| пали | E.W. Burlingame, Ānandajoti Bhikkhu - english
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Alaṅkato cepīti imaṃ dhammadesanaṃ satthā jetavane viharanto santatimahāmattaṃ ārabbha kathesi.
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“Even if he were to adorn himself,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to the king’s minister Santati.
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So hi ekasmiṃ kāle rañño pasenadikosalassa paccantaṃ kupitaṃ vūpasametvā āgato.
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For once upon a time Santati returned from suppressing disorder on King Pasenadi Kosala’s frontier,
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Athassa rājā tuṭṭho satta divasāni rajjaṃ datvā ekaṃ naccagītakusalaṃ itthiṃ adāsi.
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and the king was so pleased that he turned over his kingdom to him for seven days and gave him a woman who danced and sang.
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So satta divasāni surāmadamatto hutvā sattame divase sabbālaṅkārapaṭimaṇḍito hatthikkhandhavaragato nhānatitthaṃ gacchanto satthāraṃ piṇḍāya pavisantaṃ dvārantare disvā hatthikkhandhavaragatova sīsaṃ cāletvā vanditvā pakkāmi.
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For seven days Santati steeped himself in liquor, and on the seventh day, adorned with all the adornments, he mounted the back of the state elephant and set out for the bathing-place. As he passed out of the gateway, he saw the Teacher entering the city for alms. Remaining seated as he was on the back of the elephant, he nodded his head by way of salute to the Teacher and passed on.
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Satthā sitaṃ katvā "ko nu kho, bhante, sitapātukaraṇe hetū"ti ānandattherena puṭṭho sitakāraṇaṃ ācikkhanto āha – "passānanda, santatimahāmattaṃ, ajja sabbābharaṇapaṭimaṇḍitova mama santikaṃ āgantvā catuppadikagāthāvasāne arahattaṃ patvā sattatālamatte ākāse nisīditvā parinibbāyissatī"ti.
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The Teacher smiled. “Why do you smile, venerable Sir?” asked Elder Ānanda. The Teacher said, explaining the reason for his smile: “Ānanda, just look at the king’s minister Santati! This very day, adorned as he is with all the adornments, he will come into my presence, and at the conclusion of a verse consisting of four lines he will attain Arahatship. He will then assume a sitting posture at a height of seven palm trees above the earth and will then and there pass into Parinibbāna.”
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Mahājano therena saddhiṃ kathentassa satthu vacanaṃ assosi.
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The populace heard the words that passed between the Teacher and the elder.
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Tattha micchādiṭṭhikā cintayiṃsu – "passatha samaṇassa gotamassa kiriyaṃ, mukhappattameva bhāsati, ajja kira esa evaṃ surāmadamatto yathālaṅkatova etassa santike dhammaṃ sutvā parinibbāyissati, ajjeva taṃ musāvādena niggaṇhissāmā"ti.
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Those of the crowd who held wrong views thought to themselves: “Look at the way the ascetic Gotama acts! Whatever comes into his head he speaks with his mouth! This very day, so he says, that drunken sot, adorned as he is with all the adornments, will come into his presence and listen to the Dhamma and pass into Parinibbāna! But that is precisely what will not happen; this very day we shall catch him in a lie.”
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Sammādiṭṭhikā cintesuṃ – "aho buddhānaṃ mahānubhāvatā, ajja buddhalīḷañceva santatimahāmattalīḷañca daṭṭhuṃ labhissāmā"ti.
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On the other hand the orthodox thought to themselves: “Oh how great and how marvelous is the supernatural power of the Buddhas! Today we shall have the privilege of beholding the grace of the Buddha and the grace of the king’s minister Santati.”
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Santatimahāmattopi nhānatitthe divasabhāgaṃ udakakīḷaṃ kīḷitvā uyyānaṃ gantvā āpānabhūmiyaṃ nisīdi.
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Santati the king’s minister spent a portion of the day at the bathing-place sporting in the water, and then entered his pleasure garden and sat down in his drinking-hall.
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Sāpi itthī raṅgamajjhaṃ otaritvā naccagītaṃ dassetuṃ ārabhi.
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Straightaway that woman came down to the center of the stage and began to display her skill in dancing and singing.
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Tassā sarīralīḷāya dassanatthaṃ sattāhaṃ appāhāratāya taṃ divasaṃ naccagītaṃ dassayamānāya antokucchiyaṃ satthakavātā samuṭṭhāya hadayamaṃsaṃ kantitvā agamaṃsu.
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Now she had fasted for seven days that she might display more perfect grace of body; and the result was that on that particular day, as she was displaying her skill in dancing and singing, knife-like pains arose in her belly and as it were cut the flesh of her heart asunder.
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Sā taṅkhaṇaññeva mukhena ceva akkhīhi ca vivaṭehi kālamakāsi.
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And then and there with open mouth and open eyes she died.
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Santatimahāmatto "upadhāretha na"nti vatvā "niruddhā, sāmī"ti ca vuttamatteyeva balavasokena abhibhūto taṅkhaṇaññevassa sattāhaṃ pītasurā tattakapāle udakabindu viya parikkhayaṃ agamāsi.
