Что нового Оглавление Поиск Закладки Словарь Вход EN / RU
Адрес: Комментарии >> Комментарии к корзине наставлений >> Комментарии к собранию кратких наставлений >> Комментарий к Дхаммападе
Комментарии к собранию кратких наставлений Далее >>
Отображение колонок





1. Yamakavaggo Палийский оригинал

пали E.W. Burlingame - english khantibalo - русский Васильев А.К., правки khantibalo - русский Комментарии

1. Cakkhupālattheravatthu Палийский оригинал

2. Maṭṭhakuṇḍalīvatthu Палийский оригинал

3. Tissattheravatthu Палийский оригинал

4. Kāḷayakkhinīvatthu Палийский оригинал

5. Kosambakavatthu Палийский оригинал

6. Mahākāḷattheravatthu Палийский оригинал

7. Devadattavatthu Палийский оригинал

11,12 строфы - История старшего монаха Сарипутты Таблица Палийский оригинал

Asāre sāramatinoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aggasāvakehi niveditaṃ sañcayassa anāgamanaṃ ārabbha kathesi. This religious instruction was given by the Teacher while he was in residence at Veḷuvana, and it was with reference to the announcement made by the Chief Disciples of Sañjaya’s refusal to go to the Teacher. From first to last the story is as follows:
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. Four Incalculables and a hundred thousand cycles of time in the past our Teacher was born as a Brahman prince in the city of Amaravatī, and his name was Sumedha. After acquiring proficiency in all the arts, he renounced wealth amounting to countless millions which he inherited on the death of his mother and father, retired from the world, adopted the life of an anchorite, took up his residence in the Himālaya country, and there won for himself by Ecstatic Meditation the Supernatural Powers. Now it came to pass on a certain day that [28.194] Dīpaṅkara, Master of the Ten Forces, set out from Sudassana monastery to go to the city Ramma, and the populace came forth to clear the way. As Sumedha came flying through the air on that day, he observed that a road was being cleared.
Tasmiṃ asodhiteyeva āgatassa satthuno attānaṃ setuṃ katvā kalale ajinacammaṃ attharitvā "satthā sasāvakasaṅgho kalalaṃ anakkamitvā maṃ akkamanto gacchatū"ti nipanno. Therefore selecting for himself a portion of the road which had not yet been cleared, when the Teacher approached, he made of himself a bridge for him, spread his mantle of antelope skin in the mud, laid himself thereon, and said, “Let not the Teacher with his company of disciples tread upon the mud. Let him rather tread upon me; so let him proceed upon his journey.”
Satthārā taṃ disvāva "buddhaṅkuro esa, anāgate kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ pariyosāne gotamo nāma buddho bhavissatī"ti byākato. When the Teacher beheld Sumedha, he said, “Yonder prince is a nascent Buddha; four Incalculables and a hundred thousand cycles of time hence 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 – Thus did the Teacher Dīpaṅkara prophesy regarding the Brahman prince Sumedha. After Dīpaṅkara came the following Buddhas: Koṇḍañña, Maṅgala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa, Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa. One after another these twenty-four Buddhas arose in the world and enlightened the world, and from each of them the Brahman prince Sumedha received the prophecy that he should one day become a Buddha. Now after Sumedha had fulfilled the Ten Perfections and the Ten Minor Perfections and the Ten Major Perfections, making in all Thirty Perfections, he was reborn as Vessantara; and in his existence as Vessantara he bestowed mighty alms which caused the earth to quake, and in that existence also he renounced both son and wife. When the term of life allotted to him was come to an end, he was reborn in the Heaven of the Tusita gods; and when he had remained in this state of existence during the term of life allotted to him, the deities of the Ten Thousand Worlds assembled together and thus addressed him,
"Kālo deva mahāvīra, uppajja mātukucchiyaṃ; The time is come, mighty hero; descend into the womb of your mother;
Sadevakaṃ tārayanto, bujjhassu amataṃ pada"nti. (bu. vaṃ. 1.67) – Rescue the worlds of men and gods; discover the Region of the Deathless.
Vutte –
"Kālaṃ desañca dīpañca, kulaṃ mātarameva ca;
Ime pañca viloketvā, uppajjati mahāyaso"ti. –
Pañca mahāvilokanāni viloketvā tato cuto sakyarājakule paṭisandhiṃ gahetvā dasamāsaccayena mātukucchito vijāyi. Thereupon he made the Five Great Observations, and passing from that state of existence, received a new existence in the royal household of the Sākiyas.
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 – In this royal household he was brought up amid great splendor and in the course of time attained auspicious youth. He spent his youth in three mansions appropriate to the three seasons of the year, enjoying splendor and majesty of sovereignty comparable [28.195] to the splendor of the World of the Gods. In the course of time it came to pass that, as he proceeded on three successive days to the garden to amuse himself, he beheld the Three Heavenly Messengers; namely, a man worn out by old age, a man afflicted with disease, and a dead man. On each of the three days he returned to his palace, overcome with emotion. On the fourth day he beheld a man who had retired from the world and adopted the life of a monk. “It were well for me to retire from the world and adopt the life of a monk,” said he, conceiving a desire for the religious life; and with this thought in mind, he proceeded to the garden and spent the entire day sitting on the bank of the royal pool. While he sat there, the god Vissakamma approached him, disguised as a barber, and dressed him in rich apparel and adorned him with all manner of adornments. There also he received the message that a son had been born to him, Prince Rāhula; and realizing the strength of affection for a son, he reflected, “I must straightway break this bond, lest it become too strong for me.” In the evening, as he entered the city, Kisā Gotamī, daughter of his father’s sister, pronounced the following Stanza,
"Nibbutā nūna sā mātā, nibbuto nūna so pitā; Happy indeed is that mother, happy indeed is that father,
Nibbutā nūna sā nārī, yassāyaṃ īdiso patī"ti. – Happy indeed is that wife whose husband is such a one as he
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 deseyya"nti 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. When he heard Kisā Gotamī pronounce this Stanza, he said, “This woman has taught me where true happiness is to be found;” and taking off a string of pearls, he sent it to her as a present. Having entered his own residence, he lay down on the royal couch, and as he lay there beheld the disgusting appearance of the nautch-girls asleep. Heartsick he roused his courtier Channa, caused his steed Kanthaka to be brought to him, mounted Kanthaka, and taking Channa with him as his companion, and surrounded by the deities of the Ten Thousand Worlds, he went forth and made the Great Retirement. Proceeding to the bank of the river Anoma, he retired from the world and adopted the life of a monk. Having adopted the life of a monk, he proceeded to Rājagaha and went about the city receiving alms. Then he retired to Paṇḍava mountain and seated himself in Paṇḍava mountain cave. While he was sitting there, the king of Magadha came to him and offered to bestow his kingdom upon him, but this offer of the king he straightway refused. He promised the king, however, to visit his kingdom so soon as he should attain Omniscience. Then he approached Āḷāra and Uddaka; but after following their system of discipline, failed to win the Attainment which distinguishes one who has attained Arahatship. Thereafter, for a period of six years, he engaged in the Great Struggle. Early in the morning on the day of full moon of the month Visākhā he ate rice-porridge presented to him by Sujāta, caused his golden bowl to float on the river Nerañjarā, and spent the day in Mahāvana Grove in the various degrees of Ecstatic Meditation. In the evening he listened to the praise of his noble qualities bestowed upon him by Kāḷa, King of the Dragons, ascended the Throne of Wisdom, received the bundles of grass presented to him by Sotthiya, scattered the grass before him, and formed the following resolution, “I will not abandon this posture until I have ceased utterly to care for the things of this world and my heart has thus rid itself of the Depravities.” Thereupon he sat down facing the east, and before the sun had set overcame the host of Māra. In the first watch he acquired the knowledge of previous states of existence; in the second watch he acquired the knowledge of the vanishing of creatures from one state of existence and of their reappearance in another; at the conclusion of the last watch he acquired the knowledge of the Causes of Existence, fathoming the depths of Omniscience and acquiring the Ten Forces, the Four Subjects of Confidence, and all of the Noble Qualities. For seven weeks he remained on the Throne of Wisdom; in the eighth week he seated himself under the Goatherd’s Banyan-tree and meditated upon the depths of the Law, finally arriving at misgivings as to his ability to preach the Law to others. Straightway Sahampati Brahmā, accompanied by the retinue of the Ten Thousand Worlds with which Mahā Brahmā is wont to be accompanied, approached him and requested him to preach the Law to others. Surveying the world with the eye of a Buddha, he acceded to Brahmā’s request. “To whom, pray, shall I first preach the Law?” thought he. Surveying the world, he became aware of the death of Āḷāra and Uddaka. But remembering the devoted services of the Five Monks, he arose from his seat and went to Kāsipura, meeting Upaka by the way and talking with him. On the day of full moon of the month Āsāḷha he arrived at Isipatana in the Deerpark, at the place of residence of the Five Monks; and when the Five Monks addressed him improperly, he instructed them how properly to address him. Then he set in motion the Wheel of the Law, giving to drink of the Deathless to a hundred and eighty millions of angels, but above all to the monk Añña-Koṇḍañña. Having set in motion the glorious Wheel of the Law, on the fifth day of the half-month he established all those monks in Arahatship. On the same day also he perceived that the noble youth Yasa possessed the dispositions requisite for Conversion; and when the noble youth Yasa left his house in disgust at what he saw during the night, he saw him and summoned him and made a monk of him, saying, “Come, Yasa!” In that same night also he caused him to attain the Fruit of Conversion, and on the following day caused him to attain Arahatship. Afterwards he made monks of his fifty-four companions, employing the formula, “Come, monks!” And having made monks of them, he caused them to attain Arahatship. ...С разочарованием на сердце он разбудил Чханну, велел подготовить [коня] Кандаку, воссел на него и взяв с собой Чханну в качестве спутника, в окружении божеств десяти тысяч мировых систем совершил великий уход. У берега реки Анома он отринул мирскую жизнь. Затем, войдя в Раджагаху он собрал там подаяние. Затем он отправился к горе Пандава и уселся там в пещере. Там правитель Магадхи предложил ему всё королевство, но Бодхисатта отверг его предложение. Однако он дал обещание посетить его королевство, когда достигнет всеведения. Затём он пришёл к Аларе и Удаке и под их руководством обрёл достижения, однако не довольствовался ими и в течение шести лет прилагал великое усилие. Утром в полнолуние месяца Висакха он принял рисовую кашу, полученную от Суджаты, отправил золотой сосуд плавать по реке Неранджара и провёл день в роще Махавана на берегу реки Неранджара в состоянии различных достижений. Утром он выслушал восхваление своих благих качеств он королевского наги Калы, принял вязанки травы от Соттии, взошёл к подножию дерева Бодхи и рассыпал там траву. После этого он сделал устремление: "Я не оставлю эту позу пока я освобожу ум от влечений путём неприсвоения". Усевшись лицом на восток и до захода солнца он разгромил полчища Мары. В первую ночную стражу он обрёл знание прошлых жизней, во вторую - знание ухода и возрождения [существ], в третью - знание условий (обусловленного возникновения). На восходе он обрёл десять сил, четыре вида убеждённости и все остальные благие качества, после чего пробился к знанию всеведения. Семь недель он оставался у подножия дерева Бодхи, на восьмой он уселся у подножия пастушьего баньяна и размышляя о глубине Дхаммы начал склоняться к бездействию. Брахма Сахампати в окружении свиты брахм из десяти тысяч мировых элементов попросил учить Дхамме. Осмотрев мир оком Будды он удовлетворил просьбу брахмы и подумал: "Кому первому мне рассказать Дхамму?". Он понял, что Алара и Удака скончались. Благословенный вспомнил о пяти монахах, которые оказали ему большую помощь и, встав со своего места, отправился в Касипуру. По пути он встретил Упаку и побеседовал с ним. В день полнолуния месяца Асалха он прибыл в олений парк в Исипатане, в место проживания группы пяти монахов. Они обратились к нему недолжным образом, он объяснил им как нужно обращаться. Благословенный повернул колесо Дхаммы, напоив напитком бессмертия 80 мириадов брахм, но прежде всего, Конданню-понявшего. Запустив славное колесо Дхаммы на пятый день двухнедельного цикла он укрепил всех этих монахов в архатстве. В тот же день он увидел, что у юноши Ясы есть необходимые условия. Когда юноша в разочаровании увиденным ночью вышел из дома, Благословенный увидел его, подозвал и сказал: "Иди, Яса". В ту же ночь он укрепил его в плоде вхождения в поток, а на следующий день привёл его к архатству. Затем он провёл отрешение от мирской жизни для 55 его товарищей, сказав "идите монахи" и привёл их к достижению архатства.
Evaṃ loke ekasaṭṭhiyā arahantesu jātesu vuṭṭhavasso pavāretvā, "caratha, bhikkhave, cārika"nti saṭṭhi bhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsa jane bhaddavaggiyakumāre vinesi. There were thus sixty-one Arahats in the world. Having kept residence during the season of the rains, and having celebrated the terminal festival, he sent out the sixty monks into all the world, saying, “Go forth, monks, preaching and teaching. ” He himself proceeded to Uruvelā, on the way thither, in Kappāsika grove, instructing the Thirty Youths known as the Bhaddavaggiyas. Таким образом в мире был 61 архат. Проведя сезон дождей в обители и отметив окончание сезона дождей Будда разослал 60 монахов по всему миру сказав им "Странствуйте монахи". Сам он направился в Урувелу в рощу Каппасика наставляя 30 юношей, известных как "друзья богачей"
Tesu sabbapacchimako sotāpanno sabbuttamo anāgāmī ahosi. Of these the least attained the Fruit of Conversion and the greatest attained the Fruit of the Third Path. из них слабейший достиг "вхождения в поток", а лучший - невозвращения.
Te sabbepi ehibhikkhubhāveneva pabbājetvā disāsu pesetvā sayaṃ uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāveneva pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (mahāva. 54; saṃ. ni. 4.28) 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. All these youths he received into the Order with the single formula, “Come, monks!” And when he had so done, he sent them out into all the world. Arriving at Uruvelā, he performed three thousand five hundred miracles {1.88} and converted Uruvelā-Kassapa, Nadī-Kassapa, and Gayā-Kassapa. These were three brothers, ascetics who wore matted hair, with a following of a thousand disciples. These ascetics he instructed in the Law. And when he had so done, he received them into the Order with the single formula, “Come, monks!” Seating them at Gayāsīsa, he established them in Arahatship by preaching the Fire Sermon; then, attended by a thousand Arahats, he went to Latthivana Garden near the city of Rājagaha, intending to redeem the promise he had given to King Bimbisāra. “The Teacher has arrived,” went forth the cry. Hearing the report, King Bimbisāra approached with twelve nahutas of Brahman householders, and to him the Buddha preached the Law in a pleasing manner, establishing the king and eleven nahutas of Brahmans in the Fruit of Conversion and one nahuta of Brahmans in the Refuges. On the following day he listened to the praise of his noble qualities by Sakka king of the gods disguised as a Brahman youth, and then entered the city of Rājagaha. Having eaten his meal in the royal [28.198] residence, he accepted the gift of Veḷuvana monastery and took up his residence there. Всех этих юношей он принял в монахи словами "идите монахи". После этого Будда и их отослал в мир. Прибыв в Урувелу он совершил 3500 чудес и обратил Урувела Кассапу, Нади Кассапу и Гая Кассапу - они были братьями-отшельниками со спутанными волосами, у них была свита из 1000 учеников. Этих отшельников он наставил в Дхамме приняв их в монахи словами "Идите монахи", затем он сел на холме Гаясиса и установил их в архатстве, прочтя им "Огненную проповедь". Затем в сопровождении 1000 архатов он отправился в сад Латтхивана близ Раджагахи, намереваясь исполнить обещание, данное царю Бимбисаре. Пронёсся слух, что пришёл учитель. Услышав это, царь Бимбисара с 12 мириадами брахманов и домохозяев пришёл к Будде и Будда преподав ему приятное наставление по Дхамме дав царю и 11 мириадам брахманов и домохозяев достичь плода вхождения в поток и одну мириаду брахманов укрепив в прибежище. Затем он выслушал восхваление, которое произнёс царь богов Сакка, явившийся в образе юноши-брахмана, а затем вошёл в город Раджагаху. Совершив трапезу в царском дворце он принял в дар парк Велувана и поселился в нём.
Tattha naṃ sāriputtamoggallānā upasaṅkamiṃsu. And there it was that Sāriputta and Moggallāna came to him. И там к нему пришли Сарипутта и Моггалана.
Tatrāyaṃ anupubbikathā – anuppanneyeva hi buddhe rājagahato avidūre upatissagāmo kolitagāmoti dve brāhmaṇagāmā ahesuṃ. Before the Buddha appeared in the world, there were two Brahman villages not far from Rājagaha named Upatissa village and Kolita village. Ещё до прихода Будды в мир неподалёку от Раджагахи были 2 брахманские деревни - Упатисса и Колита.
Tesu upatissagāme sāriyā nāma brāhmaṇiyā gabbhassa patiṭṭhitadivaseyeva kolitagāme moggaliyā nāma brāhmaṇiyāpi gabbho patiṭṭhāsi. One day a Brahman’s wife named Rūpasārī, who lived in Upatissa village, conceived a child in her womb; and on the same day a Brahman’s wife named Moggalī, who lived in Kolita village, likewise conceived a child in her womb. Однажды брахманка Рупасари из деревни Упатисса забеременела и в тот же день брахманка Моггали из деревни Колита забеременела.
Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva ahesuṃ, tāsaṃ dvinnampi ekadivasameva gabbhaparihāraṃ adaṃsu. We are told that for seven generations these two families had been firmly knit and bound together in the bonds of friendship; they performed the Protection of the Embryo for the two expectant mothers on the same day. Они принадлежали к двум родам, которые в течение 7 поколений находились в дружественных связях. Ритуал защиты ребёнка в чреве был проведён в один день для обеих женщин.
Tā ubhopi dasamāsacceyena putte vijāyiṃsu. On the expiration of ten lunar months, both women gave birth to sons. По истечение 10 лунных месяцев обе они в один день родили по сыну.
Nāmaggahaṇadivase sāriyā brāhmaṇiyā puttassa upatissagāmake jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu, itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. On the day appointed for the naming of the children, they gave the name Upatissa to the son of the Brahman woman whose name was Sārī, because he was the son of the principal family in Upatissa village; {1.89} to the other boy, because he was the son of the principal family in Kolita village, they gave the name Kolita. В день наречения детей именем они дали имя Упатисса сыну брахманки Сари [Рупасари], потому что он был сыном главной семьи в деревне Упатисса. Другому мальчику дали имя Колита, потому что он был сыном главной семьи в деревне Колита.
Te ubhopi vuḍḍhimanvāya sabbasippānaṃ pāraṃ agamaṃsu. As they grew up, both boys attained the highest proficiency in all the arts and sciences. Повзрослев они достигли высшего мастерства во всех умениях.
Upatissamāṇavassa kīḷanatthāya nadiṃ vā uyyānaṃ vā gamanakāle pañca suvaṇṇasivikasatāni parivārāni honti, kolitamāṇavassa pañca ājaññayuttarathasatāni. Whenever the youth Upatissa went to the river or the garden to disport himself, five hundred golden litters accompanied him; five hundred chariots drawn by thoroughbreds accompanied the youth Kolita. Когда юный Упатисса шёл на реку или в сад для развлечений, его сопровождали 500 золотых паланкинов. Юного Колиту сопровождали 500 колесниц, запряжённых чистокровными лошадями.
Dvepi janā pañcapañcamāṇavakasataparivārā honti. The two youths had retinues of five hundred boys apiece. Также обоих юношей всегда сопровождала свита из 500 мальчиков.
Rājagahe ca anusaṃvaccharaṃ giraggasamajjo nāma ahosi. Now there is a festival celebrated every year in Rājagaha which goes by the name of Mountain-top festival. Каждый год в Раджагахе справлялся праздник, называемый праздником вершины горы.
