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21,22,23 строфы - Чанда Паджджота получил пять средств передвижения Палийский оригинал
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| Appamādoamatapadanti imaṃ dhammadesanaṃ satthā kosambiṃ upanissāya ghositārāme viharanto sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ, māgaṇḍiyappamukhānañca etissā pañcannaṃ ñātisatānaṃ maraṇabyasanaṃ ārabbha kathesi. | This religious instruction was given by the Teacher while he was in residence at Ghosita monastery near Kosambi, and it was with reference to the loss by death of the five hundred women led by Sāmāvatī and of Māgandiyā and her five hundred kinswomen. From beginning to end the story is as follows: | ||
| Tatrāyaṃ anupubbikathā – atīte allakapparaṭṭhe allakapparājā nāma, veṭhadīpakaraṭṭhe veṭhadīpakarājā nāmāti ime dve daharakālato paṭṭhāya sahāyakā hutvā ekācariyakule sippaṃ uggaṇhitvā attano attano pitūnaṃ accayena chattaṃ ussāpetvā āyāmena dasadasayojanike raṭṭhe rājāno ahesuṃ. | Once upon a time King Allakappa ruled over the kingdom of Allakappa and King Veṭhadīpaka ruled over the kingdom of Veṭhadīpaka. They had been intimate friends since their boyhood-days and had received their education in the house of the same teacher. On the death of their fathers they raised the royal parasol and became rulers of kingdoms, each of which was ten leagues in extent. | ||
| Te kālena kālaṃ samāgantvā ekato tiṭṭhantā nisīdantā nipajjantā mahājanaṃ jāyamānañca jīyamānañca mīyamānañca disvā "paralokaṃ gacchantaṃ anugacchanto nāma natthi, antamaso attano sarīrampi nānugacchati, sabbaṃ pahāya gantabbaṃ, kiṃ no gharāvāsena, pabbajissāmā"ti mantetvā rajjāni puttadārānaṃ niyyādetvā isipabbajjaṃ pabbajitvā himavantappadese vasantā mantayiṃsu – "mayaṃ rajjaṃ pahāya pabbajitā, na jīvituṃ asakkontā. | As they met from time to time, and stood and sat and lay down to sleep together, and watched the multitudes being born into the world and dying again, they came to the conclusion, “When a man goes to the world beyond he can take nothing with him: {1.162} he must leave everything behind him when he goes thither; even his own body does not follow him; of what use to us is the life of the householder? Let us retire from the world.” | ||
| Te mayaṃ ekaṭṭhāne vasantā apabbajitasadisāyeva homa, tasmā visuṃ vasissāma. | Accordingly they resigned their kingdoms to son and wife, retired from the world, adopted the life of ascetics, and took up their residence in the Himālaya country. | ||
| Tvaṃ etasmiṃ pabbate vasa, ahaṃ imasmiṃ pabbate vasissāmi. | Although we have renounced our kingdoms and retired from the world, we shall encounter no difficulty in gaining a living; but if we reside together in the same place, our life will be quite unlike the life of ascetics; therefore let us live apart. You live on this mountain; I will live on that. Every fortnight, on fast-day, we will meet together.” | ||
| Anvaḍḍhamāsaṃ pana uposathadivase ekato bhavissāmā"ti. | Every fortnight, on fast-day, we will meet together.” | ||
| Atha kho nesaṃ etadahosi – "evampi no gaṇasaṅgaṇikāva bhavissati, tvaṃ pana tava pabbate aggiṃ jāleyyāsi, ahaṃ mama pabbate aggiṃ jālessāmi, tāya saññāya atthibhāvaṃ jānissāmā"ti. | Then this thought occurred to them, “Under this arrangement [28.248] neither of us will be in regular communication with the other; but in order that each of us may know whether the other is living or not, you light a fire on your mountain, and I will light a fire on mine.” | ||
| Te tathā kariṃsu. | And this they did. | ||
| Atha aparabhāge veṭhadīpakatāpaso kālaṃ katvā mahesakkho devarājā hutvā nibbatto. | After a time the ascetic Veṭhadīpaka died and was reborn as a prince of deities of mighty power | ||
| Tato aḍḍhamāse sampatte aggiṃ adisvāva itaro "sahāyako me kālakato"ti aññāsi. | A fortnight later Allakappa saw no fire on the mountain and knew that his comrade was dead. | ||
| Itaropi nibbattakkhaṇeyeva attano devasiriṃ oloketvā kammaṃ upadhārento nikkhamanato paṭṭhāya attano tapacariyaṃ disvā "gantvā mama sahāyakaṃ passissāmī"ti taṃ attabhāvaṃ vijahitvā maggikapuriso viya tassa santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. | As soon as ever Veṭhadīpaka was reborn, he surveyed his own heavenly glory, considered the deeds of his former existence, reviewed the austerities he had performed from the day when he retired from the world, and said to himself, “I will go see my comrade.” Accordingly he laid aside his form as a deity, disguised himself as a wayfarer, went to Allakappa, paid obeisance to him, and stood respectfully on one side. | ||
| Atha naṃ so āha – "kuto āgatosī"ti? | Allakappa said to him, “Whence have you come?” | ||
| "Maggikapuriso ahaṃ, bhante, dūratova āgatomhi. | “I am a wayfarer, Reverend Sir; I have come a long distance. | ||
| Kiṃ pana, bhante, ayyo imasmiṃ ṭhāne ekakova vasati, aññopi koci atthī"ti? | But, Reverend Sir, does your honor reside entirely alone in this place? Is there no one else here?” | ||
| "Atthi me eko sahāyako"ti. | I have a single comrade.” | ||
| "Kuhiṃ so"ti? | “Where is he?” | ||
| "Etasmiṃ pabbate vasati, uposathadivase pana aggiṃ na jāleti, mato nūna bhavissatī"ti. | He resides on that mountain; but as he failed to light a fire on fast-day, I know he must be dead.” | ||
| "Evaṃ, bhante"ti? | Is that so, Reverend Sir?” | ||
| "Evamāvuso"ti. | That is so, brother.” | ||
| "Ahaṃ so, bhante"ti. | “I am he, Reverend Sir.” | ||
| "Kuhiṃ nibbattosī"ti? | “Where were you reborn?” | ||
| "Devaloke mahesakkho devarājā hutvā nibbattosmi, bhante, 'ayyaṃ passissāmī'ti puna āgatomhi. | “Reverend Sir, I was reborn in the World of the Gods as a prince of deities of mighty power. I have returned to see your honor. | ||
| Api nu kho ayyānaṃ imasmiṃ ṭhāne vasantānaṃ koci upaddavo atthī"ti? | Does your honorable self reside in this place undisturbed, or are you subject to some annoyance?” | ||
| "Āma, āvuso, hatthī nissāya kilamāmī"ti. | Yes, brother, I am bothered to death by the elephants.” | ||
| "Kiṃ vo, bhante, hatthī karontī"ti? | “Reverend Sir, what do the elephants do to trouble you?” | ||
| "Sammajjanaṭṭhāne laṇḍaṃ pātenti, pādehi bhūmiyaṃ paharitvā paṃsuṃ uddharanti, svāhaṃ laṇḍaṃ chaḍḍento paṃsuṃ samaṃ karonto kilamāmī"ti. | “They drop dung on the ground I have swept clean, and they stamp with their feet and kick up the dust. What with removing the dung and smoothing the ground, I am all worn out.” | ||
| "Kiṃ pana tesaṃ anāgamanaṃ icchathā"ti? | “Well, would you like to keep them away?” | ||
| "Āmāvuso"ti. | Yes, brother.” | ||
| "Tena hi tesaṃ anāgamanaṃ karissāmī"ti tāpasassa hatthikantavīṇañceva hatthikantamantañca adāsi. | “Well then, I will provide you with means whereby you can keep them away.” | ||
| Dadanto ca pana vīṇāya tisso tantiyo dassetvā tayo mante uggaṇhāpetvā "imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā oloketumpi asakkontā hatthī palāyanti, imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā pacchato olokentā olokentā palāyanti, imaṃ tantiṃ paharitvā imasmiṃ mante vutte hatthiyūthapati piṭṭhiṃ upanāmento āgacchatī"ti ācikkhitvā, "yaṃ vo ruccati, taṃ kareyyāthā"ti vatvā tāpasaṃ vanditvā pakkāmi. | Accordingly Veṭhadīpaka gave Allakappa a lute to charm elephants with and likewise taught him spells for charming elephants. Now as he presented the lute to him, he showed him three strings and taught him three spells. “Strike this string,” said he, “and utter this spell, and the elephants will turn and run away without so much as daring even to look at you; strike this string and utter this spell, and they will turn and run away, eyeing you at every step; strike this string and utter this spell, and the leader of the herd will come up and offer you his back. Now do as you like.” With these words he departed. | ||
| Tāpaso palāyanamantaṃ vatvā palāyanatantiṃ paharitvā hatthī palāpetvā vasi. | Thereafter the ascetic lived in peace, driving the elephants away by uttering the proper spell and striking the proper string. | ||
| Tasmiṃ samaye kosambiyaṃ pūrantappo nāma rājā hoti. | At this time Parantapa was king of Kosambi. | ||
| So ekadivasaṃ gabbhiniyā deviyā saddhiṃ bālasūriyatapaṃ tappamāno abbhokāsatale nisīdi. | One day he was sitting out in the open air basking himself in the rays of the newly risen sun, and beside him sat his queen, great with child. | ||
| Devī rañño pārupanaṃ satasahassagghanikaṃ rattakambalaṃ pārupitvā nisinnā raññā saddhiṃ samullapamānā rañño aṅgulito satasahassagghanikaṃ rājamuddikaṃ nīharitvā attano aṅguliyaṃ pilandhi. | The queen was wearing the king’s cloak, a crimson blanket worth a hundred thousand pieces of money; and as she sat there conversing with the king she removed from the king’s finger the royal signet, worth a hundred thousand pieces of money, and slipped it on her own. | ||
| Tasmiṃ samaye hatthiliṅgasakuṇo ākāsena gacchanto dūrato rattakambalapārupanaṃ deviṃ disvā "maṃsapesī"ti saññāya pakkhe vissajjetvā otari. | Just at that moment a monster bird with a bill as big as an elephant’s trunk came soaring through the air. Seeing the queen and mistaking her for a piece of meat, he spread his wings and swooped down. | ||
| Rājā tassa otaraṇasaddena bhīto uṭṭhāya antonivesanaṃ pāvisi. | When the king heard the bird swoop down, he sprang to his feet and entered the royal palace. | ||
| Devī garugabbhatāya ceva bhīrukajātikatāya ca vegena gantuṃ nāsakkhi. | But the queen, because she was great with child and because she was of a timid nature, was unable to make haste. | ||
| Atha naṃ so sakuṇo ajjhappatto nakhapañjare nisīdāpetvā ākāsaṃ pakkhandi. | The bird pounced upon her, caught her up in the cage of his talons, and soared away with her into the air. | ||
| Te kira sakuṇā pañcannaṃ hatthīnaṃ balaṃ dhārenti. | (These birds are said to possess the strength of five elephants; | ||
| Tasmā ākāsena netvā yathārucitaṭṭhāne nisīditvā maṃsaṃ khādanti. | they are therefore able to convey their victims through the air, settle wherever they wish, and devour their flesh.) | ||
| Sāpi tena nīyamānā maraṇabhayabhītā cintesi – "sacāhaṃ viravissāmi, manussasaddo nāma tiracchānagatānaṃ ubbejanīyo, taṃ sutvā maṃ chaḍḍessati. | As the queen was being carried away by the bird, terrified though she was with the fear of death, she preserved her presence of mind and thought to herself, “Animals stand in great fear of the human voice. Therefore if I cry out, this bird will drop me the instant he hears the sound of my voice. | ||
| Evaṃ sante saha gabbhena jīvitakkhayaṃ pāpuṇissāmi, yasmiṃ pana ṭhāne nisīditvā maṃ khādituṃ ārabhissati, tatra naṃ saddaṃ katvā palāpessāmī"ti. | But in that case I should accomplish only my own destruction and that of my unborn child. If, however, I wait until he settles somewhere and begins to eat, then I can make a noise and frighten him away.” | ||
| Sā attano paṇḍitatāya adhivāsesi. | Through her own wisdom, therefore, she kept patience and endured. | ||
| Tadā ca himavantapadese thokaṃ vaḍḍhitvā maṇḍapākārena ṭhito eko mahānigrodho hoti. | Now there stood at that time in the Himālaya country a banyan-tree which, although of brief growth, had attained great size {1.165} and was like a pavilion in form; | ||
| So sakuṇo migarūpādīni tattha netvā khādati, tasmā tampi tattheva netvā viṭapabbhantare ṭhapetvā āgatamaggaṃ olokesi. | and to this tree that bird was accustomed to convey the carcasses of wild animals and eat them. To this very tree, therefore, the bird conveyed the queen, lodged her in a fork of the tree, and watched the path leading to the tree | ||
