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Maṅgalapañhasamuṭṭhānakathā Палийский оригинал
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| Tattha yasmā "evamiccādipāṭhassa, atthaṃ nānappakārato. | 84. (3) Herein, it was laid down in the Schedule thus ‘ A varied comment then we unfold On the word “ thus ” and some words more, | |
| Vaṇṇayanto samuṭṭhānaṃ, vatvā"ti mātikā ṭhapitā, tassa ca samuṭṭhānassa ayaṃ vattabbatāya okāso, tasmā maṅgalapañhasamuṭṭhānaṃ tāva vatvā pacchā imesaṃ gāthāpadānamatthaṃ vaṇṇayissāmi. | To give their sense, before we tell The [Sutta’s] origin as well ’ (§3), and this is the opportunity to relate that origin. Therefore, after we have first told the origin of the Good-omen Question, we shall then comment on the meaning of the stanzas. | |
| Kiñca maṅgalapañhasamuṭṭhānaṃ? | 85. What was the origin of the Good-omen Question? | |
| Jambudīpe kira tattha tattha nagaradvārasanthāgārasabhādīsu mahājano sannipatitvā hiraññasuvaṇṇaṃ datvā nānappakāraṃ sītāharaṇādikathaṃ kathāpeti, ekekā kathā catumāsaccayena niṭṭhāti. | It seems that large numbers of people in India (Jambudipa) used to gather together here and there at city gates and in debating halls and pay gold money to have the various outside-sectarians' tales, such as the Rape of Sita and the rest, told, each tale to be finished at the end of four months. |
Продолжение здесь https://tipitaka.theravada.su/node/table/22448 Все комментарии (1) |
| Tattha ekadivasaṃ maṅgalakathā samuṭṭhāsi "kiṃ nu kho maṅgalaṃ, kiṃ diṭṭhaṃ maṅgalaṃ, sutaṃ maṅgalaṃ, mutaṃ maṅgalaṃ, ko maṅgalaṃ jānātī"ti. | In the course of this a talk about good omens started in this way: ' What is a good omen? Is what is seen a good omen? Is what is heard a good omen? Is what is sensed a good omen? Who is there that knows what a good omen is?' | |
| Atha diṭṭhamaṅgaliko nāmeko puriso āha "ahaṃ maṅgalaṃ jānāmi, diṭṭhaṃ loke maṅgalaṃ diṭṭhaṃ nāma abhimaṅgalasammataṃ rūpaṃ. | 'So' Then a man who held the seen to be the good omen said " I know the good omen. The seen is the good omen in the world. For the visible form reputed as the best omen is seen. | |
| Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya cātakasakuṇaṃ vā passati, beluvalaṭṭhiṃ vā gabbhiniṃ vā kumārake vā alaṅkatapaṭiyatte puṇṇaghaṭe vā allarohitamacchaṃ vā ājaññaṃ vā ājaññarathaṃ vā usabhaṃ vā gāviṃ vā kapilaṃ vā, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ rūpaṃ passati, idaṃ vuccati diṭṭhamaṅgala"nti. | For example: here someone, having risen early, sees a talking bird or a bilva sapling or a pregnant woman or children decked out in finery or full offering dishes or a fresh red mullet or a thoroughbred or a chariot with thoroughbreds or a bull or a cow or a brown ox, or else he sees some other such visible form reputed to be the best omen. This is what is called the good omen as the seen ". | |
| Tassa vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. | Some accepted his statementand some did not. | |
| Ye na aggahesuṃ, te tena saha vivadiṃsu. | Those who did not disputed with him. | |
| Atha sutamaṅgaliko nāma eko puriso āha – "cakkhunāmetaṃ, bho, sucimpi passati asucimpi, tathā sundarampi, asundarampi, manāpampi, amanāpampi. | Then a man who held the heard to be the good omen said " Sirs, the eye sees both what is clean and what is unclean, likewise what is fair and what is ugly, agreeable and disagreeable. | |
| Yadi tena diṭṭhaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā. | If the seen were the good omen, it would all be the good omen. | |