Tesaṃ dvinnampi ekaṭṭhāneyeva mañcaṃ bandhanti. A couch for the two youths was set up in one place, В определённом месте был поставлен диван для Упатиссы и Колиты.
Dvepi ekato nisīditvā samajjaṃ passantā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvejenti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti. and the two youths sat together and witnessed the passing show. When there was occasion to laugh, they laughed; when there was occasion to weep, they wept; when it was time to give alms, they gave alms. In this way they witnessed the festivities for several days. На этом празднике оба мальчика всегда сидели рядом, наблюдая за происходящим. Когда было нужно смеяться, они тоже смеялись, когда нужно было плакать, они тоже плакали, когда нужно было раздавать подаяние они тоже раздавали подаяние. Откуда он взял это: In this way they witnessed the festivities for several days. В пали такого нет.
Все комментарии (1)
Tesaṃ imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvego vā dātuṃ yuttaṭṭhāne dānaṃ vā nāhosi. But one day, when they had grown wiser, there was no laugh when they might have laughed, as on preceding days, there were no tears when they might have wept, and when their alms were sought they gave no alms. Однажды, когда они стали умнее, они перестали смеяться в те моменты, когда в прошлые дни они смеялись, перестали плакать, когда плакали, перестали раздавать подаяние, когда раздавали подаяние.
Dvepi pana janā evaṃ cintayiṃsu – "kimettha oloketabbaṃ atthi, sabbepime appatte vassasate appaṇṇattikabhāvaṃ gamissanti, amhehi pana ekaṃ mokkhadhammaṃ pariyesituṃ vaṭṭatī"ti ārammaṇaṃ gahetvā nisīdiṃsu. The following thought, we are told, occurred to the two youths, “Why should we look at this? Before a hundred years have passed, all these people will have gone hence and will no more be seen. It behooves us rather to seek the Way of Release.” And taking this [28.199] thought to heart, they sat down. Им обоим пришла на ум мысль: "Зачем мы смотрим на всё это? ведь не пройдёт и 100 лет, когда все этих людей не станет и их будет не увидеть. Лучше нам поискать путь к освобождению.". Погрузившись в такие мысли, они сели.
Tato kolito upatissaṃ āha – "samma upatissa, na tvaṃ aññesu divasesu viya haṭṭhapahaṭṭho, idāni anattamanadhātukosi, kiṃ te sallakkhita"nti? Then Kolita said to Upatissa, “Friend Upatissa, you do not appear to be pleased and delighted as on previous days. Nay rather, you are afflicted with melancholy. What is in your mind?” Колита спросил Упатиссу: "Друг Упатисса, ты не выглядишь довольным и радостным, как в прошлые дни. Похоже, теперь ты грустишь. Что у тебя на уме?"
"Samma kolita, etesaṃ volokane sāro natthi, niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī"ti idaṃ cintayanto nisinnomhi. “Friend Kolita, I sit thinking, ‘There is no lasting satisfaction in looking upon these folk; {1.90} this is all unprofitable; it behooves me rather to seek the Way of Release for myself.’ "Друг Колита я сижу думая: "В разглядывании всего этого [зрелища] нет смысла, всё это бесполезно. Лучше мне поискать путь собственного спасения".
Tvaṃ pana kasmā anattamanosīti? ‘But why are you melancholy?” "А ты сам что грустишь"
Sopi tatheva āha. Kolita said the same thing. Колита сообщил, что подумал о том же самом.
Athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso āha – "amhākaṃ ubhinnampi sucintikaṃ, mokkhadhammaṃ pana gavesantehi ekā pabbajjā laddhuṃ vaṭṭati. When Upatissa discovered that Kolita’s thoughts were one with his own, he said, “Both of us have had a happy thought. It behooves us both to seek the Way of Release and to retire from the world together. Поняв, что им обоим на ум пришла одна мысль, Упатисса сказал: "нам на ум пришла хорошая мысль, надо бы нам вместе поискать путь к освобождению и вместе стать отшельниками."
Kassa santike pabbajāmā"ti? Under what teacher shall we retire from the world?” Под чьим покровительством мы оставим мир? Дословно "рядом с кем"
Все комментарии (1)
Tena kho pana samayena sañcayo nāma paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Now at this time a wandering ascetic named Sañjaya entered the city of Rājagaha, accompanied by a large retinue of wandering ascetics. Как раз в это время в Раджагаху пришёл бродячий отшельник Санчая с большой свитой из бродячих отшельников. В некоторых изданиях его имя Санджая, под ним же он упоминается в суттах Канона.
Все комментарии (1)
Te "tassa santike pabbajissāmā"ti pañcamāṇavakasatāni "sivikāyo ca rathe ca gahetvā gacchathā"ti uyyojetvā ekāya sivikāya ekena rathena gantvā sañcayassa santike pabbajiṃsu. “We will retire from the world and become monks under Sañjaya,” said Upatissa and Kolita. So they dismissed five hundred retainers, saying to them, “Take the litters and the chariots and go,” and together with the remaining five hundred, retired from the world and became monks under Sañjaya. Упатисса и Колита сказали: "мы оставим мир и пойдём в ученики к Санчае." Они отпустили 500 юношей из своей свиты, сказав "Заберите паланкины и колесницы и ступайте" и оставили мирскую жизнь, став учениками Санчаи. 500 юношей из их свит последовали за ними.
Tesaṃ pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto ahosi. From the day when these two youths retired from the world and became monks under Sañjaya, Sañjaya reached the pinnacle of gain and renown. С того дня, как они стали учениками Санчаи он достиг вершины богатства и известности.
Te katipāheneva sabbaṃ sañcayassa samayaṃ parimadditvā, "ācariya, tumhākaṃ jānanasamayo ettakova, udāhu uttarimpi atthī"ti pucchiṃsu. In but a few days they had passed the bounds of Sañjaya’s teaching. Therefore they asked him, “Teacher, is this all the religious truth you know, or is there something more besides?” За несколько дней Упатисса и Колита полностью освоили всё учение Санчаи. Потом они спросили: "Учитель, это вся истина, которая тебе известна или ещё есть что-нибудь?"
"Ettakova sabbaṃ tumhehi ñāta"nti vutte cintayiṃsu – "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. “This is all there is; you know all.” Upatissa and Kolita thought to themselves, “If this is the case, it is profitless for us to remain pupils of this teacher any longer. The Way of Release we retired from the world to seek for, we certainly cannot obtain from this teacher. But the Land of the Rose-apple is an extensive country. Let us journey through villages, market-towns, and royal cities. We shall surely find some teacher who will expound to us the Way of Release.” Он сказал "это всё. вы теперь знаете всё. ". Упатисса и Колита подумали: "Тогда нам нет больше смысла оставаться учениками этого наставника. Путь освобождения, ради которого мы ушли из мира, мы так от него и не узнали. Но Джамбудипа огромна. Будем ходить по деревням, городам и столицам. Наверняка мы найдём учителя, который объяснит нам путь к освобождению. ".
Tato paṭṭhāya, "yattha yattha paṇḍitā samaṇabrāhmaṇā atthī"ti vadanti, tattha tattha gantvā sākacchaṃ karonti. From that time forth, wherever they heard there was a learned monk or Brahman, they went to him and held converse with him. С этих пор они шли к каждому учёному отшельнику или брахману, о котором слышали, и беседовали с ним.
Tehi puṭṭhaṃ pañhaṃ aññe kathetuṃ na sakkonti, te pana tesaṃ pañhaṃ vissajjenti. The questions Upatissa and Kolita asked, the others {1.91} were not able to answer; but every question the others asked, Upatissa and Kolita answered. Другие люди не могли ответить на вопросы, заданные Упатиссой и Колитой, в то же время на любой заданный им вопрос Упатисса и Колита отвечали.
Evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā, "samma kolita, amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū"ti katikaṃ akaṃsuṃ. In this manner they traveled all over the Land of the Rose-apple; then they retraced their steps and returned to their own homes again. Before they separated, Upatissa said to Kolita, “Friend Kolita, whichever of us first attains the Deathless is to inform the other. ” Having made this agreement, they separated. Вот так они прошли всю Джамбудипу и вернулись домой. Прежде чем расстаться, Упатисса сказал Колите: "Друг Колита, кто из нас первым достигнет Бессмертного, пусть сообщит другому. " Они договорились об этом и разошлись.
Evaṃ tesu katikaṃ katvā viharantesu satthā vuttānukkamena rājagahaṃ patvā veḷuvanaṃ paṭiggahetvā veḷuvane viharati. While they were living under this agreement, the Teacher, after [28.200] traveling from place to place as has been related above, arrived at Rājagaha, accepted the gift of Veḷuvana monastery, and took up his residence at Veḷuvana. Когда действовала эта договорённость учитель переходя от места к месту, как было рассказано ранее, пришёл в Раджагаху, получил в дар парк Велувана и пребывал в нём.
Tadā "caratha, bhikkhave, cārikaṃ bahujanahitāyā"ti ratanattayaguṇapakāsanatthaṃ uyyojitānaṃ ekasaṭṭhiyā arahantānaṃ antare pañcavaggiyānaṃ abbhantaro assajitthero paṭinivattitvā rājagahaṃ āgato, punadivase pātova pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Now after the Teacher had sent forth the sixty-one Arahats to proclaim the virtues of the Three Jewels, saying, “Go forth, monks, preaching and teaching,” one of the Band of Five, the Great Elder Assaji, turned back, came to Rājagaha, and on the following day, early in the morning, taking his bowl and his robe, entered Rājagaha for alms. После того, как Учитель отправил 61 архата провозглашать благие качества Трёх драгоценностей, сказав "Странствуйте монахи на благо многих" один из первых учеников Будды из "группы пяти" монах Ассаджи, повернул назад и пошёл в Раджагаху. На следующий день рано утром, взяв верхнюю накидку и сосуд для подаяния он вошёл в Раджагаху для сбора еды. Выше сказано, что отправил 60 https://tipitaka.theravada.su/p/190758
Все комментарии (1)
Tasmiṃ samaye upatissaparibbājakopi pātova bhattakiccaṃ katvā paribbājakārāmaṃ gacchanto theraṃ disvā cintesi – "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? On the same day, early in the morning, the wandering ascetic Upatissa ate his breakfast, and proceeding to the hermitage of the wandering ascetics, saw the Elder. When he saw him, he thought to himself, “Never before have I seen a monk like this monk. He must be one of those monks who have attained Arahatship in this world, or who have entered upon the path leading to Arahatship. Suppose I were to approach this monk and ask him, ‘For whose sake, brother, have you retired from the world? And who is your teacher? And whose doctrine do you profess?’ ” В это же день рано утром бродячий отшельник Упатисса позавтракал и по пути в своё место проживания бродячих отшельников и увидел монаха. Увидев его он подумал: никогда я не видел подобного отшельника. Наверно он один из тех, кто стал архатом в этом мире или из тех, кто встал на путь к этому. Надо бы подойти к нему и расспросить его: "Друг, ради кого ты оставил мир? Кто твой учитель? Какое учение ты исповедуешь?".
Athassa etadahosi – "akālo kho imaṃ bhikkhuṃ pañhaṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ magga"nti. Then this thought occurred to him, “It is not the proper time to ask this monk questions, for he is going from house to house for alms. Suppose I were to follow close in the footsteps of this monk, as those are wont to do who seek some favor? ” Тогда Упатисса подумал: "Сейчас неподходящее время задавать вопросы этому монаху, потому что он ходит от дома к дому, собирая подаяние. Почему бы мне не пойти за ним, как делают те, кто хотят какой-то любезности?".
So theraṃ laddhapiṇḍapātaṃ aññataraṃ okāsaṃ gacchantaṃ disvā nisīditukāmatañcassa ñatvā attano paribbājakapīṭhakaṃ paññāpetvā adāsi, so bhattakiccapariyosānepissa attano kuṇḍikāya udakaṃ adāsi. Therefore, observing that the monk had received a portion of alms and was on his way to a certain place, and perceiving that he desired to sit down, {1.92} he placed his own monk’s stool on the ground and offered it to him; and when the monk had finished his meal, offered him water from his own water-pot. Тогда, увидев, что монах получил свою долю пищи, отправился в определённое место и уже собирался сесть, Упатисса поставил перед ним своё сидение и предложил тому сесть. После того, как он поел Упатисса поднёс ему воды из своего сосуда.
Evaṃ ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ madhurapaṭisanthāraṃ katvā evamāha – "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. Having thus performed the duties of a pupil to a teacher, he exchanged pleasant greetings with the Elder after the meal was over and said to him, “Calm and serene, brother, are your organs of sense; clean and clear is the hue of your skin. For whose sake, brother, did you retire from the world? And who is your teacher? And whose doctrine do you profess? ” Когда обязанности ученика по отношению к учителю были таким образом исполнены, они обменялись дружественными приветствиями по окончании трапезы и Упатисса спросил:"Твои чувства спокойны и тихи, друг, твоя кожа чиста и свежа, ради кого, о друг, ты оставил мир? Кто твой учитель? И какое учение ты исповедуешь?"
Thero cintesi – "ime paribbājakā nāma sāsanassa paṭipakkhabhūtā, imassa sāsanassa gambhīrataṃ dassessāmī"ti. The Elder thought to himself, “These wandering ascetics are hostile to the religion I profess; therefore I will show this monk the profundity of our religion.” Монах подумал: "эти бродячие отшельники враждебно настроены по отношению к учению [Будды]. Поэтому я покажу этому отшельнику всю глубину нашего учения."
Attano navakabhāvaṃ dassento āha – "ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāvāhaṃ sakkhissāmi vitthārena dhammaṃ desetu"nti. But first he explained that he was himself a mere novice, saying, “Brother, I am as yet a mere novice; no long time have I been a monk; but recently did I approach this Doctrine and Discipline; just now I shall not be able to expound the Law at length.” Сначала Ассаджи объяснил Упатиссе, что он только новичок: "Друг, я лишь новичок и ещё не так много времени провёл в монашестве. Лишь недавно я пришёл к этой доктрине и дисциплине. Сейчас я не могу объяснить Дхамму подробно."
Paribbājako – "ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā vada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro"ti cintetvā āha – Thought the wandering ascetic, “I am Upatissa; say much or little according to your ability; I will undertake to fathom the meaning in a hundred ways or a thousand ways.” Therefore he said, [28.201] Странствующий аскет [Упатисса] подумал: "Меня зовут Упатисса. Скажи сколько сможешь. Я постараюсь вывести смысл сотней или тысячей способов" и сказал:
"Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi; Say little or much; tell me the substance only; "скажи мало или много, скажи мне лишь суть.
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu"nti. (mahāva. 60); I have need of the substance only; why utter many words? Мне нужна только суть. К чему многословие?"
Evaṃ vutte thero – "ye dhammā hetuppabhavā"ti (mahāva. 60; apa. thera 1.1.286) gāthamāha. In response the Elder pronounced the first line of the Stanza, Of all things that proceed from a cause, of these the cause the Tathāgata hath told. And also how these cease to be, this too the mighty monk hath told. В ответ монах сказал: "Татхагата сказал о причине всего, что имеет причину, и о том, как всё это должно прекратиться, рассказал Великий отшельник." В оригинале были только первые два слова - для соответствия переводу добавил строфу полностью.
Все комментарии (1)
Paribbājako paṭhamapadadvayameva sutvā sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi, itaraṃ padadvayaṃ sotāpannakāle niṭṭhāpesi. So soon as the wandering ascetic heard the first line, he was established in the Fruit of Conversion, perfect in a thousand ways. {1.93} So soon as he was established in the Fruit of Conversion, the Elder completed the second line, Как только он произнёс первую строку, Упатисса обрёл совершенный в тысячах аспектов плод вхождения в поток. И когда он обрёл плод вхождения в поток, монах закончил вторую строку.
So sotāpanno hutvā uparivisese appavattante "bhavissati ettha kāraṇa"nti sallakkhetvā theraṃ āha – "bhante, mā upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kuhiṃ amhākaṃ satthā vasatī"ti? But after he had attained the Fruit of Conversion, the Higher Excellence failed to appear. Therefore he considered, “There must be a reason for this,” and said to the Elder, “Do not carry your teaching of the Law any further; let this suffice. Where does our Teacher reside?” Но после достижения плода вхождения в поток высшее совершенство не было обретено. Упатисса подумал: "для этого должна быть причина" и сказал монаху: "не продолжай наставлений по Дхамме, этого достаточно. Так где же пребывает твой учитель?"
"Veḷuvane, āvuso"ti. “At Veḷuvana, brother.” "В Велуване, друг."
"Tena hi, bhante, tumhe purato yātha, mayhaṃ eko sahāyako atthi, amhehi ca aññamaññaṃ katikā katā 'amhesu yo amataṃ paṭhamaṃ adhigacchati, so itarassa ārocetū'ti. “Well then, Reverend Sir, you go on ahead. I have a friend, and he and I made the following agreement with each other, ‘Whichever of us first attains the Deathless is to inform the other.’ Упатисса сказал: "хорошо, досточтимый, вы можете идти. У меня есть друг, и мы с ним договорились о следующем: "Кто первый достигнет Бессмертного пусть сообщит другому".
Ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmīti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi". I wish first to redeem this promise. I will bring my friend with me and go to the Teacher, following the same path you take.” So saying, Upatissa prostrated himself before the feet of the Elder with the Five Rests, 04 walked thrice around him sunwise, and then took leave of him and went to meet the leader of the wandering ascetics. Я хочу сначала исполнить это обещание. Я возьму своего друга с собой и мы пойдём к учителю, следуя тем путём, которым идёшь ты. Он поклонился дост. Ассаджи "пятью частями", почтительно обошёл вокруг него, и попрощавшись, пошёл на встречу с наставником бродячих отшельников.
Atha kho kolitaparibbājako taṃ dūratova āgacchantaṃ disvā, "ajja mayhaṃ sahāyakassa mukhavaṇṇo na aññadivasesu viya, addhā tena amataṃ adhigataṃ bhavissatī"ti amatādhigamaṃ pucchi. The wandering ascetic Kolita saw him approaching from afar and said to himself, “To-day my friend’s face has a hue not as on other days; it must be that he has attained the Deathless.” Therefore he asked him at once whether he had attained the Deathless. Бродячий отшельник Колита издалека увидел как приближается Упатисса, и сказал себе: сегодня цвет лица у моего друга не такой как обычно. Должно быть он достиг Бессмертного." Поэтому он спросил его, достиг ли он Бессмертного.
Sopissa "āmāvuso, amataṃ adhigata"nti paṭijānitvā tameva gāthaṃ abhāsi. Upatissa said in reply, “Yes, brother, I have attained the Deathless.” So saying, he pronounced the same Stanza Assaji had pronounced. Упатисса сказал: "да друг. Я достиг Бессмертного." Затем он произнёс ту же строфу, которую сказал ему Ассаджи.
Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – "kuhiṃ kira, samma, amhākaṃ satthā vasatī"ti? At the conclusion of the Stanza Kolita was established in the Fruit of Conversion. Thereupon Kolita said, “Friend, where does our Teacher reside?” По её завершении Колита укрепился в плоде вхождения в поток. После этого Колита спросил: "Друг, где находится наш учитель?".
"Veḷuvane kira, samma, evaṃ no ācariyena assajittherena kathita"nti. “At Veḷuvana, friend. So I was informed by our teacher the Elder Assaji.” "В Велуване, друг. Так сказал наш учитель монах Ассаджи".
"Tena hi, samma, āyāma, satthāraṃ passissāmā"ti. “Well then, friend, let us go; let us see the Teacher.” "Хорошо друг, тогда пойдём повидаться с учителем".
Sāriputtatthero ca nāmesa sadāpi ācariyapūjakova, tasmā sahāyaṃ evamāha – "samma, amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassāpi kathessāma, bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu, santikaṃ gamissati, buddhānaṃ desanaṃ sutvā maggaphalapaṭivedhaṃ karissatī"ti. Now it was a distinguishing trait of the Elder Sāriputta that he always held a teacher in profound respect. Therefore said he to his friend, “Friend, let us inform our teacher, the wandering ascetic Sañjaya, that we have attained the Deathless. {1.94} Thus will his mind be awakened, and he will comprehend. But should he fail to [28.202] comprehend, he will at any rate believe what we say to be true; and so soon as he has listened to the preaching of the Buddhas, he will attain the Path and the Fruit.” Упатисса испытывал большое почтение к своему наставнику. Поэтому он предложил Колите: "Друг, давай сообщим нашему учителю, бродячему отшельнику Санджае, что мы достигли Бессмертного. Благодаря этому его ум пробудится и он поймёт. Но если он не сможет понять, он в любом случае поверит в правдивость того, что мы говорим, и, как только он услышит проповедь Будд он сможет достичь пути и плода."
Tato dvepi janā sañcayassa santikaṃ agamaṃsu. Accordingly the two wandering ascetics went to Sañjaya. И тогда два отшельника пошли к Санчае.
