♦ 27. The Story of the Elder Sāriputta |
♦ āsā yassāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He for whom hopes," concerning the elder Sāriputta. |
♦ thero kira pañcabhikkhusataparivāro janapade ekaṃ vihāraṃ gantvā vassaṃ upagañchi. |
♦ It is said that the elder, surrounded by five hundred monks, went to a monastery in the countryside and entered the rains retreat. |
manussā theraṃ disvā bahuṃ vassāvāsikaṃ paṭissuṇiṃsu. |
The people, seeing the elder, promised much for the rains retreat. |
thero pavāretvā sabbasmiṃ vassāvāsike asampatteyeva satthu santikaṃ gacchanto bhikkhū āha — |
The elder, at the end of the retreat, and before all the rains-retreat requisites had arrived, while going to the Teacher, said to the monks: |
“daharānañceva sāmaṇerānañca manussehi vassāvāsike āhaṭe gahetvā peseyyātha, ṭhapetvā vā sāsanaṃ pahiṇeyyāthā”ti. |
When the rains-retreat requisites are brought by the people for the young ones and the novices, please take them and send them, or having kept them, send a message. |
evaṃ vatvā ca pana satthu santikaṃ agamāsi. |
And having said this, he went to the Teacher. |
bhikkhū kathaṃ samuṭṭhāpesuṃ “ajjāpi maññe sāriputtattherassa taṇhā atthiyeva. |
The monks raised a discussion, "I think the elder Sāriputta still has craving. |
tathā hi manussehi vassāvāsike dinne attano saddhivihārikānaṃ ‘vassāvāsikaṃ peseyyātha, ṭhapetvā vā sāsanaṃ pahiṇeyyāthā’ti bhikkhūnaṃ vatvā āgato”ti. |
For when the rains-retreat requisites were given by the people, he came after telling the monks, 'Send the rains-retreat requisites, or having kept them, send a message' for his resident pupils." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, mama puttassa taṇhā atthi, manussānaṃ pana puññato daharasāmaṇerānañca dhammikalābhato parihāni mā ahosīti tenevaṃ kathitan”ti vatvā imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "No, monks, my son does not have craving. But he spoke thus so that there would be no loss of merit for the people and no loss of the rightful gains for the young novices," and he spoke this verse: |
♦ 410. |
♦ 410. |
♦ “āsā yassa na vijjanti, asmiṃ loke paramhi ca. |
♦ "He for whom hopes do not exist, in this world or the next, |
♦ nirāsāsaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ without longing, disjoined, him I call a Brahmin." |
♦ tattha āsāti taṇhā. |
♦ Therein, "hopes" means craving. |
nirāsāsanti nittaṇhaṃ. |
"Without longing" means without craving. |
visaṃyuttanti sabbakilesehi visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"Disjoined" means disjoined from all defilements; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sāriputtattheravatthu sattavīsatimaṃ. |
♦ The twenty-seventh story, that of the Elder Sāriputta. |
♦ 28. mahāmoggallānattheravatthu |
♦ 28. The Story of the Elder Mahāmoggallāna |
♦ yassālayāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāmoggallānattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He for whom attachments," concerning the elder Mahāmoggallāna. |
vatthu purimasadisameva. |
The story is similar to the previous one. |
idha pana satthā moggallānattherassa nittaṇhabhāvaṃ vatvā imaṃ gāthamāha — |
Here, however, the Teacher, having spoken of the elder Moggallāna's state of being without craving, spoke this verse: |
♦ 411. |
♦ 411. |
♦ “yassālayā na vijjanti, aññāya akathaṃkathī. |
♦ "He for whom attachments do not exist, who, having known, is free from doubt, |
♦ amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having plunged into the deathless, attained it, him I call a Brahmin." |
♦ tattha ālayāti taṇhā. |
♦ Therein, "attachments" means craving. |
aññāya akathaṃkathīti aṭṭha vatthūni yathābhūtaṃ jānitvā aṭṭhavatthukāya vicikicchāya nibbicikiccho. |
"Who, having known, is free from doubt" means having known the eight objects as they really are, he is free from doubt about the eight objects. |
amatogadhamanuppattanti amataṃ nibbānaṃ ogāhetvā anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"Having plunged into the deathless, attained it" means having plunged into the deathless Nibbāna and attained it; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ mahāmoggallānattheravatthu aṭṭhavīsatimaṃ. |
♦ The twenty-eighth story, that of the Elder Mahāmoggallāna. |
♦ 29. revatattheravatthu |
♦ 29. The Story of the Elder Revata |
♦ yodha puññañcāti imaṃ dhammadesanaṃ satthā pubbārāme viharanto revatattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Pubbārāma, spoke this Dharma teaching, "He who here, both merit," concerning the elder Revata. |
vatthu “gāme vā yadi vāraññe”ti gāthāvaṇṇanāya vitthāritameva. |
The story is detailed in the commentary on the verse "Whether in a village or in a forest." |
vuttañhi tattha -- |
For it is said there: |
♦ puna ekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ “aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatāni katānī”ti. |
♦ Again, one day, the monks raised a discussion: "Oh, what a gain for the novice! Oh, what merit! By whom alone five hundred gabled-roof dwellings were made for five hundred monks." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīnan”ti vatvā imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Monks, my son has neither merit nor demerit; both have been abandoned by him," and he spoke this verse: |
♦ 412. |
♦ 412. |
♦ “yodha puññañca pāpañca, ubho saṅgamupaccagā. |
♦ "He who here has passed beyond attachment to both merit and demerit, |
♦ asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ sorrowless, dustless, pure, him I call a Brahmin." |
♦ tattha ubhoti dvepi puññāni ca pāpāni ca chaḍḍetvāti attho. |
♦ Therein, "both" means having abandoned both merits and demerits, is the meaning. |
saṅganti rāgādibhedaṃ saṅgaṃ. |
"Attachment" means the attachment distinguished as passion and so on. |
upaccagāti atikkanto. |
"Has passed beyond" means has overcome. |
vaṭṭamūlakasokābhāvena asokaṃ abbhantare rāgarajādīnaṃ abhāvena virajaṃ nirupakkilesatāya suddhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"Sorrowless" due to the absence of the sorrow that is the root of the round of existence; "dustless" due to the absence of the dust of passion and so on within; "pure" due to being without defilement; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ revatattheravatthu ekūnatiṃsatimaṃ. |
♦ The twenty-ninth story, that of the Elder Revata. |
♦ 30. candābhattheravatthu |
♦ 30. The Story of the Elder Candābha |
♦ candaṃ vāti imaṃ dhammadesanaṃ satthā jetavane viharanto candābhattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Like the moon," concerning the elder Candābha. |
♦ tatrāyaṃ anupubbī kathā — atīte eko bārāṇasivāsī vāṇijo “paccantaṃ gantvā candanaṃ āharissāmī”ti bahūni vatthābharaṇādīni gahetvā pañcahi sakaṭasatehi paccantaṃ gantvā gāmadvāre nivāsaṃ gahetvā aṭaviyaṃ gopāladārake pucchi — |
♦ Therein, this is the continuous story: In the past, a certain merchant of Benares, thinking, "I will go to the border region and bring back sandalwood," took many clothes, ornaments, and so on, and with five hundred carts, he went to the border region. Having taken up his residence at the village gate, he asked the cowherd boys in the forest: |
“imasmiṃ gāme pabbatapādakammiko koci manusso atthī”ti? |
Is there any man in this village who works at the foot of the mountain? |
“āma, atthī”ti. |
Yes, there is. |
“ko nāmeso”ti? |
What is his name? |
“asuko nāmā”ti. |
So-and-so. |
“bhariyāya panassa puttānaṃ vā kiṃnāman”ti? |
And what are the names of his wife or sons? |
“idañcidañcā”ti. “kahaṃ panassa ṭhāne gehan”ti? |
This and that. |
“asukaṭṭhāne nāmā”ti. |
And where in the place is his house? |
so tehi dinnasaññāya sukhayānake nisīditvā tassa gehadvāraṃ gantvā yānā oruyha gehaṃ pavisitvā “asukanāme”ti taṃ itthiṃ pakkosi. |
At such and such a place. |
sā “eko no ñātako bhavissatī”ti vegenāgantvā āsanaṃ paññāpesi. |
He, by the sign given by them, sitting in a comfortable vehicle, went to his house door, and descending from the vehicle, he entered the house and called out to the woman, "So-and-so!" |
so tattha nisīditvā nāmaṃ vatvā “mama sahāyo kahan”ti pucchi. |
She, thinking, "He must be a relative of ours," came quickly and prepared a seat. |
“araññaṃ gato, sāmī”ti. |
He, sitting there, stated his name and asked, "Where is my friend?" |
“mama putto asuko nāma, mama dhītā asukā nāma kahan”ti sabbesaṃ nāmaṃ kittentova pucchitvā “imāni nesaṃ vatthābharaṇāni dadeyyāsi, sahāyassāpi me aṭavito āgatakāle idaṃ vatthābharaṇaṃ dadeyyāsī”ti adāsi. |
He has gone to the forest, my lord. |
sā tassa uḷāraṃ sakkāraṃ katvā sāmikassa āgatakāle “sāmi, iminā āgatakālato paṭṭhāya sabbesaṃ nāmaṃ vatvā idañcidañca dinnan”ti āha. |
"My son, so-and-so, and my daughter, so-and-so, where are they?" he asked, mentioning the names of all of them. "You should give these clothes and ornaments to them. And when my friend comes from the forest, you should give this clothing and ornament to him," and he gave them. |
sopissa kattabbayuttakaṃ kari. |
She showed him great honor, and when her husband came, she said, "My lord, from the time this one came, he, mentioning the names of everyone, has given this and that." |
| He too did what was proper to be done for him. | |
♦ atha naṃ sāyaṃ sayane nisinno pucchi — |
♦ Then, in the evening, as he was seated on his bed, he asked: |
“samma, pabbatapāde carantena te kiṃ bahuṃ diṭṭhapubban”ti? |
Friend, what have you seen much of while wandering at the foot of the mountain? |
“aññaṃ na passāmi, rattasākhā pana me bahū rukkhā diṭṭhā”ti. |
I do not see anything else, but I have seen many trees with red branches. |
“bahū rukkhā”ti? |
Many trees? |
“āma, bahū”ti. |
Yes, many. |
tena hi te amhākaṃ dassehīti tena saddhiṃ gantvā rattacandanarukkhe chinditvā pañca sakaṭasatāni pūretvā āgacchanto taṃ āha — |
"Then show them to us," and going with him, he cut down red sandalwood trees, filled five hundred carts, and as he was coming back, he said to him: |
“samma, bārāṇasiyaṃ asukaṭṭhāne nāma mama gehaṃ, kālena kālaṃ mama santikaṃ āgaccheyyāsi, aññena ca me paṇṇākārena attho natthi, rattasākharukkhe eva āhareyyāsī”ti. |
Friend, my house is in Benares, at such and such a place. From time to time, you should come to me. And I have no need of any other gift; you should bring only the red-branched trees. |
so “sādhū”ti vatvā kālena kālaṃ tassa santikaṃ āgacchanto rattacandanameva āharati, sopissa bahudhanaṃ deti. |
He, saying, "Very well," and coming to him from time to time, would bring only red sandalwood, and he would give him much wealth. |
♦ tato aparena samayena parinibbute kassapadasabale patiṭṭhite kañcanathūpe so puriso bahuṃ candanaṃ ādāya bārāṇasiṃ agamāsi. |
♦ On a later occasion, when the Ten-Powered Kassapa had attained final Nibbāna and a golden stupa had been erected, that man went to Benares, taking much sandalwood. |
athassa so sahāyako vāṇijo bahuṃ candanaṃ pisāpetvā pātiṃ pūretvā “ehi, samma, yāva bhattaṃ pacati, tāva cetiyakaraṇaṭṭhānaṃ gantvā āgamissāmā”ti taṃ ādāya tattha gantvā candanapūjaṃ akāsi. |
Then his merchant friend had much sandalwood ground, filled a bowl, and said, "Come, friend, while the food is cooking, let us go to the place where the stupa is being built and come back," and taking him, he went there and made an offering of sandalwood. |
sopissa paccantavāsī sahāyako cetiyakucchiyaṃ candanena candamaṇḍalaṃ akāsi. |
His friend from the border region also made a moon-disk with sandalwood in the belly of the stupa. |
ettakamevassa pubbakammaṃ. |
This much was his past deed. |
♦ so tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ tattha khepetvā imasmiṃ buddhuppāde rājagahanagare brāhmaṇamahāsālakule nibbatti. |
♦ He, having passed away from there, was reborn in the world of the gods, and having spent one Buddha-interval there, in this Buddha-era he was born in a great Brahmin family in the city of Rājagaha. |
tassa nābhimaṇḍalato candamaṇḍalasadisā pabhā uṭṭhahi, tenassa candābhotveva nāmaṃ kariṃsu. |
From the region of his navel, a radiance like the disk of the moon arose. Therefore, his name was made Candābha. |
cetiye kirassa candamaṇḍalakaraṇanissando esa. |
It is said that this was the result of his making a moon-disk at the stupa. |
brāhmaṇā cintayiṃsu — |
The Brahmins thought: |
“sakkā amhehi imaṃ gahetvā lokaṃ khāditun”ti. |
We can make a living by means of this one. |
taṃ yāne nisīdāpetvā “yo imassa sarīraṃ hatthena parāmasati, so evarūpaṃ nāma issariyasampattiṃ labhatī”ti vatvā vicariṃsu. |
Having had him sit in a vehicle, they would wander about, saying, "Whoever touches the body of this one will obtain such and such a glorious fortune." |
sataṃ vā sahassaṃ vā dadamānā eva tassa sarīraṃ hatthena phusituṃ labhanti. |
Only those who gave a hundred or a thousand would be able to touch his body with their hands. |
te evaṃ anuvicarantā sāvatthiṃ anuppattā nagarassa ca vihārassa ca antarā nivāsaṃ gaṇhiṃsu. |
They, wandering thus, reached Sāvatthī and took up their residence between the city and the monastery. |
sāvatthiyampi pañcakoṭimattā ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ gandhamālavatthabhesajjādihatthā dhammassavanāya gacchanti. |
In Sāvatthī also, about fifty million noble disciples, having given gifts before the meal, would go in the afternoon with perfumes, garlands, clothes, medicines, and so on in their hands to hear the Dhamma. |
brāhmaṇā te disvā “kahaṃ gacchathā”ti pucchiṃsu. |
The Brahmins, seeing them, asked, "Where are you going?" |
satthu santikaṃ dhammassavanāyāti. |
To the Teacher to hear the Dhamma. |
etha tattha gantvā kiṃ karissatha, amhākaṃ candābhassa brāhmaṇassa ānubhāvasadiso ānubhāvo natthi. |
"What will you do by going there? There is no one with power like the power of our Brahmin Candābha. |
etassa hi sarīraṃ phusantā idaṃ nāma labhanti, etha passatha nanti. |
For those who touch his body obtain this and that. Come and see." |
tumhākaṃ candābhassa brāhmaṇassa ko ānubhāvo nāma, amhākaṃ satthāyeva mahānubhāvoti. |
What power does your Brahmin Candābha have? There is no one like our Teacher in power. |
te aññamaññaṃ saññāpetuṃ asakkontā “vihāraṃ gantvā candābhassa vā amhākaṃ vā satthu ānubhāvaṃ jānissāmā”ti taṃ gahetvā vihāraṃ agamaṃsu. |
They, being unable to persuade each other, said, "We will go to the monastery and find out the power of either your Candābha or our Teacher," and taking him, they went to the monastery. |
♦ satthā tasmiṃ attano santikaṃ upasaṅkamanteyeva candābhāya antaradhānaṃ akāsi. |
♦ The Teacher, just as he was approaching him, made the moon-like radiance disappear. |
so satthu santike aṅgārapacchiyaṃ kāko viya ahosi. |
He, near the Teacher, became like a crow in a charcoal basket. |
atha naṃ ekamantaṃ nayiṃsu, ābhā paṭipākatikā ahosi. |
Then they took him to one side, and the radiance became as before. |
puna satthu santikaṃ ānayiṃsu, ābhā tatheva antaradhāyi. |
They brought him near the Teacher again, and the radiance disappeared in the same way. |
evaṃ tikkhattuṃ gantvā antaradhāyamānaṃ ābhaṃ disvā candābho cintesi — |
Thus, having gone three times and seeing the radiance disappear, Candābha thought: |
“ayaṃ ābhāya antaradhānamantaṃ jānāti maññe”ti. |
This one, I think, knows the spell for making the radiance disappear. |
so satthāraṃ pucchi — |
He asked the Teacher: |
“kiṃ nu kho ābhāya antaradhānamantaṃ jānāthā”ti? |
Do you know the spell for making the radiance disappear? |
āma, jānāmīti. |
Yes, I know it. |
tena hi me dethāti. |
Then give it to me. |
na sakkā apabbajitassa dātunti. |
It cannot be given to one who has not gone forth. |
so brāhmaṇe āha — |
He thought, "When this spell is learned, I will be the chief in all of Jambudīpa." He said to the Brahmins: |
“etasmiṃ mante gahite ahaṃ sakalajambudīpe jeṭṭhako bhavissāmi, tumhe ettheva hotha, ahaṃ pabbajitvā katipāheneva mantaṃ gaṇhissāmī”ti. |
You stay right here for a few days. I will go forth and learn the spell in a few days. |
so satthāraṃ pabbajjaṃ yācitvā upasampajji. |
He asked the Teacher for ordination and was ordained. |
athassa dvattiṃsākāraṃ ācikkhi. |
Then he taught him the thirty-two parts of the body. |
so “kiṃ idan”ti pucchi. |
He asked, "What is this?" |
idaṃ mantassa parikammaṃ sajjhāyituṃ vaṭṭatīti. |
This is the preliminary practice for the spell; it should be recited. |
brāhmaṇāpi antarantarā āgantvā “gahito te manto”ti pucchanti. |
The Brahmins also, coming from time to time, would ask, "Have you learned your spell?" |
na tāva gaṇhāmīti. |
I am not yet learning it. |
so katipāheneva arahattaṃ patvā brāhmaṇehi āgantvā pucchitakāle “yātha tumhe, idānāhaṃ anāgamanadhammo jāto”ti āha. |
He, in a few days, attained Arahantship. When he was asked by the Brahmins who came again, he said, "Go away. Now I have become one who does not come back." |
bhikkhū tathāgatassa ārocesuṃ — |
The monks reported to the Tathāgata: |
“ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī”ti. |
This one, venerable sir, speaking what is not true, declares another state. |
satthā “khīṇāsavo idāni, bhikkhave, mama putto candābho, bhūtamevesa kathetī”ti vatvā imaṃ gāthamāha — |
The Teacher said, "My son Candābha is now an Arahant, monks. He speaks only the truth," and he spoke this verse: |
♦ 413. |
♦ 413. |
♦ “candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ. |
♦ "Like the moon, spotless, pure, serene, and untroubled, |