| Āgatamaggolokanaṃ kira tesaṃ dhammatā. | (It is the nature of these birds, we are told, to watch the path leading to their tree.) | ||
| Tasmiṃ khaṇe devī, "idāni imaṃ palāpetuṃ vaṭṭatī"ti cintetvā ubho hatthe ukkhipitvā pāṇisaddañceva mukhasaddañca katvā taṃ palāpesi. | At that moment the queen, thinking to herself, “Now is the time to frighten him away,” raised both her hands, clapped them together and shouted, and frightened the bird away. | ||
| Athassā sūriyatthaṅgamanakāle gabbhe kammajavātā caliṃsu. | At sunset the pains of travail came upon her, | ||
| Sabbadisāsu gajjanto mahāmegho uṭṭhahi. | and at the same time from all the four quarters of heaven arose a great storm. | ||
| Sukhedhitāya rājamahesiyā "mā bhāyi, ayye"ti vacanamattampi alabhamānāya dukkhaparetāya sabbarattiṃ niddā nāma nāhosi. | he delicate queen, half dead with suffering, with no one beside her to say to her, “Fear not, lady,” slept not at all throughout the night. | ||
| Vibhātāya pana rattiyā valāhakavigamo ca aruṇuggamanañca tassā gabbhavuṭṭhānañca ekakkhaṇeyeva ahosi. | s the night grew bright, the clouds scattered, the dawn came, and her child was born at one and the same moment. | ||
| Sā meghautuñca pabbatautuñca aruṇautuñca gahetvā jātattā puttassa utenoti nāmaṃ akāsi. | Because the child was born at the time (utu) of a storm, at the time when she was upon a mountain, and at the time when the sun rose, she named her son Udena. | ||
| Allakappatāpasassapi kho tato avidūre vasanaṭṭhānaṃ hoti. | Not far from that tree was the place of residence of the ascetic Allakappa. | ||
| So pakatiyāva vassadivase sītabhayena phalāphalatthāya vanaṃ na pavisati, taṃ rukkhamūlaṃ gantvā sakuṇehi khāditamaṃsānaṃ aṭṭhiṃ āharitvā koṭṭetvā rasaṃ katvā pivati. | Now on rainy days it was the custom of the ascetic not to go into the forest for fruits and berries, for fear of the cold. Instead he used to go to the foot of the tree and gather up the bones from which the birds had picked the flesh; then he would pound the bones, make broth of them, and drink the broth. | ||
| Tasmā taṃ divasaṃ "aṭṭhiṃ āharissāmī"ti tattha gantvā rukkhamūle aṭṭhiṃ pariyesento upari dārakasaddaṃ sutvā ullokento deviṃ disvā "kāsi tva"nti vatvā "mānusitthimhī"ti. | On that very day, therefore, he went there to get bones. As he was picking up bones at the foot of the tree, he heard the voice of a child in the branches above. Looking up, he saw the queen. “Who are you?” said he. “I am a woman.” | ||
| "Kathaṃ āgatāsī"ti? | “How did you get there?” | ||
| "Hatthiliṅgasakuṇenānītāmhī"ti vutte "otarāhī"ti āha. | “A monster bird brought me here.” “Come down,” said he. | ||
| "Jātisambhedato bhāyāmi, ayyā"ti. | “Your honor, I am afraid to come down on account of difference of caste.” | ||
| "Kāsi tva"nti? | “Of what caste are you?” | ||
| "Khattiyāmhī"ti. | “Of the Warrior caste.” | ||
| "Ahampi khattiyoyevā"ti. | “I am also of the Warrior caste.” | ||
| "Tena hi khattiyamāyaṃ kathehī"ti. | “Well then, give me the password of the Warrior caste.” | ||
| So khattiyamāyaṃ kathesi. | He did so. | ||
| "Tena hi āruyha puttaṃ me otārehī"ti. | . “Well then, climb up and set down my boy.” | ||
| So ekena passena abhiruhanamaggaṃ katvā abhiruhitvā dārakaṃ gaṇhi. | Finding a way to climb the tree on one side, he climbed up and took the boy in his arms; | ||
| "Mā maṃ hatthena chupī"ti ca vutte taṃ achupitvāva dārakaṃ otāresi. | obeying the queen’s behest not to touch her with his hand, he set the boy down; | ||
| Devīpi otari. | then the queen herself came down. | ||
| Atha naṃ assamapadaṃ netvā sīlabhedaṃ akatvāva anukampāya paṭijaggi, nimmakkhikamadhuṃ āharitvā sayaṃjātasāliṃ āharitvā yāguṃ pacitvā adāsi. | The ascetic conducted the queen along the path to his hermitage and cared for her tenderly without in any way violating his vow of chastity. | ||
| Evaṃ tasmiṃ paṭijaggante sā aparabhāge cintesi – "ahaṃ neva āgatamaggaṃ jānāmi, na gamanamaggaṃ jānāmi, imināpi me saddhiṃ vissāsamattampi natthi. | He brought honey free from flies and gave it to her; he brought rice grown in his own field and prepared broth and gave it to her. Thus did he minister to her needs. | ||
| Sace panāyaṃ amhe pahāya katthaci gamissati, ubhopi idheva maraṇaṃ pāpuṇissāma, yaṃkiñci katvā imassa sīlaṃ bhinditvā yathā maṃ na muñcati, tathā taṃ kātuṃ vaṭṭatī"ti. | After a time she thought to herself, “For my part I know neither the way to come nor the way to go, nor can I repose absolute confidence even in this ascetic. Now if he were to leave us and go elsewhere, we should both perish right here. I must by some means seduce him to violate his vow of chastity, so that he will not abandon us. | ||
| Atha naṃ dunnivatthaduppārutadassanena palobhetvā sīlavināsaṃ pāpesi. | Accordingly she displayed herself before him with under and upper garments in disarray, and thus seduced him to violate his vow of chastity; | ||
| Tato paṭṭhāya dvepi samaggavāsaṃ vasiṃsu. | thenceforth the two lived together. | ||
| Athekadivasaṃ tāpaso nakkhattayogaṃ ullokento pūrantappassa nakkhattamilāyanaṃ disvā "bhadde kosambiyaṃ pūrantapparājā mato"ti āha. | One day, as the ascetic was observing a conjunction of a constellation with one of the lunar mansions, he saw the occultation of Parantapa’s star. “ “My lady,” said he, “Parantapa, king of Kosambi, is dead.” | ||
| "Kasmā, ayya, evaṃ vadesi? | “Noble sir, why do you speak thus? | ||
| Kiṃ te tena saddhiṃ āghāto atthī"ti? | Why do you bear ill-will against him?” | ||
| "Natthi, bhadde, nakkhattamilāyanamassa disvā evaṃ vadāmī"ti, sā parodi. | “I bear him no ill-will, my lady. I say this because I have just seen the occultation of his star.” She burst into tears. | ||
| Atha naṃ "kasmā rodasī"ti pucchitvā tāya tassa attano sāmikabhāve akkhāte āha – "mā, bhadde, rodi, jātassa nāma niyato maccū"ti. | “Why do you weep?” he asked. Тhen she told him that Parantapa was her own husband. The ascetic replied, “Weep not, my lady; whoever is born is certain to die.” | ||
| "Jānāmi, ayyā"ti vutte "atha kasmā rodasī"ti? | “I know that, noble sir.” “Then why do you weep?” | ||
| "Putto me kulasantakassa rajjassa anucchaviko, 'sace tatra abhavissa, setacchattaṃ ussāpayissa. | “I weep, noble sir, because it pains me to think, ‘To my son belongs the sovereignty by right of succession; had he been there, he would have raised the white parasol; | ||
| Idāni mahājāniko vata jāto'ti sokena rodāmi, ayyā"ti. | ow he has become one of the common herd.’ | ||
| "Hotu, bhadde, mā cintayi, sacassa rajjaṃ patthesi, ahamassa rajjalabhanākāraṃ karissāmī"ti. | “Never mind, my lady; be not disturbed. If you desire that he shall receive the sovereignty, I will devise some means by which he shall receive it.” | ||
| Athassa hatthikantavīṇañceva hatthikantamante ca adāsi. | Accordingly the ascetic gave the boy the lute to charm elephants with and likewise taught him the spells for charming elephants. | ||
| Tadā anekāni hatthisahassāni āgantvā vaṭarukkhamūle nisīdanti. | Now at that time many thousands of elephants came and sat at the foot of the banyan-tree. | ||
| Atha naṃ āha – "hatthīsu anāgatesuyeva rukkhaṃ abhiruhitvā tesu āgatesu imaṃ mantaṃ vatvā imaṃ tantiṃ pahara, sabbe nivattitvā oloketumpi asakkontā palāyissanti, atha otaritvā āgaccheyyāsī"ti. | So the ascetic said to the boy, “Climb the tree before the elephants come, and when they come, utter this spell and strike this string, and they will all turn and run away, without even so much as daring to look at you; then descend and come to me.” | ||
| So tathā katvā āgantvā taṃ pavattiṃ ārocesi. | The boy did as he was told, and then went and told the ascetic. | ||
| Atha naṃ dutiyadivase āha – "ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, sabbe nivattitvā olokentā palāyissantī"ti. | On the second day the ascetic said to him, “To-day utter this spell and strike this string, if you please, and they will turn and run away, eyeing you at every step.” | ||
| Tadāpi tathā katvā āgantvā ārocesi. | On that day also the boy did as he was told, and then went and told the ascetic. | ||
| Atha naṃ tatiyadivase āha – "ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, yūthapati piṭṭhiṃ upanāmento āgamissatī"ti. | |||
| Tadāpi tathā katvā ārocesi. | |||
| Athassa mātaraṃ āmantetvā, "bhadde, puttassa te sāsanaṃ vadehi, ettova gantvā rājā bhavissatī"ti āha. | Then the ascetic addressed the mother, saying, “My lady, give your son his message and he will go hence and become king.” | ||
| Sā puttaṃ āmantetvā, "tāta, tvaṃ kosambiyaṃ pūrantapparañño putto, maṃ sagabbhaṃ hatthiliṅgasakuṇo ānesī"ti vatvā senāpatiādīnaṃ nāmāni ācikkhitvā "asaddahantānaṃ imaṃ pitu pārupanakambalañceva pilandhanamuddikañca dasseyyāsī"ti vatvā uyyojesi. | So she addressed her son, saying, “You must say, ‘I am the son of King Parantapa of Kosambi; a monster bird carried me off.’ Then you must utter the names of the commander-in-chief and the other generals. If they still refuse to believe you, you must show them this blanket which was your father’s cloak and this signet-ring which he wore on his finger.” With these words she dismissed him. | ||
| Kumāro tāpasaṃ "idāni kiṃ karomī"ti āha. | The boy said to the ascetic, “Now what shall I do?” | ||
| "Rukkhassa heṭṭhimasākhāya nisīditvā imaṃ mantaṃ vatvā imaṃ tantiṃ pahara, jeṭṭhakahatthī te piṭṭhiṃ upanāpetvā upasaṅkamissati, tassa piṭṭhiyaṃ nisinnova raṭṭhaṃ gantvā rajjaṃ gaṇhāhī"ti. | The ascetic replied, “Seat yourself on the lowest branch of the tree, utter this spell and strike this string, and the leader of the elephants will approach and offer you his back. Seat yourself on his back, go to your kingdom, and take the sovereignty.” | ||
| So mātāpitaro vanditvā tathā katvā āgatassa hatthino piṭṭhiyaṃ nisīditvā kaṇṇe mantayi – "ahaṃ kosambiyaṃ pūrantapparañño putto, pettikaṃ me rajjaṃ gaṇhitvā dehi sāmī"ti. | The boy did reverence to his parents, and following the instructions of the ascetic, seated himself on the back of the elephant and whispered in his ear, “I am the son of King Parantapa of Kosambi. Get me and give me the sovereignty which I have inherited from my father.” | ||
| So taṃ sutvā "anekāni hatthisahassāni sannipatantū"ti hatthiravaṃ ravi, anekāni hatthisahassāni sannipatiṃsu. | When the elephant heard that, he trumpeted, “Let many thousands of elephants assemble;”and many thousands of elephants assembled. | ||
| Puna "jiṇṇā hatthī paṭikkamantū"ti hatthiravaṃ ravi, jiṇṇā hatthī paṭikkamiṃsu. | Again a second time he trumpeted, “Let the old, weak elephants retire;” and the old, weak elephants retired. | ||
| Puna "atitaruṇā hatthī nivattantū"ti hatthiravaṃ ravi, tepi nivattiṃsu. | The third time he trumpeted, “Let those that are very young retire;” and they also retired. | ||
| So anekehi yūthahatthisahasseheva parivuto paccantagāmaṃ patvā "ahaṃ rañño putto, sampattiṃ patthayamānā mayā saddhiṃ āgacchantū"ti āha. | So the boy went forth, surrounded by many thousands of warrior-elephants, and reaching a village on the frontier, proclaimed, “I am the son of the king;let those who desire worldly prosperity come with me.” | ||
| "Tato paṭṭhāya manussānaṃ saṅgahaṃ karonto gantvā nagaraṃ parivāretvā 'yuddhaṃ vā me detu, rajjaṃ vā"'ti sāsanaṃ pesesi. | Levying forces as he proceeded, he invested the city and sent the following message to the citizens, “Give me battle or the kingdom.” | ||
| Nāgarā āhaṃsu – "mayaṃ dvepi na dassāma. | The citizens answered, “We will give neither. | ||
| Amhākañhi devī garugabbhā hatthiliṅgasakuṇena nītā, tassā atthibhāvaṃ vā natthibhāvaṃ vā mayaṃ na jānāma. | Our queen was carried off by a monster bird when she was great with child, and we know not whether she is alive or dead. | ||