Sañcayo te disvāva – "kiṃ, tātā, koci vo amatamaggadesako laddho"ti pucchi. When Sañjaya saw them, he asked, “Friends, did you succeed in finding anyone able to show you the Way to the Deathless?” Завидев их Санчая спросил: "Друзья, удалось ли вам найти кого-то, кто способен указать путь к Бессмертному".
"Āma, ācariya, laddho, buddho loke uppanno, dhammo loke uppanno, saṅgho loke uppanno, tumhe tucche asāre vicaratha, tasmā etha, satthu santikaṃ gamissāmā"ti. “Yes, teacher, such a one have we found. The Buddha has appeared in the world, the Law has appeared, the Order has appeared. You, sir, are walking in vain unreality. Come, sir, let us go to the Teacher.” "Да, учитель, мы нашли такого. В мире появился Будда, появилась Дхамма, появилась Сангха. Вы, о почтенный, блуждаете в несущественном. Раз так, давайте пойдём к учителю."
"Gacchatha tumhe, nāhaṃ sakkhissāmī"ti. “You may go; I cannot go.” "Вы идите, а я не пойду"
"Kiṃ kāraṇāhi"? “For what reason?” "Но почему?"
"Ahaṃ mahājanassa ācariyo hutvā vicariṃ, vicarantassa me antevāsikavāso cāṭiyā udañcanabhāvappatti viya hoti, na sakkhissāmahaṃ antevāsikavāsaṃ vasitu"nti. “In the past I have gone about as a teacher of the multitude. For me to become a pupil again would be as absurd as for a chatty to go to the well. I shall not be able to live the life of a pupil. ” "В прошлом я был учителем множества людей. Для меня снова стать чьим-то учеником будет глупостью как кувшину пойти к колодцу. Я не смогу жить жизнью ученика." В "великих учениках Будды" это место переведено как "озеро превратится в кувшин с водой".
Все комментарии (1)
"Mā evaṃ karittha, ācariyā"ti. “Do not act thus, teacher.” "Не поступайте так, учитель"
"Hotu, tātā, gacchatha tumhe, nāhaṃ sakkhissāmī"ti. “Never mind, friends, you may go, but I cannot go.” "Ничего друзья, вы идите, а я не пойду"
Ācariya, loke buddhassa uppannakālato paṭṭhāya mahājano gandhamālādihattho gantvā tameva pūjessati, mayampi tattheva gamissāma. “Teacher, from the moment of the Buddha’s appearance in the world the populace will take perfumes, garlands, and so forth in their hands and will go and do honor to him alone. Let us also go there. "Учитель, с момента появления в мире Будды люди будут брать благоухающие гирлянды и прочее и пойдут почитать его одного. Давайте и мы пойдём туда [к нему].
"Tumhe kiṃ karissathā"ti? What do you intend to do? Что вы собираетесь делать?"
"Tātā, kiṃ nu kho imasmiṃ loke dandhā bahū, udāhu paṇḍitā"ti. ” “Friends, which are more numerous in this world, the stupid or the wise? "Друзья, кого больше в мире - глупых или мудрых?"
"Dandhā, ācariya, bahū, paṇḍitā ca nāma katipayā eva hontī"ti. ” “Teacher, the stupid are many, the wise are few. "Учитель, глупых много, а мудрых мало"
"Tena hi, tātā, paṇḍitā paṇḍitassa samaṇassa gotamassa santikaṃ gamissanti, dandhā dandhassa mama santikaṃ āgamissanti, gacchatha tumhe, nāhaṃ gamissāmī"ti. ” “Well then, friends, let the wise men go to the wise monk Gotama, and let the stupid come to stupid me. {1.95} You may go, but I shall not go. "Тогда, друзья, пусть мудрые идут к мудрому отшельнику Готаме, а глупые идут ко глупому мне. Вы идите, а не пойду."
Te "paññāyissatha tumhe, ācariyā"ti pakkamiṃsu. ” “You will become a famous man, teacher!” said his two former pupils, and departed. "Учитель, вы станете известным человеком" сказали [Упатисса и Колита] и ушли. В великих учениках Будды переведено как "позже вы осознаете свою ошибку".
Все комментарии (1)
Tesu gacchantesu sañcayassa parisā bhijji, tasmiṃ khaṇe ārāmo tuccho ahosi. As they departed, Sañjaya’s congregation broke up; at that instant the grove was empty. Когда они ушли, община Санчаи раскололась и роща, где жили отшельники, опустела.
So tucchaṃ ārāmaṃ disvā uṇhaṃ lohitaṃ chaḍḍesi. When Sañjaya saw that the grove was empty, he vomited hot blood. Когда Санчая это увидел, он начал кашлять кровью.
Tehipi saddhiṃ gacchantesu pañcasu paribbājakasatesu sañcayassa aḍḍhateyyasatāni nivattiṃsu, atha kho te attano antevāsikehi aḍḍhateyyehi paribbājakasatehi saddhiṃ veḷuvanaṃ agamaṃsu. Five hundred wandering ascetics accompanied the two on their journey a little way. Of these, two hundred and fifty remained loyal to Sañjaya and turned back; the other two hundred and fifty wandering ascetics the two received as their own pupils and took with them to Veḷuvana. 500 отшельников пошли провожать Упатиссу и Колиту. Половина из них осталась верна Санчае и вернулась, а другая половина сделалась учениками Упатиссы и Колиты и отправилась с ними в Велувану.
Satthā catuparisamajjhe nisinno dhammaṃ desento te dūratova disvā bhikkhū āmantesi – "ete, bhikkhave, dve sahāyakā āgacchanti kolito ca upatisso ca, etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga"nti. As the Teacher sat in the midst of the fourfold congregation preaching the Law, he saw the two wandering ascetics approaching from afar. Straightway he addressed the monks, “Monks, here come two friends, Kolita and Upatissa. They will become my pair of disciples, my chief and noble pair.” Когда учитель, сидя посреди четырёхчастного собрания, проповедуя Дхамму, издалека увидел идущих к нему двух странствующих отшельников, он сказал своим монахам: "Монахи, вот идут два друга - Упатисса и Колита. Они станут двумя моими главными и лучшими учениками." Эта история также присутствует в Виная Питаке и там catuparisamajjhe nisinno (сидя посреди четырёхчастного собрания) опущено.
Все комментарии (2)
Te satthāraṃ vanditvā ekamantaṃ nisīdiṃsu, nisīditvā ca pana bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. The two wandering ascetics paid obeisance to the Teacher, sat down respectfully on one side, and spoke thus to the Teacher, “Reverend Sir, we should like to receive admission to the Order at the hands of the Exalted One; we should like to make our full profession. Отшельники выразили почтение учителю, сели в стороне и сказали: "о досточтимый, мы хотели бы получить возможность уйти в бездомную жизнь в присутствии Благословенного, мы хотели бы получить полное членство в ордене".
"Etha, bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. ” Said the Exalted One, “Come, monks! The Law has been well taught. Lead the holy life, to the end that all suffering may be utterly done away. Благословенный сказал: "Идите монахи. Учение возвещено. Ведите возвышенную жизнь для полного избавления от страданий".
Sabbepi iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ. ” Instantly they became possessed of [28.203] bowls and robes created by supernatural power, and became as it were Elders of a hundred years’ residence. Они тут же чудесным образом обрели одеяния и сосуды для подаяния, и стали подобны монахам, которые следовали учению более 100 лет.
Atha nesaṃ parisāya caritavasena satthā dhammadesanaṃ vaḍḍhesi. By the acts of the company of his disciples the Teacher caused the preaching of the Law constantly to increase. Благодаря деятельности сообщества последователей проповедь учения начала постоянно расширяться.
Ṭhapetvā dve aggasāvake avasesā arahattaṃ pāpuṇiṃsu, aggasāvakānaṃ pana uparimaggattayakiccaṃ na niṭṭhāsi. With the exception of the two Chief Disciples all attained Arahatship. The two Chief Disciples, however, did not complete the meditations leading to the Three Higher Paths. За исключением двух главных учеников все достигли архатства. Однако главные ученики не выполнили задачу по достижению трёх высших путей.
Kiṃ kāraṇā? (What was the reason for this? (Какова в том причина?
Sāvakapāramiñāṇassa mahantatāya. It was because of the magnitude of the Perfection of Knowledge of Chief Disciples.) Причина огромном размере совершенства знания главных учеников.) Видимо это означает, что стать главным учеником гораздо сложнее и требует куда больше времени, чем обычным архатом или великим учеником (из числа 80).
Все комментарии (2)
Athāyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya viharanto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā tathāgatena dinnaṃ dhātukammaṭṭhānaṃ suṇantova uparimaggattayakiccaṃ niṭṭhāpetvā sāvakapāramiñāṇassa matthakaṃ patto. Now Venerable Moggallāna the Great, {1.96} residing near the village Kallavāḷa in the kingdom of Magadha, fell into sloth and torpor on the seventh day after the day of his reception into the Order. But aroused by the Teacher, he shook off sloth and torpor, and applying himself to the Formula of Meditation on the Elements given him by the Tathāgata, completed the meditations leading to the Three Higher Paths and attained the goal of the Perfection of Knowledge of Chief Disciples. Однажды Махамоггаллана, пребывая близ деревни Каллавала в царстве Магадха, впал в лень и сонливость на седьмой день после приёма в монахи. Но будучи подбодрён учителем он отбросил лень и сонливость, и приложив усилие в практике медитации на четырёх первоэлементах, данной ему Татхагатой, он выполнил задачу по достижению трёх высших путей и достиг цели совершенства знания главных учеников.
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. As for the Elder Sāriputta, he spent the fortnight following his reception into the Order with the Teacher, residing at Sūkarakhata Cave near the same city Rājagaha. Having heard an exposition of the Vedanāpariggaha Suttanta by his own sister’s son, the wandering monk Dīghanakha, 05 he applied his mind to the Sutta, and like a man who eats rice boiled for another man, attained the goal of the Perfection of Knowledge of Chief Disciples. Что касается монаха Сарипутты, он провёл две недели после приёма в общину с учителем, проживая в пещере Сукаракхата близ той же Раджагахи. Услышав объяснение Веданапариггаха сутты, прочитанном сыну собственной сестры бродячему отшельнику Дигханакхе, он, подобно человеку, употребляющему рис, приготовленный для другого, достиг совершенства знания главных учеников. he applied his mind to the Sutta - это где здесь? типа пояснение переводчика?
Все комментарии (1)
Nanu cāyasmā mahāpañño, atha kasmā mahāmoggallānato ciratarena sāvakapāramiñāṇaṃ pāpuṇīti? (Surely the Venerable Sāriputta is a man of great intelligence. Why, then, does he require a longer time than Moggallāna the Great to attain the goal of the Perfection of Knowledge of Chief Disciples? (Несомненно, что дост. Сарипутта обладает великой мудростью. Почему же тогда ему нужно больше времени, чем Моггаллане для достижения совершенства знания главных учеников?
Parikammamahantatāya. Because the preliminaries are so elaborate. Потому что предварительные условия столь велики.
Yathā hi duggatamanussā yattha katthaci gantukāmā khippameva nikkhamanti, rājūnaṃ pana hatthivāhanakappanādiṃ mahantaṃ parikammaṃ laddhuṃ vaṭṭati, evaṃsampadamidaṃ veditabbaṃ. We must understand that the case is analogous to that of a king, who, when he wishes to set out on a journey, is obliged to make great preparations, such as caparisoning riding-elephants. On the other hand a poor man, no matter where he may wish to go, immediately goes there without more ado.) Подобно бедному человеку, который, если он хочет куда-то пойти, он сразу идёт туда без особого шума в сравнении с королём, который, желая отправиться в путь, должен провести большую подготовку, такую как покрытие попоной ездовых слонов.)
Taṃ divasaññeva pana satthā vaḍḍhamānakacchāyāya veḷuvane sāvakasannipātaṃ katvā dvinnaṃ therānaṃ aggasāvakaṭṭhānaṃ datvā pātimokkhaṃ uddisi. On the very day when Sāriputta and Moggallāna were received into the Order, as the shadows of evening lengthened, the Teacher gathered his disciples together at Veḷuvana, assigned the place of Chief Disciples to the newcomers, and then recited the Pātimokkha. В тот день, когда тени стали длиннее [наступил вечер], учитель собрал своих учеников в Велуване, присвоил двум монахам статус главных учеников и зачитал Патимоккху. Правильный анализ сложного слова divasaññeva = divasaṃ+eva "В тот же день"
Все комментарии (2)
Bhikkhū ujjhāyiṃsu – "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 dinna"nti. The monks were offended and said, “The Teacher shows favoritism in bestowing this distinction. In bestowing the place of Chief Disciples, he ought to give the preference to those who were the first to retire from the world; namely, the Band of Five. If he disregard their claims, he ought to give the preference to the Elder Yasa and his Fifty-four Companions. If he disregard their claims, he ought to give the preference to the Thirty Youths. If he disregard their claims, he ought to give the preference to the Three Brothers, Uruvelā-Kassapa, Nadī-Kassapa, and Gayā-Kassapa. In rejecting the prior claims of all these monks and giving the place of Chief Disciples to those who retired from the world last of all, the Teacher shows favoritism.”
Satthā, "kiṃ kathetha, bhikkhave"ti pucchitvā, "idaṃ nāmā"ti vutte "nāhaṃ, bhikkhave, mukhaṃ oloketvā bhikkhaṃ demi, etesaṃ pana attanā attanā patthitapatthitameva demi. The Teacher asked them, “Monks, what is the subject you are discussing?” When they told him, he said, “Monks, I show no favoritism in bestowing this distinction. On the contrary I bestow on these monks and on all others that for which each has made his Earnest Wish.
Aññātakoṇḍañño hi ekasmiṃ sasse nava vāre aggasassadānaṃ dadanto aggasāvakaṭṭhānaṃ patthetvā nādāsi, aggadhammaṃ pana arahattaṃ sabbapaṭhamaṃ paṭivijjhituṃ patthetvā adāsī"ti. For Añña-Koṇḍañña gave the first fruits of a certain crop nine times, but in so doing did not make an Earnest Wish for the place of Chief Disciple. On the contrary, in bestowing his gift, he made the Earnest Wish that he might be the first to win the foremost estate of all; namely, Arahatship.”
"Kadā pana bhagavā"ti? “When was that, Reverend Sir?”
"Suṇissatha, bhikkhave"ti. “Listen, monks.”
"Āma, bhante"ti, bhagavā atītaṃ āhari – “Yes, Reverend Sir.” Thereupon the Exalted One related the following
Bhikkhave, ito ekanavutikappe vipassī nāma bhagavā loke udapādi. Monks, ninety-one cycles of time in the past the Exalted Vipassī appeared in the world.
Tadā mahākāḷo cūḷakāḷoti dvebhātikā kuṭumbikā mahantaṃ sālikkhettaṃ vapāpesuṃ. At that time two brothers, Mahā Kāḷa and Culla Kāḷa, both of them householders, caused a great field to be planted with rice.
Athekadivasaṃ cūḷakāḷo sālikkhettaṃ gantvā ekaṃ sāligabbhaṃ phāletvā khādi, taṃ atimadhuraṃ ahosi. One day Culla Kāḷa went to the rice-field, hulled a kernel of rice, and ate it, and found it unusually sweet.
So buddhappamukhassa saṅghassa sāligabbhadānaṃ dātukāmo hutvā jeṭṭhabhātikaṃ upasaṅkamitvā, "bhātika, sāligabbhaṃ phāletvā buddhānaṃ anucchavikaṃ katvā pacāpetvā dānaṃ demā"ti āha. Shortly afterwards he desired to make a gift of unripe rice to the Congregation of Monks presided over by the Buddha. So he went to his older brother and said to him, “Brother, let us have unripe rice hulled and cooked in a manner suitable for the Buddhas, and let us bestow the same in alms.”
"Kiṃ vadesi, tāta, sāligabbhaṃ phāletvā dānaṃ nāma neva atīte bhūtapubbaṃ, na anāgatepi bhavissati, mā sassaṃ nāsayī"ti; vuttopi so punappunaṃ yāciyeva. “What say you, brother? No one has ever yet had unripe rice hulled and given in alms, nor is anyone likely to do such a thing in the future; don’t spoil the crop.”
Atha naṃ bhātā, "tena hi sālikkhettaṃ dve koṭṭhāse katvā mama koṭṭhāsaṃ anāmasitvā attano koṭṭhāse khette yaṃ icchasi, taṃ karohī"ti āha. The younger brother repeated his suggestion several times. Finally the older brother said, “Very well, divide the field into two parts. Do not touch my portion, but do whatever you like in your own portion of the field.”
So "sādhū"ti khettaṃ vibhajitvā bahū manusse hatthakammaṃ yācitvā sāligabbhaṃ phāletvā nirudakena khīrena pacāpetvā sappimadhusakkharādīhi yojetvā buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhattakiccapariyosāne – "idaṃ, bhante, mama aggadānaṃ aggadhammassa sabbapaṭhamaṃ paṭivedhāya saṃvattatū"ti āha. "Very well,” said Culla Kāḷa. So he divided the field into two parts, hired a large number of men for manual labor, caused grains of unripe rice to be hulled, had it cooked in rich milk, adding ghee, honey, and sugar, and presented the rice thus prepared to the Congregation of Monks presided over by the Buddha, saying at the conclusion of the meal, “Reverend Sir, by virtue of this my gift of first-fruits may I be the first to win the foremost estate of all; namely, Arahatship.”
Satthā "evaṃ hotū"ti anumodanamakāsi. “So be it,” said the Teacher, returning thanks.
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. When he went back to the field and looked at it again, he saw that the entire field was filled with heads of growing rice, bound together, as it were, in sheaves. At this sight he experienced the five kinds of joy. Thought he, “I am indeed fortunate.” When the rice was in the ear, he gave first-fruits of rice in the ear. In association with the residents of the village he bestowed the first-fruits of the crop. When the rice was reaped, he gave the first-fruits of the reaping; when it was in the sheaf, the first-fruits of the sheaves; when it was in the shock, the first-fruits of the shocks; when it was in the rick, the first-fruits of the ricks; when it was threshed, the first-fruits of the threshing-floor; when it was ground, the first-fruits of the flour; when it was measured, the first-fruits of the measuring; when it was put away in the storehouse, the first-fruits of the store.
Evaṃ ekasasse nava vāre aggadānaṃ adāsi. Thus he bestowed the first-fruits of a single crop nine times.
Tassa sabbavāresu gahitagahitaṭṭhānaṃ paripūri, sassaṃ atirekaṃ uṭṭhānasampannaṃ ahosi. Whatever he took away was made up, and he had a bumper harvest.
Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Goodness keeps him who keeps it.
Tenāha bhagavā – Therefore said the Exalted One,
"Dhammo have rakkhati dhammacāriṃ, Righteousness truly keeps him who keeps righteousness;
Dhammo suciṇṇo sukhamāvahāti; righteous living brings happiness.
Esānisaṃso dhamme suciṇṇe, Herein is the advantage of living righteously,
Na duggatiṃ gacchati dhammacārī"ti. (theragā. 303; jā. 1.10.102) – that he who walks righteously will never go to a state of suffering.
"Evamesa vipassīsammāsambuddhakāle aggadhammaṃ paṭhamaṃ paṭivijjhituṃ patthento nava vāre aggadānāni adāsi. Thus, in the dispensation of the Supremely Enlightened Vipassī, did Añña-Koṇḍañña bestow the gift of first fruits nine times, making the Earnest Wish to be the first to attain the foremost of all estates.
Ito satasahassakappamatthake pana haṃsavatīnagare padumuttarasambuddhakālepi sattāhaṃ mahādānaṃ datvā tassa bhagavato pādamūle nipajjitvā aggadhammassa paṭhamaṃ paṭivijjhanatthameva patthanaṃ ṭhapesi. Likewise in the dispensation of the Buddha Padumuttara, a hundred thousand cycles of time in the past, in the city Haṁsavatī, he gave mighty gifts, and falling at the feet of that Exalted Buddha, made the Earnest Wish to be the first to attain the foremost of all estates; namely, Arahatship. Thus I bestowed on him only that for which he made his Earnest Wish.
Iti iminā patthitameva mayā dinnaṃ, nāhaṃ, bhikkhave, mukhaṃ oloketvā demī"ti. I show no favoritism in bestowing distinction.
"Yasakulaputtappamukhā pañcapaññāsa janā kiṃ kammaṃ kariṃsu, bhante"ti? Reverend Sir, what work of merit did the fifty-five noble youths led by Yasa perform?
"Etepi ekassa buddhassa santike arahattaṃ patthentā bahuṃ puññakammaṃ katvā aparabhāge anuppanne buddhe sahāyakā hutvā vaggabandhanena puññāni karontā anāthamatasarīrāni paṭijaggantā vicariṃsu. – They too made an Earnest Wish for Arahatship at the feet of a certain Buddha and did many works of merit. Subsequently, but before the present Buddha had appeared in the world, they became friends, banded themselves together for the performance of works of merit, and devoted themselves to the care of the corpses of paupers.
Te ekadivasaṃ sagabbhaṃ itthiṃ kālakataṃ disvā, 'jhāpessāmā'ti susānaṃ hariṃsu. One day, seeing the dead body of a pregnant woman, they carried the body to the cemetery for the purpose of burning it.
Tesu pañca jane 'tumhe jhāpethā'ti susāne ṭhapetvā sesā gāmaṃ paviṭṭhā. To Yasa and four of his companions was assigned the duty of burning the corpse; the rest returned and 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 paṭikūla'nti dassesi. As the youth Yasa burned the body, piercing it with stakes and turning it over and over, he grasped the thought of the Impurity of the Body. This thought he communicated to his four companions also, saying, “Behold, brethren, this body. Here and there the skin has burst open; it resembles nothing so much as the skin of a mottled cow. It is impure, stinking, repulsive.”
Tepi tattha asubhasaññaṃ paṭilabhiṃsu. Straightway his four companions also grasped the thought of the Impurity of the Body.
Te pañcapi janā gāmaṃ gantvā sesasahāyakānaṃ kathayiṃsu. In their turn these five companions went to the village and informed the rest of their friends.
Yaso pana dārako gehaṃ gantvā mātāpitūnañca bhariyāya ca kathesi. As for Yasa, he went home and informed his mother and father and wife,
Te sabbepi asubhaṃ bhāvayiṃsu. and they all developed the thought of Impurity.
Idametesaṃ pubbakammaṃ. This is the work of merit these youths performed in a previous state of existence.