♦ nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ with delight in becoming exhausted, him I call a Brahmin." |
♦ tattha vimalanti abbhādimalarahitaṃ. |
♦ Therein, "spotless" means free from the stain of clouds and so on. |
suddhanti nirupakkilesaṃ. |
"Pure" means without defilement. |
vippasannanti pasannacittaṃ. |
"Serene" means of a serene mind. |
anāvilanti kilesāvilattarahitaṃ. |
"Untroubled" means free from the trouble of defilements. |
nandībhavaparikkhīṇanti tīsu bhavesu parikkhīṇataṇhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. |
"With delight in becoming exhausted" means with craving for the three realms of existence exhausted; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ candābhattheravatthu tiṃsatimaṃ. |
♦ The thirtieth story, that of the Elder Candābha. |
♦ 31. sīvalittheravatthu |
♦ 31. The Story of the Elder Sīvali |
♦ yo imanti imaṃ dhammadesanaṃ satthā kuṇḍakoliyaṃ nissāya kuṇḍadhānavane viharanto sīvalittheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Kuṇḍadhāna forest near Kuṇḍakoliya, spoke this Dharma teaching, "He who this," concerning the elder Sīvali. |
♦ ekasmiñhi samaye suppavāsā nāma koliyadhītā sattavassāni gabbhaṃ dhāretvā sattāhaṃ mūḷhagabbhā dukkhāhi tibbāhi kaṭukāhi vedanāhi phuṭṭhā “sammāsambuddho vata so bhagavā, yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti. |
♦ For at one time, Suppavāsā, the daughter of a Koliyan, having carried a child in her womb for seven years, and for seven days having a difficult labor, afflicted with painful, sharp, and harsh feelings, reflecting on these three thoughts: "Indeed, that Blessed One is a Fully Enlightened One, who teaches the Dhamma for the abandoning of such suffering as this. |
suppaṭipanno vata tassa bhagavato sāvakasaṅgho, yo imassa evarūpassa dukkhassa pahānāya paṭipanno. |
Indeed, the community of the disciples of that Blessed One is well-practicing, who have practiced for the abandoning of such suffering as this. |
susukhaṃ vata taṃ nibbānaṃ, yathidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī”ti imehi tīhi vitakkehi taṃ dukkhaṃ adhivāsentī sāmikaṃ satthu santikaṃ pesetvā tena tassā vacanena satthu vandanāya ārocitāya “sukhinī hotu suppavāsā koliyadhītā, arogā arogaṃ puttaṃ vijāyatū”ti satthārā vuttakkhaṇeyeva sukhinī arogā arogaṃ puttaṃ vijāyitvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ adāsi. |
Indeed, that Nibbāna is supremely blissful, wherein such suffering as this does not exist," she endured that suffering and sent her husband to the Teacher. When he had reported her words of homage to the Teacher, at the very moment the Teacher said, "May Suppavāsā, the Koliyan daughter, be happy; may she, being healthy, give birth to a healthy son," she, being happy and healthy, gave birth to a healthy son. She invited the community of monks with the Buddha at its head and for seven days gave a great gift. |
puttopissā jātadivasato paṭṭhāya dhammakaraṇaṃ ādāya saṅghassa udakaṃ parissāvesi. |
Her son also, from the day he was born, took a water-strainer and strained water for the Sangha. |
so aparabhāge nikkhamitvā pabbajito arahattaṃ pāpuṇi. |
He, in a later part of his life, having gone forth and been ordained, attained Arahantship. |
♦ athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “passathāvuso, evarūpo nāma arahattassa upanissayasampanno bhikkhu ettakaṃ kālaṃ mātukucchismiṃ dukkhaṃ anubhosi, kimaṅgaṃ pana aññe, bahuṃ vata iminā dukkhaṃ nitthiṇṇan”ti. |
♦ Then one day, the monks raised a discussion in the Dhamma hall: "See, friends! A monk so endowed with the potential for Arahantship experienced suffering in his mother's womb for so long. What to say of others? Indeed, much suffering has been overcome by this one." |
satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “āma, bhikkhave, mama putto ettakā dukkhā muccitvā idāni nibbānaṃ sacchikatvā viharatī”ti vatvā imaṃ gāthamāha — |
The Teacher came and asked, "For what discussion, monks, are you now assembled?" and when it was said, "For this," he said, "Yes, monks, my son, having been freed from so much suffering, now lives, having realized Nibbāna," and he spoke this verse: |
♦ 414. |
♦ 414. |
♦ “yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā. |
♦ "He who has crossed over this quagmire, the difficult path, the round of rebirth, and delusion, |
♦ tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī. |
♦ crossed over, gone to the other shore, meditative, without craving, free from doubt, |
♦ anupādāya nibbuto, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having become extinguished without grasping, him I call a Brahmin." |
♦ tassattho — yo bhikkhu imaṃ rāgapalipathañceva kilesaduggañca saṃsāravaṭṭañca catunnaṃ ariyasaccānaṃ appaṭivijjhanakamohañca atīto, cattāro oghe tiṇṇo hutvā pāraṃ anuppatto, duvidhena jhānena jhāyī, taṇhāya abhāvena anejo, kathaṃkathāya abhāvena akathaṃkathī, upādānānaṃ abhāvena anupādiyitvā kilesanibbānena nibbuto, tamahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ The meaning of this is: That monk who has gone beyond this quagmire of passion and the difficult path of defilements and the round of rebirth and the delusion of not penetrating the four noble truths; having crossed the four floods and reached the other shore; meditative with the two kinds of meditation; without craving due to the absence of craving; free from doubt due to the absence of doubt; having become extinguished by the extinguishing of defilements without grasping due to the absence of grasping; him I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ sīvalittheravatthu ekatiṃsatimaṃ. |
♦ The thirty-first story, that of the Elder Sīvali. |
♦ 32. sundarasamuddattheravatthu |
♦ 32. The Story of the Elder Sundarasamudda |
♦ yodha kāmeti imaṃ dhammadesanaṃ satthā jetavane viharanto sundarasamuddattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who here, sensual pleasures," concerning the elder Sundarasamudda. |
♦ sāvatthiyaṃ kireko kulaputto sundarasamuddakumāro nāma cattālīsakoṭivibhave mahākule nibbatto. |
♦ It is said that in Sāvatthī, a certain young man of good family, Sundarasamuddakumāra, was born in a great family with a fortune of forty crores. |
so ekadivasaṃ pacchābhattaṃ gandhamālādihatthaṃ mahājanaṃ dhammassavanatthāya jetavanaṃ gacchantaṃ disvā “kahaṃ gacchathā”ti pucchitvā “satthu santikaṃ dhammassavanatthāyā”ti vutte “ahampi gamissāmī”ti vatvā tena saddhiṃ gantvā parisapariyante nisīdi. |
One day, he saw the great crowd, with perfumes, garlands, and so on in their hands, going to Jetavana to hear the Dhamma in the afternoon, and asking, "Where are you going?" and when it was said, "To the Teacher to hear the Dhamma," he said, "I too will go," and going with them, he sat at the edge of the assembly. |
satthā tassa āsayaṃ viditvā anupubbiṃ kathaṃ kathesi. |
The Teacher, knowing his disposition, gave a gradual discourse. |
so “na sakkā agāraṃ ajjhāvasantena saṅkhalikhitaṃ brahmacariyaṃ caritun”ti satthu dhammakathaṃ nissāya pabbajjāya jātussāho parisāya pakkantāya satthāraṃ pabbajjaṃ yācitvā “mātāpitūhi ananuññātaṃ tathāgatā na pabbājentī”ti sutvā gehaṃ gantvā raṭṭhapālakulaputtādayo viya mahantena vāyāmena mātāpitaro anujānāpetvā satthu santike pabbajitvā laddhūpasampado “kiṃ me idha vāsenā”ti tato nikkhamitvā rājagahaṃ gantvā piṇḍāya caranto vītināmesi. |
He, thinking, "It is not possible to live the holy life, polished like a conch shell, while dwelling in a house," and having become enthusiastic for ordination through the Teacher's Dhamma talk, when the assembly had departed, he asked the Teacher for ordination. And having heard, "The Tathāgatas do not ordain one who is not permitted by his parents," he went home and, like the young man of good family Raṭṭhapāla and others, with great effort, he got his parents' permission and, having gone forth under the Teacher and received the higher ordination, thinking, "What is the use of my staying here?" he left there and went to Rājagaha, where he spent his time walking for alms. |
♦ athekadivasaṃ sāvatthiyaṃ tassa mātāpitaro ekasmiṃ chaṇadivase mahantena sirisobhaggena tassa sahāyakakumārake kīḷamāne disvā “amhākaṃ puttassa idaṃ dullabhaṃ jātan”ti parideviṃsu. |
♦ Then one day, in Sāvatthī, his parents, on a certain festival day, seeing the young men, his friends, playing with great pomp and splendor, lamented, "This has become unavailable to our son." |
tasmiṃ khaṇe ekā gaṇikā taṃ kulaṃ gantvā tassa mātaraṃ rodamānaṃ nisinnaṃ disvā “amma, kiṃ kāraṇā rodasī”ti pucchi. |
At that moment, a certain courtesan went to that family and, seeing his mother sitting and weeping, asked, "Mother, for what reason are you weeping?" |
“puttaṃ anussaritvā rodāmī”ti. |
I am weeping, remembering my son. |
“kahaṃ pana so, ammā”ti? |
But where is he, mother? |
“bhikkhūsu pabbajito”ti. |
He has gone forth among the monks. |
“kiṃ uppabbājetuṃ na vaṭṭatī”ti? |
Is it not proper to make him disrobe? |
“vaṭṭati, na pana icchati, ito nikkhamitvā rājagahaṃ gato”ti. |
It is proper, but he does not wish it. He has left here and gone to Rājagaha. |
“sacāhaṃ taṃ uppabbājeyyaṃ, kiṃ me kareyyāthā”ti? |
If I were to make him disrobe, what would you do for me? |
“imassa te kulassa kuṭumbasāminiṃ kareyyāmā”ti. |
We would make you the mistress of the household of this family. |
tena hi me paribbayaṃ dethāti paribbayaṃ gahetvā mahantena parivārena rājagahaṃ gantvā tassa piṇḍāya caraṇavīthiṃ sallakkhetvā tatthekaṃ nivāsagehaṃ gahetvā pātova paṇītaṃ āhāraṃ paṭiyādetvā therassa piṇḍāya paviṭṭhakāle bhikkhaṃ datvā katipāhaccayena, “bhante, idheva nisīditvā bhattakiccaṃ karothā”ti pattaṃ gaṇhi. |
"Then give me the expenses," and taking the expenses, she went to Rājagaha with a large retinue. Having noted the street where he walked for alms, she took a dwelling house there and, in the early morning, having prepared fine food, when the elder entered for alms, she gave him alms. After a few days, she said, "Venerable sir, sit right here and have your meal," and took his bowl. |
so pattamadāsi. |
He gave his bowl. |
♦ atha naṃ paṇītena āhārena parivisitvā, “bhante, idheva piṇḍāya carituṃ phāsukan”ti vatvā katipāhaṃ ālinde nisīdāpetvā bhojetvā dārake pūvehi saṅgaṇhitvā “etha tumhe therassa āgatakāle mayi vārentiyāpi idhāgantvā rajaṃ uṭṭhāpeyyāthā”ti āha. |
♦ Then, having served him with fine food, she said, "Venerable sir, it is convenient to walk for alms right here," and for a few days she had him sit on the veranda and fed him. Then, having bribed some boys with cakes, she said, "Come, you, when the elder comes, even if I try to stop you, come here and raise dust." |
te punadivase therassa bhojanavelāya tāya vāriyamānāpi rajaṃ uṭṭhāpesuṃ. |
The next day, at the elder's mealtime, though being stopped by her, they raised dust. |
sā punadivase, “bhante, dārakā vāriyamānāpi mama vacanaṃ asuṇitvā idha rajaṃ uṭṭhāpenti, antogehe nisīdathā”ti anto nisīdāpetvā katipāhaṃ bhojesi. |
The next day, she said, "Venerable sir, the boys, though being stopped, do not listen to my words and raise dust here. Sit inside." And having had him sit inside, she fed him for a few days. |
puna dārake saṅgaṇhitvā “tumhe mayā vāriyamānāpi therassa bhojanakāle mahāsaddaṃ kareyyāthā”ti āha. |
Again, having bribed the boys, she said, "You, even though being stopped by me, should make a loud noise at the elder's mealtime." |
te tathā kariṃsu. |
They did so. |
sā punadivase, “bhante, imasmiṃ ṭhāne ativiya mahāsaddo hoti, dārakā mayā vāriyamānāpi vacanaṃ na gaṇhanti, uparipāsādeyeva nisīdathā”ti vatvā therena adhivāsite theraṃ purato katvā pāsādaṃ abhiruhantī dvārāni pidahamānāva pāsādaṃ abhiruhi. |
The next day, she said, "Venerable sir, in this place there is an extremely loud noise. The boys, though being stopped by me, do not take my word. Sit on the upper palace," and when the elder consented, she, having the elder go in front, climbed the palace, closing the doors as she went. |
thero ukkaṭṭhasapadānacāriko samānopi rasataṇhāya baddho tassā vacanena sattabhūmikaṃ pāsādaṃ abhiruhi. |
The elder, though he was one who practiced the strict alms-round, being bound by the craving for taste, at her word, climbed the seven-storied palace. |
♦ sā theraṃ nisīdāpetvā “cattālīsāya khalu, samma, puṇṇamukha ṭhānehi itthī purisaṃ accāvadati vijambhati vinamati gilasati vilajjati nakhena nakhaṃ ghaṭṭeti, pādena pādaṃ akkamati, kaṭṭhena pathaviṃ vilikhati, dārakaṃ ullaṅgheti olaṅgheti, kīḷati kīḷāpeti, cumbati cumbāpeti, bhuñjati bhuñjāpeti, dadāti āyācati, katamanukaroti, uccaṃ bhāsati, nīcaṃ bhāsati, aviccaṃ bhāsati, viviccaṃ bhāsati, naccena gītena vāditena roditena vilasitena vibhūsitena jagghati, pekkhati, kaṭiṃ cāleti, guyhabhaṇḍakaṃ cāleti, ūruṃ vivarati, ūruṃ pidahati, thanaṃ dasseti, kacchaṃ dasseti, nābhiṃ dasseti, akkhiṃ nikhaṇati, bhamukaṃ ukkhipati, oṭṭhaṃ palikhati, jivhaṃ nillāleti, dussaṃ muñcati, dussaṃ bandhati, sirasaṃ muñcati, sirasaṃ bandhatī”ti evaṃ āgataṃ itthikuttaṃ itthilīlaṃ dassetvā tassa purato ṭhitā imaṃ gāthamāha — |
♦ She, having seated the elder, said, "Indeed, my dear, in forty ways a woman captivates a man: she stretches, she bends, she swallows, she is shy, she rubs nail with nail, she steps on foot with foot, she scratches the ground with a stick, she lifts up and lets down a child, she plays, she makes play, she kisses, she makes kiss, she eats, she makes eat, she gives, she asks for, she imitates what is done, she speaks loudly, she speaks softly, she speaks openly, she speaks secretly, she laughs at dancing, singing, music, weeping, dalliance, and adornment, she gazes, she moves her hips, she moves her private parts, she reveals her thigh, she covers her thigh, she shows her breast, she shows her armpit, she shows her navel, she winks her eye, she raises her eyebrow, she licks her lip, she sticks out her tongue, she loosens her garment, she ties her garment, she loosens her hair, she ties her hair." Thus, showing the feminine wiles and feminine grace that have come down, she stood before him and spoke this verse: |
♦ “alattakakatā pādā, pādukāruyha vesiyā. |
♦ "With feet dyed with lac, the courtesan, having put on her shoes, |
♦ tuvampi daharo mama, ahampi daharā tava. |
♦ you too are young for me, and I too am young for you. |
♦ ubhopi pabbajissāma, jiṇṇā daṇḍaparāyaṇā”ti. |
♦ We will both go forth when old, leaning on a staff." |
. |
. |
♦ therassa “aho vata me bhāriyaṃ anupadhāretvā katakamman”ti mahāsaṃvego udapādi. |
♦ A great sense of urgency arose in the elder, "Oh, what a heavy deed I have done without due consideration!" |
tasmiṃ khaṇe satthā pañcacattālīsayojanamatthake jetavane nisinnova taṃ kāraṇaṃ disvā sitaṃ pātvākāsi. |
At that moment, the Teacher, while seated in Jetavana forty-five yojanas away, saw that event and showed a smile. |
atha naṃ ānandatthero pucchi — |
Then the elder Ānanda asked him: |
“bhante, ko nu kho hetu, ko paccayo sitassa pātukammāyā”ti. |
Venerable sir, what is the reason, what is the cause, for the appearance of a smile? |
ānanda, rājagahanagare sattabhūmikapāsādatale sundarasamuddassa ca bhikkhuno gaṇikāya ca saṅgāmo vattatīti. |
Ānanda, on the top floor of a seven-storied palace in the city of Rājagaha, a battle is taking place between the monk Sundarasamudda and a courtesan. |
kassa nu kho, bhante, jayo bhavissati, kassa parājayoti? |
Whose, venerable sir, will be the victory, whose the defeat? |
satthā, “ānanda, sundarasamuddassa jayo bhavissati, gaṇikāya parājayo”ti therassa jayaṃ pakāsetvā tattha nisinnakova obhāsaṃ pharitvā “bhikkhu ubhopi kāme nirapekkho pajahā”ti vatvā imaṃ gāthamāha — |
The Teacher, announcing the elder's victory, "Ānanda, the victory will be Sundarasamudda's, the defeat the courtesan's," and while seated there, he suffused him with a radiant light and said, "Monk, abandon both sensual pleasures without longing," and he spoke this verse: |
♦ 415. |
♦ 415. |
♦ “yodha kāme pahantvāna, anāgāro paribbaje. |
♦ "He who here, having abandoned sensual pleasures, would wander as a homeless one, |
♦ kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ with sensual existence and becoming exhausted, him I call a Brahmin." |
♦ tassattho — yo puggalo idha loke ubhopi kāme hitvā anāgāro hutvā paribbajati, taṃ parikkhīṇakāmañceva parikkhīṇabhavañca ahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ The meaning of this is: He who in this world, having given up both sensual pleasures, wanders as a homeless one, him, with sensual pleasure exhausted and with becoming exhausted, I call a Brahmin, is the meaning. |
♦ desanāvasāne so thero arahattaṃ patvā iddhibalena vehāsaṃ abbhuggantvā kaṇṇikāmaṇḍalaṃ vinivijjhitvā satthu sarīraṃ thomentoyeva āgantvā satthāraṃ vandi. |
♦ At the end of the discourse, that elder attained Arahantship and, by his psychic power, rose up into the air, went out through the ear-ornament hole, and while extolling the Teacher's body, he came and paid homage to the Teacher. |
dhammasabhāyampi kathaṃ samuṭṭhāpesuṃ, “āvuso, jivhāviññeyyaṃ rasaṃ nissāya manaṃ naṭṭho sundarasamuddatthero, satthā panassa avassayo jāto”ti. |
And in the Dhamma hall, a discussion arose, "Friends, the elder Sundarasamudda, having lost his mind on account of the taste cognizable by the tongue, but the Teacher became his refuge." |
satthā taṃ kathaṃ sutvā “na, bhikkhave, idāneva, pubbepāhaṃ etassa rasataṇhāya baddhamanassa avassayo jātoyevā”ti vatvā tehi yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā — |
The Teacher, having heard that talk, said, "Not only now, monks, in the past too I became a refuge for this one whose mind was bound by the craving for taste," and being requested by them, to clarify that matter he related a story of the past: |
♦ “na kiratthi rasehi pāpiyo, |
♦ "There is indeed nothing more evil than tastes, |
♦ āvāsehi vā santhavehi vā. |
♦ or from dwellings or from familiarity. |
♦ vātamigaṃ gahananissitaṃ, |
♦ The wind-deer dwelling in the thicket, |
♦ vasamānesi rasehi sañjayo”ti. |
♦ you tamed with tastes, O Sañjaya." |
— |
— |
♦ ekakanipāte imaṃ vātamigajātakaṃ vitthāretvā “tadā sundarasamuddo vātamigo ahosi, imaṃ pana gāthaṃ vatvā tassa vissajjāpetā rañño mahāmacco ahamevā”ti jātakaṃ samodhānesīti. |
♦ Having related this Vātamiga Jātaka from the Ekakanipāta in detail, he said, "At that time, Sundarasamudda was the wind-deer. But the king's great minister who, having spoken this verse, had him released, was I myself," and he connected the Jātaka. |
♦ sundarasamuddattheravatthu battiṃsatimaṃ. |
♦ The thirty-second story, that of the Elder Sundarasamudda. |
♦ 33. jaṭilattheravatthu |
♦ 33. The Story of the Elder Jaṭila |
♦ yodha taṇhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto jaṭilattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "He who here, craving," concerning the elder Jaṭila. |
♦ tatrāyaṃ anupubbī kathā — atīte kira bārāṇasiyaṃ dve bhātaro kuṭumbikā mahantaṃ ucchukhettaṃ kāresuṃ. |
♦ Therein, this is the continuous story: In the past, it is said, in Benares, two brothers who were householders made a large sugarcane field. |
athekadivasaṃ kaniṭṭhabhātā ucchukhettaṃ gantvā “ekaṃ jeṭṭhabhātikassa dassāmi, ekaṃ mayhaṃ bhavissatī”ti dve ucchuyaṭṭhiyo rasassa anikkhamanatthāya chinnaṭṭhāne bandhitvā gaṇhi. |
Then one day, the younger brother went to the sugarcane field and, thinking, "I will give one to my elder brother, and one will be for me," he took two sugarcane stalks, having tied them at the cut ends so that the juice would not come out. |
tadā kira ucchūnaṃ yantena pīḷanakiccaṃ natthi, agge vā mūle vā chinditvā ukkhittakāle dhammakaraṇato udakaṃ viya sayameva raso nikkhamati. |
At that time, it is said, there was no need to crush the sugarcane with a press; when it was cut at the top or the bottom and lifted, the juice would come out by itself, like water from a water-strainer. |
tassa pana khettato ucchuyaṭṭhiyo gahetvā āgamanakāle gandhamādane paccekabuddho samāpattito vuṭṭhāya “kassa nu kho ajja anuggahaṃ karissāmī”ti upadhārento taṃ attano ñāṇajāle paviṭṭhaṃ disvā saṅgahaṃ kātuṃ samatthabhāvañca ñatvā pattacīvaraṃ ādāya iddhiyā āgantvā tassa purato aṭṭhāsi. |
But as he was coming from the field, having taken the sugarcane stalks, a Paccekabuddha on Gandhamādana, having risen from the attainment of cessation, and investigating, "To whom shall I be of service today?" saw him having entered the net of his knowledge, and knowing his ability to offer support, he took his bowl and robe and, coming by his psychic power, he stood before him. |
so taṃ disvāva pasannacitto uttarasāṭakaṃ uccatare bhūmipadese attharitvā, “bhante, idha nisīdathā”ti paccekabuddhaṃ nisīdāpetvā “pattaṃ upanāmethā”ti ucchuyaṭṭhiyā bandhanaṭṭhānaṃ mocetvā pattassa upari akāsi, raso otaritvā pattaṃ pūresi. |
He, as soon as he saw him, with a gladdened heart, spread his upper garment on a higher piece of ground and, saying, "Venerable sir, sit here," he had the Paccekabuddha seated. And saying, "Please offer your bowl," he untied the sugarcane stalk and placed it over the bowl. The juice flowed down and filled the bowl. |
paccekabuddhena tasmiṃ rase pīte “sādhukaṃ vata me ayyena raso pīto. |
When the Paccekabuddha had drunk that juice, he thought, "It is good that the venerable one has drunk the juice. |
sace me jeṭṭhabhātiko mūlaṃ āharāpessati, mūlaṃ dassāmi. |
If my elder brother has me bring the price, I will give the price. |
sace pattiṃ āharāpessati, pattiṃ dassāmī”ti cintetvā, “bhante, pattaṃ me upanāmethā”ti dutiyampi ucchuyaṭṭhiṃ mocetvā rasaṃ adāsi. |
If he has me bring a share of the merit, I will give a share of the merit," and saying, "Venerable sir, please offer me your bowl," he untied the second sugarcane stalk also and gave the juice. |
“bhātā me ucchukhettato aññaṃ ucchuṃ āharitvā khādissatī”ti ettakampi kirassa vañcanacittaṃ nāhosi. |
It is said that he did not even have the deceitful thought, "My brother will bring another sugarcane from the sugarcane field and eat it." |
paccekabuddho pana paṭhamaṃ ucchurasassa pītattā taṃ ucchurasaṃ aññehipi saddhiṃ saṃvibhajitukāmo hutvā gahetvāva nisīdi . |
The Paccekabuddha, however, because he had drunk the first sugarcane juice, and wishing to share that sugarcane juice with others also, sat there, having taken it. |
so tassa ākāraṃ ñatvā pañcapatiṭṭhitena vanditvā, “bhante, yo ayaṃ mayā dinno aggaraso, imassa nissandena devamanussesu sampattiṃ anubhavitvā pariyosāne tumhehi pattadhammameva pāpuṇeyyan”ti patthanaṃ paṭṭhapesi. |
He, knowing his intention, paid homage with the five-point prostration and made an aspiration, "Venerable sir, by the fruit of this excellent juice given by me, may I, having experienced prosperity among gods and men, at the end attain the very Dhamma attained by you." |
paccekabuddhopissa “evaṃ hotū”ti vatvā “icchitaṃ patthitaṃ tuyhan”ti dvīhi gāthāhi anumodanaṃ katvā yathā so passati, evaṃ adhiṭṭhahitvā ākāsena gandhamādanaṃ gantvā pañcannaṃ paccekabuddhasatānaṃ taṃ rasaṃ adāsi. |
The Paccekabuddha also, saying, "So be it," and giving his blessing with two verses, "What you have wished for and aspired to," and having determined so that he would see, he went through the air to Gandhamādana and gave that juice to five hundred Paccekabuddhas. |
♦ so taṃ pāṭihāriyaṃ disvā bhātu santikaṃ gantvā “kahaṃ gatosī”ti vutte “ucchukhettaṃ oloketuṃ gatomhī”ti. |
♦ He, seeing that miracle, went to his brother, and when asked, "Where have you been?" he said, "I have been to look at the sugarcane field." |
“kiṃ tādisena ucchukhettaṃ gatena, nanu nāma ekaṃ vā dve vā ucchuyaṭṭhiyo ādāya āgantabbaṃ bhaveyyā”ti bhātarā vutto — |
When his brother said, "What is the use of having gone to the sugarcane field in such a way? Should you not have brought one or two sugarcane stalks?" he said: |
“āma, bhātika, dve me ucchuyaṭṭhiyo gahitā, ekaṃ pana paccekabuddhaṃ disvā mama ucchuyaṭṭhito rasaṃ datvā ‘mūlaṃ vā pattiṃ vā dassāmī’ti tumhākampi me ucchuyaṭṭhito raso dinno, kiṃ nu kho tassa mūlaṃ gaṇhissatha, udāhu pattin”ti āha. |
Yes, brother, two sugarcane stalks were taken by me. But seeing a certain Paccekabuddha, I gave the juice from my sugarcane stalk, and thinking, 'I will give either the price or a share of the merit,' the juice from your sugarcane stalk was also given by me. What now, will you take the price for it, or a share of the merit? |
“kiṃ pana paccekabuddhena katan”ti? |
What did the Paccekabuddha do? |
“mama ucchuyaṭṭhito rasaṃ pivitvā tumhākaṃ ucchuyaṭṭhito rasaṃ ādāya ākāsena gandhamādanaṃ gantvā pañcasatānaṃ paccekabuddhānaṃ adāsī”ti. |
Having drunk the juice from my sugarcane stalk, he took the juice from your sugarcane stalk and, going through the air to Gandhamādana, he gave it to five hundred Paccekabuddhas. |
so tasmiṃ kathenteyeva nirantaraṃ pītiyā phuṭṭhasarīro hutvā “tena me paccekabuddhena diṭṭhadhammasseva adhigamo bhaveyyā”ti patthanaṃ akāsi. |
He, as he was speaking, with his body suffused with continuous joy, made the aspiration, "May I attain the very Dhamma seen by that Paccekabuddha of mine." |
evaṃ kaniṭṭhena tisso sampattiyo patthitā, jeṭṭhena pana ekapadeneva arahattaṃ patthitanti idaṃ tesaṃ pubbakammaṃ. |
Thus, three attainments were wished for by the younger, but by the elder, Arahantship was wished for with a single word. This was their past deed. |
♦ te yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattitvā ekaṃ buddhantaraṃ khepayiṃsu. |
♦ They, having lived for as long as their lifespans, passed away from there and were reborn in the world of the gods, where they spent one Buddha-interval. |
tesaṃ devaloke ṭhitakāleyeva vipassī sammāsambuddho loke uppajji. |
While they were in the world of the gods, the Fully Enlightened One Vipassī arose in the world. |
tepi devalokato cavitvā bandhumatiyā ekasmiṃ kulagehe jeṭṭho jeṭṭhova, kaniṭṭho kaniṭṭhova hutvā paṭisandhiṃ gaṇhiṃsu. |
They also, having passed away from the world of the gods, took conception in a certain family house in Bandhumatī, the elder as the elder, the younger as the younger. |
tesu jeṭṭhassa senoti nāmaṃ akaṃsu, kaniṭṭhassa aparājitoti . |
Of them, the elder's name was made Seno, the younger's Aparājito. |
tesu vayappattakāle kuṭumbaṃ saṇṭhāpetvā viharantesu “buddharatanaṃ loke uppannaṃ, dhammaratanaṃ, saṅgharatanaṃ, dānāni detha, puññāni karotha, ajja aṭṭhamī, ajja cātuddasī, ajja pannarasī, uposathaṃ karotha, dhammaṃ suṇāthā”ti dhammaghosakassa bandhumatīnagare ghosanaṃ sutvā mahājanaṃ purebhattaṃ dānaṃ datvā pacchābhattaṃ dhammassavanāya gacchantaṃ disvā senakuṭumbiko “kahaṃ gacchathā”ti pucchitvā “satthu santikaṃ dhammassavanāyā”ti vutte “ahampi gamissāmī”ti tehi saddhiṃyeva gantvā parisapariyante nisīdi. |
When they had come of age, and while they were living, having established their household, hearing the proclamation of the Dhamma-announcer in the city of Bandhumatī, "The jewel of the Buddha has arisen in the world, the jewel of the Dhamma, the jewel of the Sangha. Give gifts, do meritorious deeds. Today is the eighth, today is the fourteenth, today is the fifteenth. Observe the Uposatha, listen to the Dhamma," and seeing the great crowd giving gifts before the meal and going to hear the Dhamma in the afternoon, the householder Sena asked, "Where are you going?" and when it was said, "To the Teacher to hear the Dhamma," he said, "I too will go," and going with them, he sat at the edge of the assembly. |
♦ satthā tassa ajjhāsayaṃ viditvā anupubbiṃ kathaṃ kathesi. |
♦ The Teacher, knowing his inner disposition, gave a gradual discourse. |
so satthu dhammaṃ sutvā pabbajjāya ussāhajāto satthāraṃ pabbajjaṃ yāci. |
He, having heard the Teacher's Dhamma, and with enthusiasm for ordination having arisen, asked the Teacher for ordination. |
atha naṃ satthā “atthi pana te apaloketabbā ñātakā”ti pucchi. |
Then the Teacher asked him, "But do you have relatives to be informed?" |
atthi, bhanteti. |
I have, venerable sir. |
tena hi apaloketvā ehīti. |
Then, having informed them, come. |
so kaniṭṭhassa santikaṃ gantvā “yaṃ imasmiṃ kule sāpateyyaṃ, taṃ sabbaṃ tava hotū”ti āha. |
He went to his younger brother and said, "Whatever property is in this family, let it all be yours." |
tumhe pana, sāmīti. |
And you, my lord? |
ahaṃ satthu santike pabbajissāmīti. |
I will go forth under the Teacher. |
sāmi kiṃ vadetha, ahaṃ mātari matāya mātaraṃ viya, pitari mate pitaraṃ viya tumhe alatthaṃ, idaṃ kulaṃ mahābhogaṃ, gehe ṭhiteneva sakkā puññāni kātuṃ, mā evaṃ karitthāti. |
My lord, what are you saying? When my mother died, I got you as a mother; when my father died, as a father. This family has great wealth. It is possible to do meritorious deeds while staying at home. Do not do so. |
mayā satthu santike dhammo suto, na sakkā taṃ agāramajjhe ṭhitena pūretuṃ, pabbajissāmevāhaṃ, tvaṃ nivattāhīti. |
I have heard the Dhamma from the Teacher. It is not possible to fulfill it while staying in the midst of a household. I will indeed go forth. You turn back. |
evaṃ so kaniṭṭhaṃ nivattāpetvā satthu santike pabbajitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇi. |
Thus, having turned his younger brother back, he went forth under the Teacher, and having received the higher ordination, he soon attained Arahantship. |
kaniṭṭhopi “bhātu pabbajitasakkāraṃ karissāmī”ti sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhātaraṃ vanditvā āha — |
The younger brother also, thinking, "I will do honor to my brother who has gone forth," for seven days gave a gift to the community of monks with the Buddha at its head, and paying homage to his brother, he said: |
“bhante, tumhehi attano bhavanissaraṇaṃ kataṃ, ahaṃ pana pañcahi kāmaguṇehi baddho nikkhamitvā pabbajituṃ na sakkomi, mayhaṃ gehe ṭhitasseva anucchavikaṃ mahantaṃ puññakammaṃ ācikkhathā”ti. |
Venerable sir, you have made your own escape from existence. But I, being bound by the five strands of sensual pleasure, am not able to go forth and be ordained. Please tell me a great meritorious deed suitable for me while I remain in the house. |
atha naṃ thero “sādhu sādhu, paṇḍita, satthu gandhakuṭiṃ karohī”ti āha. |
Then the elder said to him, "Good, good, wise one. Build a perfumed chamber for the Teacher." |
so “sādhū”ti sampaṭicchitvā nānādārūni āharāpetvā thambhādīnaṃ atthāya tacchāpetvā ekaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitanti sabbāni sattaratanakhacitāni kāretvā tehi gandhakuṭiṃ kāretvā sattaratanakhacitāheva chadaniṭṭhakāhi chādāpesi. |
He, saying, "Very well," and agreeing, had various kinds of wood brought, had them cut for the purpose of pillars and so on, and had one inlaid with gold, one inlaid with silver, and one inlaid with gems. Having had all of them inlaid with the seven kinds of gems, he had a perfumed chamber built with them and had it roofed with tiles inlaid with the seven kinds of gems. |
gandhakuṭiyā karaṇakāleyeva pana taṃ attanā samānanāmako aparājitoyeva nāma bhāgineyyo upasaṅkamitvā “ahampi karissāmi, mayhampi pattiṃ detha mātulā”ti āha. |
But at the time of the building of the perfumed chamber, his nephew, named Aparājito, who had the same name as himself, approached him and said, "I too will build; give me a share of the merit, uncle." |
na demi, tāta, aññehi asādhāraṇaṃ karissāmīti. |
I will not give it, my son. I will do something that is not shared with others. |
so bahumpi yācitvā pattiṃ alabhamāno “gandhakuṭiyā purato kuñjarasālaṃ laddhuṃ vaṭṭatī”ti sattaratanamayaṃ kuñjarasālaṃ kāresi. |
He, though having asked much, and not getting a share of the merit, thinking, "It is proper to have an elephant stable in front of the perfumed chamber," he had an elephant stable made of the seven kinds of gems built. |
so imasmiṃ buddhuppāde meṇḍakaseṭṭhi hutvā nibbatti. |
He, in this Buddha-era, was reborn as the millionaire Meṇḍaka. |
♦ gandhakuṭiyaṃ pana sattaratanamayāni tīṇi mahāvātapānāni ahesuṃ. |
♦ In the perfumed chamber, however, there were three large windows made of the seven kinds of gems. |
tesaṃ abhimukhe heṭṭhā sudhāparikammakatā tisso pokkharaṇiyo kāretvā catujjātikagandhodakassa pūretvā aparājito, gahapati, pañcavaṇṇāni kusumāni ropāpesi tathāgatassa anto nisinnakāle vātavegena samuṭṭhitāhi reṇuvaṭṭīhi sarīrassa okiraṇatthaṃ. |
In front of them, below, three ponds with plasterwork were made, and the householder Aparājito had them filled with water scented with the four kinds of perfume and had flowers of five colors planted, for the purpose of having the Teacher's body sprinkled with pollen-whorls raised by the force of the wind when he was seated inside. |
gandhakuṭithūpikāya kapallaṃ rattasuvaṇṇamayaṃ ahosi, pavāḷamayā sikharā, heṭṭhā maṇimayā chadaniṭṭhakā. |
The pinnacle of the perfumed chamber had a dome of red gold, the spires were of coral, and below, the roofing tiles were of gems. |
iti sā naccanto viya moro sobhamānā aṭṭhāsi. |
Thus, it stood, shining like a dancing peacock. |
sattasu pana ratanesu koṭṭetabbayuttakaṃ koṭṭetvā itaraṃ sakalameva gahetvā jaṇṇumattena odhinā gandhakuṭiṃ parikkhipitvā pariveṇaṃ pūresi. |
And among the seven kinds of gems, what was suitable to be cut was cut, and the rest was taken whole. With a border of knee-height, he encircled the perfumed chamber and filled the courtyard. |
♦ evaṃ gandhakuṭiṃ niṭṭhāpetvā aparājito, gahapati, bhātikattheraṃ upasaṅkamitvā āha — |
♦ Thus, having completed the perfumed chamber, the householder Aparājito approached his brother, the elder, and said: |
“bhante, niṭṭhitā gandhakuṭi, paribhogamassā paccāsīsāmi, paribhogena kira mahantaṃ puññaṃ hotī”ti . |
Venerable sir, the perfumed chamber is finished. I hope for its use. For by its use, it is said, great merit is made. |
so satthāraṃ upasaṅkamitvā, “bhante, iminā kira vo kuṭumbikena gandhakuṭi kāritā, idāni pana paribhogaṃ paccāsīsatī”ti āha. |
He approached the Teacher and said, "Venerable sir, it is said that this householder of yours has had a perfumed chamber built. Now he hopes for its use." |
satthā uṭṭhāyāsanā gandhakuṭiabhimukhaṃ gantvā gandhakuṭiṃ parikkhipitvā parikkhittaratanarāsiṃ olokento dvārakoṭṭhake aṭṭhāsi. |
The Teacher got up from his seat, went towards the perfumed chamber, and encircling the perfumed chamber and looking at the heap of gems that had been strewn around, he stood at the gate-tower. |
atha naṃ kuṭumbiko “pavisatha, bhante”ti āha. |
Then the householder said, "Enter, venerable sir." |
satthā tattheva ṭhatvā tatiyavāre tassa bhātikattheraṃ olokesi. |
The Teacher, standing right there, for the third time looked at his brother, the elder. |
so olokitākāreneva ñatvā kaniṭṭhabhātaraṃ āha — |
He, by the very look, knew and said to his younger brother: |
“ehi, tāta, ‘mameva rakkhā bhavissati, tumhe yathāsukhaṃ vasathā’ti satthāraṃ vadehī”ti. |
Come, my son. Say to the Teacher, 'Let the protection be mine alone; may you dwell as you please.' |