| Yāva tassā pavattiṃ na suṇāma. | So long as we hear no news of her, | ||
| Tāva neva yuddhaṃ dassāma, na rajja"nti. | we will give neither battle nor the kingdom.” | ||
| Tadā kira taṃ paveṇirajjaṃ ahosi. | At that time, we are told, the kingdom was handed down from father to son.) | ||
| Tato kumāro "ahaṃ tassā putto"ti vatvā senāpatiādīnaṃ nāmāni kathetvā tathāpi asaddahantānaṃ kambalañca muddikañca dassesi. | Thereupon the boy said, “I am her son.” So saying, he uttered the names of the commander-in-chief and the other generals, and when they still refused to believe him, showed the blanket and the ring. | ||
| Te kambalañca muddikañca sañjānitvā nikkaṅkhā hutvā dvāraṃ vivaritvā taṃ rajje abhisiñciṃsu. | They recognized the blanket and the ring, opened the gates, and sprinkled him king. | ||
| Ayaṃ tāva utenassa uppatti. | |||
| Allakapparaṭṭhe pana dubbhikkhe jīvituṃ asakkonto eko kotuhaliko nāma manusso kāpiṃ nāma taruṇaputtañca kāḷiṃ nāma bhariyañca ādāya "kosambiṃ gantvā jīvissāmī"ti pātheyyaṃ gahetvā nikkhami. | Once upon a time there was a famine in the kingdom of Ajita, and a man named Kotūhalaka, unable to get a living, took his young son Kāpi and his wife Kāḷi, and thinking, “I will go to Kosambi and get a living there,” set out with provisions for the journey | ||
| "Ahivātarogena mahājane marante disvā nikkhamī"tipi vadantiyeva. | There are also those who say that he left his home because the people were dying of intestinal disease.) | ||
| Te gacchantā pātheyye parikkhīṇe khudābhibhūtā dārakaṃ vahituṃ nāsakkhiṃsu. | As they proceeded on their journey, their provisions gave out, and finally they were so overcome with hunger that they were not able to carry the boy. | ||
| Atha sāmiko pajāpatiṃ āha – "bhadde, mayaṃ jīvantā puna puttaṃ labhissāma, chaḍḍetvā naṃ gacchāmā"ti. | hereupon the husband said to his wife, “Wife, if we live, we shall have another son. Let us cast this child away and continue our journey alone.” | ||
| Mātu hadayaṃ nāma mudukaṃ hoti. | There is a proverb, “A mother’s heart is tender,” and so it was with this woman. | ||
| Tasmā sā āha – "nāhaṃ jīvantameva puttaṃ chaḍḍetuṃ sakkhissāmī"ti. | She replied, “I could never cast away a living child.” | ||
| "Atha kiṃ karomā"ti? | “Well, what shall we do?” | ||
| "Vārena naṃ vahāmā"ti. | “Carry him by turns.” | ||
| Mātā attano vāre pupphadāmaṃ viya naṃ ukkhipitvā ure nipajjāpetvā aṅkena vahitvā pituno deti. | When the mother’s turn came, she would lift the child like a wreath of flowers, clasp him to her breast, or carry him on her hip, finally giving him back to his father. | ||
| Tassa taṃ gahetvā gamanakāle chātakatopi balavatarā vedanā uppajji. | When the father took the child, no matter where he held him he suffered more intense pain than ever from hunger. | ||
| So punappunaṃ āha – "bhadde, mayaṃ jīvantā puttaṃ labhissāma, chaḍḍema na"nti. | Again and again he said to his wife, “Wife, if we live, we shall have another son. Let us cast this child away.” | ||
| Sāpi punappunaṃ paṭikkhipitvā paṭivacanaṃ nādāsi. | But this the mother steadfastly refused to do. | ||
| Dārako vārena parivattiyamāno kilanto pitu hatthe niddāyi. | Finally the child became so tired from being passed back and forth that he fell asleep in the arms of his father. | ||
| So tassa niddāyanabhāvaṃ ñatvā mātaraṃ purato katvā ekassa gacchassa heṭṭhā paṇṇasanthare taṃ nipajjāpetvā pāyāsi. | When the father observed that he was asleep, allowing the mother to precede him, he went and laid the child on a couch of leaves under a bush, immediately resuming his journey. | ||
| Mātā nivattitvā olokentī puttaṃ adisvā, "sāmi, kuhiṃ me putto"ti pucchi. | The mother turned, looked back, and not seeing the child, asked, “Husband, where is my son?” | ||
| "Ekassa me gacchassa heṭṭhā nipajjāpito"ti. | I laid him down under a certain bush.” | ||
| "Sāmi, mā maṃ nāsayi, puttaṃ vinā jīvituṃ na sakkhissāmi, ānehi me putta"nti uraṃ paharitvā paridevi. | “Husband, do not kill me. Without my son I cannot live. Bring my son back to me.” nd she smote upon her breast and wept. | ||
| Atha naṃ nivattitvā ānesi. | So the husband retraced his steps, recovered the child, and brought him back to her. | ||
| Puttopi antarāmagge mato hoti. | |||
| Iti so ettake ṭhāne puttaṃ chaḍḍetvā tassa nissandena bhavantare satta vāre chaḍḍito. | (In consequence of having cast away his child on this one occasion, Kotūhalaka was himself cast away seven times in a later existence. | ||
| "Pāpakammaṃ nāmetaṃ appaka"nti na avamaññitabbaṃ. | Let no one regard an evil deed lightly, saying, “It is only a small matter.”) | ||
| Te gacchantā ekaṃ gopālakulaṃ pāpuṇiṃsu. | Continuing their journey, they came to the house of a certain herdsman. | ||
| Taṃ divasañca gopālakassa dhenumaṅgalaṃ hoti. | On that day, as it happened, one of the herdsman’s cows had calved, and the herdsman was about to hold the customary festival in honor of the event | ||
| Gopālakassa gehe nibaddhaṃ eko paccekabuddho bhuñjati. | Now a certain Private Buddha was accustomed to take his meals in the house of the hersdman. | ||
| So taṃ bhojetvā maṅgalamakāsi. | The herdsman, after providing the Private Buddha with food, celebrated the cow-festival | ||
| Bahu pāyāso paṭiyatto hoti. | with an abundant supply of rice-porridge. | ||
| Gopālako te āgate disvā, "kuto āgatatthā"ti pucchitvā sabbaṃ pavattiṃ sutvā mudujātiko kulaputto tesu anukampaṃ katvā bahukena sappinā pāyāsaṃ dāpesi. | When the herdsman saw the visitors, he asked them, “Whence have you come?” They told him the whole story, whereupon the tender-hearted youth took pity on them and saw to it that they were given rice-porridge with a plentiful supply of ghee. | ||
| Bhariyā "sāmi, tayi jīvante ahampi jīvāmi nāma, dīgharattaṃ ūnodarosi, yāvadatthaṃ bhuñjāhī"ti sappiñca dadhiñca tadabhimukhaññeva katvā attanā mandasappinā thokameva bhuñji. | The wife said to the husband, “Husband, if only you can live, I can live. For a long time you have not had sufficient food. Now eat to your heart’s content.” So saying, she set the ghee and curds before him, eating only a little of the ghee herself. | ||
| Itaro bahuṃ bhuñjitvā sattaṭṭhadivase chātatāya āhārataṇhaṃ chindituṃ nāsakkhi. | The husband ate heartily; but so intense was the hunger from which he had suffered during the preceding seven or eight days that he was unable to satisfy it. | ||
| Gopālako tesaṃ pāyāsaṃ dāpetvā sayaṃ bhuñjituṃ ārabhi. | When the herdsman had seen to it that they were provided with rice-porridge, he began himself to eat. | ||
| Kotuhaliko taṃ olokento nisīditvā heṭṭhāpīṭhe nipannāya sunakhiyā gopālakena vaḍḍhetvā diyyamānaṃ pāyāsapiṇḍaṃ disvā "puññā vatāyaṃ sunakhī, nibaddhaṃ evarūpaṃ bhojanaṃ labhatī"ti cintesi. | Now under the herdsman’s stool lay a bitch he had raised, and as the herdsman sat there eating, he fed her with morsels of rice-porridge. Kotūhalaka watched him feed her and thought to himself, “Fortunate indeed is that bitch to get such food to eat!” | ||
| So rattibhāge taṃ pāyāsaṃ jīrāpetuṃ asakkonto kālaṃ katvā tassā sunakhiyā kucchimhi nibbatti. | Kotūhalaka was unable to digest the rice-porridge he had eaten, died during the night, and received a new existence in the womb of that very bitch. | ||
| Athassa bhariyā sarīrakiccaṃ katvā tasmiṃyeva gehe bhatiṃ katvā taṇḍulanāḷiṃ labhitvā pacitvā paccekabuddhassa patte patiṭṭhāpetvā, "dāsassa vo pāpuṇātū"ti vatvā cintesi – "mayā idheva vasituṃ vaṭṭati, nibaddhaṃ, ayyo, idhāgacchati, deyyadhammo hotu vā, mā vā, devasikaṃ vandantī veyyāvaccaṃ karontī cittaṃ pasādentī bahuṃ puññaṃ pasavissāmī"ti. | His wife performed the funeral ceremonies over his body, and remaining in that very house, worked for hire. Receiving a pint-pot of rice, she cooked it and placed it in the bowl of the Private Buddha, saying, “May these grains of rice bring a reward to your servant.” And she thought to herself, “It would be well for me to remain right here. The Private Buddha comes here regularly; and whether there be alms or not, I shall have the privilege of paying obeisance to him each day and of ministering to him. By so doing I shall obtain peace of mind and earn much merit.” | ||
| Sā tattheva bhatiṃ karontī vasi. | And she remained right there working for hire. | ||
| Sāpi sunakhī chaṭṭhe vā sattame vā māse ekameva kukkuraṃ vijāyi. | After six or seven months the bitch gave birth to a single pup. | ||
| Gopālako tassa ekadhenuyā khīraṃ dāpesi. | The herdsman reserved the milk of one cow for the pup, | ||
| So na cirasseva vaḍḍhi. | and in no long time he grew to be a fine big dog. | ||
| Athassa paccekabuddho bhuñjanto nibaddhaṃ ekaṃ bhattapiṇḍaṃ deti. | When the Private Buddha ate his meal, he invariably gave him a portion of his rice; | ||
| So bhattapiṇḍaṃ nissāya paccekabuddhe sinehamakāsi. | and because of this the dog became deeply attached to the Private Buddha. | ||
| Gopālakopi nibaddhaṃ dve vāre paccekabuddhassupaṭṭhānaṃ yāti. | Now the herdsman was accustomed to go regularly twice each day to wait upon the Private Buddha, and the dog always went with him. | ||
| Gacchantopi antarāmagge vāḷamigaṭṭhāne daṇḍena gacche ca bhūmiñca paharitvā "susū"ti tikkhattuṃ saddaṃ katvā vāḷamige palāpeti. | On the way was a lair of wild beasts, and the herdsman used to frighten the wild beasts away by striking bushes and ground with a stick and calling out three times, “Su! su!” | ||
| Sunakhopi tena saddhiṃ gacchati. | |||
| So ekadivasaṃ paccekabuddhaṃ āha – "bhante, yadā me okāso na bhavissati, tadā imaṃ sunakhaṃ pesessāmi, tena saññāṇena āgaccheyyāthā"ti. | One day he said to the Private Buddha, “Reverend Sir, in case at any time I should be unable to come, I will send this dog for you. Therefore if I send him, please understand that I wish you to come.” | ||
| Tato paṭṭhāya anokāsadivase, "gaccha, tāta, ayyaṃ ānehī"ti sunakhaṃ pesesi. | A few days later the herdsman found it inconvenient to go in person. He therefore sent the dog in his place, saying, “Boy, go bring his reverence back.” | ||
| So ekavacaneneva pakkhanditvā sāmikassa gacchapothanabhūmipothanaṭṭhāne tikkhattuṃ bhussitvā tena saddena vāḷamigānaṃ palātabhāvaṃ ñatvā pātova sarīrapaṭijagganaṃ katvā paṇṇasālaṃ pavisitvā nisinnassa paccekabuddhassa vasanaṭṭhānaṃ gantvā paṇṇasāladvāre tikkhattuṃ bhussitvā attano āgatabhāvaṃ jānāpetvā ekamante nipajjati, paccekabuddhe velaṃ sallakkhetvā nikkhante bhussanto purato gacchati. | At the mere word of the herdsman the dog started off. Where he had seen his master stop and strike bushes and ground, the dog also stopped and barked three times; and when he was sure that his barking had frightened away the wild beasts, he went on. Early in the morning, having attended to nature’s needs, he entered the hut of leaves and grass, went to the place where the Private Buddha sat, barked three times by way of announcing his arrival, and then lay down at one side. | ||
| Antarantarā paccekabuddho taṃ vīmaṃsanto aññaṃ maggaṃ paṭipajjati. | By this the Private Buddha knew that it was time for him to go, and therefore started out. | ||
| Athassa purato tiriyaṃ ṭhatvā bhussitvā itaramaggameva naṃ āropeti. | The dog ran before him, barking constantly. | ||
| Athekadivasaṃ aññaṃ maggaṃ paṭipajjitvā tena purato tiriyaṃ ṭhatvā vāriyamānopi anivattitvā sunakhaṃ pādena paharitvā pāyāsi. | From time to time the Private Buddha tested the dog by taking the wrong path; but every time he did so the dog, by standing across the path and barking, intimated to him to take the other path. | ||