Teneva yasassa itthāgāre susānasaññā uppajji, tāya ca upanissayasampattiyā sabbesampi visesādhigamo nibbatti. And because of this very work of merit, consciousness of the Impurity of the Body arose within Yasa’s mind in the women’s apartments. And thus, because they had acquired the faculties requisite thereto, all of them developed Specific Attainment.
Evaṃ imepi attanā patthitameva labhiṃsu. herefore these youths also obtained precisely that for which they made their Earnest Wish.
Nāhaṃ mukhaṃ oloketvā dammī"ti. I show no favoritism in bestowing distinction.
"Bhaddavaggiyasahāyakā pana kiṃ kammaṃ kariṃsu, bhante"ti? But, Reverend Sir, what work of merit did the thirty noble youths perform?
"Etepi pubbabuddhānaṃ santike arahattaṃ patthetvā puññāni katvā aparabhāge anuppanne buddhe tiṃsa dhuttā hutvā tuṇḍilovādaṃ sutvā saṭṭhivassasahassāni pañca sīlāni rakkhiṃsu. – They also made an Earnest Wish for Arahatship at the feet of previous Buddhas and performed works of merit. Subsequently, but before the present Buddha appeared in the world, they were reborn as thirty evildoers; but hearing the admonition addressed to Tuṇḍila, they kept the Five Precepts for sixty thousand years.
Evaṃ imepi attanā patthitameva labhiṃsu. Thus these men also obtained only that for which they made their Earnest Wish.
Nāhaṃ mukhaṃ oloketvā dammī"ti. I show no favoritism in bestowing distinction.
"Uruvelakassapādayo pana kiṃ kammaṃ kariṃsu, bhante"ti? But, Reverend Sir, what work of merit was performed by the three brothers Kassapa: Uruvelā-Kassapa, Nadī-Kassapa, and Gayā-Kassapa?
"Tepi arahattameva patthetvā puññāni kariṃsu. They also performed works of merit, making an Earnest Wish to attain Arahatship.
Ito hi dvenavutikappe tisso phussoti dve buddhā uppajjiṃsu. Ninety-two cycles of time in the past, two Buddhas appeared in the world at the same time, Tissa and Phussa;
Phussabuddhassa mahindo nāma rājā pitā ahosi. Phussa’s father was King Mahinda.
Tasmiṃ pana sambodhiṃ patte rañño kaniṭṭhaputto paṭhamaaggasāvako purohitaputto dutiyaaggasāvako ahosi. When Phussa attained Enlightenment, the king’s youngest son became his Chief Disciple, and the son of the house-priest became his Second Disciple
Rājā satthu santikaṃ gantvā – 'jeṭṭhaputto me buddho, kaniṭṭhaputto paṭhamaaggasāvako, purohitaputto dutiyaaggasāvako'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 said, “My oldest son is the Buddha, my youngest son is Chief Disciple, and the son of my house-priest is Second Disciple.” And looking upon the three, he said, “My very own is the Buddha, my very own is the Law, my very own is the Order.” And thrice he breathed forth the Solemn Utterance, “Praise be unto Him that is Highly Exalted, All-Worthy, Supremely Enlightened.” Then he prostrated himself before the feet of the Teacher and said, “Reverend Sir, now, at the end of a life lasting ninety thousand years, it is time, as it were, for me to sit down and close my eyes in slumber. So long as I live, go not to the door of others’ houses, but receive the Four Requisites from me alone.” Having thus obtained the Teacher’s consent,
Rañño pana aparepi tato puttā ahesuṃ. the king thereafter ministered to him regularly.
Tesu jeṭṭhassa pañca yodhasatāni parivārāni, majjhimassa tīṇi, kaniṭṭhassa dve. Now the king had three other sons besides, the eldest of whom had a retinue of five hundred soldiers, the middlemost three, and the youngest two.
Te 'mayampi bhātikaṃ bhojessāmā'ti pitaraṃ okāsaṃ yācitvā alabhamānā punappunaṃ yācantāpi alabhitvā paccante kupite tassa vūpasamanatthāya pesitā paccantaṃ vūpasametvā pitu santikaṃ āgamiṃsu. Now the king had three other sons besides, the eldest of whom had a retinue of five hundred soldiers, the middlemost three, and the youngest two. Succeeding in restoring order on the frontier, they returned to their father.
Atha ne pitā āliṅgitvā sīse cumbitvā, 'varaṃ vo, tātā, dammī'ti āha. Their father embraced them, kissed their heads, and said to them, “Dear sons, I grant you whatever you desire.”
"Te 'sādhu devā'ti varaṃ gahitakaṃ katvā puna katipāhaccayena pitarā 'gaṇhatha, tātā, vara'nti vuttā, "deva, amhākaṃ aññena kenaci attho natthi, ito paṭṭhāya mayaṃ bhātikaṃ bhojessāma, imaṃ no varaṃ dehī"ti āhaṃsu. “Very well, your majesty,” said they, accepting his offer. When, after a few days, their father again said, “Dear sons, I grant you whatever you desire,” they replied, “Your majesty, we desire naught else but only this, that henceforth we may entertain our brother; grant us this boon.”
'Na demi, tātā'ti. I will not grant you this boon, dear sons.”
'Niccakālaṃ adento satta saṃvaccharāni detha, devā'ti. “If you are unwilling to grant us this privilege permanently, then grant it to us for seven years.”
'Na demi, tātā'ti. “That will I not, dear sons.”
'Tena hi cha pañca cattāri tīṇi dve ekaṃ saṃvaccharaṃ detha, devā'ti. “Well then, grant us the privilege for six years, or five, or four, or three, or two years, or for one year;
'Na demi, tātā'ti. “That will I not, dear sons.”
'Tena hi, deva, satta māse dethā'ti. or for seven months,
'Cha māse pañca māse cattāro māse tayo māse detha, devā'ti. or six, or five, or four, or three,
'Na demi, tātā'ti.
'Hotu, deva, ekekassa no ekekaṃ māsaṃ katvā tayo māse dethā'ti. or two months, or for one month.” Well then, your majesty, make it one month for each of us; grant us this privilege for three months in all.”
'Sādhu, tātā, tena hi tayo māse bhojethā'ti āha. “Very well, dear sons; then entertain your brother for three months.”
Te tuṭṭhā rājānaṃ vanditvā sakaṭṭhānameva gatā.
Tesaṃ pana tiṇṇampi ekova koṭṭhāgāriko, ekova āyuttako, tassa dvādasanahutā purisaparivārā. Now all three brothers had a single treasurer and a single steward, the latter of whom had a retinue of twelve nahutas of serving-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. The three brothers summoned the treasurer and the steward and said to them, “During the coming three months we shall take upon ourselves the Ten Precepts, put on yellow robes, and reside with the Teacher. In our absence it will be your duty to administer the alms; every day you are to provide all the food, both hard and soft, for ninety thousand monks and a thousand soldiers.
Mayañhi ito paṭṭhāya na kiñci vakkhāmā'ti vadiṃsu. From henceforth we shall have nothing at all to say.”
"Te tayopi janā parivārasahassaṃ gahetvā dasa sīlāni samādāya kāsāyavatthāni nivāsetvā vihāreyeva vasiṃsu.
Koṭṭhāgāriko ca āyuttako ca ekato hutvā tiṇṇaṃ bhātikānaṃ koṭṭhāgārehi vārena vārena dānavattaṃ gahetvā dānaṃ denti, kammakārānaṃ pana puttā yāgubhattādīnaṃ atthāya rodanti. The treasurer and the steward joined forces and performed the duty of almsgiving by turns, taking provisions from the storehouses of the three brothers and bestowing them in alms. But when the children of the serving-men cried for rice-porridge and other kinds of food,
Te tesaṃ bhikkhusaṅghe anāgateyeva yāgubhattādīni denti. the treasurer and the steward would give them what they cried for, even before the Congregation of Monks arrived.
Bhikkhusaṅghassa bhattakiccāvasāne kiñci atirekaṃ na bhūtapubbaṃ. The result was that the Congregation of Monks received only what was left over at the end of a meal, and not a fresh supply of food at all.
Te 'aparabhāge dārakānaṃ demā'ti attanāpi gahetvā khādiṃsu. Finally the treasurer and the steward became so greedy that they would take food, and pretending that they were going to give it to the children, eat it themselves.
Manuññaṃ āhāraṃ disvā adhivāsetuṃ nāsakkhiṃsu. The mere sight of the pleasing food they were unable to resist.
Te pana caturāsītisahassā ahesuṃ. They and their associates numbered eighty-four thousand men.
Te saṅghassa dinnadānavattaṃ khāditvā kāyassa bhedā paraṃ maraṇā pettivisaye nibbattiṃsu. Because they ate food which it was their duty to give to the Congregation of Monks, when they died and their bodies were dissolved, they were reborn in the World of Ghosts.
Tebhātikā pana purisasahassena saddhiṃ kālaṃ katvā devaloke nibbattitvā devalokā manussalokaṃ, manussalokā devalokaṃ saṃsarantā dvenavutikappe khepesuṃ. When the three brothers and their thousand men died, they were reborn in the World of the Gods and spent ninety-two cycles of time in passing from one celestial world to another.
'Evaṃ te tayo bhātaro arahattaṃ patthentā tadā kalyāṇakammaṃ kariṃsu. Thus did those three brothers perform works of merit at that time, making the Earnest Wish to attain Arahatship.
Te attanā patthitameva labhiṃsu. What they received was only that for which they made their Earnest Wish.
Nāhaṃ mukhaṃ oloketvā dammī"'ti. I show no favoritism in giving what I give.
Tadā pana tesaṃ āyuttako bimbisāro rājā ahosi, koṭṭhāgāriko visākho upāsako. (Now at that time their steward was Bimbisāra, their treasurer was the lay disciple Visākha, a
Tayo rājakumārā tayo jaṭilā ahesuṃ. nd the three royal princes were the three ascetics of the matted locks.)
Tesaṃ kammakārā tadā petesu nibbattitvā sugatiduggativasena saṃsarantā imasmiṃ kappe cattāri buddhantarāni petalokeyeva nibbattiṃsu. Their serving-men, reborn at that time among the ghosts, after passing from one state of existence to another, both good and evil, were reborn in this present world-cycle in the World of the Ghosts for the space of four Buddha-intervals.
Te imasmiṃ kappe sabbapaṭhamaṃ uppannaṃ cattālīsavassasahassāyukaṃ kakusandhaṃ bhagavantaṃ upasaṅkamitvā, "amhākaṃ āhāraṃ labhanakālaṃ ācikkhathā"ti pucchiṃsu. In this present world-cycle they approached first of all the Exalted Kakusandha, whose term of life was forty thousand years, and asked him, “Tell us when we shall obtain something to eat.”
So "mama tāva kāle na labhissatha, mama pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya koṇāgamano nāma buddho uppajjissati, taṃ puccheyyāthā"ti āha. He replied, “You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Koṇāgamana will appear; you had best ask him.”
Te tattakaṃ kālaṃ khepetvā tasmiṃ uppanne taṃ pucchiṃsu. They waited all that time, and when the Buddha Koṇāgamana appeared, asked him.
Sopi "mama kāle na labhissatha, mama pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya kassapo nāma buddho uppajjissati, taṃ puccheyyāthā"ti āha. He replied, “You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Kassapa will appear; you had best ask him.”
Te tattakaṃ kālaṃ khepetvā tasmiṃ uppanne taṃ pucchiṃsu. They waited all that time, and when the Buddha Kassapa appeared, 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 replied, “You will receive nothing to eat in my time; but after me the great earth will be elevated a league, and the Buddha Gotama will appear. At that time your kinsman Bimbisāra will be king; he will give alms to the Teacher and will make over to you the merit acquired by that act; at that time you will receive something to eat.”
Tesaṃ ekaṃ buddhantaraṃ svedivasasadisaṃ ahosi. The length of the period intervening between two Buddhas was to them as the morrow.
Te tathāgate uppanne bimbisāraraññā paṭhamadivasaṃ dāne dinne pattiṃ alabhitvā rattibhāge bheravasaddaṃ katvā rañño attānaṃ dassayiṃsu. When the Tathāgata appeared in the world and King Bimbisāra gave alms on the first day and they failed to receive the fruit thereof, they waited until it was night, and then made a fearful noise and showed themselves to the king.
So punadivase veḷuvanaṃ gantvā tathāgatassa taṃ pavattiṃ ārocesi. When the king went to Veḷuvana on the following day, he related the incident 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. Said the Teacher, “Great king, ninety-two cycles of time in the past, in the dispensation of the Buddha Phussa, these ghosts were kinsmen of yours. They ate food which it was their duty to give to the Congregation of Monks, and because of this were reborn in the World of Ghosts. Passing through the round of existences, they asked the Buddhas Kakusandha, Koṇāgamana, and Kassapa when they should obtain food, and the Buddhas told them this and that. All this time they desired greatly to receive your alms; and the reason why they acted as they did last night was that, when you gave alms, they failed to receive the fruit thereof.”
"Kiṃ pana, bhante, idānipi dinne labhissantī"ti? “But, Reverend Sir, in case I were to give alms now, would they receive the fruit thereof?”
"Āma, mahārājā"ti. “Yes, great king.”
Rājā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā punadivase mahādānaṃ datvā, "bhante, ito tesaṃ petānaṃ dibbaannapānaṃ sampajjatū"ti pattiṃ adāsi, tesaṃ tatheva nibbatti. On the following day the king invited the Congregation of Monks presided over by the Buddha, bestowed abundant offerings, and said, “Reverend Sir, henceforth may celestial food and drink be the portion of these ghosts.” And when he had thus transferred to the ghosts the merit of his offering, they received celestial food and drink.
Punadivase naggā hutvā attānaṃ dassesuṃ. On the following day the ghosts made their appearance naked.
Rājā "ajja, bhante, naggā hutvā attānaṃ dassesu"nti ārocesi. Said the king to the Buddha, “To-day, Reverend Sir, these ghosts made their appearance naked,” and asked him what he should do.
"Vatthāni te na dinnāni, mahārājā"ti. Said the Teacher, “Great king, you did not give them clothes.”
Rājāpi punadivase buddhappamukhassa bhikkhusaṅghassa cīvaradānaṃ datvā, "ito tesaṃ petānaṃ dibbavatthāni hontū"ti pāpesi. So on the following day the king presented robes to the Congregation of Monks presided over by the Buddha, saying, “Henceforth may they possess celestial raiment.”
Taṅkhaṇaññeva tesaṃ dibbavatthāni uppajjiṃsu. And when he had thus made over to them the merit of his offering, instantly they became possessed of celestial raiment,
Te petattabhāvaṃ vijahitvā dibbattabhāve saṇṭhahiṃsu. whereupon they put off their ghostly forms and took on the forms of celestial beings.
Satthā anumodanaṃ karonto "tirokuṭṭesu tiṭṭhantī"tiādinā (khu. pā. 7.1; pe. va. 14) tirokuṭṭānumodanaṃ akāsi. When the Teacher returned thanks, he said, “Without the walls they stand,” reciting the extra-mural formula.
Anumodanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. At the conclusion of his words of thanksgiving eighty-four thousand living beings obtained Comprehension of the Law.
Iti satthā tebhātikajaṭilānaṃ vatthuṃ kathetvā imampi dhammadesanaṃ āhari. Thus did the Teacher expound the Law, relating the story of the three brothers of the matted locks.
Aggasāvakā pana, "bhante, kiṃ kariṃsū"ti? But, Reverend Sir, what work of merit did the Chief Disciples perform?
"Aggasāvakabhāvāya patthanaṃ kariṃsu". – They made their Earnest Wish to attain the station of Chief Disciples.
Ito kappasatasahassādhikassa hi kappānaṃ asaṅkhyeyyassa matthake sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. For an Incalculable of cycles of time and a hundred thousand cycles of time additional in the past, Sāriputta was reborn in the family of a Brahman of great wealth, and his name was Prince Sarada.
Moggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. Moggallāna was reborn in the family of a householder of great wealth, and his name was Householder Sirivaḍḍha.
Te ubhopi sahapaṃsukīḷakā sahāyakā ahesuṃ. The two youths were friends from the time when they played in the dirt together.
Tesu saradamāṇavo pitu accayena kusalantakaṃ mahādhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – "ahaṃ idhalokattabhāvameva jānāmi, no paralokattabhāvaṃ. Prince Sarada came into a large family-inheritance on the death of his father. One day, when he was alone by himself, he thought, “I have certain knowledge of the life of this world only; I know nothing of the life of the world beyond.
Jātasattānañca maraṇaṃ nāma dhuvaṃ, mayā ekaṃ pabbajjaṃ pabbajitvā mokkhadhammagavesanaṃ kātuṃ vaṭṭatī"ti. All they that are born are certain to die. I ought to retire from the world, enter some Order, and seek the Way of Release.”
So sahāyakaṃ upasaṅkamitvā āha – "samma sirivaḍḍhana, ahaṃ pabbajitvā mokkhadhammaṃ gavesissāmi, tvaṃ mayā saddhiṃ pabbajituṃ sakkhissasi, na sakkhissasī"ti? Therefore he approached his friend and said, “Friend Sirivaḍḍha, it is my intention to retire from the world and seek the Way of Release. Can you, or can you not, retire from the world with me?”
"Na sakkhissāmi, samma, tvaṃyeva pabbajāhī"ti. “Friend, I cannot retire from the world; you alone retire from the world.”
So cintesi – "paralokaṃ gacchanto sahāye vā ñātimitte vā gahetvā gato nāma natthi, attanā kataṃ attanova hotī"ti. Prince Sarada thought to himself, “No one ever yet went to the world beyond with companions or kinsmen or friends. What one does, he must do by himself.”
Tato ratanakoṭṭhāgāraṃ vivarāpetvā kapaṇaddhikavaṇibbakayācakānaṃ mahādānaṃ datvā pabbatapādaṃ pavisitvā isipabbajjaṃ pabbaji. Accordingly he threw open the doors of his treasure-house and bestowed abundant alms on paupers and travelers and beggars.
Tassa eko dve tayoti evaṃ anupabbajjaṃ pabbajitā catusattatisahassamattā jaṭilā ahesuṃ. Having so done, he retired to the foot of a certain mountain and adopted the life of an anchorite. First one, then two, then three, then many others followed his example in adopting the monastic life
So pañca abhiññā, aṭṭha ca samāpattiyo nibbattetvā tesaṃ jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Finally there were seventy-four thousand ascetics with matted locks. Sarada acquired the Five Supernatural Faculties and the Eight Higher Attainments, and taught those ascetics of the matted locks the processes necessary to the practice of Ecstatic Meditation.
Tepi sabbe pañca abhiññā aṭṭha ca samāpattiyo nibbattesuṃ. All of them acquired the Five Supernatural Faculties and the Eight Higher Attainments.
Tena samayena anomadassī nāma sammāsambuddho loke udapādi. At this time the Buddha Anomadassī appeared 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. His city was Candavatī. His father was Yasavanta, of the Warrior caste, and his mother was Lady Yasodharā. His Bo-tree was the ajjuna-tree. Nisabha and Anoma were his Chief Disciples, Varuṇa was his supporter, and Sundarā and Sumanā were his principal female lay disciples.
Āyu vassasatasahassaṃ ahosi, sarīraṃ aṭṭhapaññāsahatthubbedhaṃ, sarīrappabhā dvādasayojanaṃ phari, bhikkhusatasahassaparivāro ahosi. His term of life was a hundred thousand years, his stature was fifty-eight cubits, and the radiance from his body flashed twelve leagues. 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. One day at dawn, arising from a Trance of Great Compassion, he surveyed the world and beheld the ascetic Sarada. Thereupon he became aware of the following, “To-day, through my approaching the ascetic Sarada, there will be mighty preaching of the Law. Sarada will make his Wish for the place of Chief Disciple, and his friend, Householder Sirivaḍḍha, will make his Wish for the place of Second Disciple. At the conclusion of the discourse the seventy-four thousand ascetics with matted locks who compose his retinue will attain Arahatship. Therefore it behooves me to go there.” Accordingly, taking his own bowl and robe, saying not a word to anyone else, proceeding in solitude like a lion, he commanded, “Let Sarada know that I am the Buddha.” And while the ascetic Sarada’s pupils were absent seeking various kinds of fruits, he descended from the sky and alighted on the earth before Sarada’s very eyes.
Saradatāpaso buddhānubhāvañceva sarīranipphattiñcassa disvā lakkhaṇamante sammasitvā "imehi lakkhaṇehi samannāgato nāma agāramajjhe vasanto rājā hoti cakkavattī, pabbajanto loke vivaṭṭacchado sabbaññubuddho hoti. When the ascetic Sarada beheld the supernatural power of the Buddha and the perfection of form of the Buddha, he pondered in his mind the memorial verses relating to the characteristics of a great man. And he said to himself, “One endowed with these marks, if he lives the house-life, is a King, a Universal Monarch. Living the life of retirement, he is one who has rolled back the veil of passion, an Omniscient Buddha.
Ayaṃ puriso nissaṃsayaṃ buddho"ti jānitvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā aggāsanaṃ paññāpetvā adāsi. This man is without doubt a Buddha.” Therefore he advanced to meet him, paid obeisance to him with the Five Rests, prepared a seat and offered it to him.
Nisīdi bhagavā paññatte aggāsane. The Exalted One seated himself in the seat prepared for him,
Saradatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. and the ascetic Sarada, selecting a seat appropriate to himself, sat down respectfully on one side.
Tasmiṃ samaye catusattatisahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ oloketvā āhaṃsu – "ācariya, mayaṃ 'imasmiṃ loke tumhehi mahantataro natthī'ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe"ti? At that moment the seventy-four thousand ascetics of the matted locks, who had been absent gathering various kinds of sweet and juicy fruits, returned to their teacher. Seeing the Buddha seated and their own teacher seated near him, they said,“Teacher, we used to go about this world thinking to ourselves, ‘There is no one greater than you.’ But as for this man, we are certain that he is greater than you.”
"Tātā, kiṃ vadetha, sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena saddhiṃ mamaṃ upamaṃ mā karittha puttakā"ti. “Friends, what say you? Do you mean to compare a grain of mustard seed to Mount Sineru, sixty-eight thousand leagues high? Little sons, do not compare me to an Omniscient Buddha.”