| Tasmā na diṭṭhaṃ maṅgalaṃ, apica kho pana sutaṃ maṅgalaṃ. | Therefore the seen is not the good omen. On the contrary the heard is the good omen. | |
| Sutaṃ nāma abhimaṅgalasammato saddo. | For the sound reputed as the best omen is heard. | |
| Seyyathidaṃ? | For example: | |
| Idhekacco kālasseva vuṭṭhāya vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā sumanāti vā sirīti vā sirivaḍḍhāti vā ajja sunakkhattaṃ sumuhuttaṃ sudivasaṃ sumaṅgalanti evarūpaṃ vā yaṃkiñci abhimaṅgalasammataṃ saddaṃ suṇāti, idaṃ vuccati sutamaṅgala"nti. | here someone, having risen early, hears [the name] "Vaddha" or " Vaddhamäna" or "Punna" or "Phussa" or" Sumana " or " Siri " or " Sirivaddha " [pronounced], or else[the words] " today is a good star conjunction " or "a good period "or " a good day " or " a good omen ", or else he hears some such sound reputed to be the best omen. This is what is called the good omen as the heard ". | |
| Tassāpi vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. | Some accepted his statement, too, and some did not. | |
| Ye na aggahesuṃ, te tena saha vivadiṃsu. | Those who did not disputed with him. | |
| Atha mutamaṅgaliko nāmeko puriso āha "sotampi hi nāmetaṃ, bho, sādhumpi asādhumpi manāpampi amanāpampi saddaṃ suṇāti. | Then a man who held the sensed to be the good omen said " Sirs, the ear hears what is good and what is bad, agreeable and disagreeable. | |
| Yadi tena sutaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā. | If the heard were the good omen, it would all be the good omen. | |
| Tasmā na sutaṃ maṅgalaṃ, apica kho pana mutaṃ maṅgalaṃ. | Therefore the heard is not the good omen. On the contrary the sensed is the good omen. | |
| Mutaṃ nāma abhimaṅgalasammataṃ gandharasaphoṭṭhabbaṃ. | For the odour, flavour and tangible reputed as the best omen is sensed. | |
| Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya padumagandhādipupphagandhaṃ vā ghāyati, phussadantakaṭṭhaṃ vā khādati, pathaviṃ vā āmasati, haritasassaṃ vā allagomayaṃ vā kacchapaṃ vā tilaṃ vā pupphaṃ vā phalaṃ vā āmasati, phussamattikāya vā sammā limpati, phussasāṭakaṃ vā nivāseti, phussaveṭhanaṃ vā dhāreti. | For example: here someone, having risen early, smells such a flower scent as lotus scent or chews a fine tooth-stick or he touches earth or touches green crops or fresh cowdung or a tortoise or a basket of sesamum or a flower or a fruit or does plastering with fine clay or clothes himself in fine cloth or wears a fine turban, | |
| Yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ gandhaṃ vā ghāyati, rasaṃ vā sāyati, phoṭṭhabbaṃ vā phusati, idaṃ vuccati mutamaṅgala"nti. | or else he smells some such odour, tastes some such flavour, touches some such tangible, reputed to be the best omen. This is called the good omen as the sensed ". | |
| Tassāpi vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. | Some accepted his statement, too, and some did not. | |
| Tattha na diṭṭhamaṅgaliko sutamutamaṅgalike asakkhi ñāpetuṃ, na tesaṃ aññataro itare dve. | Herein, he who held the seen to be the good omen could not get the man who held the heard to be the good omen to perceive as he did, . nor could anyone of them get the other two [to perceive as he did] | |
| Tesu ca manussesu ye diṭṭhamaṅgalikassa vacanaṃ gaṇhiṃsu, te "diṭṭhaṃyeva maṅgala"nti gatā. | With that, those who accepted the statement of him who held the seen to be the good omen went away saying " Only the seen is the good omen " | |
| Ye sutamutamaṅgalikānaṃ, te "sutaṃyeva mutaṃyeva maṅgala"nti gatā. | while those who accepted the statement of him who held the heard to be the good omen and that of him who held the sensed to be the good omen went away [saying respectively] " Only the heard is the good omen ", " Only the sensed is the good omen "'. | |