so tassa vacanaṃ sutvā satthāraṃ pañcapatiṭṭhitena vanditvā, “bhante, yathā manussā rukkhamūle pavisitvā anapekkhā pakkamanti, yathā vā nadiṃ taritvā uḷumpaṃ anapekkhā pariccajanti, evaṃ anapekkhā hutvā tumhe vasathā”ti āha. |
He, having heard his words, paid homage to the Teacher with the five-point prostration and said, "Venerable sir, just as people, having entered the foot of a tree, depart without longing, or just as, having crossed a river, they abandon a raft without longing, so may you dwell without longing." |
kimatthaṃ pana satthā aṭṭhāsi? |
But why did the Teacher stand still? |
evaṃ kirassa ahosi — |
It is said that this occurred to him: |
“buddhānaṃ santikaṃ purebhattampi pacchābhattampi bahū āgacchanti, tesu ratanāni ādāya pakkamantesu na sakkā amhehi vāretuṃ, pariveṇamhi ettake ratane vokiṇṇe attano upaṭṭhāke harantepi na vāretīti kuṭumbiko mayi āghātaṃ katvā apāyūpago bhaveyyā”ti iminā kāraṇena aṭṭhāsi. |
"Many people come to the Buddhas both before and after the meal. If, among them, some were to take the gems and depart, we would not be able to stop them. When so many gems are strewn in the courtyard, if the householder thinks, 'He does not stop his own supporters from taking them,' he might, having conceived hatred towards me, become one destined for a state of woe." For this reason, he stood still. |
tena pana, “bhante, mameva rakkhā bhavissati, tumhe vasathā”ti vutte pāvisi. |
But when he said, "Venerable sir, let the protection be mine alone; may you dwell," he entered. |
♦ kuṭumbiko samantā rakkhaṃ ṭhapetvā manusse āha — |
♦ The householder, having placed a guard all around, said to the people: |
“tātā, ucchaṅgena vā pacchipasibbakehi vā ādāya gacchante vāreyyātha, hatthena gahetvā gacchante pana mā vārayitthā”ti. |
Sirs, if they take them in their laps or in bags and sacks, you should stop them. But if they take them with their hands, do not stop them. |
antonagarepi ārocāpesi “mayā gandhakuṭipariveṇe satta ratanāni okiṇṇāni, satthu santike dhammaṃ sutvā gacchantā duggatamanussā ubho hatthe pūretvā gaṇhantu, sukhitāpi ekena gaṇhantū”ti. |
And in the city, he had it announced: "I have strewn the seven gems in the courtyard of the perfumed chamber. Let the poor people, after hearing the Dhamma in the presence of the Teacher, take them, filling both hands. Let the prosperous also take with one hand." |
evaṃ kirassa ahosi “saddhā tāva dhammaṃ sotukāmā gamissantiyeva, assaddhāpi pana dhanalobhena gantvā dhammaṃ sutvā dukkhato muccissantī”ti. |
It is said that this occurred to him: "The faithful will go, desirous of hearing the Dhamma. But the faithless also, going out of greed for wealth, will hear the Dhamma and be freed from suffering." |
tasmā janasaṅgahatthāya evaṃ ārocāpesi. |
Therefore, for the purpose of gathering the people, he had it announced thus. |
mahājano tena vuttaniyāmeneva ratanāni gaṇhi. |
The great crowd took the gems according to the rule he had stated. |
sakiṃ okiṇṇaratanesu khīṇesu yāvatatiyaṃ jaṇṇumattena odhinā okirāpesiyeva. |
When the gems that had been strewn once were exhausted, he had them strewn up to a knee-high border a third time. |
satthu pana pādamūle tipusamattaṃ anagghaṃ maṇiratanaṃ ṭhapesi. |
But at the foot of the Teacher, he placed a priceless gem the size of a measure of three puṣpas. |
evaṃ kirassa ahosi — |
It is said that this occurred to him: |
“satthu sarīrato suvaṇṇavaṇṇāya pabhāya saddhiṃ maṇipabhaṃ olokentānaṃ titti nāma na bhavissatī”ti. |
For those who look at the gem's radiance together with the golden-colored radiance from the Teacher's body, there will be no satiety. |
tasmā evamakāsi. |
Therefore he did so. |
mahājanopi atittova olokesi. |
The great crowd also looked without satiety. |
♦ athekadivasaṃ eko micchādiṭṭhikabrāhmaṇo “satthu kira pādamūle mahagghaṃ maṇiratanaṃ nikkhittaṃ, harissāmi nan”ti vihāraṃ gantvā satthāraṃ vandituṃ āgatassa mahājanassa antarena pāvisi. |
♦ Then one day, a certain Brahmin of wrong view, thinking, "It is said that a priceless gem is placed at the Teacher's feet. I will take it," went to the monastery and entered among the great crowd that had come to pay homage to the Teacher. |
kuṭumbiko tassa pavisanākāreneva “maṇiṃ gaṇhitukāmo”ti sallakkhetvā “aho vata na gaṇheyyā”ti cintesi. |
The householder, by the very manner of his entry, understood, "He is desirous of taking the gem," and thought, "Oh, may he not take it." |
sopi satthāraṃ vandanto viya pādamūle hatthaṃ upanāmetvā maṇiṃ gahetvā ovaṭṭikāya katvā pakkāmi. |
He too, as if paying homage to the Teacher, brought his hand to the foot and, taking the gem, made it into a ball and departed. |
kuṭumbiko tasmiṃ cittaṃ pasādetuṃ nāsakkhi. |
The householder was not able to be pleased in his mind. |
so dhammakathāvasāne satthāraṃ upasaṅkamitvā āha — |
At the end of the Dhamma talk, he approached the Teacher and said: |
“bhante, mayā tikkhattuṃ gandhakuṭiṃ parikkhipitvā jaṇṇumattena odhinā satta ratanāni okiṇṇāni, tāni me gaṇhantesu āghāto nāma nāhosi, cittaṃ bhiyyo bhiyyo pasīdiyeva. |
"Venerable sir, I have three times encircled the perfumed chamber and strewn the seven gems with a knee-high border. Among those who took them, no ill-will arose in me; my mind became more and more pleased. |
ajja pana ‘aho vatāyaṃ brāhmaṇo maṇiṃ na gaṇheyyā’ti cintetvā tasmiṃ maṇiṃ ādāya gate cittaṃ pasādetuṃ nāsakkhin”ti. |
But today, thinking, 'Oh, may this Brahmin not take the gem,' when he took the gem and left, I was not able to be pleased in my mind." |
satthā tassa vacanaṃ sutvā “nanu, upāsaka, attano santakaṃ parehi anāharaṇīyaṃ kātuṃ sakkosī”ti nayaṃ adāsi. |
The Teacher, having heard his words, gave him a method, saying, "Is it not possible, upāsaka, to make what is your own not liable to be taken by others?" |
so satthārā dinnanaye ṭhatvā satthāraṃ vanditvā “ajja ādiṃ katvā mama santakaṃ dasikasuttamattampi maṃ abhibhavitvā anekasatāpi rājāno vā corā vā gaṇhituṃ samatthā nāma mā hontu, aggināpi mama santakaṃ mā ḍayhatu, udakenapi mā vuyhatū”ti patthanaṃ akāsi . |
He, being established in the method given by the Teacher, paid homage to the Teacher and made an aspiration, "From today onwards, may not even a hundred kings or thieves, having overcome me, be able to take even a thread of mine. May my property not be burned by fire, may it not be carried away by water." |
satthāpissa “evaṃ hotū”ti anumodanaṃ akāsi. |
The Teacher also gave his blessing, saying, "So be it." |
so gandhakuṭimahaṃ karonto aṭṭhasaṭṭhiyā bhikkhusatasahassānaṃ antovihāreyeva nava māse mahādānaṃ datvā dānapariyosāne sabbesaṃ ticīvaraṃ adāsi. |
He, while holding the festival of the perfumed chamber, for nine months gave a great gift to six hundred and eighty thousand monks right in the monastery, and at the end of the gift-giving, he gave the three robes to all of them. |
saṅghanavakassa cīvarasāṭakā sahassagghanakā ahesuṃ. |
The saffron-dyed robe of the youngest in the Sangha was worth a thousand. |
♦ so evaṃ yāvatāyukaṃ puññāni karitvā tato cuto devaloke nibbattitvā ettakaṃ kālaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahe ekasmiṃ seṭṭhikule paṭisandhiṃ gahetvā aḍḍhamāsādhike nava māse mātukucchiyaṃ vasi. |
♦ He, thus doing meritorious deeds for as long as he lived, passed away from there and was reborn in the world of the gods, and having wandered among gods and men for so long, in this Buddha-era he took conception in a certain millionaire's family in Rājagaha. He stayed in his mother's womb for nine months and a half-month more. |
jātadivase panassa sakalanagare sabbāvudhāni pajjaliṃsu, sabbesaṃ kāyarūḷhāni ābharaṇānipi pajjalitāni viya obhāsaṃ muñciṃsu, nagaraṃ ekapajjotaṃ ahosi. |
On the day he was born, all the weapons in the entire city blazed up, and the ornaments worn on the bodies of all also, as if set ablaze, released a radiance. The city became a single blaze of light. |
seṭṭhipi pātova rājūpaṭṭhānaṃ agamāsi. |
The millionaire also went to attend on the king in the early morning. |
atha naṃ rājā pucchi — |
Then the king asked him: |
“ajja sabbāvudhāni pajjaliṃsu, nagaraṃ ekapajjotaṃ jātaṃ, jānāsi nu kho ettha kāraṇan”ti? |
Today all the weapons have blazed up, the city has become a single blaze of light. Do you know the reason for this? |
“jānāmi, devā”ti. |
I know, your majesty. |
“kiṃ, seṭṭhī”ti? |
What is it, millionaire? |
“mama gehe tumhākaṃ dāso jāto, tassa puññatejenevaṃ ahosī”ti. |
Your majesty's slave has been born in my house. It was by his merit-power that this happened. |
“kiṃ nu kho coro bhavissatī”ti? |
What, will he be a thief? |
“natthetaṃ, deva, puññavā satto katābhinīhāro”ti. |
It is not so, your majesty. He is a meritorious being who has made his aspiration. |
“tena hi naṃ sammā posetuṃ vaṭṭati, idamassa khīramūlaṃ hotū”ti devasikaṃ sahassaṃ paṭṭhapesi. |
"Then it is proper to raise him well. Let this be his milk-money," and he established a daily allowance of a thousand. |
athassa nāmagahaṇadivase sakalanagarassa ekapajjotabhūtattā jotikotveva nāmaṃ kariṃsu. |
Then, on his naming day, because he had been a single blaze of light for the entire city, his name was made Jotika. |
♦ athassa vayappattakāle gehakaraṇatthāya bhūmitale sodhiyamāne sakkassa bhavanaṃ uṇhākāraṃ dassesi. |
♦ Then, when he had come of age, when the ground was being cleared for the purpose of building a house, Sakka's abode showed signs of heat. |
sakko “kiṃ nu kho idan”ti upadhārayamāno “jotikassa gehaṭṭhānaṃ gaṇhantī”ti ñatvā “nāyaṃ etehi katagehe vasissati, mayāpettha gantuṃ vaṭṭatī”ti vaḍḍhakīvesena tattha gantvā “kiṃ karothā”ti āha. |
Sakka, investigating, "What is this?" and knowing, "They are taking the site for Jotika's house," and thinking, "This one will not live in a house built by them. It is proper for me to go there too," he went there in the guise of a carpenter and asked, "What are you doing?" |
“jotikassa gehaṭṭhānaṃ gaṇhāmā”ti. |
We are taking the site for Jotika's house. |
“apetha, nāyaṃ tumhehi katagehe vasissatī”ti vatvā soḷasakarīsamattaṃ bhūmipadesaṃ olokesi, so tāvadeva kasiṇamaṇḍalaṃ viya samo ahosi. |
"Go away. This one will not live in a house built by you," and he looked at a piece of land of sixteen karīsas. At that very moment, it became as smooth as a kasiṇa-disk. |
puna “imasmiṃ ṭhāne pathaviṃ bhinditvā sattaratanamayo sattabhūmikapāsādo uṭṭhahatū”ti cintetvā olokesi, tāvadeva tathārūpo pāsādo uṭṭhahi. |
Again, thinking, "Let a seven-storied palace of the seven gems rise up, breaking the earth in this place," he looked. At that very moment, such a palace rose up. |
puna “imaṃ parikkhipitvā sattaratanamayā satta pākārā uṭṭhahantū”ti cintetvā olokesi, tathārūpā pākārā uṭṭhahiṃsu. |
Again, thinking, "Let seven walls of the seven gems rise up, encircling this," he looked. Such walls arose. |
atha “nesaṃ pariyante kapparukkhā uṭṭhahantū”ti cintetvā olokesi, tathārūpā kapparukkhā uṭṭhahiṃsu. |
Then, thinking, "Let wish-fulfilling trees rise up at their edges," he looked. Such wish-fulfilling trees arose. |
“pāsādassa catūsu kaṇṇesu catasso nidhikumbhiyo uṭṭhahantū”ti cintetvā olokesi, sabbaṃ tatheva ahosi. |
Thinking, "Let four treasure-jars rise up at the four corners of the palace," he looked. Everything happened just so. |
nidhikumbhīsu pana ekā yojanikā ahosi, ekā tigāvutikā, ekā aḍḍhayojanikā, ekā gāvutappamāṇā. |
But of the treasure-jars, one was a yojana in size, one was three gāvutas, one was half a yojana, and one was a gāvuta in size. |
bodhisattassa nibbattanidhikumbhīnaṃ pana ekamukhappamāṇaṃ ahosi, heṭṭhā pathavīpariyantāva ahesuṃ. |
But of the treasure-jars that arose for the Bodhisatta, the size of one mouth was known, and below, they were as deep as the earth. |
jotikassa nibbattanidhikumbhīnaṃ mukhaparimāṇaṃ na kathitaṃ, sabbā mukhachinnatālaphalaṃ viya paripuṇṇāva uṭṭhahiṃsu. |
Of the treasure-jars that arose for Jotika, the size of the mouths was not told; all rose up like a palm-fruit cut at the mouth, completely full. |
pāsādassa catūsu kaṇṇesu taruṇatālakkhandhappamāṇā catasso suvaṇṇamayā ucchuyaṭṭhiyo nibbattiṃsu. |
At the four corners of the palace, four golden sugarcane stalks the size of young palm trunks arose. |
tāsaṃ maṇimayāni pattāni, sovaṇṇamayāni khandhāni ahesuṃ. |
Their leaves were of gems, their stalks were of gold. |
pubbakammassa dassanatthaṃ kiretāni, nibbattiṃsu. |
It is said that these arose to show his past deeds. |
♦ sattasu dvārakoṭṭhakesu satta yakkhā ārakkhaṃ gaṇhiṃsu. |
♦ At the seven gate-towers, seven yakkhas took guard. |
paṭhame dvārakoṭṭhake yamakoḷī nāma yakkho attano parivārena yakkhasahassena saddhiṃ ārakkhaṃ gaṇhi, dutiye uppalo nāma attano parivārayakkhānaṃ dvīhi sahassehi saddhiṃ, tatiye vajiro nāma tīhi sahassehi saddhiṃ, catutthe vajirabāhu nāma catūhi sahassehi saddhiṃ, pañcame kasakando nāma pañcahi sahassehi saddhiṃ, chaṭṭhe kaṭattho nāma chahi sahassehi saddhiṃ, sattame disāmukho nāma sattahi sahassehi saddhiṃ ārakkhaṃ gaṇhi. |
At the first gate-tower, a yakkha named Yamakoḷī took guard with his retinue of a thousand yakkhas. At the second, one named Uppala with his retinue of two thousand yakkhas. At the third, one named Vajiro with three thousand. At the fourth, one named Vajirabāhu with four thousand. At the fifth, one named Kasakando with five thousand. At the sixth, one named Kaṭattho with six thousand. At the seventh, one named Disāmukho took guard with seven thousand. |
evaṃ pāsādassa anto ca bahi ca gāḷharakkhā ahosi. |
Thus, both inside and outside the palace, there was strong protection. |
“jotikassa kira sattaratanamayo sattabhūmikapāsādo uṭṭhito, satta pākārā sattadvārakoṭṭhakā catasso nidhikumbhiyo uṭṭhitā”ti sutvā bimbisāro rājā seṭṭhicchattaṃ pahiṇi. |
Hearing, "It is said that a seven-storied palace of the seven gems has arisen for Jotika, seven walls, seven gate-towers, and four treasure-jars have arisen," King Bimbisāra sent the umbrella of a millionaire. |
so jotikaseṭṭhi nāma ahosi. |
He became known as the millionaire Jotika. |
♦ tena pana saddhiṃ katapuññakammā itthī uttarakurūsu nibbatti. |
♦ But the woman who had done meritorious deeds with him was reborn in Uttarakuru. |
atha naṃ devatā tato ānetvā sirigabbhe nisīdāpesuṃ. |
Then the deities brought her from there and seated her in the inner chamber. |
sā āgacchamānā ekaṃ taṇḍulanāḷiṃ tayo ca jotipāsāṇe gaṇhi. |
As she was coming, she took one measure of rice and three fire-stones. |
tesaṃ yāvajīvaṃ tāyeva taṇḍulanāḷiyā bhattaṃ ahosi. |
For as long as they lived, their food came from that very measure of rice. |
sace kira te sakaṭasatampi taṇḍulānaṃ pūretukāmā honti, sā taṇḍulanāḷi nāḷiyeva hutvā tiṭṭhati. |
It is said that if they were desirous of filling even a hundred cartloads of rice, that measure of rice remained just a measure. |
bhattapacanakāle taṇḍule ukkhaliyaṃ pakkhipitvā tesaṃ pāsāṇānaṃ upari ṭhapeti, pāsāṇā tāvadeva pajjalitvā bhatte pakkamatte nibbāyanti. |
At the time of cooking food, she would put the rice in the pot and place it on those stones. The stones would at that very moment blaze up and, when the food was cooked, they would go out. |
teneva saññāṇena bhattassa pakkabhāvaṃ jānanti. |
By that very sign, they would know that the food was cooked. |
sūpeyyādipacanakālepi eseva nayo. |
In the cooking of curry and so on too, this was the method. |
evaṃ tesaṃ jotipāsāṇehi āhāro paccati. |
Thus, their food was cooked by the fire-stones. |
maṇiālokena ca vasanti, aggissa vā dīpassa vā obhāsaṃ neva jāniṃsu. |
And they lived by the light of gems; they never knew the light of a fire or a lamp. |
“jotikassa kira evarūpā sampattī”ti sakalajambudīpe pākaṭo ahosi. |
It became known throughout all of Jambudīpa, "Jotika has such prosperity." |
mahājano yānādīni yojetvā dassanatthāya āgacchati. |
The great crowd would yoke their vehicles and so on and come to see it. |
jotikaseṭṭhi āgatāgatānaṃ uttarakurutaṇḍulānaṃ bhattaṃ pacāpetvā dāpesi. |
The millionaire Jotika would have food cooked from the rice of Uttarakuru and have it given to those who came. |
“kapparukkhehi vatthāni gaṇhantu, ābharaṇāni gaṇhantū”ti āṇāpesi. |
He ordered, "Let them take clothes from the wish-fulfilling trees, let them take ornaments." |
“gāvutikanidhikumbhiyā mukhaṃ vivarāpetvā yāpanamattaṃ dhanaṃ gaṇhantū”ti āṇāpesi. |
He ordered, "Having had the mouth of the gāvuta-sized treasure-jar opened, let them take as much wealth as is needed for their livelihood." |
sakalajambudīpavāsikesu dhanaṃ gahetvā gacchantesu nidhikumbhiyā aṅgulimattampi ūnaṃ nāhosi. |
Even when the inhabitants of all of Jambudīpa took wealth and went, the treasure-jar was not depleted even by the measure of a finger. |
gandhakuṭipariveṇe vālukaṃ katvā okiṇṇaratanānaṃ kirassa eso nissando. |
It is said that this was the result of the gems strewn like sand in the courtyard of the perfumed chamber. |
♦ evaṃ mahājane vatthābharaṇāni ceva dhanañca yadicchakaṃ ādāya gacchante bimbisāro tassa pāsādaṃ daṭṭhukāmopi mahājane āgacchante okāsaṃ nālattha. |
♦ Thus, while the great crowd was taking clothes, ornaments, and wealth as they wished, Bimbisāra, though desirous of seeing his palace, did not get an opportunity while the great crowd was coming. |
aparabhāge yadicchakaṃ ādāya gatattā manussesu mandībhūtesu rājā jotikassa pitaraṃ āha — |
On a later occasion, when the people had become few because they had taken as they wished, the king said to Jotika's father: |
“tava puttassa pāsādaṃ daṭṭhukāmamhā”ti. |
We are desirous of seeing your son's palace. |