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 thought to themselves, “Were this an insignificant man, our teacher would not use such a comparison as this. How great indeed must this man be!” And forthwith they fell before his feet and prostrated themselves before him.
Atha ne ācariyo āha – "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. Then their teacher said to them, “Friends, we have here no offering suitable to present to the Buddhas, and the Teacher has come here at a time when we usually go the rounds for alms; let us give him gifts according to our ability. Fetch hither all manner of fruits that are choicest.” And having thus caused them to fetch fruits, he washed his hands and himself placed the fruits in the bowl of the Tathāgata.
Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. The moment the Teacher touched the fruits which were brought, the deities imparted a celestial flavor to them.
So tāpaso udakampi sayameva parissāvetvā adāsi. The ascetic Sarada also himself filtered water and presented it to the Teacher.
Tato bhattakiccaṃ katvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyakathaṃ kathento nisīdi. After the meal was over, while the Teacher still remained seated, Sarada summoned all of his pupils, and sitting down, discoursed pleasantly with the Teacher.
Satthā "dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū"ti cintesi. Thought the Teacher to himself, “Let the two Chief Disciples approach, together with the Congregation of Monks.”
Te satthu cittaṃ ñatvā satasahassakhīṇāsavaparivārā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu. Straightway those two ascetics with their retinue of a hundred thousand Arahats approached, paid obeisance to the Teacher, and sat down respectfully on one side.
Tato saradatāpaso antevāsike āmantesi – "tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassānampi āsanaṃ natthi, ajja tumhehi uḷāraṃ buddhasakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā"ti. Then the ascetic Sarada addressed his pupils as follows, “Friends, the seat wherein sit the Buddhas is low, and there is no seat for the hundred thousand monks. To-day you should render high honor to the Buddha. Fetch from the foot of the mountain flowers possessing bright colors and sweet perfumes.”
Kathanakālo papañco viya hoti, iddhimato pana iddhivisayo acinteyyoti muhuttamatteneva te tāpasā vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. There is a saying, “Time occupied in talk is wasted; inconceivable is the range of magical power possessed by one endowed with supernatural power;” and so it was in this case. In but an instant those ascetics brought back flowers possessing bright colors and sweet perfumes and arranged a cushion of flowers a league long for the Buddhas.
Ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. Then they arranged a cushion of flowers three gavutas long for the two Chief Disciples. The cushions for the rest of the monks were half a league long or less; those for the novices were an usabha long.
"Kathaṃ ekasmiṃ assamapade tāva mahantāni āsanāni paññattānī"ti na cintetabbaṃ. It is not permissible to ask the question, “How could seats of such great size be arranged in this hermitage?”
Iddhivisayo hesa. This was made possible by the power of magic.
Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, "bhante, mayhaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ abhiruhathā"ti āha. When the seats had thus been made ready, the ascetic Sarada took his stand before the Tathāgata, and raising his clasped hands in an attitude of reverent salutation, said, “Reverend Sir, ascend this bed of flowers to my everlasting welfare and salvation.”
Tena vuttaṃ – Therefore it is said,
"Nānāpupphañca gandhañca, sampādetvāna ekato; He gathered together various flowers and perfumes,
Pupphāsanaṃ paññāpetvā, idaṃ vacanamabravi. Prepared a bed of flowers, and spoke these words,
"Idaṃ me āsanaṃ vīra, paññattaṃ tavanucchaviṃ; “Here, mighty hero, have I prepared a seat suitable for you.
Mama cittaṃ pasādento, nisīda pupphamāsane. Sit down on this bed of flowers, and render my heart tranquil.
"Sattarattindivaṃ buddho, nisīdi pupphamāsane; “For seven nights and days the Buddha sat upon my bed of flowers.
Mama cittaṃ pasādetvā, hāsayitvā sadevake"ti. Rendering my heart tranquil, gladdening the world of men and the Worlds of the Gods.”
Evaṃ nisinne satthari dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. While the Teacher sat thus, the two Chief Disciples with the rest of the monks sat each in the seat which had been prepared for him.
Saradatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. The ascetic Sarada, taking a great flower-parasol, held it over the head of the Tathāgata.
Satthā "jaṭilānaṃ ayaṃ sakkāro mahapphalo hotū"ti nirodhasamāpattiṃ samāpajji. Said the Teacher, “May this honor rendered to me by the ascetics of the matted locks yield rich fruit.”
Satthu samāpattiṃ samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi samāpattiṃ samāpajjiṃsu. And straightway he entered into a state of trance, attaining the Attainment of Cessation. Observing that the Teacher had attained the Attainment of Cessation, the two Chief Disciples likewise entered into a state of trance and attained the Attainment of Cessation.
Tathāgate sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. For seven days the Teacher sat there, enjoying the bliss of the Attainment of Cessation. When it was time to seek food, Sarada’s pupils went into the forest and ate wild fruits and other varieties of fruits. The rest of the time they stood holding out their hands in an attitude of reverent salutation before the Buddhas.
Saradatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ dhārayamānova sattāhaṃ pītisukhena vītināmesi. he ascetic Sarada, however, went not to seek food, but for seven days continuously held the flower-parasol over the Buddha, experiencing thereby intense joy and pleasure.
Satthā nirodhato vuṭṭhāya dakkhiṇapasse nisinnaṃ paṭhamaaggasāvakaṃ nisabhattheraṃ āmantesi – "nisabha, sakkārakārakānaṃ tāpasānaṃ pupphāsanānumodanaṃ karohī"ti. When the Teacher arose from trance, he said to his Chief Disciple the Elder Nisabha, who sat on his right hand, “Nisabha, return thanks to the ascetics who have honored us with flowers and seats.”
Thero cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso sāvakapāramiñāṇe ṭhatvā pupphāsanānumodanaṃ ārabhi. Thereupon the Elder, like a mighty warrior who has just received high distinction at the hands of a Universal Monarch, his heart filled with joy, manifesting the Perfection of Knowledge capable of attainment by a disciple, began the address of thanksgiving for the flowers and seats.
Tassa desanāvasāne dutiyasāvakaṃ āmantesi – "tvampi bhikkhu dhammaṃ desehī"ti. At the end of the discourse the Buddha addressed the Second Disciple as follows, “Do you also preach the Law to the monks.”
Anomatthero tepiṭakaṃ buddhavacanaṃ sammasitvā dhammaṃ kathesi. Thereupon the Elder Anoma, pondering the Tipiṭaka, the Word of the Buddhas, preached the Law.
Dvinnaṃ aggasāvakānaṃ desanāya ekassāpi abhisamayo nāhosi. But although the two Chief Disciples preached the Law, not a single monk present attained Comprehension of the Law.
Atha satthā aparimāṇe buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Then the Teacher, manifesting the infinite power of a Buddha, began to preach the Law,
Desanāpariyosāne ṭhapetvā saradatāpasaṃ sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu, satthā "etha, bhikkhavo"ti hatthaṃ pasāresi. with the result that at the conclusion of his discourse all seventy-four thousand ascetics of the matted locks attained Arahatship, with the sole exception of the ascetic Sarada. Then the Teacher stretched forth his hand and said to them, “Come, monks!”
Tesaṃ tāvadeva kesamassūni antaradhāyiṃsu, aṭṭhaparikkhārā kāye paṭimukkāva ahesuṃ. Instantly their hair and beard disappeared, and the Eight Requisites were attached to their persons.
Saradatāpaso "kasmā arahattaṃ na patto"ti? Do you ask, “Why did not the ascetic Sarada attain Arahatship?”
Vikkhittacittattā. It was because his mind was distracted.
So kira buddhānaṃ dutiyāsane nisīditvā sāvakapāramiñāṇe ṭhatvā dhammaṃ desayato aggasāvakassa dhammadesanaṃ sotuṃ āraddhakālato paṭṭhāya, "aho vatāhampi anāgate uppajjanakabuddhassa sāsane iminā sāvakena paṭiladdhadhuraṃ labheyya"nti cittaṃ uppādesi. We are told that when he seated himself in the seat of the Second Disciple of the Buddhas, аnd the Chief Disciple, manifesting the Perfection of Knowledge of a disciple, preached the Law, at the very moment when he began to listen to the preaching of the Law by the Chief Disciple, the following thought arose in his mind, “Oh that at some time in the future, in the dispensation of a Buddha who shall arise hereafter, I might receive the burden which this disciple has received!
So tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. Because of this thought, we are told, he was unable to attain the Path and the Fruit.
Tathāgataṃ pana vanditvā sammukhe ṭhatvā āha – "bhante, tumhākaṃ anantarāsane nisinno bhikkhu tumhākaṃ sāsane ko nāma hotī"ti? Sarada, however, paid obeisance to the Tathāgata, and standing face to face with him, said, “Reverend Sir, what is the title in your Religion borne by the monk who sits in the seat next to you?”
"Mayā pavattitaṃ dhammacakkaṃ anupavattento sāvakapāramiñāṇassa koṭippatto soḷasa paññā paṭivijjhitvā ṭhito mayhaṃ sāsane aggasāvako nisabho nāma eso"ti. “He it is that follows me in setting in motion the Wheel of the Law which I have set in motion; he it is that has reached the pinnacle of the Perfection of Knowledge capable of attainment by a disciple; he it is that has grasped the Sixteen Forms of Knowledge; he it is that is therefore called in my Religion Chief Disciple,”
"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 bhaveyya"nti patthanaṃ akāsinti. “Reverend Sir, here for seven days have I stood holding the flower-parasol over you, thereby rendering honor to you. As the fruit of this work of merit, I do not wish for a second existence as Sakka or Brahmā. But at some time in the future may I become the Chief Disciple of a certain Buddha, even as is this present Elder Nisabha.”
Satthā "samajjhissati nu kho imassa purisassa patthanā"ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā samijjhanabhāvaṃ addasa. When Sarada had made this Earnest Wish, the Teacher considered within himself, “Will the Wish of this man be fulfilled?” Therefore he sent forth his perception into the future, and surveying the ages of the future, he passed before his mind a period of incalculable length and a hundred thousand cycles of time in addition; whereupon he saw that his Wish would be fulfilled.
Disvāna saradatāpasaṃ āha – "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, dutiyaaggasāvako moggallāno nāma, tvaṃ panassa paṭhamaaggasāvako dhammasenāpati sāriputto nāma bhavissasī"ti. So when the Teacher saw that his Wish would be fulfilled, he said to the ascetic Sarada, “This Earnest Wish of yours will not be in vain. For at the end of a period of incalculable length and a hundred thousand cycles of time in addition, Gotama Buddha will appear in the world. His mother will be Lady Mahā Māyā, his father will be King Suddhodana, his son will be Rāhula, his servitor will be Ānanda, and his Second Disciple will be Moggallāna. And you will be his Chief Disciple, the Captain of the Faith, and your name will be Sāriputta.”
Evaṃ tāpasaṃ byākaritvā dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi. When the Teacher had thus predicted the future of the ascetic, he preached the Law, and then, surrounded by his company of monks, flew up into the air and departed.
Saradatāpasopi antevāsikattherānaṃ santikaṃ gantvā sahāyakassa sirivaḍḍhanakuṭumbikassa sāsanaṃ pesesi, "bhante, mama sahāyakassa vadetha, sahāyakena te saradatāpasena anomadassībuddhassa pādamūle anāgate uppajjanakassa gotamabuddhassa sāsane paṭhamaaggasāvakaṭṭhānaṃ patthitaṃ, tvaṃ dutiyaaggasāvakaṭṭhānaṃ patthehī"ti. The ascetic Sarada sought out the pupils and elders and sent the following message to his friend, Householder Sirivaḍḍha, “Reverend Sirs, say to my friend, ‘Your friend the ascetic Sarada fell down before the feet of the Buddha Anomadassī and made his Earnest Wish for the place of Chief Disciple under the dispensation of the Buddha Gotama, who shall hereafter arise in the world. Do you make your Earnest Wish for the place of Second Disciple.’ ”
Evañca pana vatvā therehi puretarameva ekapassena gantvā sirivaḍḍhanassa nivesanadvāre aṭṭhāsi. And when he had thus spoken, he preceded the Elders by a different route and went and stood at the door of Sirivaḍḍha’s residence.
Sirivaḍḍhano "cirassaṃ vata me ayyo āgato"ti āsane nisīdāpetvā attanā nīcāsane nisinno, "antevāsikaparisā pana vo, bhante, na paññāyatī"ti pucchi. When Sirivaḍḍha saw him he said, “At last, after a long absence, my noble friend has returned.” And straightway he seated his friend in a seat, and having seated himself in a lower seat, asked him, “But, Reverend Sir, have you no pupils and attendants?”
"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, my friend, the Buddha Anomadassī came to our hermitage, and we did him honor to the extent of our power. The Teacher preached the Law to all, and at the conclusion of his discourse all the members of our community excepting me attained Arahatship and entered the Order.
Ahaṃ satthu paṭhamaaggasāvakaṃ nisabhattheraṃ disvā anāgate uppajjanakassa gotamabuddhassa nāma sāsane paṭhamaaggasāvakaṭṭhānaṃ patthesiṃ, tvampi tassa sāsane dutiyaaggasāvakaṭṭhānaṃ patthehī"ti. When I saw the Chief Disciple of the Teacher, the Elder Nisabha, I made my Earnest Wish for the place of Chief Disciple under the dispensation of the Buddha Gotama, who shall hereafter arise in the world. Do you also make your Earnest Wish for the place of Second Disciple under his dispensation.”
"Mayhaṃ buddhehi saddhiṃ paricayo natthi, bhante"ti. “But, Reverend Sir, I am not on terms of familiar acquaintance with the Buddhas.”
"Buddhehi saddhiṃ kathanaṃ mayhaṃ bhāro hotu, tvaṃ mahantaṃ sakkāraṃ sajjehī"ti. “I will assume the burden of talking with the Buddhas; you prepare a Great Resolve.”
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. When Sirivaḍḍha heard his words, he adorned a space eight karīsas in extent before the door of his residence with the respect due to a king, sprinkled sand, {1.112} scattered flowers of five kinds, including lāja flowers, caused a pavilion to be erected with a thatch of blue lotuses, caused the Seat of the Buddha to be made ready, and seats for the monks also to be prepared. And having caused abundant offerings and gifts to be prepared, he directed the ascetic Sarada to invite the Buddhas.
Tāpaso buddhappamukhaṃ bhikkhusaṅghaṃ gahetvā tassa nivesanaṃ agamāsi. So the ascetic Sarada took the Congregation of Monks presided over by the Buddha and went with them to Sarada’s 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. Sarada advanced to meet them, took the bowl from the hand of the Tathāgata, conducted them into the pavilion, seated the Congregation of Monks on the seats prepared for them, offered them Water of Donation, and provided them with the choicest food. At the conclusion of the meal, having clothed the Congregation of Monks with robes of great price, he said to the Teacher, “Reverend Sir, it was for the purpose of gaining no mean place that this entertainment was undertaken. Show your gracious compassion by remaining here in this manner for a period of seven days.”
Satthā adhivāsesi. The Teacher condescended to remain.
So teneva niyāmena sattāhaṃ mahādānaṃ pavattetvā bhagavantaṃ vanditvā añjaliṃ paggayha ṭhito āha – "bhante, mama sahāyo saradatāpaso yassa satthussa paṭhamaaggasāvako bhaveyya"nti patthesi, ahampi "tasseva dutiyaaggasāvako bhaveyya"nti patthemīti. For seven days Sirivaḍḍha bestowed abundant offerings in this manner. At the end of his almsgiving he paid obeisance to the Teacher, and standing before him with hands clasped in an attitude of reverent salutation, said, “Reverend Sir, my friend the ascetic Sarada made his Earnest Wish to become Chief Disciple of a certain Teacher. May I also become the Second Disciple of that same Teacher.”
Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā byākāsi – "tvaṃ ito kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamabuddhassa dutiyaaggasāvako bhavissasī"ti. The Teacher looked into the future, and beholding the fulfillment of his Earnest Wish, made the following prophecy, “At the end of a period of incalculable length and a hundred thousand cycles of time in addition, you will become the Second Disciple of Gotama Buddha.”
Buddhānaṃ byākaraṇaṃ sutvā sirivaḍḍhano haṭṭhapahaṭṭho ahosi. Hearing this prophecy of the Buddhas, Sirivaḍḍha was filled with joy and satisfaction.
Satthāpi bhattānumodanaṃ katvā saparivāro vihārameva gato. he Teacher returned thanks for the offering of food, and then, surrounded by the company of monks, returned to the monastery.
"Ayaṃ, bhikkhave, mama puttehi tadā patthitapatthanā. This, monks, was the Earnest Wish made by my sons at that time.
Te yathāpatthitameva labhiṃsu. They have received precisely that for which they made their Earnest Wish.
Nāhaṃ mukhaṃ oloketvā demī"ti. When I give, I give without respect of persons.
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 the Teacher had thus spoken, the two Chief Disciples paid obeisance to the Exalted One and said, “Reverend Sir, when we were yet householders, we went to see the festivities of Mountain-top;” and then told the entire story of the events which had recently taken place, to their attainment of the Fruit of Conversion at the hands of the Elder Assaji. Then they said, “Reverend Sir, we went to our teacher, desiring to lead him to your feet, and pointed out to him the shallowness of his own views, and dwelt upon the advantages of his coming here.
So idāni mayhaṃ antevāsikavāso nāma cāṭiyā udañcanabhāvappattisadiso, na sakkhissāmi antevāsivāsaṃ vasitu"nti vatvā, "ācariya, idāni mahājano gandhamālādihattho gantvā satthārameva pūjessati, tumhe kathaṃ bhavissathā"ti vutte "kiṃ pana imasmiṃ loke paṇḍitā bahū, udāhu dandhā"ti? But he said to us, ‘For me to try to live the life of a pupil now would be as absurd as for a chatty to go to the well. I shall not be able to live the life of a pupil.’ We replied, ‘Teacher, [28.217] the populace will now take perfumes, garlands, and so forth in their hands, and will go to do honor to the Teacher alone. What do you intend to do?’ Said he, ‘Which are the more numerous in this world, the stupid or the wise?’
"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. We replied, ‘Teacher, the stupid are many; the wise are few.’ ‘Well then,’ said he, ‘let the wise men go to the wise monk Gotama, and let the stupid come to stupid me. As for you, go where you like.’ With these words, Reverend Sir, did he refuse to come hither.”
Taṃ sutvā satthā, "bhikkhave, sañcayo attano micchādiṭṭhitāya asāraṃ sāroti, sārañca asāroti gaṇhi. When the Teacher heard this, he said, “Monks, by reason of the false views which he holds, Sañjaya has mistaken falsehood for truth and truth for falsehood.
Tumhe pana attano paṇḍitatāya sārañca sārato, asārañca asārato ñatvā asāraṃ pahāya sārameva gaṇhitthā"ti vatvā imā gāthā abhāsi – But you, by reason of your own wisdom, have rightly discerned that which is true in its truth and that which is false in its falsity, and you have done wisely to reject that which is false and accept that which is true.” So saying, he pronounced the following Stanzas,
11.
"Asāre sāramatino, sāre cāsāradassino; They who think to find the truth in falsehood, they who discern but falsehood in the truth,
Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā. They never attain the goal of truth, but abide in the pasture-ground of error.
12.
"Sārañca sārato ñatvā, asārañca asārato; They who have rightly discerned the true in its truth and the false in its falsity,
Te sāraṃ adhigacchanti, sammāsaṅkappagocarā"ti. They attain the goal of truth and abide in the pasture-ground of right thinking.
Tattha asāre sāramatinoti cattāro paccayā, dasavatthukā micchādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṃ asāro nāma, tasmiṃ sāradiṭṭhinoti attho.
Sāre cāsāradassinoti dasavatthukā sammādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṃ sāro nāma, tasmiṃ "nāyaṃ sāro"ti asāradassino.
Te sāranti te pana taṃ micchādiṭṭhiggahaṇaṃ gahetvā ṭhitā kāmavitakkādīnaṃ vasena micchāsaṅkappagocarā hutvā sīlasāraṃ, samādhisāraṃ, paññāsāraṃ, vimuttisāraṃ, vimuttiñāṇadassanasāraṃ, "paramatthasāraṃ, nibbānañca nādhigaccha"nti.
Sārañcāti tameva sīlasārādisāraṃ "sāro nāmāya"nti, vuttappakārañca asāraṃ "asāro aya"nti ñatvā.
Te sāranti te paṇḍitā evaṃ sammādassanaṃ gahetvā ṭhitā nekkhammasaṅkappādīnaṃ vasena sammāsaṅkappagocarā hutvā taṃ vuttappakāraṃ sāraṃ adhigacchantīti.
Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu.
Sannipatitānaṃ sātthikā dhammadesanā ahosīti.
Sāriputtattheravatthu aṭṭhamaṃ.