| Sunakho tassa anivattanabhāvaṃ ñatvā nivāsanakaṇṇe ḍaṃsitvā ākaḍḍhanto itaramaggameva naṃ āropesi. | One day the Private Buddha took the wrong path, and when the dog tried to stop him, without turning back, he pushed away the dog with his foot and went on. | ||
| Evaṃ so tasmiṃ balavasinehaṃ uppādesi. | The dog, perceiving that he did not intend to turn back, took the hem of his undergarment in his teeth and dragged him along until he brought him to the right path. Such was the strength of the affection of the dog for the Private Buddha. | ||
| Tato aparabhāge paccekabuddhassa cīvaraṃ jīri. | Later on the Private Buddha’s robe wore out. | ||
| Athassa gopālako cīvaravatthāni adāsi. | When the herdsman provided him with materials for a new set of robes, | ||
| Tamenaṃ paccekabuddho āha – "āvuso, cīvaraṃ nāma ekakena kātuṃ dukkaraṃ, phāsukaṭṭhānaṃ gantvā kāressāmī"ti. | he Private Buddha said to him, “Brother, it is difficult for a person all alone to make a robe. I will go to a convenient place and have it made for me.” | ||
| "Idheva, bhante, karothā"ti. | “Make it right here, Reverend Sir.” | ||
| "Na sakkā, āvuso"ti. | “No, brother, I cannot.” | ||
| "Tena hi, bhante, mā ciraṃ bahi vasitthā"ti. | “Well then, Reverend Sir, do not take up your residence far from here.” | ||
| Sunakho tesaṃ kathaṃ suṇantova aṭṭhāsi, paccekabuddhopi "tiṭṭha, upāsakā"ti gopālakaṃ nivattāpetvā vehāsaṃ abbhuggantvā gandhamādanābhimukho pāyāsi. | The dog stood listening to every word they said. The Private Buddha said, “Wait a moment, brother.” Thereupon, leaving the herdsman behind, he flew up into the air and departed in the direction of Gandhamādana. | ||
| Sunakhassa taṃ ākāsena gacchantaṃ disvā bhukkaritvā ṭhitassa tasmiṃ cakkhupathaṃ vijahante hadayaṃ phalitvā mato. | When the dog saw him flying through the air, he began to bark and howl, and he kept this up until the Private Buddha gradually faded from view, whereupon his heart broke. | ||
| Tiracchānā kira nāmete ujujātikā honti akuṭilā. | |||
| Manussā pana aññaṃ hadayena cintenti, aññaṃ mukhena kathenti. | |||
| Tenevāha – "gahanañhetaṃ, bhante, yadidaṃ manussā, uttānakañhetaṃ, bhante, yadidaṃ pasavo"ti (ma. ni. 2.3). | Therefore said the Exalted One to a monk, “The ways of men are past finding out, but the ways of the beasts are easy to discover.” 04) | ||
| Iti so tāya ujucittatāya akuṭilatāya kālaṃ katvā tāvatiṃsabhavane nibbatto accharāsahassaparivuto mahāsampattiṃ anubhosi. | So when the dog died, he was reborn, because of his straightforwardness and lack of deceit, in the World of the Thirty-three with a retinue of a thousand celestial nymphs, and there he enjoyed glory and bliss unspeakable. | ||
| Tassa kaṇṇamūle mantayantassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ chādeti. | When he but whispered, his voice carried a distance of sixteen leagues; when he spoke in an ordinary tone, he could be heard all over the city of the gods, a city ten thousand leagues in extent. | ||
| Tenevassa "ghosakadevaputto"ti nāmaṃ ahosi. | |||
| "Kissa panesa nissando"ti. | (Do you ask, “Of what was this the consequence?” | ||
| Paccekabuddhe pemena bhukkaraṇassa nissando. | It was because he barked and howled for love of the Private Buddha.) | ||
| So tattha na ciraṃ ṭhatvā cavi. | Remaining in the World of the Thirty-three for no long time, he passed from that state of existence. | ||
| Devalokato hi devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavanti. | (Deities pass from the World of the Gods through four causes: exhaustion of life, exhaustion of merit, exhaustion of food, and anger. | ||
| Tattha yena bahuṃ puññakammaṃ kataṃ hoti, so devaloke uppajjitvā yāvatāyukaṃ ṭhatvā uparūpari nibbattati. | He that has earned much merit is reborn in the World of the Gods, remains there during the term allotted to him, and is then reborn higher and higher. | ||
| Evaṃ āyukkhayena cavati nāma. | Thus he passes through “exhaustion of life.” | ||
| Yena parittaṃ puññaṃ kataṃ hoti, tassa rājakoṭṭhāgāre pakkhittaṃ ticatunāḷimattaṃ dhaññaṃ viya antarāva taṃ puññaṃkhīyati, antarāva kālaṃ karoti. | He that has earned little merit soon exhausts that merit, just as three or four pint-pots of rice tossed into a royal storehouse disappear; and he therefore soon dies. | ||
| Evaṃ puññakkhayena cavati nāma. | Thus he passes through “exhaustion of merit.” | ||
| Aparopi kāmaguṇe paribhuñjamāno satisammosena āhāraṃ aparibhuñjitvā kilantakāyo kālaṃ karoti. | Still a third, while enjoying the pleasures of sense, fails through confusion of memory to partake of food, and the strength of his body being thereby impaired, dies. | ||
| Evaṃ āhārakkhayena cavati nāma. | Thus he passes through “exhaustion of food.” | ||
| Aparopi parassa sampattiṃ asahanto kujjhitvā kālaṃ karoti. | A fourth, jealous of the glory of another, becomes angry and dies. | ||
| Evaṃ kopena cavati nāma. | Thus he passes through “anger.”) | ||
| Ayaṃ pana kāmaguṇe paribhuñjanto muṭṭhassati hutvā āhārakkhayena cavi, cavitvā ca pana kosambiyaṃ nagarasobhiniyā kucchimhi paṭisandhiṃ gaṇhi. | Ghosaka, while enjoying the pleasures of sense, became forgetful, passed, through exhaustion of food, from the World of the Thirty-three, and was conceived in the womb of a courtezan of Kosambi. | ||
| Sāpi jātadivase "kiṃ eta"nti dāsiṃ pucchitvā, "putto, ayye"ti vutte – "handa, je, imaṃ dārakaṃ kattarasuppe āropetvā saṅkārakūṭe chaḍḍehī"ti chaḍḍāpesi. | On the day when the courtezan gave birth to the child, she asked her slave-woman, “What is it?” “A son, my lady.” “Very well, put this boy into an old winnowing basket and cast him away on the dust-heap.” Thus she caused him to be cast away. | ||
| Nagarasobhiniyo hi dhītaraṃ paṭijagganti, na puttaṃ. | Courtezans will bestow care on a daughter, but not on a son, | ||
| Dhītarā hi tāsaṃ paveṇī ghaṭīyati. | for it is through a daughter that their line of business is maintained.) | ||
| Dārakaṃ kākāpi sunakhāpi parivāretvā nisīdiṃsu. | Crows and dogs surrounded the child and huddled about him; | ||
| Paccekabuddhe sinehappabhavassa bhukkaraṇassa nissandena ekopi upagantuṃ na visahi. | but in consequence of his barking and howling for love of the Private Buddha, not one dared to approach him. | ||
| Tasmiṃ khaṇe eko manusso bahi nikkhanto taṃ kākasunakhasannipātaṃ disvā, "kiṃ nu kho eta"nti gantvā dārakaṃ disvā puttasinehaṃ paṭilabhitvā "putto me laddho"ti gehaṃ nesi. | At that moment a man came out and saw the crows and dogs all huddled together. “What does this mean?” thought he to himself, going nearer. When he saw the boy, he immediately took a fancy to him, and saying to himself, “I have gained a son,” he picked the boy up and took him home with him. | ||
| Tadā kosambakaseṭṭhi rājakulaṃ gacchanto rājanivesanato āgacchantaṃ purohitaṃ disvā, "kiṃ, ācariya, ajja te tithikaraṇanakkhattayogo olokito"ti pucchi. | Now the treasurer of Kosambi happened at that time to go to the royal palace. Seeing the house-priest returning from the royal residence, he asked him, “Teacher, have you observed a conjunction of a constellation with one of the lunar mansions to-day?” | ||
| "Āma, mahāseṭṭhi, amhākaṃ kiṃ aññaṃ kiccanti? | “Yes, great treasurer. What else have we to do?” | ||
| Janapadassa kiṃ bhavissatī"ti? | “What will happen to the country?” | ||
| "Aññaṃ natthi, imasmiṃ pana nagare ajja jātadārako jeṭṭhakaseṭṭhi bhavissatī"ti. | “Only this: a boy has been born in this city to-day who will one day become the principal treasurer.” | ||
| Tadā seṭṭhino bhariyā garugabbhā hoti. | As the treasurer’s wife was at that time great with child, | ||
| Tasmā so sīghaṃ gehaṃ purisaṃ pesesi – "gaccha bhaṇe, jānāhi naṃ vijātā vā, no vā"ti. | he immediately sent a messenger to his house, saying, “Go find out whether or not she has given birth to a child.” | ||
| "Na vijāyatī"ti sutvā rājānaṃ disvāva vegena gehaṃ gantvā kāḷiṃ nāma dāsiṃ pakkositvā sahassaṃ datvā, "gaccha je, imasmiṃ nagare upadhāretvā sahassaṃ datvā ajja jātadārakaṃ gaṇhitvā ehī"ti. | He received the answer that she had not yet given birth to a child. Therefore, as soon as he had seen the king, he went home quickly, summoned a slave-woman named Kāḷī, gave her a thousand pieces of money, and said, “Go scour this city, find the boy that was born to-day, and bring him hither to me.” | ||
| Sā upadhārentī taṃ gehaṃ gantvā dārakaṃ disvā, "ayaṃ dārako kadā jāto"ti gahapatāniṃ pucchitvā "ajja jāto"ti vutte, "imaṃ mayhaṃ dehī"ti ekakahāpaṇaṃ ādiṃ katvā mūlaṃ vaḍḍhentī sahassaṃ datvā taṃ ānetvā seṭṭhino dassesi. | While she was scouring the city, she came to the house where the child was and asked the mistress of the house, “When was this boy born?” “To-day.” “Give him to me,” said she, first offering a penny and gradually increasing the amount until finally, by offering a thousand pieces of money, she obtained him. Then she took him with her and presented him to the treasurer. | ||
| Seṭṭhi "sace me dhītā vijāyissati, tāya naṃ saddhiṃ nivesetvā seṭṭhiṭṭhānassa sāmikaṃ karissāmi. | The treasurer gave him a home in his house, thinking to himself, “If a daughter is born to me, I will marry her to this boy and make him treasurer; | ||
| Sace me putto vijāyissati, māressāmi na"nti cintetvā taṃ gehe kāresi. | but if a son is born to me, I will kill him.” | ||
| Athassa bhariyā katipāhaccayena puttaṃ vijāyi. | After a few days his wife gave birth to a son. | ||
| Seṭṭhi "imasmiṃ asati mama puttova seṭṭhiṭṭhānaṃ labhissati, idāneva taṃ māretuṃ vaṭṭatī"ti cintetvā kāḷiṃ āmantetvā, "gaccha, je, vajato gunnaṃ nikkhamanavelāya vajadvāramajjhe imaṃ tiriyaṃ nipajjāpehi, gāviyo naṃ madditvā māressanti, madditāmadditabhāvaṃ panassa ñatvā ehī"ti āha. | Thereupon the treasurer thought to himself, “If only this foundling did not exist, my own son would obtain the post of treasurer. I had best kill him immediately.” So he said to Kāḷī, “Carry this child to the cattle-pen, and when it is time for the cattle to come out, lay him across the doorway, and the cattle will trample him to death. Observe whether or not they trample him to death, and then come back and tell me.” | ||
| Sā gantvā gopālakena vajadvāre vivaṭamatteyeva taṃ tathā nipajjāpesi. | She carried the child to the cattle-pen, and as soon as the door was opened, laid him across the doorway. | ||
| Gogaṇajeṭṭhako usabho aññasmiṃ kāle sabbapacchā nikkhamantopi taṃ divasaṃ sabbapaṭhamaṃ nikkhamitvā dārakaṃ catunnaṃ pādānaṃ antare katvā aṭṭhāsi. | Now at other times the leader of the herd, the bull, came out last of all; but on this particular day he came out first, inclosed the boy with his four feet, and stood stock still. | ||
| Anekasatagāviyo usabhassa dve passāni ghaṃsantiyo nikkhamiṃsu. | Several hundred cows came out on either side of the bull, rubbing against his flanks as they passed. | ||
| Gopālakopi "ayaṃ usabho pubbe sabbapacchā nikkhamati, ajja pana sabbapaṭhamaṃ nikkhamitvā vajadvāramajjhe niccalova ṭhito, kiṃ nu kho eta"nti cintetvā gantvā tassa heṭṭhā nipannaṃ dārakaṃ disvā puttasinehaṃ paṭilabhitvā, "putto me laddho"ti gehaṃ nesi. | The herdsman thought to himself, “Hitherto this bull has always gone out last of all, but to-day he went out first and stood stock still in the doorway of the pen. What can this mean?” Going near, he saw the boy lying under the bull. Immediately taking a fancy to him, he said to himself, “I have gained a son,” and picking him up, he carried him home. | ||
| Kāḷī gantvā seṭṭhinā pucchitā tamatthaṃ ārocetvā, "gaccha, naṃ puna sahassaṃ datvā ānehī"ti vuttā sahassaṃ datvā puna ānetvā adāsi. | Kāḷī went back to the treasurer and in answer to his question told him what had happened. Said the treasurer, “Go to the herdsman, give him these thousand pieces of money, and bring the child back to me again.” | ||