so “sādhu, devā”ti vatvā gantvā puttassa kathesi — |
He, saying, "Very well, your majesty," went and told his son: |
“tāta, rājā te pāsādaṃ daṭṭhukāmo”ti. |
My son, the king is desirous of seeing your palace. |
“sādhu, tāta, āgacchatū”ti. |
Very well, father, let him come. |
rājā mahantena parivārena tattha agamāsi. |
The king went there with a large retinue. |
paṭhamadvārakoṭṭhake sammajjitvā kacavarachaḍḍikā dāsī rañño hatthaṃ adāsi, rājā “seṭṭhijāyā”ti saññāya lajjamāno tassā bāhāya hatthaṃ na ṭhapesi. |
At the first gate-tower, a slave girl who was sweeping and throwing out the rubbish gave her hand to the king. The king, thinking, "She is the millionaire's wife," being ashamed, did not place his hand on her arm. |
evaṃ sesadvārakoṭṭhakesupi dāsiyo “seṭṭhibhariyāyo”ti maññamāno tāsaṃ bāhāya hatthaṃ na ṭhapesi. |
Thus, at the other gate-towers too, thinking the slave girls were the millionaire's wives, he did not place his hand on their arms. |
jotiko āgantvā rājānaṃ paccuggantvā vanditvā pacchato hutvā “purato yātha, devā”ti āha. |
Jotika came and, meeting the king, paid homage and, being behind him, said, "Go ahead, your majesty." |
rañño maṇipathavī sataporisapapāto viya hutvā upaṭṭhahi. |
The gem-paved ground appeared to the king as if it were a precipice of a hundred fathoms. |
so “iminā mama gahaṇatthāya opāto khaṇito”ti maññamāno pādaṃ nikkhipituṃ na visahi. |
He, thinking, "A pitfall has been dug by this one for the purpose of capturing me," did not dare to set his foot down. |
jotiko “nāyaṃ, deva, opāto, mama pacchato āgacchathā”ti purato ahosi. |
Jotika said, "This is not a pitfall, your majesty. Come behind me," and went ahead. |
rājā tena akkantakāle bhūmiṃ akkamitvā heṭṭhimatalato paṭṭhāya pāsādaṃ olokento vicari. |
The king, when he stepped on it, stepped on the ground and, starting from the lowest floor, he wandered about, looking at the palace. |
tadā ajātasattukumāropi pitu aṅguliṃ gahetvā vicaranto cintesi — |
At that time, Prince Ajātasattu also, walking along, holding his father's finger, thought: |
“aho andhabālo mama pitā, gahapatike nāma sattaratanamaye pāsāde vasante esa rājā hutvā dārumaye gehe vasati, ahaṃ dāni rājā hutvā imassa imasmiṃ pāsāde vasituṃ na dassāmī”ti. |
Oh, what a blind fool my father is! While a householder lives in a palace of the seven gems, he, being a king, lives in a wooden house. When I become king, I will not let this one live in this palace. |
♦ raññopi uparimatalāni abhiruhantasseva pātarāsavelā jātā. |
♦ And for the king, as he was climbing the upper floors, the time for the morning meal came. |
so seṭṭhiṃ āmantetvā, “mahāseṭṭhi, idheva pātarāsaṃ bhuñjissāmā”ti. |
He called the millionaire and said, "Great millionaire, we will eat the morning meal right here." |
jānāmi, deva, sajjito devassāhāroti. |
I know, your majesty, your majesty's food is prepared. |
so soḷasahi gandhodakaghaṭehi nhatvā ratanamaye seṭṭhissa nisīdanamaṇḍape paññatte tasseva nisīdanapallaṅke nisīdi. |
He, having bathed with sixteen pots of scented water, sat on his own sitting couch, which was prepared in the millionaire's gem-studded sitting hall. |
athassa hatthadhovanūdakaṃ datvā satasahassagghanikāya suvaṇṇapātiyā kilinnapāyāsaṃ vaḍḍhetvā purato ṭhapayiṃsu. |
Then, having given him water for washing his hands, they served him thick rice-porridge in a golden bowl worth a hundred thousand and placed it before him. |
rājā “bhojanan”ti saññāya bhuñjituṃ ārabhi. |
The king, thinking it was the meal, began to eat. |
seṭṭhi “nayidaṃ, deva, bhojanaṃ, kilinnapāyāso eso”ti aññissā suvaṇṇapātiyā bhojanaṃ vaḍḍhetvā purimapātiyaṃ ṭhapayiṃsu. |
The millionaire said, "This is not the meal, your majesty. This is thick rice-porridge." And they served the meal in another golden bowl and placed it on the first bowl. |
tato uṭṭhitautunā kira taṃ bhuñjituṃ sukhaṃ hoti. |
It is said that it is pleasant to eat it with the heat that rises from it. |
rājā madhurabhojanaṃ bhuñjanto pamāṇaṃ na aññāsi. |
The king, eating the sweet food, did not know the limit. |
atha naṃ seṭṭhi vanditvā añjaliṃ paggayha “alaṃ, deva, ettakameva hotu, ito uttariṃ jirāpetuṃ na sakkā”ti āha. |
Then the millionaire paid homage to him, and with joined hands, said, "Enough, your majesty, let it be just this much. It is not possible to digest more than this." |
atha naṃ rājā āha — |
Then the king said to him: |
“kiṃ, gahapati, garukaṃ katvā kathesi attano bhattan”ti? |
What, householder, do you say, having made your food heavy? |
deva, natthetaṃ, tumhākaṃ sabbassāpi hi balakāyassa idameva bhattaṃ idaṃ supeyyaṃ. |
"Your majesty, it is not so. This very food and this very soup is for your entire army. |
api ca kho ahaṃ ayasassa bhāyāmīti. |
But I am afraid of dishonor." |
kiṃ kāraṇāti? |
For what reason? |
sace devassa kāyālasiyamattaṃ bhaveyya, “hiyyo raññā seṭṭhissa gehe bhattaṃ bhuttaṃ, seṭṭhinā kiñci kataṃ bhavissatī”ti vacanassa bhāyāmi, devāti. |
If there should be even a little bodily discomfort for your majesty, I am afraid of the statement, 'Yesterday the king ate a meal at the millionaire's house; the millionaire must have done something,' your majesty. |
tena hi bhattaṃ hara, udakaṃ āharāti. |
Then take away the food, bring water. |
rañño bhattakiccāvasāne sabbo rājaparivāro tadeva bhattaṃ paribhuñji. |
At the end of the king's meal, the entire royal retinue ate that same food. |
♦ rājā sukhakathāya nisinno seṭṭhiṃ āmantetvā, “kiṃ imasmiṃ gehe seṭṭhibhariyā natthī”ti āha? |
♦ The king, while seated in pleasant conversation, called the millionaire and asked, "Is there no millionaire's wife in this house?" |
“āma atthi, devā”ti. |
Yes, there is, your majesty. |
“kahaṃ sā”ti? |
Where is she? |
“sirigabbhe nisinnā, devassa āgatabhāvaṃ na jānātī”ti. |
She is seated in the inner chamber; she does not know that your majesty has come. |
kiñcāpi hi pātova rājā saparivāro āgato, sā panassa āgatabhāvaṃ na jānāteva. |
For although the king had come with his retinue in the early morning, she indeed did not know that he had come. |
tato seṭṭhi “rājā me bhariyaṃ daṭṭhukāmo”ti tassā santikaṃ gantvā “rājā āgato, kiṃ tava rājānaṃ daṭṭhuṃ na vaṭṭatī”ti āha. |
From there, the millionaire, thinking, "The king is desirous of seeing my wife," went to her and said, "The king has come. Is it not proper for you to see the king?" |
sā nipannakāva “ko esa, sāmi, rājā nāmā”ti vatvā “rājā nāma amhākaṃ issaro”ti vutte anattamanataṃ pavedentī “dukkaṭāni vata no puññakammāni, yesaṃ no issaropi atthi. |
She, while still lying down, said, "Who is this, my lord, called the king?" and when he said, "The king is our master," showing her displeasure, she said, "Our meritorious deeds are indeed ill-done, for whom there is also a master. |
assaddhāya nāma puññakammāni katvā mayaṃ sampattiṃ pāpuṇitvā aññassa issariyaṭṭhāne nibbattamhā. |
Having done meritorious deeds with a lack of faith, we have attained prosperity and have been reborn in the place of another's mastery. |
addhā amhehi asaddahitvā dānaṃ dinnaṃ bhavissati, tassetaṃ phalan”ti vatvā “kiṃ dāni karomi, sāmī”ti āha. |
Surely we must have given a gift without faith; this is the fruit of that," and she asked, "What should I do now, my lord?" |
tālavaṇṭaṃ ādāya āgantvā rājānaṃ bījāhīti. |
Take a palm-leaf fan and come and fan the king. |
tassā tālavaṇṭaṃ ādāya āgantvā rājānaṃ bījentiyā rañño veṭhanassa gandhavāto akkhīni pahari, athassā akkhīhi assudhārā pavattiṃsu. |
As she, having taken a palm-leaf fan, came and was fanning the king, the scent from the king's turban struck her eyes. Then tears flowed from her eyes. |
taṃ disvā rājā seṭṭhiṃ āha — |
Seeing that, the king said to the millionaire: |
“mahāseṭṭhi, mātugāmo nāma appabuddhiko, ‘rājā me sāmikassa sampattiṃ gaṇheyyā’ti bhayena rodati maññe, assāsehi naṃ ‘na me tava sampattiyā attho’”ti. |
Great millionaire, a woman is indeed of little intelligence. I think she is weeping for fear that 'the king might take my husband's prosperity.' Console her, saying, 'I have no need of your prosperity.' |
na esā, deva, rodatīti. |
She is not weeping, your majesty. |
atha kiṃ etanti? |
Then what is this? |
tumhākaṃ veṭhanagandhenassā assūni pavattiṃsu. |
"Tears flowed from her eyes because of the scent of your turban. |
ayañhi dīpobhāsaṃ vā aggiobhāsaṃ vā adisvā maṇiālokeneva bhuñjati ca nisīdati ca nipajjati ca, devo pana dīpālokena nisinno bhavissatīti? |
For this one, not having seen the light of a lamp or the light of a fire, eats, sits, and lies down only by the light of a gem. Will your majesty be seated by the light of a lamp?" |
āma, seṭṭhīti. |
Yes, millionaire. |
tena hi, deva, ajja paṭṭhāya maṇiālokena nisīdathāti mahantaṃ tipusamattaṃ anagghaṃ maṇiratanaṃ adāsi. |
"Then, your majesty, from today onwards sit by the light of a gem," and he gave him a great, priceless gem the size of three puṣpas. |
rājā gehaṃ oloketvā “mahatī vata jotikassa sampattī”ti vatvā agamāsi. |
The king, looking at the house, said, "Great indeed is the prosperity of Jotika," and he departed. |
ayaṃ tāva jotikassa uppatti. |
This, for now, is the origin of Jotika. |
♦ idāni jaṭilassa uppatti veditabbā — bārāṇasiyañhi ekā seṭṭhidhītā abhirūpā ahosi, taṃ pannarasasoḷasavassuddesikakāle rakkhaṇatthāya ekaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vāsayiṃsu. |
♦ Now the origin of Jaṭila is to be known: In Benares, there was a beautiful millionaire's daughter. When she was about fifteen or sixteen years old, for the purpose of protecting her, they gave her one slave girl and had her live in the inner chamber on the top floor of a seven-storied palace. |
taṃ ekadivasaṃ vātapānaṃ vivaritvā bahi olokayamānaṃ ākāsena gacchanto eko vijjādharo disvā uppannasineho vātapānena pavisitvā tāya saddhiṃ santhavamakāsi. |
One day, as she opened a window and was looking outside, a certain Vidyādhara, flying through the air, saw her and, with affection having arisen, he entered through the window and had relations with her. |
sā tena saddhiṃ saṃvāsamanvāya na cirasseva gabbhaṃ paṭilabhi. |
She, living with him, soon conceived a child. |
atha naṃ sā dāsī disvā, “amma, kiṃ idan”ti vatvā “hotu mā kassaci ācikkhī”ti tāya vuttā bhayena tuṇhī ahosi. |
Then the slave girl, seeing this, said, "Mistress, what is this?" and when she said, "So be it, do not tell anyone," she, out of fear, remained silent. |
sāpi dasamāsaccayena puttaṃ vijāyitvā navabhājanaṃ āharāpetvā tattha taṃ dārakaṃ nipajjāpetvā taṃ bhājanaṃ pidahitvā upari pupphadāmāni ṭhapetvā “imaṃ sīsena ukkhipitvā gaṅgāya vissajjehi, ‘kiṃ idan’ti ca puṭṭhā ‘ayyāya me balikamman’ti vadeyyāsī”ti dāsiṃ āṇāpesi. |
She too, after ten months, gave birth to a son. And having had a new vessel brought, she had the child lie in it, covered the vessel, placed garlands of flowers on top, and ordered the slave girl, "Lift this on your head and release it in the Ganges. And if asked, 'What is this?' you should say, 'It is my mistress's Bali offering.'" |
sā tathā akāsi. |
She did so. |
♦ heṭṭhāgaṅgāyampi dve itthiyo nhāyamānā taṃ bhājanaṃ udakenāhariyamānaṃ disvā ekā “mayhetaṃ bhājanan”ti āha. |
♦ And down the Ganges, two women who were bathing saw that vessel being carried by the water. One said, "This vessel is mine." |
ekā “yaṃ etassa anto, taṃ mayhan”ti vatvā bhājane sampatte taṃ ādāya thale ṭhapetvā vivaritvā dārakaṃ disvā ekā “mama bhājananti vuttatāya dārako mameva hotī”ti āha. |
One said, "Whatever is inside it is mine." And when the vessel arrived, they took it, placed it on the bank, opened it, and seeing the child, one said, "Because I said, 'The vessel is mine,' the child must be mine." |
ekā “yaṃ bhājanassa anto, taṃ mameva hotūti vuttatāya mama dārako”ti āha. |
One said, "Because I said, 'Whatever is inside the vessel is mine,' the child is mine." |
tā vivadamānā vinicchayaṭṭhānaṃ gantvā tamatthaṃ ārocetvā amaccesu vinicchituṃ asakkontesu rañño santikaṃ agamaṃsu. |
They, disputing, went to the place of judgment and, having related the matter, and when the ministers were unable to decide, they went to the king. |
rājā tāsaṃ vacanaṃ sutvā “tvaṃ dārakaṃ gaṇha, tvaṃ bhājanaṃ gaṇhā”ti āha. |
The king, having heard their words, said, "You take the child, you take the vessel." |
yāya pana dārako laddho, sā mahākaccānattherassa upaṭṭhāyikā ahosi. |
But she who got the child was a supporter of the elder Mahākaccāna. |
tasmā sā dārakaṃ “imaṃ therassa santike pabbājessāmī”ti posesi. |
Therefore, she raised the child, thinking, "I will have this one ordained under the elder." |
tassa jātadivase gabbhamalassa dhovitvā anapanītatāya kesā jaṭitā hutvā aṭṭhaṃsu, tenassa jaṭilotveva nāmaṃ kariṃsu. |
On the day he was born, because the birth-dirt had been washed but not removed, his hair stood in matted locks. Therefore, his name was made Jaṭila. |
tassa padasā vicaraṇakāle thero taṃ gehaṃ piṇḍāya pāvisi. |
When he was able to walk on his feet, the elder entered that house for alms. |
upāsikā theraṃ nisīdāpetvā āhāramadāsi. |
The laywoman had the elder sit down and gave him food. |
thero dārakaṃ disvā “kiṃ upāsike dārako laddho”ti pucchi. |
The elder, seeing the child, asked, "Laywoman, have you gotten a child?" |
“āma, bhante, imāhaṃ dārakaṃ tumhākaṃ santike pabbājessāmīti posesiṃ, pabbājetha nan”ti adāsi. |
"Yes, venerable sir. I raised this child, thinking, 'I will have this one ordained under you.' Ordain him," and she gave him. |
thero “sādhū”ti ādāya taṃ gacchanto “atthi nu kho imassa gihisampattiṃ anubhavituṃ puññakamman”ti olokento “mahāpuñño satto mahāsampattiṃ anubhavissati, daharo esa tāva, ñāṇampissa paripākaṃ na gacchatī”ti cintetvā taṃ ādāya takkasilāyaṃ ekassa upaṭṭhākassa gehaṃ agamāsi. |
The elder, saying, "Very well," took him and, as he was going, he looked, thinking, "Is there any meritorious deed for this one to experience lay prosperity?" and thinking, "He is a meritorious being; he will experience great prosperity. But he is still young; his knowledge has not yet matured," he took him and went to the house of a certain supporter in Takkasilā. |
♦ so theraṃ vanditvā ṭhito taṃ dārakaṃ disvā “dārako vo, bhante, laddho”ti pucchi. |
♦ He, having paid homage to the elder, stood there and, seeing the child, asked, "Venerable sir, have you gotten a child?" |
āma, upāsaka, pabbajissati, daharo tāva, taveva santike hotūti. |
Yes, upāsaka. He will go forth, but he is still young. Let him be with you. |
so “sādhu, bhante”ti taṃ puttaṭṭhāne ṭhapetvā paṭijaggi. |
He, saying, "Very well, venerable sir," placed him in the position of a son and looked after him. |
tassa pana gehe dvādasa vassāni bhaṇḍakaṃ ussannaṃ hoti. |
But in his house, the merchandise had been accumulating for twelve years. |
so gāmantaraṃ gacchanto sabbampi taṃ bhaṇḍaṃ āpaṇaṃ haritvā dārakaṃ āpaṇe nisīdāpetvā tassa tassa bhaṇḍakassa mūlaṃ ācikkhitvā “idañca idañca ettakaṃ nāma dhanaṃ gahetvā dadeyyāsī”ti vatvā pakkāmi. |
He, going to another village, took all that merchandise to the market, had the child sit in the market, told him the price of each item of merchandise, and saying, "You should give this and that for so much wealth," he departed. |
taṃdivasaṃ nagarapariggāhikā devatā antamaso maricajīrakamattenāpi atthike tasseva āpaṇābhimukhe kariṃsu. |
On that day, the deities guarding the city made those who had need of even a little pepper or cumin face his shop. |
so dvādasa vassāni ussannaṃ bhaṇḍakaṃ ekadivaseneva vikkiṇi. |
He sold the merchandise that had been accumulating for twelve years in a single day. |
kuṭumbiko āgantvā āpaṇe kiñci adisvā “sabbaṃ te, tāta, bhaṇḍakaṃ nāsitan”ti āha. |
The householder came and, not seeing anything in the market, said, "My son, you have ruined all the merchandise." |
na nāsemi, sabbaṃ tumhehi vuttanayeneva vikkiṇiṃ, idaṃ asukassa mūlaṃ, idaṃ asukassāti. |
I did not ruin it. I sold everything in the way you said. This is the price of this, this is the price of that. |
kuṭumbiko pasīditvā “anaggho puriso, yattha katthaci jīvituṃ samattho”ti attano gehe vayappattaṃ dhītaraṃ tassa datvā “gehamassa karothā”ti purise āṇāpetvā niṭṭhite gehe “gacchatha, tumhe attano gehe vasathā”ti āha. |
The householder, being pleased, thought, "He is a priceless man, capable of living anywhere," and gave him his own grown-up daughter and, ordering his men, "Build a house for him," when the house was finished, he said, "Go, you two, and live in your own house." |
♦ athassa gehapavisanakāle ekena pādena ummāre akkantamatte gehassa pacchimabhāge bhūmiṃ bhinditvā asītihattho suvaṇṇapabbato uṭṭhahi. |
♦ Then, as he was entering the house, as soon as he stepped on the threshold with one foot, in the back of the house, breaking the earth, a golden mountain of eighty cubits arose. |
rājā “jaṭilakumārassa kira gehe bhūmiṃ bhinditvā suvaṇṇapabbato uṭṭhito”ti sutvāva tassa seṭṭhicchattaṃ pesesi. |
The king, hearing, "It is said that in the house of the young man Jaṭila, a golden mountain has arisen, breaking the earth," at that very moment sent him the umbrella of a millionaire. |
so jaṭilaseṭṭhi nāma ahosi. |
He became known as the millionaire Jaṭila. |
tassa tayo puttā ahesuṃ. |
He had three sons. |
so tesaṃ vayappattakāle pabbajjāya cittaṃ uppādetvā “sace amhehi samānabhogaṃ seṭṭhikulaṃ bhavissati, pabbajituṃ dassanti. |
When they had come of age, he, having conceived the idea of going forth, thought, "If there is a millionaire's family with wealth equal to ours, they will let me go forth. |