9. Nandattheravatthu Палийский оригинал

10. Cundasūkarikavatthu Палийский оригинал

11. Dhammikaupāsakavatthu Палийский оригинал

17 строфа - история Дэвадатты Таблица Палийский оригинал

Idhatappatīti imaṃ dhammadesanaṃ satthā jetavane viharanto devadattaṃ ārabbha kathesi. "Here he suffers" This religious instruction was given by the Teacher while in residence at Jetavana with reference to Devadatta.
Devadattassa vatthu pabbajitakālato paṭṭhāya yāva pathavippavesanā devadattaṃ ārabbha bhāsitāni sabbāni jātakāni vitthāretvā kathitaṃ. The story of Devadatta, from the time he became a monk to the time the earth opened and swallowed him up, is related in all the Jātakas.
Ayaṃ panettha saṅkhepo – satthari anupiyaṃ nāma mallānaṃ nigamo atthi. The following is a synopsis of the story: While the Teacher was in residence at Anupiya Mango-grove, which lies near Anupiya, a market-town of the Mallas,
Taṃ nissāya anupiyambavane viharanteyeva tathāgatassa lakkhaṇapaṭiggahaṇadivaseyeva asītisahassehi ñātikulehi "rājā vā hotu, buddho vā, khattiyaparivārova vicarissatī"ti asītisahassaputtā paṭiññātā. eighty thousand [28.231] kinsmen one day recognized on him the Characteristics of a Tathāgata, and eighty thousand youths asserted, “Let him be a king or a Buddha, he will spend his days surrounded by a retinue of Warrior-princes.”
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? After all but six of these youths had retired from the world and become monks, the company of princes, observing that the six Sakyan princes, King Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimbila, and Devadatta, had not yet retired from the world, “We admit only our own sons to the Order. But of course these six Sakyan princes are not kinsmen of the Buddha. For this reason, doubtless, they have not retired from the world and become monks.”
Kathaṃ samuṭṭhāpesuṃ. - discussed the matter.
Atha kho mahānāmo sakyo anuruddhaṃ upasaṅkamitvā, "tāta, amhākaṃ kulā pabbajito natthi, tvaṃ vā pabbaja, ahaṃ vā pabbajissāmī"ti āha. Now one day the Sakyan prince Mahānāma approached Anuruddha and said, “Friend, there isn’t one of our family who has become a monk. You become a monk and I will follow your example. ” Однажды сакья Маханама подошёл к Ануруддхе и сказал: "Любезный, из нашей семьи никто так и не стал монахом. Давай или ты станешь монахом или я стану". Интересно откуда у Burlingame такой перевод - "ты станешь монахом, а я последую твоему примеру".
Все комментарии (1)
So pana sukhumālo hoti sampannabhogo, "natthī"ti vacanampi tena na sutapubbaṃ. Now Anuruddha is said to have been brought up in such softness and luxury that he had never heard the word isn’t before. Он (Ануруддха) воспитывался в такой утончённости и богатстве, что никогда не слышал слова "нет".
Ekadivasañhi tesu chasu khattiyesu guḷakīḷaṃ kīḷantesu anuruddho pūvena parājito pūvatthāya pahiṇi, athassa mātā pūve sajjetvā pahiṇi. For example, one day these six Sakyan princes engaged in a game of marbles. Anuruddha staked cakes on the result, proved a loser, and sent home for cakes. His mother prepared cakes and sent them. Однажды эти трое кшатриев из рода сакья играли в азартную игру. Ануруддха проиграл пирог и послал за пирогами домой. Его мама приготовила пироги и отправила их ему. Наши монахи сказали, что эта история произошла, когда эти шестеро были детьми.
Все комментарии (1)
Te khāditvā puna kīḷiṃsu. The princes ate the cakes and resumed their play. Они поели и продолжили игру.
Punappunaṃ tasseva parājayo hoti. Anuruddha lost repeatedly. Ануруддха вновь и вновь проигрывал.
Mātā panassa pahite pahite tikkhattuṃ pūve pahiṇitvā catutthavāre "pūvā natthī"ti pahiṇi. Three times in all his mother sent him cakes. The fourth time she sent back word, “There isn’t cake to send. Три раза мама присылала ему пироги, но в четвёртый раз она передала сообщение "пирогов нет".
So "natthī"ti vacanassa asukapubbattā "esāpekā pūvavikati bhavissatī"ti maññamāno "natthipūvaṃ me āharathā"ti pesesi. Now Anuruddha had never before heard the word isn’t. Therefore, supposing that this must be a variety of cake, he sent the man back, saying to him, “Fetch me some isn’t cakes.” Ануруддха ранее не слышал слова "нет" и подумав, что это какая-то разновидность пирогов, послал слугу обратно, сказав ему "принеси мне пирог под названием "нет".
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. When his mother received the message, “Then, my lady, send me some isn’t cakes,” she thought to herself, “My son has never heard the word isn’t before. By this means, however, I can teach him the meaning of it. ” So she took an empty golden bowl, covered it with another golden bowl, and sent it to her son. Мать, услышав от слуги просьбу передать пирог "нет", подумала "мой сын никогда ранее не слышал слова "нет", и вот как я объясню ему смысл этого слова". Она взяла пустую золотую тарелку, накрыла другой золотой тарелкой и отправила сыну.
Nagarapariggāhikā devatā cintesuṃ – "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. The guardian deities of the city thought, “When Anuruddha the Sakyan was Annabhāra, he gave food that was his own portion to the Private Buddha Upariṭṭha, making the Earnest Wish, ‘May I never hear the word isn’t; may I never know where food comes from. ’ Now if he sees the empty bowl, we shall never be able to enter the assembly of the gods; it may even happen that our heads will split into seven pieces.” Божества-защитники города подумали "Когда сакья Ануруддха был человеком по имени Аннабхара, он отдал собственную порцию пищи паччекабудде Упариттхе, сделав следующее пожелание: "Пусть я никогда не буду слышать слова "нет", пусть я никогда не буду знать откуда берётся еда". Если он увидит пустую тарелку, мы не сможем войти в собрание божеств, и может выйти, что наши головы разобьются на семь частей".
Atha naṃ pātiṃ dibbapūvehi puṇṇaṃ akaṃsu. So they filled the bowl with celestial cakes. И они наполнили тарелку пирогами из мира божеств.
Kassā guḷamaṇḍale ṭhapetvā ugghāṭitamattāya pūvagandho sakalanagare chādetvā ṭhito. As soon as the bowl was set down on the round platter uncovered, the fragrance of the cakes permeated the entire city. Когда открытую тарелку поставили на круглую подставку, запах пирогов распространился на весь город.
Pūvakhaṇḍaṃ mukhe ṭhapitamattameva sattarasaharaṇīsahassāni anuphari. Moreover, the moment a morsel of cake was placed in the mouth, it thrilled the seven thousand nerves of taste. Кроме того, когда кусок пирога попадал в рот, он возбуждал семь тысяч вкусовых рецепторов.
So cintesi – "nāhaṃ mātu piyo, ettakaṃ me kālaṃ imaṃ natthipūvaṃ nāma na paci, ito paṭṭhāya aññaṃ pūvaṃ nāma na khādissāmī"ti, so gehaṃ gantvāva mātaraṃ pucchi – "amma, tumhākaṃ ahaṃ piyo, appiyo"ti? Anuruddha thought to himself, “My mother does not love me; all this time she has never fried this isn’t cake [28.232] for me. From this time forth I shall eat no other kind of cake. ” So he went home and asked his mother, “Mother, do you love me or do you not?” Ануруддха подумал "Мать меня не любит. Всё это время она ни разу не приготовила мне пирог под названием "нет". Отныне я не буду есть другие пироги." Отправившись домой он спросил мать: "Мама, ты любишь меня или нет?".
"Tāta, ekakkhino akkhi viya ca hadayaṃ viya ca ativiya piyo me ahosī"ti. “My dear son, even as the eye is dear to one who possesses but one eye, and even as the heart, so are you exceedingly dear to me.” "Милый, как глаз дорог одноглазому человеку, как дорого сердце, так и ты мне крайне дорог".
"Atha kasmā ettakaṃ kālaṃ mayhaṃ natthi pūvaṃ na pacittha, ammā"ti? “Then, dear mother, why is it that all this time you have not fried isn’t cake for me?” "Тогда, милая мама, почему за всё это время ты ни разу не испекла мне пирог "нет"?".
Sā cūḷūpaṭṭhākaṃ pucchi – "atthi kiñci pātiyaṃ, tātā"ti? Said the mother to her little page, “Boy, is there nothing in the bowl?” Мама сказала юному прислужнику: "Любезный, в тарелке что-нибудь есть?".
"Paripuṇṇā, ayye, pāti pūvehi, evarūpā pūvā nāma me na diṭṭhapubbā"ti ārocesi. “My lady, the plate is filled to overflowing with cakes, and with such cakes as I have never seen before.” "О госпожа, тарелка полна пирогами и это такие пироги, которые я никогда раньше не видел".
Sā cintesi – "mayhaṃ putto puññavā katābhinīhāro bhavissati, devatāhi pātiṃ pūretvā pūvā pahitā bhavissantī"ti. The mother thought to herself, “It must be that my son has acquired great merit; it must be that he has made an Earnest Wish; deities must have filled the plate with cakes and sent them.” Мама подумала: "Наверняка у моего сына огромные заслуги, наверняка он сделал пожелание, наверняка божества наполнили тарелку пирогами и отправили их".
"Atha naṃ putto, amma, ito paṭṭhāyāhaṃ aññaṃ pūvaṃ nāma na khādissāmi, natthipūvameva paceyyāsī"ti. Said the son to the mother, “Dear mother, from this time forth I will eat no other kind of cake than this; henceforth, I pray you, fry isn’t cake alone for me.” Сын сказал матери: "Милая мама, отныне я не буду есть никакие другие пироги, умоляю тебя, пеки только пироги под названием "нет"".
Sāpissa tato paṭṭhāya "pūvaṃ khāditukāmomhī"ti vutte tucchapātimeva aññāya pātiyā paṭikucchitvā pesesi. From that time forth, whenever her son said, “I should like some cakes to eat,” she would send a bowl absolutely empty, covered with another bowl. С того момента, когда сын говорил "я хочу поесть пирогов" она посылала совершенно пустую тарелку, накрытую другой тарелкой.
Yāva agāramajjhe vasi, tāvassa devatāva pūve pahiṇiṃsu. So long as he continued to live at home, during all that time deities sent him celestial cakes. Пока он продолжал жить в доме, всё это время божества посылали ему пироги из мира божеств.
So ettakampi ajānanto pabbajjaṃ nāma kiṃ jānissati? Since Anuruddha was so unsophisticated as all this, how could he be expected to know the meaning of the expression becoming a monk? Поскольку Ануруддха был так невежественен, откуда он мог знать что означает слово "монашество"?
Tasmā "kā esā pabbajjā nāmā"ti bhātaraṃ pucchitvā "ohāritakesamassunā kāsāyanivatthena kaṭṭhattharake vā bidalamañcake vā nipajjitvā piṇḍāya carantena viharitabbaṃ. For this reason, therefore, he asked his brother, “What is this becoming a monk? ” His brother replied, “The life of a monk involves cutting off the hair and beard, sleeping with indifference whether in a thorn-brake or in a fine bed, and going the rounds for alms,” Поэтому он спросил брата: "Что такое монашество?". Брат ответил: "Сбрить волосы и бороду, спать без разницы на чём - на подстилке из веток или на хорошей кровати, жить собирая подаяние
Esā pabbajjā nāmā"ti vutte, "bhātika, ahaṃ sukhumālo. Anuruddha replied, “Brother, I am exceedingly delicate; - это и называется монашеством." На то Ануруддха ответил: "Брат, я крайне утончён, Тут даже лучше "изнежен", "неженка".
Все комментарии (1)
Nāhaṃ sakkhissāmi pabbajitu"nti āha. I shall never be able {1.136} to become a monk.” я не смогу стать монахом".
"Tena hi, tāta, kammantaṃ uggahetvā gharāvāsaṃ vasa. “Very well, my dear brother, then learn farming and live the life of a householder. "Тогда, любезный, изучи земледелие и живи как домохозяин.
Na hi sakkā amhesu ekena apabbajitu"nti. But at least one of us must become a monk.” Не может такого быть, чтобы кто-то из нас не стал монахом".
Atha naṃ "ko esa kammanto nāmā"ti pucchi. Then said Anuruddha, “What is this farming? ” Тогда Ануруддха спросил: "Что такое земледелие?".
"Bhattuṭṭhānaṭṭhānampi ajānanto kulaputto kammantaṃ nāma kiṃ jānissatī"ti? How could you expect a youth to know the meaning of the word farming who did not know where food comes from? Откуда выходцу из [знатной] семьи, не знающему откуда берётся еда, знать что такое земледелие?
Ekadivasañhi tiṇṇaṃ khattiyānaṃ kathā udapādi – "bhattaṃ nāma kuhiṃ uṭṭhahatī"ti? For example, on a certain day a discussion arose among the three princes Kimbila, Bhaddiya, and Anuruddha as to where food comes from. Однажды у трёх кшатриев - Кимбилы, Бхаддии и Ануруддхи возникло обсуждение откуда берётся еда.
Kimilo āha – "koṭṭhe uṭṭhahatī"ti. Kimbila said, “It comes from the barn.” Кимбила сказал: "Она берётся из амбара".
Atha naṃ bhaddiyo "tvaṃ bhattassa uṭṭhānaṭṭhānaṃ na jānāsi, bhattaṃ nāma ukkhaliyaṃ uṭṭhahatī"ti āha. Bhaddiya said to him, “You do not know where food comes from; it comes from the boiler,” Бхаддия сказал ему: "Ты не знаешь, откуда берётся еда, она берётся из кастрюли".
Anuruddho "tumhe dvepi na jānātha, bhattaṃ nāma ratanamakuḷāya suvaṇṇapātiyaṃ uṭṭhahatī"ti āha. Anuruddha said, “Both of you together do not know where food comes from. It comes from a golden bowl with jeweled knob. ” Ануруддха сказал: "Вы оба не знаете откуда берётся еда. Она берётся из золотой тарелки с набалдашником из драгоценного камня".
Tesu kira ekadivasaṃ kimilo koṭṭhato vīhī otāriyamāne disvā, "ete koṭṭheyeva jātā"ti saññī ahosi. We are told that one day Kimbila saw rice being removed from a barn, and immediately formed the opinion, “These grains of rice were produced in the barn.” Якобы однажды Кимбила увидел, как рис выносят из амбара и у него сложилось мнение: "Эти зерна риса появляются в амбаре".
Bhaddiyo ekadivasaṃ ukkhalito bhattaṃ vaḍḍhiyamānaṃ disvā "ukkhaliyaññeva uppanna"nti saññī ahosi. Likewise one day Bhaddiya saw food being taken out of a boiler, and formed the opinion, “It was produced [28.233] in the boiler.” И также Бхаддия однажды увидел как еду вынимают из кастрюли и у него сложилось мнение: "Она [сама] появляется в кастрюле".
Anuruddhena pana neva vīhī koṭṭentā, na bhattaṃ pacantā, na vaḍḍhentā diṭṭhapubbā, vaḍḍhetvā pana purato ṭhapitameva passati. Anuruddha, however, had never seen men pounding rice or boiling it or taking it out of the boiler, but had seen it only after it had been taken out of the boiler and set before him. Однако Ануруддха никогда не видел как обмолачивают рис, как его варят или вынимают из кастрюли. Он видел только когда его уже вынули из кастрюли и поставили перед ним.
So bhuñjitukāmakāle "bhattaṃ pātiyaṃ uṭṭhahatī"ti saññamakāsi. So Anuruddha formed the opinion, “When one desires to eat, food makes its appearance in a golden bowl.” Поэтому во время обеда у него сложилось мнение: "Еда возникает в тарелке". Тут кавычки в другом месте стоят, поэтому перевод отличается от Burlingame, у которого: "когда человек хочет есть, еда сама возникает в тарелке".
Все комментарии (1)
Evaṃ tayopi te bhattuṭṭhānaṭṭhānaṃ na jānanti. Such was the ignorance of all three princes as to where food comes from. Таково было невежество трёх кшатриев на тему откуда берётся еда.
Tenāyaṃ "ko esa kammanto nāmā"ti pucchitvā, "paṭhamaṃ khettaṃ kasāpetabba"ntiādikaṃ 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. Now when Anuruddha asked the question, “What is this farming? ” he received the following answer, “First the field must be plowed, and after that such and such other things must be done, and these things must be done year after year. ” Said he to himself, “When will the duties connected with farming ever come to an end? When shall we ever have time to enjoy our possessions in peace? ” And because it seemed to him that the duties connected with farming would never come to an end and never cease, he said to his brother, “Well then, if this is the case, you may live the life of a householder. But as for me, I have no use for it. ” Accordingly he approached his mother {1.137} and said to her, “Mother, give me your permission; I wish to become a monk. ” Thrice Anuruddha requested his mother to give him permission to become a monk, and thrice she refused to do so. Finally she said to him, “If your friend King Bhaddiya will become a monk, then you may become a monk with him. ” Accordingly he approached his friend Bhaddiya and said to him, “Friend, whether I shall become a monk or not is conditional upon your becoming a monk. ” Anuruddha urged his friend Bhaddiya with every argument at his command to become a monk, and finally, on the seventh day, obtained Bhaddiya’s promise to become a monk with him. С этого момента есть в Виная Питаке.
Все комментарии (1)
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. So six princes of the Warrior caste, Bhaddiya, king of the Sakyans, Anuruddha, Ānanda, Bhagu, Kimbila, and Devadatta, accompanied by Upāli the barber as seventh man, for seven days enjoyed celestial glory like gods, and then set out with fourfold array, as though on their way to a pleasure-garden. When they reached foreign territory, they turned back their army by royal command, and then entered foreign territory.
Tattha cha khattiyā attano attano ābharaṇāni omuñcitvā bhaṇḍikaṃ katvā, "handa bhaṇe, upāli, nivattassu, alaṃ te ettakaṃ jīvikāyā"ti tassa adaṃsu. There each of the six princes removed his own ornaments, made a bundle of them, and gave them to Upāli, saying, “Now, Upāli, turn back. All this wealth will suffice to provide you with means of livelihood."
So tesaṃ pādamūle parivattitvā paridevitvā tesaṃ āṇaṃ atikkamituṃ asakkonto uṭṭhāya taṃ gahetvā nivatti. Upāli flung himself at their feet, rolled over and over on the ground, and wept bitterly. But not daring to disobey the order, he arose and turned back.
Tesaṃ dvidhā jātakāle, vanaṃ ārodanappattaṃ viya pathavīkampamānākārappattā viya ahosi. When they parted, the forest wept, as it were, and the earth quaked, as it were.
Upāli kappakopi thokaṃ gantvā nivattitvā "caṇḍā kho sākiyā, 'iminā kumārā nippātitā'ti ghāteyyumpi maṃ. When Upāli had gone a little way, he thought to himself, “Harsh and cruel are these Sakyans; they may kill me, thinking I have killed their brethren.
Ime hi nāma sakyakumārā evarūpaṃ sampattiṃ pahāya imāni anagghāni ābharaṇāni kheḷapiṇḍaṃ viya chaḍḍetvā pabbajissanti, kimaṅgaṃ panāha"nti bhaṇḍikaṃ omuñcitvā tāni ābharaṇāni rukkhe laggetvā "atthikā gaṇhantū"ti vatvā tesaṃ santikaṃ gantvā tehi "kasmā nivattosī"ti puṭṭho tamatthaṃ ārocesi. These Sakyan princes have renounced all this splendor, have cast away these priceless ornaments like a mass of saliva, and intend to become monks; {1.138} why not I? ” So saying, he untied the bundle, hung those ornaments on a tree, and said, “Let those who want them take them.” Having so done, he went to the Sakyan princes, and when they asked him why he had turned back, told them the whole story.