| Atha naṃ āha – "amma, kāḷi imasmiṃ nagare pañca sakaṭasatāni paccūsakāle uṭṭhāya vāṇijjāya gacchanti, tvaṃ imaṃ netvā cakkamagge nipajjāpehi, goṇā vā naṃ maddissanti, cakkā vā chindissanti, pavattiṃ cassa ñatvāva āgaccheyyāsī"ti. | So she brought the child back again and gave him to the treasurer. Then he said to her, “Good Kāḷī, five hundred carts start from this city at dawn on a trading expedition. Take this child and lay him in the track of the wheels. Either the oxen will trample him under their feet or the wheels will crush him to death. Observe what happens to him, and then return to me.” | ||
| Sā taṃ netvā cakkamagge nipajjāpesi. | She took the child and laid him down in the track of the wheels. | ||
| Tadā sākaṭikajeṭṭhako purato ahosi. | The leader of the caravan came first; | ||
| Athassa goṇā taṃ ṭhānaṃ patvā dhuraṃ chaḍḍesuṃ, punappunaṃ āropetvā pājiyamānāpi purato na gacchiṃsu. | but when his oxen reached the place where the child lay, they threw off the yoke. but when his oxen reached the place where the child lay, they threw off the yoke. Again and again the leader replaced the yoke and tried to drive the oxen forwards; but as often as he did so, they threw off the yoke and refused to move. | ||
| Evaṃ tassa tehi saddhiṃ vāyamantasseva aruṇaṃ uṭṭhahi. | He was still struggling with them when the sun rose. | ||
| So "kiṃ nāmetaṃ goṇā kariṃsū"ti maggaṃ olokento dārakaṃ disvā, "bhāriyaṃ vata me kamma"nti cintetvā, "putto me laddho"ti tuṭṭhamānaso taṃ gehaṃ nesi. | “Why have the oxen acted thus?” thought he. He looked at the road and saw the boy. “Oh, what a grievous wrong I have done!” thought he. His heart was filled with joy at the thought, “I have gained a son,” and picking up the boy, he carried him off. | ||
| Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, "gaccha, naṃ puna sahassaṃ datvā ānehī"ti vuttā tathā akāsi. | Kāḷī went back to the treasurer and in answer to his question told him what had happened. Said the treasurer, “Go to the caravan-leader, give him a thousand pieces of money, and bring the child back to me again.” | ||
| Atha naṃ so āha – "idāni naṃ āmakasusānaṃ netvā gacchantare nipajjāpehi, tattha sunakhādīhi vā khādito, amanussehi vā pahaṭo marissati, mātāmatabhāvañcassa jānitvāva āgaccheyyāsī"ti. | When she had so done, he said to her, “Now carry him to the burning-ground and lay him in the bushes. There he will either be eaten by dogs or attacked by demons, and he will die. As soon as you know whether or not he is dead, return to me.” | ||
| Sā taṃ netvā tattha nipajjāpetvā ekamante aṭṭhāsi. | She took the child, laid him in the bushes, and stood at one side. | ||
| Taṃ sunakho vā kāko vā amanusso vā upasaṅkamituṃ nāsakkhi. | But neither dog nor crow nor demon dared to approach him. | ||
| "Nanu cassa neva mātā na pitā na bhātikādīsu koci rakkhitā nāma atthi, ko taṃ rakkhatī"ti? | (Pray, if he had neither mother nor father nor brother nor other kinsman to protect him, what was it that did protect him? | ||
| Sunakhakāle paccekabuddhe sinehena pavattitabhukkaraṇamattameva taṃ rakkhati. | All that protected him was his howling for love of the Private Buddha in his former existence as a dog.) | ||
| Atheko ajapālako anekasahassā ajā gocaraṃ nento susānapassena gacchati. | |||
| Ekā ajā paṇṇāni khādamānā gacchantaraṃ paviṭṭhā dārakaṃ disvā jaṇṇukehi ṭhatvā dārakassa thanaṃ adāsi, ajapālakena "he he"ti sadde katepi na nikkhami. | A certain she-goat made her way into the bushes eating leaves and grass, and seeing the boy, knelt down and gave him suck. The goatherd called, “He! he!” but she did not come out. | ||
| So "yaṭṭhiyā naṃ paharitvā nīharissāmī"ti gacchantaraṃ paviṭṭho jaṇṇukehi ṭhatvā dārakaṃ khīraṃ pāyantiṃ ajiṃ disvā dārake puttasinehaṃ paṭilabhitvā, "putto me laddho"ti ādāya pakkāmi. | Thereupon he said to himself, “I will beat her with my stick and bring her out.” So saying, he made his way into the bushes. And there he saw the she-goat on her knees, giving suck to the boy. He immediately took a fancy to the boy, and saying to himself, “I have gained a son,” picked him up and carried him off. | ||
| Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, "gaccha, taṃ puna sahassaṃ datvā ānehī"ti vuttā tathā akāsi. | āḷī went back to the treasurer and in answer to his question told him what had happened. Said the treasurer, “Go to the goatherd, give him a thousand pieces of money, and bring the child back to me again.” | ||
| Atha naṃ āha – "amma kāḷi, imaṃ ādāya corapapātapabbataṃ abhiruhitvā papāte khipa, pabbatakucchiyaṃ paṭihaññamāno khaṇḍākhaṇḍiko hutvā bhūmiyaṃ patissati, matāmatabhāvañcassa ñatvāva āgaccheyyāsī"ti. | Kāḷī went back to the treasurer and in answer to his question told him what had happened. Said the treasurer, “Go to the goatherd, give him a thousand pieces of money, and bring the child back to me again.” When she had so done, he said to her, “Good Kāḷī, take this child with you, climb the mountain that is known as Robbers’ Cliff, and throw him down the precipice. He will strike against the sides of the ravine and be dashed to pieces when he reaches the bottom. As soon as you know whether or not he is dead, return to me.” | ||
| Sā taṃ tattha netvā pabbatamatthake ṭhatvā khipi. | She carried the child to Robbers’ Cliff, and standing at the top of the mountain, threw him down. | ||
| Taṃ kho pana pabbatakucchiṃ nissāya mahāveḷugumbo pabbatānusāreneva vaḍḍhi, tassa matthakaṃ ghanajāto jiñjukagumbo avatthari. | Now there grew along the mountain near that abyss a dense bamboo thicket, and the top of the mountain was covered with a thick growth of guñjā shrub. | ||
| Dārako patanto kojavake viya tasmiṃ pati. | As the boy fell, he dropped into this bamboo thicket as into a coverlet of goat’s hair. | ||
| Taṃ divasañca naḷakārajeṭṭhakassa veḷubali patto hoti. | Now that very day the leader of the reed-makers had received a gift of bamboo and accompanied by his son, he had gone to chop that thicket down. | ||
| So puttena saddhiṃ gantvā taṃ veḷugumbaṃ chindituṃ ārabhi. | |||
| Tasmiṃ calante dārako saddamakāsi. | As he began his work, the bamboo shook and the boy cried out. | ||
| So "dārakasaddo viyā"ti ekena passena abhiruhitvā taṃ disvā, "putto me laddho"ti tuṭṭhacitto ādāya gato. | “That sounds like the voice of a boy,” thought he. Climbing up on one side, he saw the boy. His heart was filled with joy at the thought, “I have gained a son,” and picking up the boy, he carried him off. | ||
| Kāḷī seṭṭhissa santikaṃ gantvā tena pucchitā taṃ pavattiṃ ācikkhitvā, "gaccha, naṃ puna sahassaṃ datvā ānehī"ti vuttā tathā akāsi. | Kāḷī went back to the treasurer and in answer to his question told him what had happened. Said the treasurer, “Go to the reed-maker, give him a thousand pieces of money, and bring the child back to me again.” | ||
| Seṭṭhino idañcidañca karontasseva dārako vaḍḍhito "ghosako"tvevassa nāmaṃ ahosi. | She did so. But in spite of the treasurer’s attempts on his life, the child lived and thrived and grew to manhood. Ghosaka was his name. | ||
| So seṭṭhino akkhimhi kaṇṭako viya khāyi, ujukaṃ taṃ oloketumpi na visati. | He was like a thorn in the eye of the treasurer, who could not look him straight in the face. | ||
| Athassa māraṇūpāyaṃ cintento attano sahāyakassa kumbhakārassa santikaṃ gantvā, "kadā tvaṃ āvāpaṃ ālimpessasī"ti pucchitvā – "sve"ti vutte, "tena hi idaṃ sahassaṃ gahetvā mama ekaṃ kammaṃ karohī"ti āha. | Thinking of a way to kill him, the treasurer went to a friend of his who was a potter and asked him, “When are you going to fire your bake-house?” “To-morrow.” “Well then, take these thousand pieces of money and do a job for me.” | ||
| "Kiṃ, sāmī"ti? | “What is it, master?” | ||
| "Eko me avajātaputto atthi, taṃ tava santikaṃ pesessāmi, atha naṃ gahetvā gabbhaṃ pavesetvā tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā āvāpe paceyyāsi, idaṃ te sahassaṃ saccakārasadisaṃ. | “I have a single base-born son. I will send him to you. Take him into an inner room, chop him to pieces with a sharp axe, throw him into a chatty, and bake him in the bake-house. Here are a thousand pieces of money, to seal the bargain, as it were. | ||
| Uttariṃ pana te kattabbayuttakaṃ pacchā karissāmī"ti. | But in addition I will reward you suitably later.” | ||
| Kumbhakāro "sādhū"ti sampaṭicchi. | “Very well,” said the potter, consenting to the bargain. | ||
| Seṭṭhi punadivase ghosakaṃ pakkositvā, "hiyyo mayā kumbhakāro ekaṃ kammaṃ āṇatto, ehi, tvaṃ tassa santikaṃ gantvā evaṃ vadehi – 'hiyyo kira me pitarā āṇattaṃ kammaṃ nipphādehī"'ti pahiṇi. | On the following day the treasurer summoned Ghosaka and sent him to the potter, saying, “Yesterday I left an order with the potter to do a certain piece of work for me. Go say to him, ‘Finish the job my father gave you yesterday.’ ” | ||
| So "sādhū"ti agamāsi. | “Very well,” said Ghosaka, and set out. | ||
| Taṃ tattha gacchantaṃ itaro seṭṭhino putto dārakehi saddhiṃ guḷaṃ kīḷanto disvā taṃ pakkositvā, "kuhiṃ gacchasi bhātikā"ti pucchitvā "pitu sāsanaṃ gahetvā kumbhakārassa santika"nti vutte "ahaṃ tattha gamissāmi. | As Ghosaka was on his way to the potter’s, the treasurer’s other son, who was playing marbles with some boys, saw him. And calling to him, he asked, “Where are you going?” “I am carrying a message to the potter for father.” “Let me go there. | ||
| Ime maṃ dārakā bahuṃ lakkhaṃ jiniṃsu, taṃ me paṭijinitvā dehī"ti āha. | These boys have won a big stake from me. You win it back and give it to me.” | ||
| "Ahaṃ pitu bhāyāmī"ti. | “I am afraid of father.” | ||
| "Mā bhāyi, bhātika, ahaṃ taṃ sāsanaṃ harissāmi. | “Do not fear, brother; I will carry that message. | ||
| Bahūhi jito, yāvāhaṃ āgacchāmi, tāva me lakkhaṃ paṭijinā"ti. | I have lost a big stake. You play until I return again, and win the stake back for me.” | ||
| Ghosako kira guḷakīḷāya cheko, tena naṃ evaṃ nibandhi. | (We are told that Ghosaka was skillful at shooting marbles, and that for this reason his foster-brother was so insistent.) | ||
| Sopi taṃ "tena hi gantvā kumbhakāraṃ vadehi – 'pitarā kira me hiyyo ekaṃ kammaṃ āṇattaṃ, taṃ nipphādehī"'ti vatvā uyyojesi. | So Ghosaka consented to let his foster-brother go in his place, saying, “Well then, go to the potter and say to him, ‘Finish the job my father gave you yesterday.’ ” | ||
| So tassa santikaṃ gantvā tathā avaca. | Thus it happened that the treasurer’s own son carried the message to the potter. | ||
| Atha naṃ kumbhakāro seṭṭhinā vuttaniyāmeneva māretvā āvāpe khipi. | The potter killed him according to the letter of the directions he had received from the treasurer and threw his body into the bake-house. | ||
| Ghosakopi divasabhāgaṃ kīḷitvā sāyanhasamaye gehaṃ gantvā "kiṃ, tāta, na gatosī"ti vutte attano agatakāraṇañca kaniṭṭhassa gatakāraṇañca ārocesi. | Ghosaka played marbles all day and went home in the evening. “You have returned home, son?” queried the treasurer. Ghosaka then told him the reason why he had himself returned home and let his younger brother go to the potter. | ||
| Taṃ sutvā seṭṭhi "ahaṃ dhī"ti mahāviravaṃ viravitvā sakalasarīre pakkuthitalohito viya hutvā, "ambho, kumbhakāra, mā maṃ nāsayi, mā maṃ nāsayī"ti bāhā paggayha kandanto tassa santikaṃ agamāsi. | “Woe is me!” cried the treasurer with a loud voice. He looked as though the blood had been drawn from his veins. He rushed to the potter, wringing his hands and wailing, “Oh, potter, do not kill me! do not kill me!” | ||
| Kumbhakāro taṃ tathā āgacchantaṃ disvā, "sāmi, mā saddaṃ kari, kammaṃ te nipphanna"nti āha. | The potter saw him approaching in this wise and said to him, “Master, make no noise; the job is done.” | ||