| Evamayaṃ maṅgalakathā sakalajambudīpe pākaṭā jātā. | So this talk of good omens became the fashion throughout all India. | |
| Atha sakalajambudīpe manussā gumbagumbā hutvā "kiṃ nu kho maṅgala"nti maṅgalāni cintayiṃsu. | And throughout all India men in factions speculated about good omens: ' What is a good omen?' | |
| Tesaṃ manussānaṃ ārakkhadevatā taṃ kathaṃ sutvā tatheva maṅgalāni cintayiṃsu. | Guardian deities of human beings heard the talk and likewise took to speculating about good omens. | |
| Tāsaṃ devatānaṃ bhummadevatā mittā honti, atha tato sutvā bhummadevatāpi tatheva maṅgalāni cintayiṃsu, tāsaṃ devatānaṃ ākāsaṭṭhadevatā mittā honti, ākāsaṭṭhadevatānaṃ catumahārājikā devatā mittā honti, etenupāyena yāva sudassīdevatānaṃ akaniṭṭhadevatā mittā honti, atha tato sutvā akaniṭṭhadevatāpi tatheva gumbagumbā hutvā maṅgalāni cintayiṃsu. | Then there were earth deities who were friends of these. When they heard about it from them, these earth deities also took to speculating about good omens. Then there were space deities who were friends of these, . . . and deities of the Realm of the Four Kings, . . . and so on in this way up as far as . . . Then there were Akanittha (Not-Junior) Deities who were friends of the Sudassi (Fair-to See) Deities in the world of High Divinity. When they heard about it from them these Akanittha Deities took to speculating in factions about good omens. | |
| Evaṃ yāva dasasahassacakkavāḷesu sabbattha maṅgalacintā udapādi. | In this way speculation about good omens spread throughout ten thousand world-systems, | |
| Uppannā ca "idaṃ maṅgalaṃ idaṃ maṅgala"nti vinicchayamānāpi appattā eva vinicchayaṃ dvādasa vassāni aṭṭhāsi. | and after it had spread, notwithstanding that it kept on being defined, ' The good omen is this!', the good omen is this!', twelve years went by and still there was no [agreed] definition. | |
| Sabbe manussā ca devā ca brahmāno ca ṭhapetvā ariyasāvake diṭṭhasutamutavasena tidhā bhinnā. | Except for noble disciples [of the Blessed One] all men and gods and High Divinities became divided into three [factions] according to the seen, the heard and the sensed, | |
| Ekopi "idameva maṅgala"nti yathābhuccato niṭṭhaṅgato nāhosi, maṅgalakolāhalaṃ loke uppajji. | no single one of whom had come to a conclusion ' Only this is the good omen ' that tallied with what actually is the fact, and so it was that the ' Good-omen Tumult' arose in the world. | |
| Kolāhalaṃ nāma pañcavidhaṃ kappakolāhalaṃ, cakkavattikolāhalaṃ, buddhakolāhalaṃ, maṅgalakolāhalaṃ, moneyyakolāhalanti. | Now there are five kinds of tumult: an aeon tumult, a Wheel-turner tumult, an Enlightened-one tumult, a good-omen tumult, and a stillness tumult. | |
| Tattha kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā "vassasatasahassaccayena kappuṭṭhānaṃ hohiti, ayaṃ loko vinassissati, mahāsamuddo sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍhayhissati vinassissati, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā bhāvetha, karuṇaṃ muditaṃ upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hotha, jāgaratha mā pamādatthā"ti manussapathe vicaritvā ārocenti. | Herein, sensual-sphere deities, with their heads bared and theirhair dishevelled, with piteous faces, mopping their tears with their hands, clothed in dyed cloth and wearing their dress in great disorder, travel up and down the haunts of men, making the announcement: At the end of a hundred thousand years there will be the emergence of an aeon. This world will be destroyed. Even the ocean will dry up. This Great Earth, and Sineru, King of Mountains, will be consumed and annihilated. The destruction ofthe earth will extend as far as the World of High Divinity. Maintain lovingkindness in being, good sirs, maintain compassion, gladness, maintain onlooking-equanimity in being, good sirs; care for your mothers, care for your fathers, honour the elders of your clans; be wakeful, do not be negligent! | |