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. So the six Sakyan princes took Upāli the barber with them, went to the Teacher, and said to him, “We, Reverend Sir, are proud Sakyans. This man has been a servitor of ours for a long time. Admit him to the Order first; to him first we will offer respectful salutations; so will our pride be humbled. ” Thus first did they cause Upāli the barber to be admitted to the Order, and after that entered the Order themselves.
Tesu āyasmā bhaddiyo teneva antaravassena tevijjo ahosi. Of the six Sakyan princes. Venerable Bhaddiya attained Threefold Knowledge in that very rainy season.
Āyasmā anuruddho dibbacakkhuko hutvā pacchā mahāvitakkasuttaṃ (a. ni. 8.30) sutvā arahattaṃ pāpuṇi. Venerable Anuruddha attained Supernatural Vision, and after listening to the Sutta entitled “The Reflections of a Great Man,” 03 attained Arahatship.
Āyasmā ānando sotāpattiphale patiṭṭhahi. Venerable Ānanda was established in the Fruit of Conversion.
Bhagutthero ca kimilatthero ca aparabhāge vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇiṃsu. Elder Bhagu and Elder Kimbila subsequently developed Spiritual Insight and attained Arahatship.
Devadatto pothujjanikaṃ iddhiṃ patto. Devadatta attained the lower grade of Magic Power.
Aparabhāge satthari kosambiyaṃ viharante sasāvakasaṅghassa tathāgatassa mahanto lābhasakkāro nibbatti. After a time, while the Teacher was in residence at Kosambi, rich gain and honor accrued to the Tathāgata and his company 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. Men entered the monastery bearing in their hands robes, medicines, and other offerings and asked, “Where is the Teacher? Where is the Elder Sāriputta? Where is the Elder Moggallāna? Where is the Elder Kassapa? Where is the Elder Bhaddiya? Where is the Elder Anuruddha? Where is the Elder Ānanda? Where is the Elder Bhagu? Where is the Elder Kimbila? ” So saying, they went about looking at the places where sat the eighty Chief Disciples.
"Devadattatthero kuhiṃ nisinno vā, ṭhito vā"ti pucchanto nāma natthi. Since no one asked, “Where does the Elder Devadatta sit and stand?”
So cintesi – "ahampi etehi saddhiññeva pabbajito, etepi khattiyapabbajitā, ahampi khattiyapabbajito, lābhasakkārahatthā manussā eteyeva pariyesanti, mama nāmaṃ gahetāpi natthi. Devadatta thought to himself, “I became a monk at the same time as these other monks. Even as they are men of the Warrior caste who have become monks, so also am I a man of the Warrior caste who have become a monk. But whereas men bearing rich [28.235] offerings seek out these monks, no one takes my name on his lips.
Kena nu kho saddhiṃ ekato hutvā kaṃ pasādetvā mama lābhasakkāraṃ nibbatteyya"nti. With whom now can I make common cause? With whom can I ingratiate myself, that I may obtain gain and honor for myself? ”
Athassa etadahosi – "ayaṃ kho rājā bimbisāro paṭhamadassaneneva ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhito, na sakkā etena saddhiṃ ekato bhavituṃ, kosalaraññāpi saddhiṃ na sakkā bhavituṃ. Then the following thought occurred to him, “This King Bimbisāra, on the day when he first saw the Buddha, became established in the Fruit of Conversion, together with eleven nahutas of men besides; I cannot make common cause with him. Neither can I make common cause with the king of Kosala.
Ayaṃ kho pana rañño putto ajātasattu kumāro kassaci guṇadose na jānāti, etena saddhiṃ ekato bhavissāmī"ti. But this king’s son Ajātasattu knows no one’s good qualities or bad qualities; I will make common cause 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 tva"nti vutte "ahaṃ devadatto"ti vatvā tassa bhayavinodanatthaṃ taṃ attabhāvaṃ paṭisaṃharitvā saṅghāṭipattacīvaradharo purato ṭhatvā taṃ pasādetvā lābhasakkāraṃ nibbattesi. Accordingly Devadatta departed from Kosambi to Rājagaha, transformed himself into a youth, put four snakes on his hands and feet, put one snake about his neck, coiled one snake about his head as a cushion-rest, placed one snake on one shoulder, and thus arrayed in a girdle of snakes, he descended from the air and seated himself in Ajātasattu’s lap. Ajātasattu was frightened and said, “Who are you? ” “I am Devadatta. ” In order to dispel Ajātasattu’s fear, Devadatta changed his form, stood before Ajātasattu wearing the robe of a monk and carrying a monk’s bowl, ingratiated himself with Ajātasattu, and obtained for himself 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 – "bhagavā, bhante, etarahi jiṇṇo vuḍḍho mahallako, appossukko diṭṭhadhammasukhavihāraṃ anuyuñjatu, ahaṃ bhikkhusaṅghaṃ pariharissāmi, niyyādetha me bhikkhusaṅgha"nti vatvā satthārā kheḷāsakavādena apasādetvā paṭikkhitto anattamano imaṃ paṭhamaṃ tathāgate āghātaṃ bandhitvā pakkāmi. Overcome with the gain and honor he received, Devadatta thought to himself, “It is I who ought to be at the head of the Congregation of Monks. ” Once having allowed this evil thought to spring up in his breast, with the springing up of the evil thought Devadatta lost the power to work miracles. Now at this time the Teacher was preaching the Law to the Congregation at Veḷuvana monastery, and the king was among the Congregation. While the Exalted One was preaching the Law, Devadatta paid obeisance to him, and then rising from his seat, extended his hands in an attitude of reverent salutation and said, “Reverend Sir, the Exalted One is now worn out, stricken with years, and aged; let him live a pleasant life in this world, free from care. I will direct the Congregation of Monks; commit the Congregation of Monks to my hands. ” {1.140} The Teacher, instead of consenting to the arrangement suggested by Devadatta, refused his request and called him a lick-spittle. Therefore Devadatta was highly indignant, and now for the first time conceiving hatred towards the Teacher, departed.
Athassa bhagavā rājagahe pakāsanīyakammaṃ kāresi. The Teacher caused public proclamation to be made concerning Devadatta at Rājagaha.
So "pariccatto dāni ahaṃ samaṇena gotamena, idānissa anatthaṃ karissāmī"ti ajātasattuṃ upasaṅkamitvā, "pubbe kho, kumāra, manussā dīghāyukā, etarahi appāyukā. Devadatta thought to himself, “Now I have been rejected by the monk Gotama; now I will make trouble for him. ” With this thought in mind he approached Ajātasattu and said to him, “Youth, aforetime [28.236] men were long-lived, but 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. This makes it probable that you, being a prince, will soon die. Well then! You kill your father and become king, and I will kill the Exalted One and become Buddha. ” So when Ajātasattu was established in his kingdom, Devadatta hired men to kill the Tathāgata. But the men he hired attained the Fruit of Conversion and turned back. Then Devadatta himself climbed Vulture Peak and said to himself, “I alone will deprive the monk Gotama of life. ” So saying, he split off a piece of rock and hurled it down. But he succeeded only in drawing the Teacher’s blood. Failing in this way also to kill him, he next dispatched the elephant Nālāgiri against the Teacher.
Tasmiṃ āgacchante ānandatthero attano jīvitaṃ satthu pariccajitvā purato aṭṭhāsi. When the elephant approached, the Elder Ānanda offered his own life in behalf of the Teacher and stood in the breach.
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 (jā. 1.15.133 ādayo; 2.21.1 ādayo) – mahāhaṃsa (jā. 2.21.89 ādayo) – kakkaṭakajātakāni (jā. 1.3.49 ādayo) kathesi. The Teacher subdued the elephant, and then departed from the city and went to the monastery. After partaking of the offerings of food brought by countless thousands of lay disciples, he preached in due course to the residents of Rājagaha, one hundred and eighty millions in number, and eighty-four thousand living beings obtained Comprehension of the Law. Said the monks, “How noble is the Venerable Ānanda! When so mighty an elephant approached, he offered his own life {1.141} and stood in front of the Teacher. ” The Teacher, hearing the Elder praised in this wise, said, “Monks, this is not the first time he has renounced his life for my sake; he did the same thing in a previous state of existence,” And in response to a request of the monks he related the Culla Haṁsa, 05 Mahā Haṁsa, 06 and Kakkaṭa 07 Jātakas.
Devadattassāpi kammaṃ neva pākaṭaṃ, tathā rañño mārāpitattā, na vadhakānaṃ payojitattā na silāya paviddhattā pākaṭaṃ ahosi, yathā nāḷāgirihatthino vissajjitattā. Devadatta’s wickedness did not by any means become so notorious from his having compassed the king’s death nor from his hiring murderers to kill the Tathāgata nor from his splitting off the piece of rock, as it did from his letting loose the elephant Nālāgiri.
Tadā hi mahājano "rājāpi devadatteneva mārāpito, vadhakopi payojito, silāpi apaviddhā. For upon that, the people raised a tumult and said, “Devadatta alone had the king killed and hired murderers and cast down the rock.
Idāni pana tena nāḷāgiri vissajjāpito, evarūpaṃ nāma pāpakaṃ gahetvā rājā vicaratī"ti kolāhalamakāsi. But now he has turned the elephant Nālāgiri loose. Behold what manner of evildoer the king has on his hands!”
Rājā mahājanassa kathaṃ sutvā pañca thālipākasatāni nīharāpetvā na puna tassūpaṭṭhānaṃ agamāsi, nāgarāpissa kulaṃ upagatassa bhikkhāmattampi na adaṃsu. The king then, hearing the words of the populace, caused Devadatta’s five hundred cooking-vessels to be removed and did not thereafter minister to his wants. Likewise the citizens did not so much as offer food to him when he 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 khādeyyu"nti. When he had thus lost gain and honor, he determined to live by [28.237] deceit. Therefore he approached the Teacher and made the Five Demands. But the Teacher rejected his demands, saying, “Enough, Devadatta! Whoever so desires, let him be a forest hermit. ” “Brethren, whose words are the nobler, the words of the Tathāgata or the words which I myself have uttered? Very well, Reverend Sir, all their life long monks should be forest-dwellers, beggars, wearers of rags from a dust-heap, living at the foot of a tree, eating neither fish nor flesh.
"Yo dukkhā muccitukāmo, so mayā saddhiṃ āgacchatū"ti vatvā pakkāmi. Whosoever desires release from suffering, let him come with me. ” So saying, Devadatta departed. {1.142}
Tassa vacanaṃ sutvā ekacce navakapabbajitā mandabuddhino "kalyāṇaṃ devadatto āha, etena saddhiṃ vicarissāmā"ti tena saddhiṃ ekato ahesuṃ. Some monks who had but recently retired from the world and who possessed little intelligence, hearing his words, said, “Devadatta spoke fair; let us join him. ” So they joined him.
Iti so pañcasatehi bhikkhūhi saddhiṃ tehi pañcahi vatthūhi lūkhappasannaṃ janaṃ saññāpento kulesu viññāpetvā viññāpetvā bhuñjanto saṅghabhedāya parakkami. Thus Devadatta with his five hundred monks sought to persuade all manner of people, both hardened and believing, to accept the Five Points. And living by soliciting food from various families, he strove to create a schism in the Order.
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. The Exalted One asked him, “Devadatta, is it true, as men say, that you are striving to create schism and heresy in the Order? ” “It is true,” replied Devadatta. Said the Teacher, “Devadatta, it is a grievous thing to create a schism in the Order. ” Continuing, the Teacher admonished him at length. But Devadatta paid no attention to the Teacher’s words. He went forth, and seeing the Venerable Elder Ānanda going his round for alms in Rājagaha, said to him, “Brother Ānanda, from this day forth I shall keep Fast and Chapter apart from the Exalted One, apart from the Order.”
Thero tamatthaṃ bhagavato ārocesi. The Elder told the Exalted One.
Taṃ viditvā satthā uppannadhammasaṃvego hutvā, "devadatto sadevakassa lokassa anatthanissitaṃ attano avīcimhi paccanakakammaṃ karotī"ti vitakketvā – When the Teacher realized the fact, he was filled with righteous indignation and said to himself, “Devadatta is doing that which will be of no profit to him in the Worlds of the Gods and the world of men; that which will cause him to be tormented in the Avīci hell. ” And he reflected,
"Sukarāni asādhūni, attano ahitāni ca; Easy to do are deeds that are evil, deeds that bring harm.
Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkara"nti. (dha. pa. 163) – But the deed that brings welfare, the deed that is good, that truly is hard to do.
Imaṃ gāthaṃ vatvā puna imaṃ udānaṃ udānesi – Having pronounced this Stanza, he then breathed forth the following Solemn Utterance,
"Sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ; Easy to do for the good is the good; the good for the evil man is hard.
Pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkara"nti. (udā. 48; cūḷava. 343); Evil for the evil man is easy to do; evil for the noble is hard.
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. On Fast-day, as Devadatta sat on one side with his own retinue, he said, “Let whoever approves of these Five Points take a ticket. ” [28.238] {1.143} Five hundred Licchavi princes, novices having little gratitude, took tickets. Devadatta took these monks with him and went to Gayāsīsa.
Tassa tattha gatabhāvaṃ sutvā satthā tesaṃ bhikkhūnaṃ ānayanatthāya dve aggasāvake pesesi. When the Teacher heard that he had gone there, he sent forth the two Chief Disciples to bring those monks back.
Te tattha gantvā ādesanāpāṭihāriyānusāsaniyā ceva iddhipāṭihāriyānusāsaniyā ca anusāsantā te amataṃ pāyetvā ādāya ākāsena āgamiṃsu. The Chief Disciples went there, instructed the monks by performing miracles and wonders, caused them to drink the Deathless, and returned through the air, bringing them with them.
Kokālikopi kho "uṭṭhehi, āvuso devadatta, nītā te bhikkhū sāriputtamoggallānehi, nanu tvaṃ mayā vutto 'mā, āvuso, sāriputtamoggallāne vissāsī'ti. Said Kokālika, “Rise, brother Devadatta; Sāriputta and Moggallāna have carried off your monks. Do you not remember my saying to you, ‘Brother, trust not Sāriputta and Moggallāna’?”
Pāpicchā sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā"ti vatvā jaṇṇukena hadayamajjhe pahari, tassa tattheva uṇhaṃ lohitaṃ mukhato uggañchi. Said Devadatta, “Sāriputta and Moggallāna cherish evil desires, are under the control of evil desires. ” As he spoke thus, he struck the center of his heart with his knee, and straightway hot blood burst forth from his mouth.
Āyasmantaṃ pana sāriputtaṃ bhikkhusaṅghaparivutaṃ ākāsena āgacchantaṃ disvā bhikkhū āhaṃsu – "bhante, āyasmā sāriputto gamanakāle attadutiyo gato, idāni mahāparivāro āgacchanto sobhatī"ti. When the monks saw Venerable Sāriputta, surrounded by his retinue of monks, soaring through the air, they said, “Reverend Sir, when Venerable Sāriputta went hence, he went with but a single companion; but now he is returning resplendent with a great retinue.”
Satthā "na, bhikkhave, idāneva sāriputto sobhati, pubbe tiracchānayoniyaṃ nibbattakālepi mayhaṃ putto mama santikaṃ āgacchanto sobhiyevā"ti vatvā – Said the Teacher, “Monks, it is not the first time this has happened; when my son was reborn in the form of an animal, then also did he return to me resplendent. ”
"Hoti sīlavataṃ attho, paṭisanthāravuttinaṃ; All goes well with the virtuous, with those whose disposition is friendly.
Lakkhaṇaṃ passa āyantaṃ, ñātisaṅghapurakkhataṃ; Behold Lakkhaṇa returning at the head of a host of relatives;
Atha passasimaṃ kāḷaṃ, suvihīnaṃva ñātibhī"ti. (jā. 1.1.11) – Then look upon yonder Kāla without relatives.
Idaṃ jātakaṃ kathesi. So saying, he recited the Lakkhaṇa 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 said the monks, “Reverend Sir, they say that Devadatta seats a Chief Disciple on either side of him and imitates you, saying, ‘I will preach the Law with the grace of a Buddha. ’ ” Said the Teacher, “Monks, this is not the first time he has so done; in a previous state of existence also he strove to imitate me, but was not able to do so.
"Api vīraka passesi, sakuṇaṃ mañjubhāṇakaṃ; Vīraka, have you seen a sweet-voiced bird
Mayūragīvasaṅkāsaṃ, patiṃ mayhaṃ saviṭṭhakaṃ. With neck like that of a peacock, my husband Saviṭṭhaka?
"Udakathalacarassa pakkhino, Because he tried to imitate a bird that walks both on water and on land,
Niccaṃ āmakamacchabhojino;
Tassānukaraṃ saviṭṭhako, Saviṭṭhaka
Sevāle paliguṇṭhito mato"ti. (jā. 1.2.107-108) – became entangled in a sevāla-plant and died.
Ādinā jātakaṃ vatvā aparāparesupi divasesu tathānurūpameva kathaṃ ārabbha – Supplying the rest of the story, the Teacher related the Vīraka Jātaka. On succeeding days, with reference to the same subject, the Teacher related the Kandagalaka 12 and Virocana Jātakas: 13 [28.239]
"Acāri vatāyaṃ vitudaṃ vanāni, This garuḍa bird went through the woods
Kaṭṭhaṅgarukkhesu asārakesu; pecking at trees whose branches were soft and rotten.
Athāsadā khadiraṃ jātasāraṃ, At last he came to an acacia-tree, whose wood is always sound,
Yatthabbhidā garuḷo uttamaṅga"nti. (jā. 1.2.120); and broke his head.
"Lasī ca te nipphalikā, matthako ca padālito; Your brains have run out, your head is split open,
Sabbā te phāsukā bhaggā, ajja kho tvaṃ virocasī"ti. (jā. 1.1.143) – All your ribs are broken; to-day you are a pretty sight!
Evamādīni jātakāni kathesi.
Puna "akataññū devadatto"ti kathaṃ ārabbha – Again one day, hearing the remark, “Devadatta was ungrateful,” the Teacher related the Java Sakuṇa Jātaka: 14
"Akaramhasa te kiccaṃ, yaṃ balaṃ ahuvamhase; We did you what service we could.
Migarāja namo tyatthu, api kiñci labhāmase. King of beasts, we render homage to you. May we obtain some favor from you.
"Mama lohitabhakkhassa, niccaṃ luddāni kubbato; Seeing that I hold you fast between my jaws, I who feed upon blood,
Dantantaragato santo, taṃ bahuṃ yampi jīvasī"ti. (jā. 1.4.29-30) – I whose nature is to kill, it is a great deal that you yet live.
Ādīni jātakāni kathesi.
Puna vadhāya parisakkanamassa ārabbha – Again with reference to Devadatta’s going about for the purpose of slaying, he related the Kuruṅga Jātaka: 15
"Ñātametaṃ kuruṅgassa, yaṃ tvaṃ sepaṇṇi siyyasi; It is well known to the antelope, that you let drop the fruit of the sepaṇṇi.
Aññaṃ sepaṇṇi gacchāmi, na me te ruccate phala"nti. (jā. 1.1.21) – Let us go to another sepaṇṇi; your tree likes me not.
Ādīni jātakāni kathesi.
Punadivase "ubhato parihīno devadatto lābhasakkārato ca sāmaññato cā"ti kathāsu pavattamānāsu "na, bhikkhave, idāneva devadatto parihīno, pubbepesa parihīnoyevā"ti vatvā – Again when the discussion took this turn, “Devadatta fell away both from gain and honor and from the high position of a monk,” the Teacher said, “Monks, this is not the first time he has so fallen away; in a previous state of existence also he fell away. ” So saying, he related the Ubhatobhaṭṭha Jātaka: 16 {1.146}