no ce, na dassanti. |
If not, they will not. |
atthi nu kho jambudīpe amhehi samānabhogaṃ kulan”ti vīmaṃsanatthāya suvaṇṇamayaṃ iṭṭhakaṃ suvaṇṇamayaṃ patodalaṭṭhiṃ suvaṇṇamayaṃ pādukañca kārāpetvā purisānaṃ hatthe datvā “gacchatha, imāni ādāya kiñcideva olokayamānā viya jambudīpatale vicaritvā amhehi samānabhogassa seṭṭhikulassa atthibhāvaṃ vā natthibhāvaṃ vā ñatvā āgacchathā”ti pahiṇi. |
Is there any family in Jambudīpa with wealth equal to ours?" For the purpose of investigating, he had a golden brick, a golden goad-stick, and golden sandals made, and giving them into the hands of his men, he sent them, saying, "Go, take these and, as if you were looking for something, wander over the surface of Jambudīpa and, having found out whether a millionaire's family with wealth equal to ours exists or not, come back." |
♦ te cārikaṃ carantā bhaddiyanagaraṃ pāpuṇiṃsu. |
♦ They, wandering on their tour, reached the city of Bhaddiya. |
atha ne meṇḍakaseṭṭhi disvā, “tātā, kiṃ karontā vicarathā”ti pucchitvā “ekaṃ olokentā vicarāmā”ti vutte “imesaṃ imāni gahetvā kiñcideva oloketuṃ vicaraṇakiccaṃ natthi, raṭṭhaṃ pariggaṇhamānā vicarantī”ti ñatvā, “tātā, amhākaṃ pacchimagehaṃ pavisitvā olokethā”ti āha. |
Then the millionaire Meṇḍaka saw them and, asking, "Sirs, what are you doing, wandering about?" and when they said, "We are wandering, looking for something," he knew, "There is no need for these to wander about looking for something, taking these things. They are wandering, surveying the country," and he said, "Sirs, enter our back house and look." |
te tattha aṭṭhakarīsamatte ṭhāne hatthiassausabhappamāṇe piṭṭhiyā piṭṭhiṃ āhacca pathaviṃ bhinditvā uṭṭhite heṭṭhā vuttappakāre suvaṇṇameṇḍake disvā tesaṃ antarantarā vicaritvā nikkhamiṃsu. |
They there, in a space of eight karīsas, saw golden rams of the size of elephants, horses, and bulls, which had arisen, breaking the earth, back to back, of the kind described below. And having wandered between them, they came out. |
atha ne seṭṭhi, “tātā, yaṃ olokentā vicaratha, diṭṭho vo so”ti pucchitvā “passāma, sāmī”ti vutte “tena hi gacchathā”ti uyyojesi. |
Then the millionaire asked them, "Sirs, that which you are wandering, looking for, have you seen it?" and when they said, "We see it, my lord," he said, "Then go," and sent them off. |
te tatova gantvā attano seṭṭhinā “kiṃ, tātā, diṭṭhaṃ vo amhākaṃ samānabhogaṃ seṭṭhikulan”ti vutte, “sāmi, tumhākaṃ kiṃ atthi, bhaddiyanagare meṇḍakaseṭṭhino evarūpo nāma vibhavo”ti sabbaṃ taṃ pavattiṃ ācikkhiṃsu. |
They, having gone from there, when their own millionaire asked, "What, sirs, have you seen a millionaire's family with wealth equal to ours?" they said, "My lord, what do you have? In the city of Bhaddiya, the millionaire Meṇḍaka has such and such wealth," and they described that entire event. |
taṃ sutvā seṭṭhi attamano hutvā “ekaṃ tāva seṭṭhikulaṃ laddhaṃ, aparampi nu kho atthī”ti satasahassagghanikaṃ kambalaṃ datvā “gacchatha, tātā, aññampi. |
The millionaire, having heard that, being pleased in mind, thought, "One millionaire's family has been found. Is there another?" and giving them a blanket worth a hundred thousand, he sent them, saying, "Go, sirs, and search for another millionaire's family." |
seṭṭhikulaṃ vicinathā”ti pahiṇi. |
|
♦ te rājagahaṃ gantvā jotikaseṭṭhissa gehato avidūre dārurāsiṃ katvā aggiṃ datvā aṭṭhaṃsu. |
♦ They went to Rājagaha and, not far from the house of the millionaire Jotika, they made a pile of wood, set it on fire, and stood there. |
“kiṃ idan”ti puṭṭhakāle ca “ekaṃ no mahagghakambalaṃ vikkiṇantānaṃ kayiko natthi, gahetvā vicarantāpi corānaṃ bhāyāma, tena taṃ jhāpetvā gamissāmā”ti vadiṃsu. |
And when asked, "What is this?" they would say, "We, who are selling a very valuable blanket, have no buyer. And while carrying it about, we are afraid of thieves. Therefore, we will burn it and go." |
atha ne jotikaseṭṭhi disvā “ime kiṃ karontī”ti pucchitvā tamatthaṃ sutvā pakkosāpetvā “kiṃ agghanako kambalo”ti pucchi. |
Then the millionaire Jotika saw them and, asking, "What are these doing?" and having heard the matter, he had them summoned and asked, "What is the price of the blanket?" |
“satasahassagghanako”ti vutte satasahassaṃ dāpetvā “dvārakoṭṭhakaṃ sammajjitvā kacavarachaḍḍikāya dāsiyā dethā”ti tesaṃyeva hatthe pahiṇi. |
When they said, "It is worth a hundred thousand," he had a hundred thousand given and sent it into their own hands, saying, "Give it to the slave girl who sweeps the gate-tower and throws out the rubbish." |
sā kambalaṃ gahetvā rodamānā sāmikassa santikaṃ āgantvā “kiṃ maṃ, sāmi, aparādhe sati paharituṃ na vaṭṭati, kasmā me evarūpaṃ thūlakambalaṃ pahiṇittha, kathāhaṃ imaṃ nivāsessāmi vā pārupissāmi vā”ti. |
She, taking the blanket and weeping, came to her master and said, "What, my lord, if I have committed an offense, is it not proper to beat me? Why did you send me such a thick blanket? How will I wear it or cover myself with it?" |
nāhaṃ tava etadatthāya pahiṇiṃ, etaṃ pana paliveṭhetvā tava sayanapādamūle ṭhapetvā nipajjanakāle gandhodakena dhotānaṃ pādānaṃ puñchanatthāya te pahiṇiṃ, kiṃ etampi kātuṃ na sakkosīti. |
I did not send it to you for that purpose. But I sent it to you for the purpose of wiping your feet, washed with scented water, when you lie down, having wrapped it around the foot of your bed. What, can you not do even this? |
sā “etaṃ pana kātuṃ sakkhissāmī”ti gahetvā agamāsi. |
She, saying, "But this I can do," took it and went away. |
te ca purisā taṃ kāraṇaṃ disvā attano seṭṭhissa santikaṃ gantvā “kiṃ, tātā, diṭṭhaṃ vo seṭṭhikulan”ti vutte, “sāmi, kiṃ tumhākaṃ atthi, rājagahanagare jotikaseṭṭhissa evarūpā nāma sampattī”ti sabbaṃ gehasampattiṃ ārocetvā taṃ pavattiṃ ācikkhiṃsu. |
And those men, seeing that event, went to their own millionaire, and when he asked, "What, sirs, have you seen a millionaire's family?" they said, "My lord, what do you have? In the city of Rājagaha, the millionaire Jotika has such and such prosperity," and having described the entire prosperity of the house, they told him that event. |
seṭṭhi tesaṃ vacanaṃ sutvā tuṭṭhamānaso “idāni pabbajituṃ labhissāmī”ti rañño santikaṃ gantvā “pabbajitukāmomhi, devā”ti āha. |
The millionaire, having heard their words, with a joyful mind, thought, "Now I will be able to go forth," and going to the king, he said, "I am desirous of going forth, your majesty." |
sādhu, mahāseṭṭhi, pabbajāhīti . |
Very well, great millionaire, go forth. |
so gehaṃ gantvā putte pakkosāpetvā suvaṇṇadaṇḍaṃ vajirakuddālaṃ jeṭṭhaputtassa hatthe ṭhapetvā, “tāta, pacchimagehe suvaṇṇapabbatato suvaṇṇapiṇḍaṃ uddharāhī”ti āha. |
He went home and, having had his sons summoned, he placed a golden staff and a diamond spade in the hand of his eldest son and said, "My son, bring up a lump of gold from the golden mountain in the back house." |
so kuddālaṃ ādāya gantvā suvaṇṇapabbataṃ pahari, piṭṭhipāsāṇe pahaṭakālo viya ahosi. |
He took the spade and went and struck the golden mountain. It was as if he had struck a rock on its back. |
tassa hatthato kuddālaṃ gahetvā majjhimaputtassa hatthe datvā pahiṇi, tassapi suvaṇṇapabbataṃ paharantassa piṭṭhipāsāṇe pahaṭakālo viya ahosi. |
He took the spade from his hand and, giving it into the hand of his middle son, sent him. For him too, when he struck the golden mountain, it was as if he had struck a rock on its back. |
atha naṃ kaniṭṭhaputtassa hatthe datvā pahiṇi, tassa taṃ gahetvā paharantassa koṭṭetvā rāsikatāya mattikāya pahaṭakālo viya ahosi. |
Then he gave it into the hand of his youngest son and sent him. For him, when he took it and struck it, it was as if he had struck a pile of kneaded clay. |
atha naṃ seṭṭhi “ehi, tāta, alaṃ ettakenā”ti vatvā itare dve jeṭṭhabhātike pakkosāpetvā “ayaṃ suvaṇṇapabbato na tumhākaṃ nibbatto, mayhañca kaniṭṭhassa ca nibbatto, iminā saddhiṃ ekato hutvā paribhuñjathā”ti āha. |
Then the millionaire said, "Come, my son, enough of this," and having had his other two elder brothers summoned, he said, "This golden mountain did not arise for you. It arose for me and for the youngest. Living together with this one, enjoy it." |
kasmā pana so tesameva nibbattati, kasmā ca jaṭilo jātakāle udake pātitoti? |
But why did it arise for them alone, and why was Jaṭila thrown into the water at the time of his birth? |
attano katakammeneva. |
By his own deeds. |
♦ kassapasammāsambuddhassa hi cetiye kariyamāne eko khīṇāsavo cetiyaṭṭhānaṃ gantvā oloketvā, “tātā, kasmā cetiyassa uttarena mukhaṃ na uṭṭhahatī”ti pucchi. |
♦ For when the stupa of the Fully Enlightened One Kassapa was being built, a certain Arahant went to the site of the stupa and, looking, asked, "Sirs, why is the face on the north of the stupa not rising?" |
“suvaṇṇaṃ nappahotī”ti āhaṃsu. |
They said, "There is not enough gold." |
ahaṃ antogāmaṃ pavisitvā samādapessāmi, tumhe ādarena kammaṃ karothāti. |
I will enter the village and collect it. You do the work with care. |
so evaṃ vatvā nagaraṃ pavisitvā, “ammā, tātā, tumhākaṃ cetiyassa ekasmiṃ mukhe suvaṇṇaṃ nappahoti, suvaṇṇaṃ jānāthā”ti mahājanaṃ samādapento suvaṇṇakārakulaṃ agamāsi. |
He, having said this, entered the city and, collecting from the great crowd, "Mother, father, there is not enough gold for one face of your stupa. Please be aware of the gold," he went to a goldsmith's family. |
suvaṇṇakāropi taṅkhaṇeyeva bhariyāya saddhiṃ kalahaṃ karonto nisinno hoti. |
The goldsmith also, at that very moment, was sitting there, having quarreled with his wife. |
atha naṃ thero “cetiye tumhehi gahitamukhassa suvaṇṇaṃ nappahoti, taṃ jānituṃ vaṭṭatī”ti āha. |
Then the elder said to him, "There is not enough gold for the face you have undertaken at the stupa. It is proper to be aware of it." |
so bhariyāya kopena “tava satthāraṃ udake khipitvā gacchā”ti āha. |
He, in his anger at his wife, said, "Throw your teacher in the water and go." |
atha naṃ sā “atisāhasikakammaṃ te kataṃ, mama kuddhena te ahameva akkositabbā vā paharitabbā vā, kasmā atītānāgatapaccuppannesu buddhesu veramakāsī”ti āha. |
Then she said to him, "You have done a very rash deed. Being angry with me, you should have reviled me or struck me. Why have you created enmity with the Buddhas of the past, future, and present?" |
suvaṇṇakāro tāvadeva saṃvegappatto hutvā “khamatha me, bhante”ti vatvā therassa pādamūle nipajji. |
The goldsmith, at that very moment, being filled with a sense of urgency, said, "Forgive me, venerable sir," and fell at the elder's feet. |
tāta, ahaṃ tayā na kiñci vutto, satthāraṃ khamāpehīti. |
My son, I have not been spoken to by you at all. Ask forgiveness of the Teacher. |
kinti katvā khamāpemi, bhanteti. |
How can I ask forgiveness, venerable sir? |
suvaṇṇapupphānaṃ tayo kumbhe katvā antodhātunidhāne pakkhipitvā allavattho allakeso hutvā khamāpehi, tātāti. |
Make three pots of golden flowers and, having placed them in the relic chamber within, with wet clothes and wet hair, ask forgiveness, my son. |
♦ so “sādhu, bhante”ti vatvā suvaṇṇapupphāni karonto tīsu puttesu jeṭṭhaputtaṃ pakkosāpetvā “ehi, tāta, ahaṃ satthāraṃ veravacanena avacaṃ, tasmā imāni pupphāni katvā dhātunidhāne pakkhipitvā khamāpessāmi, tvampi kho me sahāyo hohī”ti āha. |
♦ He, saying, "Very well, venerable sir," and while making the golden flowers, had his eldest son summoned and said, "Come, my son. I spoke a word of enmity to the Teacher. Therefore, I will make these flowers and, having placed them in the relic chamber, I will ask for forgiveness. You too be my helper." |
so “na tvaṃ mayā veravacanaṃ vadāpito, tvaṃyeva karohī”ti kātuṃ na icchi. |
He, saying, "You were not made to speak the word of enmity by me. You yourself do it," did not wish to do it. |
majjhimaputtaṃ pakkositvā tathevāha, sopi tatheva vatvā kātuṃ na icchi. |
He called his middle son and said the same thing. He too, saying the same thing, did not wish to do it. |
kaniṭṭhaṃ pakkositvā tathevāha, so “pitu uppannakiccaṃ nāma puttassa bhāro”ti vatvā pitusahāyo hutvā pupphāni akāsi. |
He called his youngest and said the same thing. He, saying, "A duty that has arisen for the father is indeed the burden of the son," became his father's helper and made the flowers. |
suvaṇṇakāro vidatthippamāṇānaṃ pupphānaṃ tayo kumbhe niṭṭhāpetvā dhātunidhāne pakkhipitvā allavattho allakeso satthāraṃ khamāpesi. |
The goldsmith, having finished three pots of flowers the size of a handspan, and having placed them in the relic chamber, with wet clothes and wet hair, asked forgiveness of the Teacher. |
iti so sattakkhattuṃ jātakāle udake pātanaṃ labhi. |
Thus, he received being thrown into the water at the time of his birth seven times. |
ayaṃ panassa koṭiyaṃ ṭhito attabhāvo. |
This, however, was his last personal existence. |
idhāpi tasseva nissandena udake pātito. |
Here too, by the result of that very thing, he was thrown into the water. |
ye panassa dve jeṭṭhabhātikā puttā suvaṇṇapupphānaṃ karaṇakāle sahāyā bhavituṃ na icchiṃsu, tesaṃ tena kāraṇena suvaṇṇapabbato na nibbatti, jaṭilassa ceva kaniṭṭhaputtassa ca ekato katabhāvena nibbatti. |
But his two elder sons, who did not wish to be helpers at the time of making the golden flowers, for that reason the golden mountain did not arise for them. It arose for Jaṭila and for the youngest son because they had done it together. |
iti so putte anusāsitvā satthu santike pabbajitvā katipāheneva arahattaṃ pāpuṇi. |
Thus, he, having instructed his sons, went forth under the Teacher and in a few days attained Arahantship. |
satthā aparena samayena pañcahi bhikkhusatehi saddhiṃ piṇḍāya caranto tassa puttānaṃ gehadvāraṃ agamāsi, te buddhappamukhassa bhikkhusaṅghassa aḍḍhamāsaṃ bhikkhādānaṃ adaṃsu. |
The Teacher, on a later occasion, walking for alms with five hundred monks, went to the door of his sons' house, and they gave alms to the community of monks with the Buddha at its head for half a month. |
♦ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “ajjāpi te, āvuso jaṭila, asītihatthe suvaṇṇapabbate ca puttesu ca taṇhā atthī”ti. |
♦ The monks raised a discussion in the Dhamma hall, "Do you still, friend Jaṭila, have craving for the eighty-cubit golden mountain and for your sons?" |
“na me, āvuso, etesu taṇhā vā māno vā atthī”ti. |
I do not, friends, have craving or conceit for these. |
te “ayaṃ jaṭilatthero abhūtaṃ vatvā aññaṃ byākarotī”ti vadiṃsu. |
They said, "This elder Jaṭila, speaking what is not true, declares another state." |
satthā tesaṃ kathaṃ sutvā “na, bhikkhave, mama puttassa tesu taṇhā vā māno vā atthī”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher, having heard their words, said, "No, monks, my son has no craving or conceit for these," and teaching the Dhamma, he spoke this verse: |
♦ 416. |
♦ 416. |
♦ “yodha taṇhaṃ pahantvāna, anāgāro paribbaje. |
♦ "He who here, having abandoned craving, would wander as a homeless one, |
♦ taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ with craving and becoming exhausted, him I call a Brahmin." |
♦ tassattho — yo idha loke chadvārikaṃ taṇhaṃ vā mānaṃ vā jahitvā gharāvāsena anatthiko anāgāro hutvā paribbajati, taṇhāya ceva bhavassa ca parikkhīṇattā taṇhābhavaparikkhīṇaṃ tamahaṃ brāhmaṇaṃ vadāmīti. |
♦ The meaning of this is: He who in this world, having abandoned the six-doored craving or conceit, and being without need of the householder's life, wanders as a homeless one; with craving and with becoming exhausted, him, with craving and becoming exhausted, I call a Brahmin. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ jaṭilattheravatthu tettiṃsatimaṃ. |
♦ The thirty-third story, that of the Elder Jaṭila. |
♦ 34. jotikattheravatthu |
♦ 34. The Story of the Elder Jotika |
♦ yodha taṇhanti puna imaṃ dhammadesanaṃ satthā veḷuvane viharanto jotikattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, again spoke this Dharma teaching, "He who here, craving," concerning the elder Jotika. |
♦ ajātasattukumāro hi devadattena saddhiṃ ekato hutvā pitaraṃ ghātetvā rajje patiṭṭhito “jotikaseṭṭhissa mahāpāsādaṃ gaṇhissāmī”ti yuddhasajjo nikkhamitvā maṇipākāre saparivārassa attano chāyaṃ disvā “gahapatiko yuddhasajjo hutvā balaṃ ādāya nikkhanto”ti sallakkhetvā upagantuṃ na visahi. |
♦ For Prince Ajātasattu, having joined with Devadatta and killed his father, and having established himself in the kingdom, thinking, "I will take the great palace of the millionaire Jotika," he set out ready for battle. Seeing his own shadow with his retinue in the gem-wall, and perceiving, "The householder, having become ready for battle, has come out with his force," he did not dare to approach. |
seṭṭhipi taṃ divasaṃ uposathiko hutvā pātova bhuttapātarāso vihāraṃ gantvā satthu santike dhammaṃ suṇanto nisinno hoti. |
The millionaire also, on that day being on an Uposatha day, and having eaten his morning meal in the early morning, went to the monastery and was sitting, listening to the Dhamma in the presence of the Teacher. |
paṭhame dvārakoṭṭhake ārakkhaṃ gahetvā ṭhito pana yamakoḷi nāma yakkho taṃ disvā “kahaṃ gacchasī”ti saparivāraṃ viddhaṃsetvā disāvidisāsu anubandhi. |
But the yakkha named Yamakoḷi, who stood on guard at the first gate-tower, saw him and, saying, "Where are you going?" he scattered his retinue and pursued them in all directions. |
rājā vihārameva agamāsi. |
The king went to the very monastery. |
♦ atha naṃ seṭṭhi disvāva “kiṃ, devā”ti vatvā uṭṭhāyāsanā aṭṭhāsi. |