| So pabbatena viya mahantena sokena avatthaṭo hutvā anappakaṃ domanassaṃ paṭisaṃvedesi. | Thus was the treasurer overwhelmed with sorrow as with a mountain. Thus did he suffer great grief, | ||
| Yathā taṃ appaduṭṭhassa padussamāno. | even as do all who offend against those that are without offense. | ||
| Tenāha bhagavā – | Therefore said the Exalted One, | ||
| "Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati; | Whosoever visits punishment on those that deserve not punishment. Whosoever offends against those that are without offense. | ||
| Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati. | Such an one will right quickly come to one of ten states: | ||
| "Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ; | he will incur cruel suffering, or infirmity, or injury of the body. | ||
| Garukaṃ vāpi ābādhaṃ, cittakkhepañca pāpuṇe. | Or severe sickness, or loss of mind, | ||
| "Rājato vā upasaggaṃ, abbhakkhānañca dāruṇaṃ; | Or misfortune proceeding from the king, or a heavy accusation. | ||
| Parikkhayañca ñātīnaṃ, bhogānañca pabhaṅguraṃ. | Or death of relatives, or loss of treasures, | ||
| "Atha vāssa agārāni, aggi ḍahati pāvako; | Or else the fire of lightning will consume his houses; | ||
| Kāyassa bhedā duppañño, nirayaṃ sopapajjatī"ti. (dha. pa. 137-140); | Upon dissolution of the body such a fool will go to Hell. | ||
| Evaṃ santepi puna naṃ seṭṭhi ujukaṃ oloketuṃ na sakkoti. | Now under these circumstances the treasurer was unable to look Ghosaka straight in the face. | ||
| "Kinti naṃ māreyya"nti cintento, "mama gāmasate āyuttakassa santikaṃ pesetvā māressāmī"ti upāyaṃ disvā, "ayaṃ me avajātaputto, imaṃ māretvā vaccakūpe khipatu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī"ti tassa paṇṇaṃ likhitvā, "tāta ghosaka, amhākaṃ gāmasate āyuttako atthi, imaṃ paṇṇaṃ haritvā tassa dehī"ti vatvā paṇṇaṃ tassa dussante bandhi. | “How can I manage to kill him?” thought he. Finally he thought of a way. “I will send him to the superintendent of my hundred villages and order him to kill him,” said he to himself. Accordingly he wrote the following letter to the superintendent, “This is my base-born son. Kill him and throw him into the cesspool. Let this be done, and I shall know how to reward my uncle properly.” “Dear Ghosaka, there is a superintendent over our hundred villages. Take this letter and give it to him.” So saying, he fastened the letter to the hem of his garment. | ||
| So pana akkharasamayaṃ na jānāti. | (Now Ghosaka did not know how to read and write, | ||
| Daharakālato paṭṭhāya hi naṃ mārāpentova seṭṭhi māretuṃ nāsakkhi, kiṃ akkharasamayaṃ sikkhāpessati? | for ever since he was a boy the treasurer had striven, although without success, to kill him. Why, therefore, should he have taught him to read and write?) | ||
| Iti so attano mārāpanapaṇṇameva dussante bandhitvā nikkhamanto āha – "pātheyyaṃ me, tāta, natthī"ti. | As Ghosaka set out with his own death-warrant fastened to the hem of his garment, he said to his father, “Father, I have no provisions for the journey.” | ||
| "Pātheyyena te kammaṃ natthi, antarāmagge 'asukagāme nāma mamasahāyako seṭṭhi atthi, tassa ghare pātarāsaṃ katvā purato gacchāhī"'ti. | “You have no need of provisions for the journey. On the way, in such and such a village, lives a friend of mine who is a treasurer. Obtain your breakfast at his house, and then continue your journey.” | ||
| So "sādhū"ti pitaraṃ vanditvā nikkhanto taṃ gāmaṃ patvā seṭṭhissa gharaṃ pucchitvā gantvā seṭṭhijāyaṃ passi. | “Very well,” said Ghosaka, and bowing to his father, set out on his journey. When he arrived at the village, he inquired where the treasurer’s house was, went there, and saw the treasurer’s wife. | ||
| "Tvaṃ kuto āgatosī"ti ca vutte, "antonagarato"ti āha. | “Whence have you come?” she inquired. “From the city,” he replied. | ||
| "Kassa puttosī"ti? | “Whose son are you?” | ||
| "Tumhākaṃ sahāyakaseṭṭhino, ammā"ti. | “I am the son of your friend the treasurer, my lady.” | ||
| "Tvaṃsi ghosako nāmā"ti? | “Then you are Ghosaka.” | ||
| "Āma, ammā"ti. | “Yes, my lady.” | ||
| Tassā saha dassaneneva tasmiṃ puttasineho uppajji. | She fell in love with him at first sight. | ||
| Seṭṭhino panekā dhītā atthi pannarasasoḷasavassuddesikā abhirūpā pāsādikā, taṃ rakkhituṃ ekameva pesanakārikaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vasāpenti. | Now the treasurer had a daughter about fifteen or sixteen years of age, and she was exceedingly beautiful and fair to look upon. In order to keep her safe and sound, her parents lodged her on the topmost floor of a seven-storied palace in an apartment of royal splendor, giving her a single slave-girl to run errands. | ||
| Seṭṭhidhītā tasmiṃ khaṇe taṃ dāsiṃ antarāpaṇaṃ pesesi. | At that moment the treasurer’s daughter sent this slave-girl to a shop. | ||
| Atha naṃ seṭṭhijāyā disvā, "kuhiṃ gacchasī"ti pucchitvā, "ayyadhītāya pesanenā"ti vutte "ito tāva ehi, tiṭṭhatu pesanaṃ, puttassa me pīṭhakaṃ attharitvā pāde dhovitvā telaṃ makkhitvā sayanaṃ attharitvā dehi, pacchā pesanaṃ karissasī"ti āha. | The treasurer’s wife, seeing her, asked, “Where are you going?” “On an errand for your daughter, my lady.” “Just come here a moment. Never mind the errand. Spread a seat for my son, bathe his feet, anoint them with oil, and then spread a couch for him. After you have done this, you may do your errand.” | ||
| Sā tathā akāsi. | The slave-girl did as she was told. | ||
| Atha naṃ cirenāgataṃ seṭṭhidhītā santajjesi. | When she returned, the treasurer’s daughter scolded her for her long absence. | ||
| Atha naṃ sā āha – "mā me kujjhi, seṭṭhiputto ghosako āgato, tassa idañcidañca katvā tattha gantvā āgatāmhī"ti. | The slave-girl replied, “Be not angry with me. The treasurer’s son Ghosaka has arrived, and I had to do this and that for him, besides going on an errand for you, before I returned.” | ||
| Seṭṭhidhītāya "seṭṭhiputto ghosako"ti nāmaṃ sutvāva pemaṃ chaviyādīni chinditvā aṭṭhimiñjaṃ āhacca ṭhitaṃ. | When the treasurer’s daughter heard the name “treasurer’s son Ghosaka,” love suffused her body, cleaving her skin and penetrating the marrow of her bones. | ||
| Kotuhalakālasmiñhi sā tassa pajāpatī hutvā nāḷikodanaṃ paccekabuddhassa adāsi, tassānubhāvenāgantvā imasmiṃ seṭṭhikule nibbattā. | (For she had been his wife in his former existence as Kotūhalaka and had given a pint-pot of rice to the Private Buddha. And through his supernatural power she had been reborn in the household of the treasurer. | ||
| Iti taṃ so pubbasineho avattharitvā gaṇhi. | No wonder her old passion for him returned and overwhelmed her! | ||
| Tenāha bhagavā – | Therefore said the Exalted One, | ||
| "Pubbeva sannivāsena, paccuppannahitena vā; | Through previous association or present advantage, |
здесь sannivāsena переведено как association, это то же самое , что и live together Все комментарии (2) |
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| Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake"ti. (jā. 1.2.174); | That love springs up like a lily in the water.) | ||
| Atha naṃ pucchi – "kuhiṃ so, ammā"ti? | The treasurer’s daughter said to the slave-girl, “Girl, where is he?” | ||
| "Sayane nipanno niddāyatī"ti. | “He is lying asleep on the couch.” | ||
| "Atthi panassa hatthe kiñcī"ti? | “Has he anything in his hand?” | ||
| "Dussante paṇṇaṃ atthī"ti. | “There is a letter fastened to his garment.” | ||
| Sā "kiṃ paṇṇaṃ nu kho eta"nti tasmiṃ niddāyante mātāpitūnaṃ aññavihitatāya apassantānaṃ otaritvā samīpaṃ gantvā taṃ paṇṇaṃ mocetvā ādāya attano gabbhaṃ pavisitvā dvāraṃ pidhāya vātapānaṃ vivaritvā akkharasamaye kusalatāya paṇṇaṃ vācetvā, "aho vata bālo, attano maraṇapaṇṇaṃ dussante bandhitvā vicarati, sace mayā na diṭṭhaṃ assa, natthissa jīvita"nti taṃ paṇṇaṃ phāletvā seṭṭhissa vacanena aparaṃ paṇṇaṃ likhi – "ayaṃ mama putto ghosako nāma, gāmasatato paṇṇākāraṃ āharāpetvā imassa janapadaseṭṭhino dhītarā saddhiṃ maṅgalaṃ katvā attano vasanagāmassa majjhe dvibhūmakaṃ gehaṃ kāretvā pākāraparikkhepena ceva purisaguttiyā ca susaṃvihitārakkhaṃ karotu, mayhañca 'idañcidañca mayā kata'nti sāsanaṃ pesetu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī"ti, likhitvā ca pana saṅgharitvā otaritvā dussanteyevassa bandhi. | “What can be in this letter?” she thought. So while Ghosaka was asleep, and her mother and father were otherwise engaged, she came down without attracting their attention, detached the letter from his garment, took it with her, went into her room, closed the door, opened the window, and through her knowledge of writing read the letter. “Oh!” she exclaimed, “the simpleton is going about with his own death-warrant fastened to his garment. {1.182} Had I not seen it, he would surely have been killed.” So she tore up this letter and wrote another in the name of the treasurer as follows, “This is my son Ghosaka. Procure presents for him from my hundred villages. Prepare a festival in honor of his marriage with the daughter of this district-treasurer. Build him a two-storied house in the center of the village wherein he resides. Surround his house with a wall and with a guard of men, and so provide him with ample protection. Then send me a message, saying, ‘I have done thus and so,’ and I shall know how to reward my uncle properly.” Having written the letter, she folded it up and fastened it to the hem of his garment. | ||
| So divasabhāgaṃ niddāyitvā uṭṭhāya bhuñjitvā pakkāmi. | After sleeping all day, Ghosaka arose, ate his meal, and went on his way. | ||
| Punadivase pātova taṃ gāmaṃ gantvā āyuttakaṃ gāmakiccaṃ karontaṃyeva passi. | Early on the morning of the following day he arrived at that village and saw the superintendent performing his village duties. | ||
| So taṃ disvā, "kiṃ, tātā"ti pucchi. | When the superintendent saw him, he asked him, “What is it, dear Ghosaka?” | ||
| "Pitarā me tumhākaṃ paṇṇaṃ pesita"nti. | “My father has sent you a letter.” | ||
| "Kiṃ paṇṇaṃ, tāta, āharā"ti paṇṇaṃ gahetvā vācetvā tuṭṭhamānaso "passatha, bho, mama sāmino mayi sinehaṃ katvā jeṭṭhaputtassa me maṅgalaṃ karotū"ti mama santikaṃ pahiṇi. | “What is it about, dear Ghosaka? Bring it to me.” He took the letter and read it, and then said with an exclamation of delight, “See, men, how my master loves me. He has sent me a message, saying, “My father has sent you a letter.” “What is it about, dear Ghosaka? Bring it to me.” He took the letter and read it, and then said with an exclamation of delight, “See, men, how my master loves me. He has sent me a message, saying, ‘Prepare a festival in honor of my oldest son.’ | ||
| "Sīghaṃ dāruādīni āharathā"ti gahapatike vatvā gāmamajjhe vuttapakāraṃ gehaṃ kārāpetvā gāmasatato paṇṇākāraṃ āharāpetvā janapadaseṭṭhino santikā dhītaraṃ ānetvā maṅgalaṃ katvā seṭṭhissa sāsanaṃ pahiṇi "idañcidañca mayā kata"nti. | Bring wood and other building materials immediately.” Having thus given orders to the householders, he caused a house of the kind described in the letter to be erected in the center of the village, had presents brought from the hundred villages, conducted the daughter of the district-treasurer thither, celebrated the marriage festival, and then sent word to the treasurer, saying, “I have done thus and so.” | ||
| Taṃ sutvā seṭṭhino "yaṃ kāremi, taṃ na hoti; yaṃ na kāremi, tadeva hotī"ti mahantaṃ domanassaṃ uppajji. | When the treasurer received the message, he said, “What I would do, that I do not; what I would not do, that I do.” | ||