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Said Santati the king’s minister: “Look to the lady! ” – “She is dead, master,” was the reply. As soon as Santati the king’s minister heard those words, he was overwhelmed with mighty grief; and in an instant the liquor he had drunk during the preceding week vanished away like a drop of water on a red-hot potsherd.
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So "na me imaṃ sokaṃ aññe nibbāpetuṃ sakkhissanti aññatra tathāgatenā"ti balakāyaparivuto sāyanhasamaye satthu santikaṃ gantvā vanditvā evamāha – "bhante, 'evarūpo me soko uppanno, taṃ me tumhe nibbāpetuṃ sakkhissathā'ti āgatomhi, paṭisaraṇaṃ me hothā"ti.
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He said to himself: “With the single exception of the Teacher, who is likely to be able to extinguish my grief?” So in the evening, surrounded by his force of men, he went to the Teacher; and having saluted him, spoke as follows: “Venerable Sir, such and such grief has come upon me. I have come to you because I know that you will be able to extinguish my grief. Be my refuge.”
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Atha naṃ satthā "sokaṃ nibbāpetuṃ samatthasseva santikaṃ āgatosi.
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Then said the Teacher to him: “You have indeed come into the presence of one who is able to extinguish your grief.
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Imissā hi itthiyā imināva ākārena matakāle tava rodantassa paggharitaassūni catunnaṃ mahāsamuddānaṃ udakato atirekatarānī"ti vatvā imaṃ gāthamāha –
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On the numberless occasions when this woman has died in this very manner and you have wept over her, you have shed tears more abundant than all the water contained in the four great oceans.” So saying, he pronounced the following verse:
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"Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;
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Let what has gone past dry up, let there be naught for the future,
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Majjhe ce no gahessasi, upasanto carissasī"ti. (su. ni. 955, 1105; cūḷani. jatukaṇṇimāṇavapucchāniddesa 68);
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if you don’t grasp at the present, you will live completely at peace.
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Gāthāpariyosāne santatimahāmatto arahattaṃ patvā attano āyusaṅkhāraṃ olokento tassa appavattanabhāvaṃ ñatvā satthāraṃ āha – "bhante, parinibbānaṃ me anujānāthā"ti.
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At the conclusion of the verse, Santati the king’s minister attained Arahatship, together with the analytic knowledges. Thereupon he surveyed his own lifespan, and perceiving that he had but a little while to live, said to the Teacher: “Venerable Sir, permit me to pass into Parinibbāna.”
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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.
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The Teacher, although he himself knew what had been Santati’s meritorious deed in a previous state of existence, thought to himself: “The sectarians who have gathered themselves together for the purpose of catching me in a lie will not succeed in doing so; and the orthodox who have assembled with the thought in their minds: ‘We shall behold the grace of the Buddha and the grace of Santati the king’s minister,’ when they hear about the meritorious deed he performed in a previous state of existence, esteem for works of merit will increase.” Therefore the Teacher said to Santati the king’s minister: “Well then, rehearse to us all the meritorious deeds you did in a previous state of existence. Do not, however, rehearse it to us standing on the ground, but rehearse it to us poised in the air at a height of seven palm trees above the ground.”
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So "sādhu, bhante"ti satthāraṃ vanditvā ekatālappamāṇaṃ uggamma orohitvā puna satthāraṃ vanditvā uggacchanto paṭipāṭiyā sattatālappamāṇe ākāse pallaṅkena nisīditvā "suṇātha me, bhante, pubbakamma"nti vatvā āha –
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– “Very well,” replied Santati the king’s minister. So saluting the Teacher, he rose into the air to the height of one palm tree and then descended to the ground. Then he worshipped the Teacher once more, and rising gradually to the height of seven palm trees above the ground, he seated himself cross-legged in the air, and said: “Listen, venerable Sirs, to the meritorious deed I performed in a previous state of existence.” So saying, he related the following
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Ito ekanavutikappe vipassīsammāsambuddhakāle ahaṃ bandhumatinagare ekasmiṃ kule nibbattitvā cintesiṃ – "kiṃ nu kho paresaṃ chedaṃ vā pīḷaṃ vā akaraṇakamma"nti 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.
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91 aeons of time ago, in the dispensation of the Buddha Vipassī, I was reborn in a certain household in a city named Bandhumati. And the following thought occurred to me: “What labor will do away with the want and sufferings of others?” While I was pondering this thought, I observed the labors of those who went about proclaiming the Dhamma, and from that time forth I labored at that very task. I incited others to perform works of merit, and I performed works of merit myself. On the Observance Days I took upon myself to observe the Observance Day; I gave alms; I listened to the Dhamma. And I went about proclaiming: “There are no jewels comparable to the Three Jewels which are named the Buddha, the Dhamma, and the Saṅgha; therefore do honor to the Three Jewels.”
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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.