♦ Then the millionaire, as soon as he saw him, said, "What, your majesty?" and stood up from his seat. |
gahapati, kiṃ tvaṃ tava purise “mayā saddhiṃ yujjhathā”ti āṇāpetvā idhāgamma dhammaṃ suṇanto viya nisinnoti. |
Householder, what, have you ordered your men, 'Fight with me,' and have you come here and are sitting as if you were listening to the Dhamma? |
kiṃ pana devo mama gehaṃ gaṇhituṃ gatoti? |
But did your majesty go to take my house? |
āma, gatomhīti. |
Yes, I went. |
mama anicchāya mama gehaṃ gaṇhituṃ rājasahassampi na sakkoti, devāti. |
Without my consent, not even a thousand kings can take my house, your majesty. |
so “kiṃ pana tvaṃ rājā bhavissasī”ti kujjhi. |
He became angry, "What, will you be king?" |
nāhaṃ rājā, mama santakaṃ pana dasikasuttampi mama anicchāya rājūhi vā corehi vā gahetuṃ na sakkāti. |
I am not a king. But without my consent, not even a thread belonging to me can be taken by kings or thieves. |
kiṃ panāhaṃ tava ruciyā gaṇhissāmīti? |
What, will I take it with your consent? |
tena hi, deva, imā me dasasu aṅgulīsu vīsati muddikā, imāhaṃ tumhākaṃ na demi. |
"Then, your majesty, these are my twenty rings on my ten fingers. I do not give these to you. |
sace sakkotha, gaṇhathāti . |
If you can, take them." |
so pana rājā bhūmiyaṃ ukkuṭikaṃ nisīditvā ullaṅghanto aṭṭhārasahatthaṃ ṭhānaṃ abhiruhati, ṭhatvā ullaṅghanto asītihatthaṃ ṭhānaṃ abhiruhati. |
But that king, sitting on his haunches on the ground and leaping up, would rise to a height of eighteen cubits. Standing and leaping, he would rise to a height of eighty cubits. |
evaṃmahābalo samānopi ito cito ca parivattento ekaṃ muddikampi kaḍḍhituṃ nāsakkhi. |
Though being of such great strength, while turning this way and that, he was not able to pull off even one ring. |
atha naṃ seṭṭhi “sāṭakaṃ patthara, devā”ti vatvā aṅguliyo ujukā akāsi, vīsatipi muddikā nikkhamiṃsu. |
Then the millionaire said, "Spread your garment, your majesty," and he made his fingers straight. All twenty rings came off. |
atha naṃ seṭṭhi “evaṃ, deva, mama santakaṃ mama anicchāya na sakkā gaṇhitun”ti vatvā rañño kiriyāya uppannasaṃvego “pabbajituṃ me anujāna, devā”ti āha. |
Then the millionaire said, "Thus, your majesty, without my consent, what is mine cannot be taken," and with a sense of urgency having arisen from the king's action, he said, "Permit me to go forth, your majesty." |
so “imasmiṃ pabbajite sukhaṃ pāsādaṃ gaṇhissāmī”ti cintetvā ekavacaneneva “tvaṃ pabbajāhī”ti āha. |
He, thinking, "When this one has gone forth, I can easily take the palace," with a single word said, "You go forth." |
so satthu santike pabbajitvā na cirasseva arahattaṃ patvā jotikatthero nāma ahosi. |
He went forth under the Teacher and soon attained Arahantship and became known as the elder Jotika. |
tassa arahattaṃ pattakkhaṇeyeva sabbāpi sā sampatti antaradhāyi, tampissa satulakāyiṃ nāma bhariyaṃ devatā uttarakurumeva nayiṃsu. |
At the very moment he attained Arahantship, all that prosperity of his disappeared, and his wife, named Satulakāyī, the deities took to Uttarakuru itself. |
♦ athekadivasaṃ bhikkhū taṃ āmantetvā, “āvuso jotika, tasmiṃ pana te pāsāde vā itthiyā vā taṇhā atthī”ti pucchitvā “natthāvuso”ti vutte satthu ārocesuṃ — |
♦ Then one day, the monks called him and, asking, "Friend Jotika, do you have any craving for that palace of yours or for your wife?" and when he said, "I do not, friends," they reported to the Teacher: |
“ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī”ti. |
This one, venerable sir, speaking what is not true, declares another state. |
satthā “nattheva, bhikkhave, mama puttassa tasmiṃ taṇhā”ti vatvā imaṃ gāthamāha — |
The Teacher said, "My son does not have craving for that, monks," and he spoke this verse: |
♦ 416. |
♦ 416. |
♦ “yodha taṇhaṃ pahantvāna, anāgāro paribbaje. |
♦ "He who here, having abandoned craving, would wander as a homeless one, |
♦ taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ with craving and becoming exhausted, him I call a Brahmin." |
♦ imissā gāthāyattho heṭṭhā jaṭilattheravatthumhi vuttanayeneva veditabbo. |
♦ The meaning of this verse should be understood in the way stated below in the story of the elder Jaṭila. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ jotikattheravatthu catutiṃsatimaṃ. |
♦ The thirty-fourth story, that of the Elder Jotika. |
♦ 35. naṭaputtakattheravatthu |
♦ 35. The Story of the Elder Naṭaputtaka |
♦ hitvāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ naṭaputtakaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Having abandoned," concerning a certain Naṭaputtaka. |
♦ so kira ekaṃ naṭakīḷaṃ kīḷayamāno vicaranto satthu dhammakathaṃ sutvā pabbajitvā arahattaṃ pāpuṇi. |
♦ It is said that he, wandering about, performing a certain acrobatic play, heard the Teacher's Dhamma talk, went forth, and attained Arahantship. |
tasmiṃ buddhappamukhena bhikkhusaṅghena saddhiṃ piṇḍāya pavisante bhikkhū ekaṃ naṭaputtaṃ kīḷantaṃ disvā, “āvuso, esa tayā kīḷitakīḷitaṃ kīḷati, atthi nu kho te ettha sineho”ti pucchitvā “natthī”ti vutte “ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī”ti āhaṃsu. |
When he was entering for alms with the community of monks headed by the Buddha, the monks saw a certain acrobat performing and, asking, "Friend, he is performing the very play that you used to perform. Do you have any affection for it?" and when he said, "I do not," they said, "This one, venerable sir, speaking what is not true, declares another state." |
satthā tesaṃ kathaṃ sutvā, “bhikkhave, mama putto sabbayoge atikkanto”ti vatvā imaṃ gāthamāha — |
The Teacher, having heard their words, said, "Monks, my son has overcome all yokes," and he spoke this verse: |
♦ 417. |
♦ 417. |
♦ “hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā. |
♦ "Having abandoned the human yoke, he has gone beyond the divine yoke. |
♦ sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ Disjoined from all yokes, him I call a Brahmin." |
♦ tattha mānusakaṃ yoganti mānusakaṃ āyuñceva pañca kāmaguṇe ca. |
♦ Therein, "the human yoke" means both the human life and the five strands of sensual pleasure. |
dibbayogepi eseva nayo. |
In the divine yoke too, this is the method. |
upaccagāti yo mānusakaṃ yogaṃ hitvā dibbaṃ yogaṃ atikkanto, taṃ sabbehi catūhipi yogehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"Has gone beyond" means he who, having abandoned the human yoke, has gone beyond the divine yoke; him, disjoined from all four yokes, I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ naṭaputtakattheravatthu pañcatiṃsatimaṃ. |
♦ The thirty-fifth story, that of the Elder Naṭaputtaka. |
♦ 36. naṭaputtakattheravatthu |
♦ 36. The Story of the Elder Naṭaputtaka |
♦ hitvā ratiñcāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ naṭaputtakaṃyeva ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "Having abandoned delight," concerning a certain Naṭaputtaka. |
vatthu purimasadisameva. |
The story is similar to the previous one. |
idha pana satthā, “bhikkhave, mama putto ratiñca aratiñca pahāya ṭhito”ti vatvā imaṃ gāthamāha — |
Here, however, the Teacher, saying, "Monks, my son has abandoned both delight and discontent and is established," spoke this verse: |
♦ 418. |
♦ 418. |
♦ “hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ. |
♦ "Having abandoned delight and discontent, become cool, without substratum, |
♦ sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ a hero who has conquered the whole world, him I call a Brahmin." |
♦ tattha ratinti pañcakāmaguṇaratiṃ. |
♦ Therein, "delight" means the delight in the five strands of sensual pleasure. |
aratinti araññavāse ukkaṇṭhitattaṃ. |
"Discontent" means discontent in the forest-dwelling. |
sītibhūtanti nibbutaṃ. |
"Become cool" means extinguished. |
nirūpadhinti nirupakkilesaṃ. |
"Without substratum" means without defilement. |
vīranti taṃ evarūpaṃ sabbaṃ khandhalokaṃ abhibhavitvā ṭhitaṃ vīriyavantaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
"Hero" means him who is of such a nature, having conquered the entire world of the aggregates, and who is endowed with energy, I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ naṭaputtakattheravatthu chattiṃsatimaṃ. |
♦ The thirty-sixth story, that of the Elder Naṭaputtaka. |
♦ 37. vaṅgīsattheravatthu |
♦ 37. The Story of the Elder Vaṅgīsa |
♦ cutiṃ yo vedīti imaṃ dhammadesanaṃ satthā jetavane viharanto vaṅgīsattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "He who would know the passing away," concerning the elder Vaṅgīsa. |
♦ rājagahe kireko brāhmaṇo vaṅgīso nāma matamanussānaṃ sīsaṃ ākoṭetvā “idaṃ niraye nibbattassa sīsaṃ, idaṃ tiracchānayoniyaṃ, idaṃ pettivisaye, idaṃ manussaloke, idaṃ devaloke nibbattassa sīsan”ti jānāti. |
♦ It is said that in Rājagaha, a certain Brahmin named Vaṅgīsa, by tapping on the skulls of dead people, would know, "This is the skull of one reborn in hell, this in the animal womb, this in the realm of ghosts, this in the human world, this is the skull of one reborn in the world of the gods." |
brāhmaṇā “sakkā imaṃ nissāya lokaṃ khāditun”ti cintetvā taṃ dve rattavatthāni paridahāpetvā ādāya janapadaṃ carantā manusse vadanti “eso vaṅgīso nāma brāhmaṇo matamanussānaṃ sīsaṃ ākoṭetvā nibbattaṭṭhānaṃ jānāti, attano ñātakānaṃ nibbattaṭṭhānaṃ pucchathā”ti. |
The Brahmins, thinking, "We can make a living by means of this one," had him wear two red cloths and, taking him, they would wander through the countryside and say to the people, "This Brahmin named Vaṅgīsa, by tapping on the skulls of dead people, knows their place of rebirth. Ask about the place of rebirth of your relatives." |
manussā yathābalaṃ dasapi kahāpaṇe vīsatipi satampi datvā ñātakānaṃ nibbattaṭṭhānaṃ pucchanti. |
The people, according to their ability, would give ten, twenty, or a hundred kahāpanas and ask about the place of rebirth of their relatives. |
te anupubbena sāvatthiṃ patvā jetavanassa avidūre nivāsaṃ gaṇhiṃsu. |
They, gradually, reached Sāvatthī and took up their residence not far from Jetavana. |
te bhuttapātarāsā mahājanaṃ gandhamālādihatthaṃ dhammassavanāya gacchantaṃ disvā “kahaṃ gacchathā”ti pucchitvā “vihāraṃ dhammassavanāyā”ti vutte “tattha gantvā kiṃ karissatha, amhākaṃ vaṅgīsabrāhmaṇena sadiso nāma natthi, matamanussānaṃ sīsaṃ ākoṭetvā nibbattaṭṭhānaṃ jānāti, ñātakānaṃ nibbattaṭṭhānaṃ pucchathā”ti āhaṃsu. |
They, after their morning meal, saw the great crowd, with perfumes, garlands, and so on in their hands, going to hear the Dhamma and, asking, "Where are you going?" and when it was said, "To the monastery to hear the Dhamma," they said, "What will you do by going there? There is no one like our Brahmin Vaṅgīsa. By tapping on the skulls of dead people, he knows their place of rebirth. Ask about the place of rebirth of your relatives." |
te “vaṅgīso kiṃ jānāti, amhākaṃ satthārā sadiso nāma natthī”ti vatvā itarehipi “vaṅgīsasadiso natthī”ti vutte kathaṃ vaḍḍhetvā “etha, dāni vo vaṅgīsassa vā amhākaṃ vā satthu jānanabhāvaṃ jānissāmā”ti te ādāya vihāraṃ agamaṃsu. |
They, saying, "What does Vaṅgīsa know? There is no one like our Teacher," and when the others said, "There is no one like Vaṅgīsa," they increased the conversation and said, "Come, now we will know the knowing power of either your Vaṅgīsa or our Teacher," and taking them, they went to the monastery. |
satthā tesaṃ āgamanabhāvaṃ ñatvā niraye tiracchānayoniyaṃ manussaloke devaloketi catūsu ṭhānesu nibbattānaṃ cattāri sīsāni, khīṇāsavasīsañcāti pañca sīsāni āharāpetvā paṭipāṭiyā ṭhapetvā āgatakāle vaṅgīsaṃ pucchi — |
The Teacher, knowing that they were coming, had four skulls of those reborn in hell, in the animal womb, in the human world, and in the world of the gods, and also the skull of an Arahant, five skulls in all, brought and placed in order. When he came, he asked Vaṅgīsa: |
“tvaṃ kira sīsaṃ ākoṭetvā matakānaṃ nibbattaṭṭhānaṃ jānāsī”ti? |
Is it true that you, by tapping on a skull, know the place of rebirth of the dead? |
“āma, jānāmī”ti. |
Yes, I know it. |
“idaṃ kassa sīsan”ti? |
Whose skull is this? |
so taṃ ākoṭetvā “niraye nibbattassā”ti āha. |
He, tapping on it, said, "Of one reborn in hell." |
athassa satthā “sādhu sādhū”ti sādhukāraṃ datvā itarānipi tīṇi sīsāni pucchitvā tena avirajjhitvā vuttavuttakkhaṇe tatheva tassa sādhukāraṃ datvā pañcamaṃ sīsaṃ dassetvā “idaṃ kassa sīsan”ti pucchi, so tampi ākoṭetvā nibbattaṭṭhānaṃ na jānāti. |
Then the Teacher said, "Good, good," and gave his approval. And he asked about the other three skulls, and when he had spoken without error, at the very moment he spoke, he gave him his approval in the same way. And showing him the fifth skull, he asked, "Whose skull is this?" He, tapping on that too, did not know its place of rebirth. |
♦ atha naṃ satthā “kiṃ, vaṅgīsa, na jānāsī”ti vatvā, “āma, na jānāmī”ti vutte “ahaṃ jānāmī”ti āha. |
♦ Then the Teacher, saying, "What, Vaṅgīsa, do you not know?" and when he said, "Yes, I do not know," he said, "I know." |
atha naṃ vaṅgīso yāci “detha me imaṃ mantan”ti. |
Then Vaṅgīsa requested him, "Give me this spell." |
na sakkā apabbajitassa dātunti. |
It cannot be given to one who has not gone forth. |
so “imasmiṃ mante gahite sakalajambudīpe ahaṃ jeṭṭhako bhavissāmī”ti cintetvā te brāhmaṇe “tumhe tattheva katipāhaṃ vasatha, ahaṃ pabbajissāmī”ti uyyojetvā satthu santike pabbajitvā laddhūpasampado vaṅgīsatthero nāma ahosi. |
He, thinking, "When this spell is learned, I will be the chief in all of Jambudīpa," sent those Brahmins away, saying, "You stay there for a few days. I will go forth," and having gone forth under the Teacher and received the higher ordination, he became known as the elder Vaṅgīsa. |
athassa satthā dvattiṃsākārakammaṭṭhānaṃ datvā “mantassa parikammaṃ sajjhāyāhī”ti āha. |
Then the Teacher gave him the meditation subject of the thirty-two parts of the body and said, "Recite the preliminary practice for the spell." |
so taṃ sajjhāyanto antarantarā brāhmaṇehi “gahito te manto”ti pucchiyamāno “āgametha tāva, gaṇhāmī”ti vatvā katipāheneva arahattaṃ patvā puna brāhmaṇehi puṭṭho “abhabbo dānāhaṃ, āvuso, gantun”ti āha. |
He, while reciting it, being asked from time to time by the Brahmins, "Have you learned your spell?" and saying, "Wait a while, I am learning it," in a few days attained Arahantship. When he was asked again by the Brahmins, he said, "I am now unfit, friends, to go." |
taṃ sutvā bhikkhū “ayaṃ, bhante, abhūtena aññaṃ byākarotī”ti satthu ārocesuṃ. |
Having heard that, the monks, saying, "This one, venerable sir, with what is not true, declares another state," reported to the Teacher. |
satthā “mā, bhikkhave, evaṃ avacuttha, idāni, bhikkhave, mama putto cutipaṭisandhikusalo jāto”ti vatvā imā gāthā abhāsi — |
The Teacher said, "Do not, monks, speak thus. Now, monks, my son has become skilled in passing away and rebirth," and he spoke these verses: |
♦ 419. |
♦ 419. |
♦ “cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso. |
♦ "He who would know the passing away of beings and their rebirth in every way, |
♦ asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ. |
♦ unattached, well-gone, enlightened, him I call a Brahmin. |
♦ 420. |
♦ 420. |
♦ “yassa gatiṃ na jānanti, devā gandhabbamānusā. |
♦ "Whose destiny the gods, gandhabbas, and humans do not know, |
♦ khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ an Arahant with cankers destroyed, him I call a Brahmin." |
♦ tattha yo vedīti yo sattānaṃ sabbākārena cutiñca paṭisandhiñca pākaṭaṃ katvā jānāti, tamahaṃ alaggatāya asattaṃ, paṭipattiyā suṭṭhu gatattā sugataṃ, catunnaṃ saccānaṃ buddhatāya buddhaṃ brāhmaṇaṃ vadāmīti attho. |
♦ Therein, "he who would know" means he who knows the passing away and rebirth of beings in all ways, having made it clear; him, "unattached" because of non-clinging, "well-gone" because he has gone well by way of practice, "enlightened" because he has awakened to the four truths, I call a Brahmin, is the meaning. |
yassāti yassete devādayo gatiṃ na jānanti, tamahaṃ āsavānaṃ khīṇatāya khīṇāsavaṃ, kilesehi ārakattā arahantaṃ brāhmaṇaṃ vadāmīti attho. |
"Whose" means whose destiny these gods and others do not know; him, "an Arahant with cankers destroyed" because his cankers are destroyed, "an Arahant" because he is far from the defilements, I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ vaṅgīsattheravatthu sattatiṃsatimaṃ. |
♦ The thirty-seventh story, that of the Elder Vaṅgīsa. |
♦ 38. dhammadinnattherīvatthu |
♦ 38. The Story of the Elder Nun Dhammadinnā |
♦ yassāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto dhammadinnaṃ nāma bhikkhuniṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in the Bamboo Grove, spoke this Dharma teaching, "He for whom," concerning a nun named Dhammadinnā. |
♦ ekadivasañhi tassā gihikāle sāmiko visākho upāsako satthu santike dhammaṃ sutvā anāgāmiphalaṃ patvā cintesi — |
♦ For one day, her husband in her lay life, the upāsaka Visākha, having heard the Dhamma in the presence of the Teacher, attained the fruit of a non-returner and thought: |
“mayā sabbaṃ sāpateyyaṃ dhammadinnaṃ paṭicchāpetuṃ vaṭṭatī”ti. |
It is proper for me to have Dhammadinnā accept all the property. |
so tato pubbe āgacchanto dhammadinnaṃ vātapānena olokentiṃ disvā sitaṃ karoti. |
He, before this, when he was coming, would see Dhammadinnā looking through a window and would smile. |
taṃ divasaṃ pana vātapānena ṭhitaṃ anolokentova agamāsi. |