| Idaṃ kappakolāhalaṃ nāma. | This is called an aeon tumult. | |
| Kāmāvacaradevāyeva "vassasatassaccayena cakkavattirājā loke uppajjissatī"ti manussapathe vicaritvā ārocenti. | Sensual-sphere deities, too, travel up and down the haunts of men, making the announcement: At the end of a hundred years a Wheel-turning King will arise in the world. | |
| Idaṃ cakkavattikolāhalaṃ nāma. | This is called a Wheel-turner tumult, | |
| Suddhāvāsā pana devā brahmābharaṇena alaṅkaritvā brahmaveṭhanaṃ sīse katvā pītisomanassajātā buddhaguṇavādino "vassasahassaccayena buddho loke uppajjissatī"ti manussapathe vicaritvā ārocenti. | Pure-abode deities put on divine ornaments, make divine turbans on their heads, and, full of happiness and joy, they travel up and down the haunts of men, making the announcement: ' At the end of a thousand years an Enlightened One will arise in the world. | |
| Idaṃ buddhakolāhalaṃ nāma. | This is called an Enlightened-one tumult. | |
| Suddhāvāsā eva devā devamanussānaṃ cittaṃ ñatvā "dvādasannaṃ vassānaṃ accayena sammāsambuddho maṅgalaṃ kathessatī"ti manussapathe vicaritvā ārocenti. | Pure-abode deities, too, knowing gods' and men's minds, travel up and down the haunts of men, making the announcement:' At the end of twelve years the Fully Enlightened One will explain the Good Omens. | |
| Idaṃ maṅgalakolāhalaṃ nāma. | This is called a Good-Omen Tumult. | |
| Suddhāvāsā eva devā "sattannaṃ vassānaṃ accayena aññataro bhikkhu bhagavatā saddhiṃ samāgamma moneyyappaṭipadaṃ pucchissatī"ti manussapathe vicaritvā ārocenti. | Pure-abode deities, too, travel up and down the haunts of men, making the announcement: ' At the end of seven years a certain bhikkhu will meet with the Blessed One and question him about the practice of Stillness | |
| Idaṃ moneyyakolāhalaṃ nāma. | This is called the stillness tumult. | |
| Imesu pañcasu kolāhalesu devamanussānaṃ idaṃ maṅgalakolāhalaṃ loke uppajji. | Among these five kinds of tumult, it was the good-omen tumult that arose in the world among gods and men, who had become divided into three [factions] over the seen good omen and the rest. | |
| Atha devesu ca manussesu ca vicinitvā vicinitvā maṅgalāni alabhamānesu dvādasannaṃ vassānaṃ accayena tāvatiṃsakāyikā devatā saṅgamma samāgamma evaṃ samacintesuṃ "seyyathāpi nāma gharasāmiko antogharajanānaṃ, gāmasāmiko gāmavāsīnaṃ, rājā sabbamanussānaṃ, evameva ayaṃ sakko devānamindo amhākaṃ aggo ca seṭṭho ca yadidaṃ puññena tejena issariyena paññāya dvinnaṃ devalokānaṃ adhipati, yaṃnūna mayaṃ sakkaṃ devānamindaṃ etamatthaṃ puccheyyāmā"ti. | Then, after repeated investigation amongst gods and men without finding what the good omen was, at last at the end of twelve years the deities belonging to the Body of the Thirty-three met and foregathered, and they took counsel together thus: ' Good sirs, just as the owner of a house for the inmates of the house, as the owner of a village for the villagers, as the king for all men, so too this Sakka Ruler of Gods is for us our head and chief, that is to say, by dint of merit, by lordship and understanding he is master ofthe two worlds of gods [of the Four Kings and of the Thirty-three]. So surely we ought to ask Sakka Ruler of Gods about this matter. | |