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Now the great King Bandhumati, father of the Buddha, hearing my voice, sent for me and asked me: “Friend, on what business are you going about?” I replied: “Your majesty, I am going about proclaiming the virtues of the Three Jewels, and inciting the populace to perform works of merit.” – “What vehicle do you use on your travels?” asked the king. I replied: “I travel about on my two legs, your majesty.” Thereupon the king said: “Friend, it is not fitting that you should go about in that fashion. Deck yourself with this string of flowers and seat yourself on the back of a horse and go about in this fashion.” So saying, he gave me a string of flowers similar in appearance to a string of pearls, and at the same time he gave me a horse.
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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.
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After the king had done me this kindness, I went about as before proclaiming the Three Jewels. Thereupon the king summoned me again and asked me: “Friend, on what business are you going about?” – “The same as before, your majesty,” I replied. “Friend,” said the king, “a horse is not good enough for you; sit herein as you go about.” So saying, he presented me with a chariot drawn by four Sindh horses.
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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.
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Again the third time the king heard my voice, whereupon he sent for me and asked me: “Friend, on what business are you going about?” – “The same as before, your majesty,” I replied. “Friend,” said the king, “a chariot is not good enough for you.” And forthwith he presented me with great wealth and a splendid set of jewels, and at the same time he gave me an elephant.
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Svāhaṃ sabbābharaṇapaṭimaṇḍito hatthikkhandhe nisinno asīti vassasahassāni dhammaghosakakammaṃ akāsiṃ, tassa me ettakaṃ kālaṃ kāyato candanagandho vāyati, mukhato uppalagandho vāyati.
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Accordingly I decked myself with all my jewels and seated myself on the back of the elephant, and in this manner for 80,000 years I went about performing the meritorious work of proclaiming the Dhamma. And during all that time there was diffused from my body the fragrance of sandal and from my mouth the fragrance of the lotus.
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Idaṃ mayā katakammanti.
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This was my meritorious deed in a previous state of existence.
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Evaṃ so attano pubbakammaṃ kathetvā ākāse nisinnova tejodhātuṃ samāpajjitvā parinibbāyi.
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As Santati the king’s minister thus related the story of his meritorious deed in a previous state of existence, sitting cross-legged in the air, he applied himself to meditation on the element of fire; and having thus induced a state of absorption, he entered therein and straightaway passed into Parinibbāna.
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Sarīre aggijālā uṭṭhahitvā maṃsalohitaṃ jhāpesi, sumanapupphāni viya dhātuyo avasissiṃsu.
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Instantly flames of fire burst from his body and consumed his flesh and blood, and his relics floated down like jasmine flowers.
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Satthā suddhavatthaṃ pasāresi, dhātuyo tattha patiṃsu.
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The Teacher spread out a pure white cloth, and his relics fell therein,
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Tā patte pakkhipitvā catumahāpathe thūpaṃ kāresi "mahājano vanditvā puññabhāgī bhavissatī"ti.
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and the Teacher deposited them at a crossing of four highways, caused a shrine to be erected over them and said: “By doing reverence to these relics the populace will earn much merit.”
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Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, "āvuso, santatimahāmatto gāthāvasāne arahattaṃ patvā alaṅkatapaṭiyattoyeva ākāse nisīditvā parinibbuto, kiṃ nu kho etaṃ 'samaṇo'ti vattuṃ vaṭṭati udāhu brāhmaṇo"ti.
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The bhikkhus started up a discussion in the Dhamma Hall: “Santati the king’s minister attained Arahatship at the conclusion of the verse, and though adorned and dressed in state, sitting cross-legged in the air, passed into Parinibbāna. Ought one to speak of him as an ascetic or as a Brahmin?”
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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 –
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At that moment the Teacher entered and asked the bhikkhus: “Bhikkhus, what is it that engages your attention as you sit here all gathered together?” When they told him, he said: “Bhikkhus, it is proper to speak of my son as an ascetic, and it is equally proper to speak of him as a Brahmin.” So saying, he taught the Dhamma by pronouncing the following verse:
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142.
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Alaṅkato cepi samaṃ careyya,
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Even if he were to adorn himself,
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Santo danto niyato brahmacārī;
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but is peaceful, trained, settled, spiritual,
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Sabbesu bhūtesu nidhāya daṇḍaṃ,
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and has put aside the stick, he is a
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So brāhmaṇo so samaṇo sa bhikkhū"ti.
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Brahmin, an ascetic, a monastic.
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Tattha alaṅkatoti vatthābharaṇehi paṭimaṇḍito.
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Tassattho – vatthālaṅkārādīhi alaṅkato cepi puggalo kāyādīhi samaṃ careyya, rāgādivūpasamena santo indriyadamanena danto catumagganiyamena niyato seṭṭhacariyāya brahmacārī kāyadaṇḍādīnaṃ oropitatāya sabbesu bhūtesu nidhāya daṇḍaṃ.
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So evarūpo bāhitapāpattā brāhmaṇotipi samitapāpattā samaṇotipi bhinnakilesattā bhikkhūtipi vattabboyevāti.
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Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
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At the end of the teaching many reached the fruition of Stream-entry and so on.
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Santatimahāmattavatthu navamaṃ.
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