On that day, however, he went by without even looking at her who was standing at the window. |
sā “kiṃ nu kho idan”ti cintetvā “hotu, bhojanakāle jānissāmī”ti bhojanavelāya bhattaṃ upanāmesi. |
She, thinking, "What is this?" and thinking, "So be it, I will know at mealtime," at mealtime she served the food. |
so aññesu divasesu “ehi, ekato bhuñjāmā”ti vadati, taṃ divasaṃ pana tuṇhībhūtova bhuñji. |
He, who on other days would say, "Come, let us eat together," on that day ate in silence. |
sā “kenacideva kāraṇena kupito bhavissatī”ti cintesi. |
She thought, "He must be angry for some reason." |
atha naṃ visākho sukhanisinnavelāya taṃ pakkositvā “dhammadinne imasmiṃ gehe sabbaṃ sāpateyyaṃ paṭicchāhī”ti āha. |
Then Visākha, at a time when he was comfortably seated, called her and said, "Dhammadinnā, accept all the property in this house." |
sā “kuddhā nāma sāpateyyaṃ na paṭicchāpenti, kiṃ nu kho etan”ti cintetvā “tumhe pana, sāmī”ti āha. |
She, thinking, "Those who are angry do not have one accept property. What can this be?" asked, "And you, my lord?" |
ahaṃ ito paṭṭhāya na kiñci vicāremīti. |
I, from now on, will not manage anything. |
tumhehi chaḍḍitaṃ kheḷaṃ ko paṭicchissati, evaṃ sante mama pabbajjaṃ anujānāthāti. |
Who will accept what has been spat out by you? In that case, permit me to go forth. |
so “sādhu, bhadde”ti sampaṭicchitvā mahantena sakkārena taṃ bhikkhunīupassayaṃ netvā pabbājesi. |
He, saying, "Very well, my dear," and agreeing, took her with great honor to the nunnery and had her ordained. |
sā laddhūpasampadā dhammadinnattherī nāma ahosi. |
She, having received the higher ordination, became known as the elder nun Dhammadinnā. |
♦ sā pavivekakāmatāya bhikkhunīhi saddhiṃ janapadaṃ gantvā tattha viharantī na cirasseva saha paṭisambhidāhi arahattaṃ patvā “idāni maṃ nissāya ñātijanā puññāni karissantī”ti punadeva rājagahaṃ paccāgañchi. |
♦ She, desiring seclusion, went to the countryside with the nuns and, while dwelling there, she soon attained Arahantship together with the analytical knowledges. Thinking, "Now my relatives will make merit on my account," she returned to Rājagaha. |
upāsako tassā āgatabhāvaṃ sutvā “kena nu kho kāraṇena āgatā”ti bhikkhunīupassayaṃ gantvā theriṃ vanditvā ekamantaṃ nisinno “ukkaṇṭhitā nu khosi, ayyeti vattuṃ appatirūpaṃ, pañhamekaṃ naṃ pucchissāmī”ti cintetvā sotāpattimagge pañhaṃ pucchi, sā taṃ vissajjesi. |
The upāsaka, hearing of her arrival, and thinking, "For what reason has she come?" went to the nunnery, paid homage to the elder nun, and while seated to one side, thinking, "It is unbecoming to ask, 'Are you discontented, venerable lady?' I will ask her a question," he asked a question on the path of stream-entry. She answered it. |
upāsako teneva upāyena sesamaggesupi pañhaṃ pucchitvā atikkamma pañhassa puṭṭhakāle tāya “accayāsi, āvuso, visākhā”ti vatvā “ākaṅkhamāno satthāraṃ upasaṅkamitvā imaṃ pañhaṃ puccheyyāsī”ti vutte theriṃ vanditvā uṭṭhāyāsanā satthu santikaṃ gantvā taṃ kathāsallāpaṃ sabbaṃ bhagavato ārocesi. |
The upāsaka, in the same way, asked questions on the other paths, and when he had gone beyond and asked a question, she said, "You have gone too far, friend Visākha," and when she said, "If you wish, you may approach the Teacher and ask this question," he paid homage to the elder nun, rose from his seat, went to the Teacher, and related that entire conversation to the Blessed One. |
satthā “sukathitaṃ mama dhītāya dhammadinnāya, ahampetaṃ pañhaṃ vissajjento evameva vissajjeyyan”ti vatvā dhammaṃ desento imaṃ gāthamāha — |
The Teacher said, "Well-spoken is my daughter Dhammadinnā. I too, in answering this question, would answer it in the same way," and teaching the Dhamma, he spoke this verse: |
♦ 421. |
♦ 421. |
♦ “yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ. |
♦ "He for whom in the past, future, and present there is nothing, |
♦ akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ without possessions, without grasping, him I call a Brahmin." |
♦ tattha pureti atītesu khandhesu. |
♦ Therein, "in the past" means in the past aggregates. |
pacchāti anāgatesu khandhesu. |
"Future" means in the future aggregates. |
majjheti paccuppannesu khandhesu. |
"In the middle" means in the present aggregates. |
natthi kiñcananti yassetesu ṭhānesu taṇhāgāhasaṅkhātaṃ kiñcanaṃ natthi, tamahaṃ rāgakiñcanādīhi akiñcanaṃ kassaci gahaṇassa abhāvena anādānaṃ brāhmaṇaṃ vadāmīti attho. |
"There is nothing" means for whom in these instances there is nothing called the grasping of craving; him, without the possession of the possession of passion and so on, without grasping due to the absence of any grasping, I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ dhammadinnattherīvatthu aṭṭhatiṃsatimaṃ. |
♦ The thirty-eighth story, that of the Elder Nun Dhammadinnā. |
♦ 39. aṅgulimālattheravatthu |
♦ 39. The Story of the Elder Aṅgulimāla |
♦ usabhanti imaṃ dhammadesanaṃ satthā jetavane viharanto aṅgulimālattheraṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "The bull," concerning the elder Aṅgulimāla. |
vatthu “na ve kadariyā devalokaṃ vajantī”ti gāthāvaṇṇanāya vuttameva. |
The story is told in the commentary on the verse "Misers indeed do not go to the world of the gods." |
vuttañhi tattha -- |
For it is said there: |
♦ bhikkhū aṅgulimālaṃ pucchiṃsu — |
♦ The monks asked Aṅgulimāla: |
“kiṃ nu kho, āvuso aṅgulimāla, duṭṭhahatthiṃ chattaṃ dhāretvā ṭhitaṃ disvā bhāyī”ti? |
What now, friend Aṅgulimāla, did you feel fear when you saw the fierce elephant standing there, holding an umbrella? |
“na bhāyiṃ, āvuso”ti. |
I did not feel fear, friends. |
te satthāraṃ upasaṅkamitvā āhaṃsu — |
They approached the Teacher and said: |
“aṅgulimālo, bhante, aññaṃ byākarotī”ti. |
Aṅgulimāla, venerable sir, declares another state. |
satthā “na, bhikkhave, mama putto aṅgulimālo bhāyati. |
The Teacher said, "No, monks, my son Aṅgulimāla is not afraid. |
khīṇāsavausabhānañhi antare jeṭṭhakausabhā mama puttasadisā bhikkhū na bhāyantī”ti vatvā imaṃ gāthamāha — |
For among the bulls of the Arahants, the chief bulls, monks like my son, are not afraid," and he spoke this verse: |
♦ 422. |
♦ 422. |
♦ “usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ. |
♦ "The bull, the excellent, the hero, the great sage, the victorious one, |
♦ anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ without craving, the bathed one, the enlightened one, him I call a Brahmin." |
♦ tassattho — acchambhitaṭṭhena usabhasadisatāya usabhaṃ uttamaṭṭhena pavaraṃ vīriyasampattiyā vīraṃ mahantānaṃ sīlakkhandhādīnaṃ esitattā mahesiṃ tiṇṇaṃ mārānaṃ vijitattā vijitāvinaṃ nhātakilesatāya nhātakaṃ catusaccabuddhatāya buddhaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho. |
♦ The meaning of this is: "Like a bull" because of his fearless nature; "excellent" because of his supreme nature; "hero" because of his attainment of energy; "great sage" because he has sought the great things of the aggregates of virtue and so on; "victorious one" because he has conquered the three Māras; "the bathed one" because his defilements are washed away; "the enlightened one" because he has awakened to the four truths; him who is of such a nature I call a Brahmin, is the meaning. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
♦ aṅgulimālattheravatthu ekūnacattālīsaṃ. |
♦ The thirty-ninth story, that of the Elder Aṅgulimāla. |
♦ 40. devahitabrāhmaṇavatthu |
♦ 40. The Story of the Brahmin Devahita |
♦ pubbenivāsanti imaṃ dhammadesanaṃ satthā jetavane viharanto devahitabrāhmaṇassa pañhaṃ ārabbha kathesi. |
♦ The Teacher, while dwelling in Jetavana, spoke this Dharma teaching, "Past lives," concerning a question of the Brahmin Devahita. |
♦ ekasmiñhi samaye bhagavā vātarogena ābādhiko hutvā upavāṇattheraṃ uṇhodakatthāya devahitabrāhmaṇassa santikaṃ pahiṇi. |
♦ For at one time, the Blessed One was afflicted with a wind-disease and sent the elder Upavāṇa to the Brahmin Devahita for hot water. |
so gantvā satthu ābādhikabhāvaṃ ācikkhitvā uṇhodakaṃ yāci, taṃ sutvā brāhmaṇo tuṭṭhamānaso hutvā “lābhā vata me, yaṃ mama santikaṃ sammāsambuddho uṇhodakassatthāya sāvakaṃ pahiṇī”ti uṇhodakassa kājaṃ purisena gāhāpetvā phāṇitassa ca puṭaṃ upavāṇattherassa pādāsi. |
He went and, having told him of the Teacher's affliction, asked for hot water. The Brahmin, having heard that, with a joyful mind, thought, "What a gain for me, that the Fully Enlightened One has sent a disciple to me for hot water," and having had a man take a yoke-load of hot water, he gave a packet of molasses to the elder Upavāṇa. |
thero taṃ gāhāpetvā vihāraṃ gantvā satthāraṃ uṇhodakena nhāpetvā uṇhodakena phāṇitaṃ āloḷetvā bhagavato pādāsi, tassa taṅkhaṇeyeva so ābādho paṭipassambhi. |
The elder, having had it taken, went to the monastery and, having bathed the Teacher with hot water, he mixed the molasses with hot water and gave it to the Blessed One. At that very moment, that affliction of his subsided. |
brāhmaṇo cintesi — |
The Brahmin thought: |
“kassa nu kho deyyadhammo dinno mahapphalo hoti, satthāraṃ pucchissāmī”ti so satthu santikaṃ gantvā tamatthaṃ pucchanto imaṃ gāthamāha — |
"To whom, indeed, is a gift of what is to be given very fruitful? I will ask the Teacher." So he went to the Teacher and, asking about that matter, spoke this verse: |
♦ “kattha dajjā deyyadhammaṃ, kattha dinnaṃ mahapphalaṃ. |
♦ "To whom should a gift be given? Where is what is given very fruitful? |
♦ kathañhi yajamānassa, kathaṃ ijjhati dakkhiṇā”ti. |
♦ And how, for the one who sacrifices, how does the offering succeed?" |
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♦ athassa satthā “evarūpassa brāhmaṇassa dinnaṃ mahapphalaṃ hotī”ti vatvā brāhmaṇaṃ pakāsento imaṃ gāthamāha — |
♦ Then the Teacher, saying, "What is given to such a Brahmin is very fruitful," and explaining the Brahmin, spoke this verse: |
♦ 423. |
♦ 423. |
♦ “pubbenivāsaṃ yo vedi, saggāpāyañca passati. |
♦ "He who would know past lives, and see heaven and hell, |
♦ atho jātikkhayaṃ patto, abhiññāvosito muni. |
♦ and also has reached the destruction of birth, a sage who has perfected direct knowledge, |
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. |
♦ sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇan”ti. |
♦ having completed all completions, him I call a Brahmin." |
♦ tassattho — yo pubbenivāsaṃ pākaṭaṃ katvā jānāti, chabbīsatidevalokabhedaṃ saggañca catubbidhaṃ apāyañca dibbacakkhunā passati, atho jātikkhayasaṅkhātaṃ arahattaṃ patto, abhiññeyyaṃ dhammaṃ abhijānitvā pariññeyyaṃ parijānitvā pahātabbaṃ pahāya sacchikātabbaṃ sacchikatvā vosiko niṭṭhānaṃ patto, vusitavosānaṃ vā patto, āsavakkhayapaññāya monabhāvaṃ pattattā muni, tamahaṃ sabbesaṃ kilesānaṃ vosānaṃ arahattamaggañāṇaṃ brahmacariyavāsaṃ vutthabhāvena sabbavositavosānaṃ brāhmaṇaṃ vadāmīti. |
♦ The meaning of this is: He who knows past lives, having made them clear, and sees with the divine eye heaven, which is distinguished as the twenty-six divine worlds, and the fourfold state of woe; and also has reached Arahantship, which is called the destruction of birth; who, having directly known the Dhamma to be directly known, having fully understood what is to be fully understood, having abandoned what is to be abandoned, and having realized what is to be realized, has reached the end, the completion; or has reached the end of the holy life; who, because he has reached the state of a sage through the wisdom of the destruction of the cankers, is a sage; him, who has completed all completions because the holy life, which is the end of all defilements, the knowledge of the path of Arahantship, has been lived, I call a Brahmin. |
♦ desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. |
♦ At the end of the discourse, many attained the fruit of stream-entry and the other stages. |
brāhmaṇopi pasannamānaso saraṇesu patiṭṭhāya upāsakattaṃ pavedesīti. |
The Brahmin also, with a pleased mind, was established in the refuges and declared himself a lay-follower. |
♦ devahitabrāhmaṇavatthu cattālīsaṃ. |
♦ The fortieth story, that of the Brahmin Devahita. |
♦ brāhmaṇavaggavaṇṇanā niṭṭhitā. |
♦ The commentary on the Brahmin Chapter is finished. |
♦ chabbīsatimo vaggo. |
♦ The twenty-sixth chapter. |
♦ nigamanakathā |
♦ Concluding Remarks |
♦ ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava, sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni pakāsetvā nātisaṅkhepanātivitthāravasena uparacitā dvāsattatibhāṇavārapamāṇā dhammapadassa atthavaṇṇanā niṭṭhitāti. |
♦ Thus, having explained in all, in the first chapter, the Twin Verses, fourteen stories; in the chapter on Heedfulness, nine; in the chapter on the Mind, nine; in the chapter on Flowers, twelve; in the chapter on the Fool, fifteen; in the chapter on the Wise Man, eleven; in the chapter on the Arahant, ten; in the chapter on the Thousands, fourteen; in the chapter on Evil, twelve; in the chapter on the Rod, eleven; in the chapter on Old Age, nine; in the chapter on the Self, ten; in the chapter on the World, eleven; in the chapter on the Buddha, nine; in the chapter on Happiness, eight; in the chapter on the Dear One, nine; in the chapter on Anger, eight; in the chapter on Stain, twelve; in the chapter on the Just, ten; in the chapter on the Path, twelve; in the chapter on the Miscellaneous, nine; in the chapter on Hell, nine; in the chapter on the Elephant, eight; in the chapter on Craving, twelve; in the chapter on the Monk, twelve; in the chapter on the Brahmin, forty; that is, three hundred and five stories, in a manner neither too concise nor too detailed, the commentary on the Dhammapada, of a measure of seventy-two recitations, is finished. |
♦ pattaṃ dhammapadaṃ yena, dhammarājenanuttaraṃ. |
♦ By which Dhammapada was attained, by the unsurpassed King of Dhamma, |
♦ gāthā dhammapade tena, bhāsitā yā mahesinā. |
♦ the verses in the Dhammapada, which were spoken by the Great Sage, |
♦ satevīsā catussatā, catusaccavibhāvinā. |
♦ four hundred and twenty-seven, explaining the four truths, |
♦ satattayañhi vatthūnaṃ, pañcādhikā samuṭṭhitā. |
♦ three hundred and five stories arose. |
♦ vihāre adhirājena, kāritamhi kataññunā. |
♦ In the monastery caused to be built by the king of supreme rank, the grateful one, |
♦ pāsāde sirikūṭassa, rañño viharatā mayā. |
♦ while I was dwelling in the palace of Sirikūṭa of the king, |
♦ atthabyañjanasampannaṃ, atthāya ca hitāya ca. |
♦ endowed with meaning and phrasing, for the meaning and for the benefit |
♦ lokassa lokanāthassa, saddhammaṭṭhitikamyatā. |
♦ of the world, desiring the stability of the good Dhamma of the Lord of the World, |
♦ tāsaṃ aṭṭhakathaṃ etaṃ, karontena sunimmalaṃ. |
♦ this commentary on them, while being made by me, very pure, |
♦ dvāsattatipamāṇāya, bhāṇavārehi pāḷiyā. |
♦ of a measure of seventy-two recitations of the Pāli text, |
♦ yaṃ pattaṃ kusalaṃ tena, kusalā sabbapāṇinaṃ. |
♦ by the merit that has been attained, may all beings be meritorious. |
♦ sabbe ijjhantu saṅkappā, labhantu madhuraṃ phalanti. |
♦ May all aspirations be fulfilled, may they obtain the sweet fruit. |
♦ paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññāpaṭisambhidādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katāyaṃ dhammapadaṭṭhakathā — |
♦ By the elder named Buddhaghosa, a name given by his revered teachers, who is adorned with supreme purity of faith, wisdom, and energy, who is endowed with the collection of virtues such as morality, good conduct, honesty, and gentleness, who is capable of plunging into the thickets of his own and other systems, who is possessed of intelligence and sagacity, who has unimpeded knowledge and radiance in the Teacher's dispensation with its commentaries, which are distinguished as the Tipiṭaka literature, who is a great grammarian, who is endowed with the charm of sweet and sublime speech produced by the happiness resulting from the attainment of what is to be done, who is a speaker of what is right and what is not, who is a chief among speakers, a great poet, who has the analytical knowledges as his retinue, whose wisdom is well-established in the supramundane Dhamma adorned with virtues distinguished as the six super-knowledges, the analytical knowledges, and so on, who is a lamp of the lineage of the elders, the dwellers in the Mahāvihāra, who is an ornament of the lineage, of vast and pure wisdom, this commentary on the Dhammapada has been made. |
♦ tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ. |
♦ May it stand in the world for a long time, for those seeking to escape from the world, |
♦ dassentī kulaputtānaṃ, nayaṃ saddhādibuddhiyā. |
♦ showing the way to the young men of good family, by means of faith, wisdom, and so on, |
♦ yāva buddhoti nāmampi, suddhacittassa tādino. |
♦ as long as even the name 'Buddha', of the pure-minded, of such a nature, |
♦ lokamhi lokajeṭṭhassa, pavattati mahesinoti. |
♦ the chief of the world, of the Great Sage, continues in the world. |
♦ iti tevīsādhikacatusatagāthāpañcādhikatisatavatthupaṭimaṇḍitā |
♦ Thus, adorned with four hundred and twenty-three verses and three hundred and five stories, |
♦ chabbīsativaggasamannāgatā dhammapadavaṇṇanā samattā. |
♦ comprising twenty-six chapters, the commentary on the Dhammapada is complete. |
♦ dhammapada-aṭṭhakathā sabbākārena niṭṭhitā. |
♦ The commentary on the Dhammapada is finished in all its aspects. |