| Tā sakkassa santikaṃ gantvā sakkaṃ devānamindaṃ taṅkhaṇānurūpanivāsanābharaṇasassirikasarīraṃ aḍḍhateyyakoṭiaccharāgaṇaparivutaṃ pāricchattakamūle paṇḍukambalavarāsane nisinnaṃ abhivādetvā ekamantaṃ ṭhatvā etadavocuṃ "yagghe, mārisa, jāneyyāsi, etarahi maṅgalapañhā samuṭṭhitā, eke 'diṭṭhaṃ maṅgala'nti vadanti, eke 'sutaṃ maṅgala'nti, eke 'mutaṃ maṅgala'nti, tattha mayañca aññe ca aniṭṭhaṅgatā, sādhu vata no tvaṃ yāthāvato byākarohī"ti. | 'Accordingly they went to Sakka's presence, and after paying homage to Sakka Ruler of Gods, who, with his figure resplendent with raiment and regalia befitting the occasion, and surrounded by abevy of two and a half myriads of nymphs, was seated on the Red Marble Throne at the root of the Päricchattaka Tree, they stood atone side, and they told him: ' Good sir, please to know that a question about good omens has now arisen. Some say that the seen is the good omen, some say that it is the heard, and some say that it is the sensed. We and others too have come to no conclusion. It would be good if you would pronounce a verdict. | |
| Devarājā pakatiyāpi paññavā "ayaṃ maṅgalakathā kattha paṭhamaṃ samuṭṭhitā"ti āha. | Now though the Gods' King has native understanding, still he asked ' Where did this talk of good omens first originate?' | |
| "Mayaṃ, deva, cātumahārājikānaṃ assumhā"ti āhaṃsu. | They replied ' Sire, we heard it from the gods of the Four Kings' Realm '. | |
| Tato cātumahārājikā ākāsaṭṭhadevatānaṃ, ākāsaṭṭhadevatā bhummadevatānaṃ, bhummadevatā manussārakkhadevatānaṃ, manussārakkhadevatā "manussaloke samuṭṭhitā"ti āhaṃsu. | Then those of the Four Kings' Realm said From the space deities', and the spacedeities said ' From the earth deities', and the earth deities said' From human beings' guardian deities', and the human beings' guardian deities said ' It originated in the human world'. | |
| Atha devānamindo "sammāsambuddho kattha vasatī"ti pucchi. | Then the Ruler of Gods asked' Where is the Fully Enlightened One living? | |
| "Manussaloke devā"ti āhaṃsu. | 'They replied In the human world, sire '. | |
| Taṃ bhagavantaṃ koci pucchīti, na koci devāti. | Has anyone asked that Blessed One? No one, sire. | |
| Kinnu nāma tumhe mārisā aggiṃ chaḍḍetvā khajjopanakaṃ ujjāletha, yena tumhe anavasesamaṅgaladesakaṃ taṃ bhagavantaṃ atikkamitvā maṃ pucchitabbaṃ maññatha, āgacchatha mārisā, taṃ bhagavantaṃ pucchāma, addhā sassirikaṃ pañhaveyyākaraṇaṃ labhissāmāti ekaṃ devaputtaṃ āṇāpesi "taṃ bhagavantaṃ pucchā"ti. | How then, good sirs, would you forget the fire and kindle a glow-worm to light you that you overlook that Blessed One, teacher of good omens without remainder,and conceive that I should be asked? Come, good sirs, let us ask that Blessed One; then we shall surely obtain a splendid answer. 'Then he commanded a god's son: ' Do you ask that Blessed One. | |
| So devaputto taṅkhaṇānurūpena alaṅkārena attānaṃ alaṅkaritvā vijjuriva vijjotamāno devagaṇaparivuto jetavanamahāvihāraṃ gantvā bhagavantaṃ abhivādetvā ekamantaṃ ṭhatvā maṅgalapañhaṃ pucchanto gāthāya ajjhabhāsi "bahū devā manussā cā"ti. | 'So that god's son decorated himself with ornaments to suit the occasion, and then, flaring like a lightning flash and surrounded by a group of gods, he went to the great monastery of Jeta's Wood, and after paying homage to the Blessed One, he stood at one side. Then, putting the question about the good omen, he uttered the verse: ‘ Gods and men there are full many . . . ’ | |
| Idaṃ maṅgalapañhasamuṭṭhānaṃ. | That was the origin of the Good-omen Question. |