| Puttasokena saddhiṃ so soko ekato hutvā kucchiḍāhaṃ uppādetvā atisāraṃ janesi. | Disappointment over the failure of his latest plan, together with sorrow over the death of his own son, set him on fire within and produced diarrhea. | ||
| Seṭṭhidhītāpi "sace koci seṭṭhino santikā āgacchati, mama akathetvā seṭṭhiputtassa paṭhamataraṃ mā kathayitthā"ti jane āṇāpesi. | The treasurer’s daughter gave orders, saying, “Should anyone come here from the treasurer, tell me before you tell the treasurer’s son.” | ||
| Seṭṭhipi kho "dāni taṃ duṭṭhaputtaṃ mama sāpateyyassa sāmikaṃ na karissāmī"ti cintetvā ekaṃ āyuttakaṃ āha – "mātula, puttaṃ me daṭṭhukāmomhi, ekaṃ pādamūlikaṃ pesetvā mama puttaṃ pakkosāpehī"ti. | The treasurer said to himself, “At any rate I will not make this rascally son of mine heir to my property.” With this thought in mind he said to a certain official, “Uncle, I wish to see my son. Send a servant and summon my son.” | ||
| So "sādhū"ti vatvā paṇṇaṃ datvā ekaṃ purisaṃ pesesi. | “Very well,” replied the official, and giving a certain man the letter, sent him away. | ||
| Seṭṭhidhītāpi tassa āgantvā dvāre ṭhitabhāvaṃ sutvā taṃ pakkosāpetvā, "kiṃ, tātā"ti pucchi. | When the treasurer’s daughter heard that the servant had arrived and was standing at the door, she sent for him and asked him, “What is it, my man?” | ||
| So āha – "seṭṭhi gilāno, puttaṃ passituṃ pakkosāpesi, ayye"ti. | “The treasurer is sick and wishes to see his son, and has therefore sent for him, my lady.” | ||
| "Kiṃ, tāta, balavā, dubbalo"ti? | “My man, is he strong or weak?” | ||
| "Balavā tāva, āhāraṃ bhuñjatiyeva, ayye"ti. | “He is still strong, my lady, and able to take nourishment.” | ||
| Sā seṭṭhiputtaṃ ajānāpetvāva tassa nivesanañca paribbayañca dāpetvā "mayā pesitakāle gamissasi, acchassu tāvā"ti āha. | Without letting the treasurer’s son know, she ordered that the man should be given lodging and expenses and said to him, “You may go when I send you. Remain here for the present.” | ||
| Seṭṭhi puna āyuttakaṃ avaca, "kiṃ, mātula, na te mama puttassa santikaṃ pahita"nti? | Again the treasurer addressed the official, “Uncle, did you not send a messenger to my son?” | ||
| "Pahitaṃ, sāmi, gatapuriso na tāva etī"ti. | “I did, master, but the man who went has not yet returned.” | ||
| "Tena hi puna aparaṃ pesehī"ti. | “Well then, try again and send another.” | ||
| So pesesi. | So the official sent another man, | ||
| Seṭṭhidhītā tasmimpi tatheva paṭipajji. | and the treasurer’s daughter treated him just as she had the first. | ||
| Atha seṭṭhino rogo balavā jāto, ekaṃ bhājanaṃ pavisati, ekaṃ nikkhamati. | The treasurer’s condition grew worse; one chamber-pot went in and another came out. | ||
| Puna seṭṭhi āyuttakaṃ pucchi – "kiṃ, mātula, na te mama puttassa santikaṃ pahita"nti? | Again the treasurer asked the official, “Uncle, did you not send a messenger to my son?” | ||
| "Pahitaṃ, sāmi, gatapuriso na tāva etī"ti. | “I did, master, but the man who went has not yet returned.” | ||
| "Tena hi puna aparaṃ pesehī"ti. | “Well then, try again and send another.” | ||
| So pesesi. | So the official sent another man. | ||
| Seṭṭhidhītā tatiyavāre āgatampi taṃ pavattiṃ pucchi. | When the third messenger arrived, the treasurer’s daughter asked him the news. | ||
| So "bāḷhagilāno, ayye, seṭṭhi āhāraṃ pacchinditvā maccuparāyaṇo jāto, ekaṃ bhājanaṃ nikkhamati, ekaṃ pavisatī"ti āha. | “The treasurer is a very sick man, my lady. He refuses to eat and is confined to his bed. One chamber-pot comes out and another goes in.” | ||
| Seṭṭhidhītā "idāni gantuṃ kālo"ti seṭṭhiputtassa "pitā te kira gilāno"ti ārocetvā "kiṃ vadesi bhadde"ti vutte "aphāsukamassa, sāmī"ti āha. | “Now it is time to go,” thought the treasurer’s daughter. So she said to the treasurer’s son, “I learn that your father is sick.” “Wife, what say you?” “It may be only a slight ailment, husband.” | ||
| "Idāni kiṃ kātabba"nti. | “What is to be done now?” | ||
| Sāmi? | |||
| "Gāmasatato vuṭṭhānakapaṇṇākāraṃ ādāya gantvā passissāma na"nti. | “Let us take presents from his hundred villages and go see him.” | ||
| So "sādhū"ti paṇṇākāraṃ āharāpetvā sakaṭehi ādāya pakkāmi. | “Very well,” said he. Having caused presents to be brought, he started out, conveying the presents in a cart. | ||
| Atha naṃ sā "pitā te dubbalo, ettakaṃ paṇṇākāraṃ gahetvā gacchantānaṃ papañco bhavissati, etaṃ nivattāpehī"ti vatvā taṃ sabbaṃ attano kulagehaṃ pesetvā puna taṃ āha – "sāmi, tvaṃ attano pitu pādapasse tiṭṭheyyāsi, ahaṃ ussīsakapasse ṭhassāmī"ti. | Then she said to him, “Your father is very weak. If we take all these presents, we shall be delayed on the way; send them back.” Having sent all the presents back to their own house, she said to the treasurer’s son, “Husband, please stand at your father’s feet; I will stand beside his pillow.” | ||
| Gehaṃ pavisamānāyeva ca "gehassa purato ca pacchato ca ārakkhaṃ gaṇhathā"ti attano purise āṇāpesi. | And as they entered the house, she gave orders to her own men, “Stand on guard both in the front of the house and in the rear.” | ||
| Paviṭṭhakāle pana seṭṭhiputto pitu pādapasse aṭṭhāsi, itarā ussīsakapasse. | And when they had entered, the treasurer’s son took his stand at his father’s feet and his wife beside his pillow. | ||
| Tasmiṃ khaṇe seṭṭhi uttānako nipanno hoti. | At that moment the treasurer was lying on his back and the official was rubbing his feet. | ||
| Āyuttako pana tassa pāde parimajjanto "putto te, sāmi, āgato"ti āha. | The latter said to him, “Master, your son has arrived.” | ||
| "Kuhiṃ so"ti? | “Where is he?” | ||
| "Esa pādamūle ṭhito"ti. | “Here he is, standing at your feet.” | ||
| Atha naṃ disvā āyakammikaṃ pakkosāpetvā, "mama gehe kittakaṃ dhana"nti pucchi. | When the treasurer saw his son, he sent for the receiver of his revenues and asked him, “How much wealth is there in my house?” | ||
| "Sāmi, dhanasseva cattālīsakoṭiyo, upabhogaparibhogabhaṇḍānaṃ pana vanagāmakkhettadvipadacatuppadayānavāhanānañca ayañca ayañca paricchedo"ti vutte, "ahaṃ ettakaṃ dhanaṃ mama puttassa ghosakassa na demī"ti vattukāmo "demī"ti āha. | “Master, of money alone there are four hundred millions; as for objects for employment and enjoyment, such as villages and fields and men and animals and wagons and carriages, such and such is the total.” It was the treasurer’s intention to say, “All of this wealth I do not give to my son Ghosaka.” But instead of this he said, “I do give.” | ||
| Taṃ sutvā seṭṭhidhītā "ayaṃ puna kathento aññaṃ kiñci katheyyā"ti cintetvā sokāturā viya kese vikiritvā rodamānā "kiṃ nāmetaṃ, tāta, vadetha, idampi nāma vo vacanaṃ suṇoma, alakkhikā vatamhā"ti vatvā matthakena naṃ uramajjhe paharantī patitvā yathā puna vattuṃ na sakkoti, tathāssa uramajjhe matthakena ghaṃsentī ārodanaṃ dassesi. | When the treasurer’s daughter heard this, she thought to herself, “However, if this man should speak again, he might say something very different.” Accordingly, pretending to be overcome with grief, she disheveled her hair, burst into tears, and said, “Dear father, do you really mean this? In spite of these words of yours, which we hear, we are indeed unfortunate.” So saying, she fell on him, struck the middle of his breast with the crown of her head, and in order that he might not be able to speak again, rubbed the middle of his breast with the crown of her head, displaying at the same time signs of profound grief. | ||
| Seṭṭhi taṃkhaṇaññeva kālamakāsi. | At that very moment the treasurer died. | ||
| "Seṭṭhi mato"ti gantvā utenassa rañño ārocayiṃsu. | They went and informed King Udena of his death. | ||
| Rājā tassa sarīrakiccaṃ kārāpetvā, "atthi panassa putto vā dhītā vā"ti pucchi. | The king had the funeral ceremonies performed over his body and asked, “Has he any son or daughter?” | ||
| "Atthi, deva, ghosako nāma tassa putto, sabbaṃ sāpateyyaṃ tassa niyyādetvāva mato, devā"ti. | “Your majesty, he has a son named Ghosaka; and, your majesty, he bestowed all his property on him before he died.” | ||
| Rājā aparabhāge seṭṭhiputtaṃ pakkosāpesi. | Some time afterwards, the king sent for the treasurer’s son. | ||
| Tasmiñca divase devo vassi. | Now that day it rained, | ||
| Rājaṅgaṇe tattha tattha udakaṃ saṇṭhāti. | and there were pools of water here and there in the palace court. | ||
| Seṭṭhiputto "rājānaṃ passissāmī"ti pāyāsi. | The treasurer’s son set out to see the king. | ||
| Rājā vātapānaṃ vivaritvā taṃ āgacchantaṃ olokento rājaṅgaṇe udakaṃ laṅghitvā āgacchantaṃ disvā āgantvā vanditvā ṭhitaṃ "tvaṃ ghosako nāma, tātā"ti pucchitvā "āma, devā"ti vutte "pitā me matoti mā soci, tava pettikaṃ seṭṭhiṭṭhānaṃ tuyhameva dassāmī"ti taṃ samassāsetvā "gaccha, tātā"ti uyyojesi. | The king opened his window and watched him as he approached, noticing that as he crossed the palace court he leaped over the pools of water that stood in the court. When he reached the palace and paid obeisance to the king and stood before him, the king asked him, “Your name is Ghosaka?” “Yes, your majesty.” The king comforted him, saying, “Do not grieve at the thought that your father is dead. I will give you alone your father’s post as treasurer.” Then he dismissed him, saying, “Now, dear Ghosaka, you may go,” | ||
| Rājā gacchantañca naṃ olokentova aṭṭhāsi. | and stood and watched him as he left the palace. | ||
| So āgamanakāle laṅghitaṃ udakaṃ gamanakāle otaritvā saṇikaṃ agamāsi. | Now whereas Ghosaka leaped over the water in approaching the palace, he walked through it on his return. | ||
| Atha naṃ rājā tatova pakkosāpetvā, "kiṃ nu kho, tāta, tvaṃ mama santikaṃ āgacchanto udakaṃ laṅghitvā āgamma gacchanto otaritvā saṇikaṃ gacchasī"ti pucchi. | The king sent orders for [28.265] him to return from where he was and asked him, “Dear Ghosaka, is it a fact that whereas, in coming to me, you leaped over the water, on your return you walk through it?” | ||
| "Āma, deva, ahaṃ tasmiṃ khaṇe kumārako, kīḷanakālo nāma, so idāni pana me devena ṭhānantaraṃ paṭissutaṃ. | “It is even so, your majesty. Then I was a boy and was fond of play, but now I have been promised a post of honor by your majesty. | ||
| Tasmā yathā pure acaritvā idāni sannisinnena hutvā carituṃ vaṭṭatī"ti. | Therefore I must now lay aside my former ways and deport myself with modesty and dignity.” | ||
| Taṃ sutvā rājā "dhitimāyaṃ puriso, idānevassa ṭhānantaraṃ dassāmī"ti pitarā bhuttaṃ bhogaṃ datvā sabbasatena seṭṭhiṭṭhānaṃ adāsi. | On hearing this, the king thought to himself, “There is a wise man. I will give him the post immediately.” Accordingly he gave him the wealth formerly possessed by his father and the post of treasurer, together with all the hundred villages. | ||
| So rathe ṭhatvā nagaraṃ padakkhiṇaṃ akāsi. | Then Ghosaka mounted his chariot and drove sunwise round the city. | ||
| Olokitolokitaṭṭhānaṃ kampati. | Every place he looked at quaked and trembled. | ||
| Seṭṭhidhītā kāḷidāsiyā saddhiṃ mantayamānā nisinnā "amma kāḷi, puttassa te ettikā sampatti maṃ nissāya uppannā"ti āha. | The treasurer’s daughter sat talking with the slave-woman Kāḷī. “Mother Kāḷī,” said she, “it was through me that your son obtained all this worldly glory.” | ||
| "Kiṃ kāraṇā, ammā"ti? | “How is that, my lady?” | ||
| "Ayañhi attano maraṇapaṇṇaṃ dussante bandhitvā amhākaṃ gharaṃ āgato, athassa mayā taṃ paṇṇaṃ phāletvā mayā saddhiṃ maṅgalakaraṇatthāya aññaṃ paṇṇaṃ likhitvā ettakaṃ kālaṃ tattha ārakkho kato"ti. | “Why, this youth came to our house with his own death-warrant fastened to the hem of his garment. I tore up that letter and wrote another, ordering the celebration of a festival in honor of my marriage to him. In this way did I protect him all that time.” | ||
