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11,12 строфы - История старшего монаха Сарипутты Палийский оригинал

пали E.W. Burlingame - english Васильев А.К., правки khantibalo - русский Комментарии
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.
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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"
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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.
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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.
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 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.
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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 обрёл плод 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".
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"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".
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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 моими главными и лучшими учениками." Эта история также присутствует в Виная Питаке и там catuparisamajjhe nisinno (сидя посреди четырёхчастного собрания) опущено.
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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 почтительно поприветствовали учителя, сели в стороне и сказали: " почтенный, мы хотели бы получить оставление мирской жизни в присутствии Благословенного, мы хотели бы получить полное членство в монашеской общине".
"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 целомудренную 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).
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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?
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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"
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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. t 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.
Desanāpariyosāne ṭhapetvā saradatāpasaṃ sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu, satthā "etha, bhikkhavo"ti hatthaṃ pasāresi. Then the Teacher, manifesting the infinite power of a Buddha, began to preach the Law, 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.
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