"Akkhī bhinnā paṭo naṭṭho, sakhigehe ca bhaṇḍanaṃ; Your eyes are put out, your garments are lost, in your own house there is strife;
Ubhato paduṭṭhā kammantā, udakamhi thalamhi cā"ti. (jā. 1.1.139) – Your business is ruined in both places, both on water and on land.
Ādīni jātakāni kathesi.
Evaṃ rājagahe viharantova devadattaṃ ārabbha bahūni jātakāni kathetvā rājagahato sāvatthiṃ gantvā jetavane vihāre vāsaṃ kappesi. In this wise did the Teacher, while he was in residence at Rājagaha, relate many Jātakas about Devadatta. From Rājagaha he went to Sāvatthi, and took up his residence at Jetavana monastery.
Devadattopi kho nava māse gilāno pacchime kāle satthāraṃ daṭṭhukāmo hutvā attano sāvake āha – "ahaṃ satthāraṃ daṭṭhukāmo, taṃ me dassethā"ti. Devadatta’s sickness continued for nine months; at the last, desiring to see the Teacher, he said to his own disciples, “I desire to see the Teacher; make it possible for me to see him.” Девять месяцев продолжалась болезнь Дэвадатты, наконец, пожелав увидеть Учителя он сказал своим ученикам: "Я желаю увидеть Учителя, сделайте так, чтобы я смог увидеть его".
"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". They replied, “When you enjoyed good health, you walked at enmity with the Teacher; we will not lead you to him.” Said Devadatta, “Do not destroy me; I have indeed conceived hatred towards the Teacher, but the Teacher has not cherished so much as the tip of a hair’s hatred towards me.” Они отвечали: "Когда вы были здоровы вы разгуливали враждуя с Учителем; мы не поведём вас к нему". Дэвадатта сказал: "Не губите меня, я действительно таил ненависть по отношению к Учителю, но Учитель не имел ко мне и капли ненависти". дословно "ненависть на кончике волоса"
Все комментарии (1)
So hi bhagavā – And in very truth, И Благословенный действительно
"Vadhake devadattamhi, core aṅgulimālake; Towards the murderer Devadatta, towards the robber Aṅgulimāla, к убийце Дэвадатте, разбойнику Ангулимале,
Dhanapāle rāhule ca, sabbattha samamānaso"ti. (apa. thera 1.1.585; mi. pa. 6.6.5) – Towards Dhanapāla and Rāhula, to each and all he manifested an even temper. Дханапале и Рахуле - ко всем им он относился одинаково.
"Dassetha me bhagavanta"nti punappunaṃ yāci. “Let me see the Exalted One,” begged Devadatta again and again; "Дайте мне увидеть Благословенного", - умолял Дэвадатта снова и снова,
Atha naṃ te mañcakenādāya nikkhamiṃsu. so finally they laid him on a litter and started out with him. так что в конце концов его уложили на носилки и двинулись в путь.
Tassa āgamanaṃ sutvā bhikkhū satthu ārocesuṃ – "bhante, devadatto kira tumhākaṃ dassanatthāya āgacchatī"ti. When the monks heard that Devadatta was approaching, they informed the Teacher of the fact, saying, “Reverend Sir, we hear that Devadatta is coming to see you.” Когда монахи услышали, что Дэвадатта приближается, они пошли к Учителю и сказали: "Досточтимый, мы услышали что Дэвадатта приближается чтобы увидеть вас".
"Na, bhikkhave, so tenattabhāvena maṃ passituṃ labhissatī"ti. “Monks, he will not succeed in seeing me in this present existence.” "Монахи, в этом существовании он не сможет увидеть меня".
Devadatto kira pañcannaṃ vatthūnaṃ āyācitakālato paṭṭhāya puna buddhaṃ daṭṭhuṃ na labhati, ayaṃ dhammatā. (It is said that from the moment monks make the Five Demands, they invariably fail to see the Buddhas again.) {1.147} (Якобы Дэвадатта с момента просьбы пяти дополнительных пунктов никоим образом не мог получить возможности увидеть Будду, таково правило). В нашем переводе везде "пунктов". в пали vatthu
Все комментарии (3)
"Asukaṭṭhānañca asukaṭṭhānañca āgato, bhante"ti. “Reverend Sir, he has reached such and such a place; he has reached such and such a place.” "Досточтимый, он уже там-то и там-то, он добрался до такого-то и такого-то места".
"Yaṃ icchati, taṃ karotu, na so maṃ passituṃ labhissatī"ti. “Let him do as he likes; he will never succeed in seeing me again.” "Пусть делает что хочет, он не сможет увидеть меня вновь".
"Bhante, ito yojanamattaṃ āgato, aḍḍhayojanaṃ, gāvutaṃ, jetavanapokkharaṇīsamīpaṃ āgato, bhante"ti. “Reverend Sir, now he is only a league distant, now he is only half a league distant, now he is only a gavuta distant, now he has reached the lotus-tank.” "Досточтимый, сейчас он всего лишь на расстоянии йоджаны, сейчас он на расстоянии в полйоджаны, сейчас он всего лишь на расстоянии гавуты, сейчас он достиг лотосового пруда рощи Джеты".
"Sacepi antojetavanaṃ pavisati, neva maṃ passituṃ labhissatī"ti. “Even if he enters within the Jetavana, he will not succeed in seeing me. ” "Даже если он войдёт в рощу Джеты, он не сможет увидеть меня".
Devadattaṃ gahetvā āgatā jetavanapokkharaṇītīre mañcaṃ otāretvā pokkharaṇiṃ nhāyituṃ otariṃsu. Those who came with Devadatta set the litter down on the bank of the lotus-tank at the Jetavana and descended into the tank to bathe. Те кто шёл с Дэвадаттой опустили носилки на берег лотосового пруда Джетаваны и зашли в воду помыться.
Devadattopi kho mañcato vuṭṭhāya ubho pāde bhūmiyaṃ ṭhapetvā nisīdi. Devadatta arose from his litter and sat down, resting both feet on the ground, Дэвадатта поднялся с носилок и присел, поставив ступни на землю.
Pādā pathaviṃ pavisiṃsu. whereupon his feet sank into the earth. И тут его ступни ушли в землю.
So anukkamena yāva gopphakā, yāva jaṇṇukā, yāva kaṭito, yāva thanato, yāva gīvato pavisitvā hanukaṭṭhikassa bhūmiyaṃ paviṭṭhakāle – By degrees he sank into the earth, first to the ankles, then to the knees, then to the hips, then to the breast, then to the neck. Finally, when his jaw-bone rested on the ground: Мало-помалу он стал уходить под землю: сначала земля поглотила его лодыжки, потом колени, потом бедра, потом грудь, потом шею. Наконец, когда только его челюсть оставалась на земле, он сказал:
"Imehi aṭṭhīhi tamaggapuggalaṃ, With these bones, Preeminent among men, "С этими костями, высшему среди людей,
Devātidevaṃ naradammasārathiṃ; god of gods, charioteer of untamed humanity, величайшему из божеств, проводнику для обуздания людей,
Samantacakkhuṃ satapuññalakkhaṇaṃ, All-seeing, endowed with the auspicious marks of a hundred virtues. всевидящему, наделённому благоприятными знаками сотни благодеяний".
Pāṇehi buddhaṃ saraṇaṃ upemī"ti. (mi. pa. 4.1.3) – with these vital airs, I seek refuge in the Buddha, с этим последним вздохом я иду как к прибежищу к Будде,
Imaṃ gāthamāha. he pronounced the following Stanza. Вот такие строфы произнёс он.
Idaṃ kira ṭhānaṃ disvā tathāgato devadattaṃ pabbājesi. There is a tradition that when the Tathāgata saw that matters had gone thus far, he made a monk of Devadatta. Якобы когда Татхагата видит это положение дел, он принимает Дэвадатту в монахи.
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. And this he did because he became aware of the following, “If he shall remain a layman and not be received into the Order as a monk, inasmuch as he has been guilty of grievous crimes, it will be impossible for him to look forwards with confidence to future existence; but if he shall become a monk, no matter how grievous the crimes he has committed, it will be possible for him to look forwards with confidence to future existence.” Если бы он остался мирянином и не был принят в монахи, то совершив тяжкие преступления он не мог бы с уверенностью ожидать будущее рождение. Но будь он принят в монахи, то каковы бы ни были его преступления, он может с уверенностью ждать будущего рождения. Поняв это Учитель принял его.
So hi ito satasahassakappamatthake aṭṭhissaro nāma paccekabuddho bhavissati, so pathaviṃ pavisitvā avīcimhi nibbatti. (At the end of a hundred thousand cycles of time he will become a Private Buddha named Aṭṭhissara.) When Devadatta had sunk into the earth, he was reborn in the Avīci hell. По истечении ста тысяч циклов вселенной он станет паччекабуддой по имени Аттхиссара. Когда Дэвадатту поглотила земля, он переродился в аду Авичи.
Niccale buddhe aparajjhabhāvena pana niccalova hutvā paccatūti yojanasatike anto avīcimhi yojanasatubbedhamevassa sarīraṃ nibbatti. “Since he sinned against an unchanging Buddha, let him endure torture unchanging;” and such was the torture he suffered. When he had entered the Avīci hell, which is a hundred leagues in extent, his body became a hundred leagues in height. "Поскольку он совершил злодеяние против неизменного Будды, пусть он страдает в неизменном виде" - таковы были его мучения. Попав в ад Авичи, протянувшийся на сто йоджан, тело его стало размеров в сто йоджан в высоту.
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, as far as the outer ear, entered an iron skull; his feet, as far as the ankles, [28.241] entered earth of iron. An iron stake as thick as the trunk of a palmyra-tree proceeded forth from the west wall of the iron shell, pierced the small of his back, came forth from his breast, and penetrated the east wall. Another iron stake proceeded forth from the south wall, pierced his right side, came forth from his left side, and penetrated the north wall. Another iron stake proceeded forth from the top of the iron skull, pierced his skull, came forth from his lower parts, and penetrated earth of iron. Его голова до ушей была погружена в железный череп, его ноги до лодыжек погрузились в землю из железа. Железный кол, толстый как ствол пальмировой пальмы, протянувшись от западной стены железного кожуха пронзил его спину, вышел через грудь и вошёл в восточную стену. Другой железный кол, выйдя из южной стены пронзил его правую сторону, вышел из левой стороны и вошёл в северную стену. Ещё один железный кол, выйдя из верхушки железного черепа пронзил его череп, вышел из нижней части его туловища и вошёл в землю из железа. ayapathaviyaṃ = earth of iron = земля из железа. странно как-то. PED даёт pathavi как синоним paṭhavī (земля)
Все комментарии (1)
Evaṃ so tattha niccalova pacci. In this position, immovable, he suffers this mode of torture. В этом положении, неподвижный, он страдает от мук.
Bhikkhū "ettakaṃ ṭhānaṃ devadatto āgacchanto satthāraṃ daṭṭhuṃ alabhitvāva pathaviṃ paviṭṭho"ti kathaṃ samuṭṭhāpesuṃ. The monks began a discussion, saying, “All this distance came Devadatta, but failed to see the Teacher, and was swallowed up by the earth.” Монахи обсуждали произошедшее, говоря: "Дэвадатта прошёл весь путь, но не смог увидеть Учителя и был поглощён землей".
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 – Said the Teacher, “Monks, this was not the first time Devadatta sinned against me and was swallowed up by the earth; in a previous state of existence also he was swallowed up by the earth,” And by way of illustrating the point, he told the story of an incident in his own previous existence as king of the elephants. He directed aright a man who had lost his way, allowed him to mount his own back, and carried him to a place of safety, only to have the man return to him three successive times and saw off first the tips of his tusks, then the middle, and then the roots. As the man passed out of sight of the Great Creature, he was swallowed up by the earth. Учитель сказал: "Монахи, не впервые Дэвадатта совершил злодеяние против меня и был поглощён землей; ранее он так же был поглощён землей". И чтобы пояснить сказанное он поведал историю о том, что с ним случилось в одном из его предыдущих рождений вожаком слонов. Он указал правильное направление потерявшемуся человеку, позволил ему взобраться к себе на спину и отвёз в безопасное место только для того, чтобы этот человек в течении трёх раз возвращался и отпиливал сначала кончики его бивней, затем их середину, затем корни. Когда человек ушёл из поля зрения Великого Существа, то был поглощён землей.
"Akataññussa posassa, niccaṃ vivaradassino; If one should give the whole earth to an ungrateful man, Если кто-то неблагодарному, постоянно ищущему возможность
Sabbaṃ ce pathaviṃ dajjā, neva naṃ abhirādhaye"ti. (jā. 1.1.72; 1.9.107) – A man who is ever looking for an opportunity, it would not satisfy him. (Sīlava Nāga Jātaka) даёт в руки весь мир, это его не удовлетворит. (Силава Нага джатака)
Idaṃ jātakaṃ kathetvā punapi tatheva kathāya samuṭṭhitāya khantivādibhūte attani aparajjhitvā kalāburājabhūtassa tassa pathaviṃ paviṭṭhabhāvaṃ dīpetuṃ khantivādijātakañca (jā. 1.4.49 ādayo), cūḷadhammapālabhūte attani aparajjhitvā mahāpatāparājabhūtassa tassa pathaviṃ paviṭṭhabhāvaṃ dīpetuṃ cūḷadhammapālajātakañca (jā. 1.5.44 ādayo) kathesi. The discussion reverting to the same subject again and again, in order to illustrate the swallowing up of Devadatta by the earth in his existence as Kalāburājā for an offense against himself in his existence as Khantivādi, he related the Khantivādi Jātaka. Again, in order to illustrate the swallowing up of Devadatta by the earth in his existence as Mahāpatāparājā for an offense against himself in his existence as Culla Dhammapāla, he related the Culla Dhammapāla 19 Jātaka. Когда эта джатака была рассказана, дискуссия вновь и вновь возвращалась к той же теме и чтобы показать поглощение Дэвадатты землёй когда он был рождён правителем по имени Калабу и совершил злодеяние против Благословенного, который тогда родился учителем терпения, он рассказал Кхантивади джатаку. И также чтобы показать поглощение Дэвадатты землёй когда он был рождён правителем Махапатапой и совершил злодеяние против Благословенного, который тогда родился Чуллой Дхаммапалой, он рассказал Чулла Дхаммапала джатаку.
Pathaviṃ paviṭṭhe pana devadatte mahājano haṭṭhatuṭṭho dhajapaṭākakadaliyo ussāpetvā puṇṇaghaṭe ṭhapetvā "lābhā vata no"ti mahantaṃ chaṇaṃ anubhoti. Now when Devadatta was swallowed up by the earth, the populace was pleased and delighted, and raising flags and banners and plantain-trees and setting up brimming jars, held high festival, saying, “His death is indeed our great gain.” Когда земля поглотила Дэвадатту люди обрадовались этому; довольные, они украсили всё вокруг флагами, знаменами и пальмовыми ветвями, установили наполненные до краев чаши и стали праздновать, говоря: "Его смерть безусловно наша большая удача".
Tamatthaṃ bhagavato ārocesuṃ. When the monks reported this incident to the Exalted One, Когда монахи рассказали о случившемся Благословенному,
Bhagavā "na, bhikkhave, idāneva devadatte mate mahājano tussati, pubbepi tussiyevā"ti vatvā sabbajanassa appiye caṇḍe pharuse bārāṇasiyaṃ piṅgalaraññe nāma mate mahājanassa tuṭṭhabhāvaṃ dīpetuṃ – the Exalted One said, “Monks, this is not the first time the populace has rejoiced at Devadatta’s death; [28.242] in times past also the populace rejoiced thereat. ” And when he had thus spoken, to illustrate the rejoicing of the populace at the death of King Piṅgala of Benāres, a man who was hated by all the people for his harshness and cruelty, Благословенный сказал: "Монахи, не впервые народ празднует смерть Дэвадатты, в прошлом народ тоже праздновал её". И сказав это он, чтобы пояснить свои слова рассказал о праздненствах, устроенных по случаю смерти короля Пингалы из Варанаси, человека, которого все ненавидели за его жестокость и злобу.
"Sabbo jano hiṃsito piṅgalena, All the people suffered harm at the hands of Piṅgala; Все люди страдали от вреда, который причинял Пингала
Tasmiṃ mate paccayā vedayanti; so soon as he was dead they recovered confidence. и только после его смерти они вновь обрели спокойствие.
Piyo nu te āsi akaṇhanetto, Was he of the yellow eyes dear to you? Этот желтоглазый был дорог тебе?
Kasmā tuvaṃ rodasi dvārapāla. Why do you weep, porter? Почему ты плачешь, слуга?
"Na me piyo āsi akaṇhanetto, He of the yellow eyes was not dear to me; Этот желтоглазый не был мне дорог,
Bhāyāmi paccāgamanāya tassa; I fear to think of his return. Я боюсь, что он вернется.
Ito gato hiṃseyya maccurājaṃ, Now that he has gone hence, he may harm the king of death, Ведь уйдя отсюда он может причинить вред королю смерти :-)))))))
Все комментарии (1)
So hiṃsito āneyya puna idhā"ti. (jā. 1.2.179-180) – and the king of death thus harmed may send him back again. и из-за этого вреда король смерти может выслать его сюда опять.
Idaṃ piṅgalajātakaṃ kathesi. he related the Piṅgala Jātaka. Так он рассказал Пингала джатаку.
Bhikkhū satthāraṃ pucchiṃsu – "idāni, bhante, devadatto kuhiṃ nibbatto"ti? Finally the monks asked the Teacher, “Now, Reverend Sir, tell us where Devadatta was reborn.” Под конец монахи спросили Благословенного: "Досточтимый, скажите нам где переродился Дэвадатта".
"Avīcimahāniraye, bhikkhave"ti. “Monks, he was reborn in the Avīci hell.” "Монахи, он переродился в аду Авичи".
"Bhante, idha tappanto vicaritvā puna gantvā tappanaṭṭhāneyeva nibbatto"ti. “Reverend Sir, during his life here on earth he suffered, and when he went hence he was reborn in a place of suffering.” "Досточтимый, здесь он мучался и уйдя туда он переродился в месте, полном мучений".
"Āma, bhikkhave, pabbajitā vā hontu gahaṭṭhā vā, pamādavihārino ubhayattha tappantiyevā"ti vatvā imaṃ gāthamāha – “Yes, monks, they that abide in Heedlessness, be they monks or laymen, suffer in both places. ” So saying, he pronounced the following Stanza, "Да, монахи, те кто пребывают в беспечности, будь то монахи или миряне, мучаются в обоих мирах". Сказав это, он произнёс следующие строки:
17.
"Idha tappati pecca tappati, pāpakārī ubhayattha tappati; 17. Here he suffers, after death he suffers; the evildoer suffers in both places. 17. Здесь он мучается и после смерти мучается; в обоих мирах мучается злодей.
Pāpaṃ me katanti tappati, bhiyyo tappati duggatiṃ gato"ti. He suffers to think, “I have done evil;” yet more does he suffer, gone to a place of suffering. Он мучается, думая: "Я совершил зло", ещё больше он мучается, попав в дурной удел".
Tattha idha tappatīti idha kammatappanena domanassamattena tappati.
Peccāti paraloke pana vipākatappanena atidāruṇena apāyadukkhena tappati.
Pāpakārīti nānappakārassa pāpassa kattā.
Ubhayatthāti iminā vuttappakārena tappanena ubhayattha tappati nāma.
Pāpaṃ meti so hi kammatappanena kappanto "pāpaṃ me kata"nti tappati.
Taṃ appamattakaṃ tappanaṃ, vipākatappanena pana tappanto bhiyyo tappati duggatiṃ gato atipharusena tappanena ativiya tappatīti.
Gāthāpariyosāne bahū sotāpannādayo ahesuṃ.
Desanā mahājanassa sātthikā jātāti.
Devadattavatthu dvādasamaṃ.

13. Sumanādevīvatthu Палийский оригинал

14. Dvesahāyakabhikkhuvatthu Палийский оригинал

Комментарии к собранию кратких наставлений Далее >>