| "Amma, tvaṃ ettakaṃ passasi, imaṃ pana seṭṭhi daharakālato paṭṭhāya māretukāmo māretuṃ nāsakkhi, kevalaṃ imaṃ nissāya bahuṃ dhanaṃ khīyī"ti. | “My lady, this is all you know about it. But as a matter of fact, from the time your husband was a little boy, the treasurer constantly sought to kill him, and though his attempts were unsuccessful, a large sum of money was spent solely for the purpose of accomplishing his death.” | ||
| "Amma, atibhāriyaṃ vata seṭṭhinā kata"nti. | “Kāḷī, the treasurer was indeed guilty of abominable crimes!” | ||
| Nagaraṃ padakkhiṇaṃ katvā gehaṃ pavisantaṃ pana naṃ disvā, "ayaṃ ettikā sampatti maṃ nissāya uppannā"ti hasitaṃ akāsi. | Having performed his ceremonial circuit of the city, Ghosaka entered his house. Now when his wife saw him, she thought to herself, “It was through me that he obtained all this worldly glory,” and laughed. | ||
| Atha naṃ seṭṭhiputto disvā, "kiṃ kāraṇā hasī"ti pucchi. | The treasurer’s son asked her, “Why do you laugh?” | ||
| "Ekaṃ kāraṇaṃ nissāyā"ti. | “For a certain reason.” | ||
| "Kathehi na"nti? | “Tell me the reason.” | ||
| "Sā na kathesi". | She refused to do so. | ||
| So "sace na kathessasi, dvidhā taṃ chindissāmī"ti tajjetvā asiṃ nikkaḍḍhi. | He drew his sword and said, “If you do not tell me, I will cut you in twain.” | ||
| Sā "ayaṃ ettikā sampatti tayā maṃ nissāya laddhāti cintetvā hasita"nti āha. | Then she said, “I laughed to think that it was through me that you obtained all this worldly glory.” | ||
| "Yadi mama pitarā attano santakaṃ mayhaṃ niyyāditaṃ, tvaṃ ettha kiṃ hosī"ti? | “If what I possess was handed over to me by my father, where do you come in?” | ||
| So kira ettakaṃ kālaṃ kiñci na jānāti, tenassā vacanaṃ na saddahi. | (We are told that during all that time Ghosaka knew nothing about the designs against his life, and that that was why he refused to believe what she said.) | ||
| Athassa sā "tumhākaṃ pitarā maraṇapaṇṇaṃ datvā pesitā, tumhe mayā idañcidañca katvā rakkhitā"ti sabbaṃ kathesi. | So she told him the whole story, saying, “When your father sent you forth bearing your own death-warrant, I did this and that and protected you.” | ||
| "Tvaṃ abhūtaṃ kathesī"ti asaddahanto "mātaraṃ kāḷiṃ pucchissāmī"ti cintetvā "evaṃ kira, ammā"ti. | “What you say is not true,” replied Ghosaka, refusing to believe her. “I will ask Mother Kāḷī.” So he asked the slave-woman, “Kāḷī, is what she says true?” | ||
| "Āma, tāta, daharakālato paṭṭhāya taṃ māretukāmo māretuṃ asakkonto taṃ nissāya bahuṃ dhanaṃ khīyi, sattasu ṭhānesu tvaṃ maraṇato mutto, idāni bhogagāmato āgamma sabbasatena saddhiṃ seṭṭhiṭṭhānaṃ patto"ti. | “Yes, my lord. From the time you were a little boy your father sought constantly to kill you, and though his attempts were unsuccessful, a large sum of money was spent for the purpose of accomplishing your death. On seven occasions you had a narrow escape from death. Now, coming from the village of which he was headman, you have obtained the post of treasurer, together with all the hundred villages.” | ||
| So taṃ sutvā "bhāriyaṃ vata kammaṃ, evarūpā kho pana maraṇā muttassa mama pamādajīvitaṃ jīvituṃ ayuttaṃ, appamatto bhavissāmī"ti cintetvā devasikaṃ sahassaṃ vissajjetvā addhikakapaṇādīnaṃ dānaṃ paṭṭhapesi. | When Ghosaka heard this, he thought to himself, “How great was my presumption! But since I have escaped from so terrible a death, I must no longer live the life of Heedlessness. Henceforth, therefore, I will live the life of Heedfulness.” Accordingly he established alms for the blind and the poor, | ||
| Mitto nāmassa kuṭumbiko dānabyāvaṭo ahosi. | and employing his friend the householder as steward of his alms, he dispensed a thousand pieces of money daily. | ||
| Ayaṃ ghosakaseṭṭhino uppatti. | |||
| Tasmiṃ pana kāle bhaddavatīnagare bhaddavatiyaseṭṭhi nāma ghosakaseṭṭhino adiṭṭhapubbasahāyako ahosi. | Now at this time there lived in the city of Bhaddavatī a treasurer named Bhaddavatiya, and he was a friend of the treasurer Ghosaka, although Ghosaka had never seen him | ||
| Bhaddavatīnagarato āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhi bhaddavatiyaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi. | Ghosaka heard, from traders who came from the city of Bhaddavatī, of the wealth and age of the treasurer Bhaddavatiya, and desiring to be friends with him, sent him a present. | ||
| Bhaddavatiyaseṭṭhipi kosambito āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi. | Likewise the treasurer Bhaddavatiya heard, from traders who came from the city of Kosambi, of the wealth and age of the treasurer Ghosaka, and desiring to be friends with him, sent him a present. | ||
| Evaṃ te aññamaññaṃ adiṭṭhapubbasahāyakā hutvā vasiṃsu. | Thus, although neither had seen the other, they dwelt as friends. | ||
| Aparabhāge bhaddavatiyaseṭṭhino gehe ahivātarogo patito. | After a time intestinal disease broke out in the house of the treasurer Bhaddavatiya. | ||
| Tasmiṃ patite paṭhamaṃ makkhikā maranti, tato anukkameneva kīṭā mūsikā kukkuṭā sūkarā gāvo dāsī dāsā sabbapacchā gharamānusakāpi maranti. | When this disease breaks out, the first to die are flies; afterwards, in regular order, insects, mice, domestic fowls, swine, cattle, slaves both female and male, and last of all the members of the household. | ||
| Tesu ye bhittiṃ bhinditvā palāyanti, te jīvitaṃ labhanti, tadā pana seṭṭhi ca bhariyā ca dhītā cassa tathā palāyitvā ghosakaseṭṭhiṃ passituṃ patthentā kosambimaggaṃ paṭipajjiṃsu. | Only those that break down the wall and flee, save their lives. Now at that time the treasurer Bhaddavatiya and his wife and daughter fled in this manner, and intending to seek the treasurer Ghosaka, set out on the road to Kosambi. | ||
| Te antarāmaggeyeva khīṇapātheyyā vātātapena ceva khuppipāsāhi ca kilantasarīrā kicchena kosambiṃ patvā udakaphāsukaṭṭhāne ṭhatvā nhatvā nagaradvāre ekaṃ sālaṃ pavisiṃsu. | While they were still on their way, their provisions for the journey gave out, and their bodies became exhausted from exposure to wind and sun, and from hunger and thirst. Reaching Kosambi with difficulty, they bathed in a pool of water in a pleasant place and then entered a certain rest-house at the gate of the city. | ||
| Tato seṭṭhi bhariyaṃ āha – "bhadde, iminā nīhārena gacchantā vijātamātuyāpi amanāpā honti, sahāyako kira me addhikakapaṇādīnaṃ devasikaṃ sahassaṃ vissajjetvā dānaṃ dāpesi. | Then the treasurer said to his wife, “Wife, those who travel in this [28.267] way are not courteous even to a mother who has borne a child. Now I have a friend who, they say, dispenses a thousand pieces of money daily in alms to the blind, the poor, and other unfortunate persons. | ||
| Tattha dhītaraṃ pesetvā āhāraṃ āharāpetvā ekāhaṃ dvīhaṃ idheva sarīraṃ santappetvā sahāyakaṃ passissāmā"ti. | We will send our daughter there, have her bring us food, remain right here for a day or two and refresh our bodies, and then we will go and see my friend.” | ||
| Sā "sādhu, sāmī"ti. | “Very well, husband,” she replied, | ||
| Te sālāyameva vasiṃsu. | and they took up their residence right there in the rest-house. | ||
| Punadivase kāle ārocite kapaṇaddhikādīsu āhāratthāya gacchantesu mātāpitaro, "amma, gantvā amhākaṃ āhāraṃ āharā"ti dhītaraṃ pesayiṃsu. | On the following day, when meal-time was announced and the blind, the poor, and other unfortunate persons went to obtain food, the mother and father sent forth their daughter, saying, “Daughter, go bring us food.” | ||
| Mahābhogakulassa dhītā vipattiyā acchinnalajjitāya alajjamānā pātiṃ gahetvā kapaṇajanena saddhiṃ āhāratthāya gantvā "kati paṭivīse gaṇhissasi, ammā"ti puṭṭhā ca pana "tayo"ti āha. | So the daughter of a wealthy house, pride overcome with misfortune, hid her shame, took a bowl, and went with poor folk to procure food. “How many portions will you have?” she was asked. “Three,” she replied. | ||
| Athassā tayo paṭivīse adāsi. | So they gave her three portions. | ||
| Tāya bhatte āhaṭe tayopi ekato bhuñjituṃ nisīdiṃsu. | he carried the food back to her parents, and the three sat down to eat together. | ||
| Atha mātādhītaro seṭṭhiṃ āhaṃsu – "sāmi, vipatti nāma mahākulānampi uppajjati, mā amhe oloketvā bhuñja, mā cintayī"ti. | The mother and daughter said to the treasurer, “Master, misfortune comes even to prominent families. Eat without regarding us and do not worry.” | ||
| Iti naṃ nānappakārehi yācitvā bhojesuṃ. | After a good deal of urging, they prevailed upon him to eat. | ||
| So bhuñjitvā āhāraṃ jīrāpetuṃ asakkonto aruṇe uggacchante kālamakāsi. | But after he had eaten, he was unable to digest his food, and when the sun rose, he died. | ||
| Mātādhītaro nānappakārehi paridevitvā rodiṃsu. | The mother and daughter wept and wailed and lamented. | ||
| Kumārikā punadivase rodamānā āhāratthāya gantvā, "kati paṭivīse gaṇhissasī"ti vuttā, "dve"ti vatvā āhāraṃ āharitvā mātaraṃ yācitvā bhojesi. | On the following day the young girl went the second time to procure food. “How many portions will you have?” “Two.” She carried the food back to her mother, and after a good deal of urging, prevailed upon her to eat. | ||
| Sāpi tāya yāciyamānā bhuñjitvā āhāraṃ jīrāpetuṃ asakkontī taṃ divasameva kālamakāsi. | The mother yielded to her pleading and consented to eat, but died on that very day. | ||
| Kumārikā ekikāva roditvā paridevitvā tāya dukkhuppattiyā ativiya sañjātachātakadukkhā punadivase yācakehi saddhiṃ rodantī āhāratthāya gantvā, "kati paṭivīse gaṇhissasi, ammā"ti vuttā "eka"nti āha. | The young girl, left alone to herself, wept and wailed and lamented over the misfortune that had come upon her. On the following day, suffering the pangs of hunger keenly, she went weeping in the company of beggars to procure food. “How many portions will you have, daughter?” “One,” was her reply. | ||
| Mittakuṭumbiko taṃ tayo divase bhattaṃ gaṇhantiṃ sañjānāti, tena taṃ "apehi nassa, vasali, ajja tava kucchippamāṇaṃ aññāsī"ti āha. | A householder named Mitta, remembering that she had received food for three days, said to her, “Perish, vile woman. To-day, at last, you have come to know the capacity of your belly.” | ||
| Hirottappasampannā kuladhītā paccorasmiṃ sattipahāraṃ viya vaṇe khārodakasecanakaṃ viya ca patvā "kiṃ, sāmī"ti āha. | This daughter of a respectable family, modest and timid, felt as though she had received a sword-thrust in her bosom, or as though salt water had been sprinkled on a sore. She immediately replied, “What do you mean, sir?” | ||
| "Tayā pure tayo koṭṭhāsā gahitā, hiyyo dve, ajja ekaṃ gaṇhāsi. | “Day before yesterday you took three portions, yesterday two, to-day you take but one. | ||
| Ajja te attano kucchippamāṇaṃ ñāta"nti. | To-day, then, you know the capacity of your belly.” | ||
| "Mā maṃ, sāmi, 'attanova atthāya gaṇhī'ti maññitthā"ti. | “Sir, do not think that I took these for myself.” | ||
| "Atha kasmā evaṃ gaṇhī"ti? | Why then did you take them?” | ||
| "Pure tayo janā ahumha, sāmi, hiyyo dve, ajja ekikāva jātāmhī"ti. | “Sir, day before yesterday we were three, yesterday we were two, to-day I am left alone.” | ||
| So "kena kāraṇenā"ti pucchitvā ādito paṭṭhāya tāya kathitaṃ sabbaṃ pavattiṃ sutvā assūni sandhāretuṃ asakkonto sañjātabalavadomanasso hutvā, "amma, evaṃ sante mā cintayi, tvaṃ bhaddavatiyaseṭṭhino dhītā ajjakālato paṭṭhāya mama dhītāyeva nāmā"ti vatvā sīse cumbitvā gharaṃ netvā attano jeṭṭhadhītuṭṭhāne ṭhapesi. | She then told him the whole story from the beginning. As he listened to her story, he was unable to control his tears, but was overcome by the power of the grief that arose within him. Finally he said to her, “My dear girl, if this is the case, do not worry. Hitherto you have been the daughter of the treasurer Bhaddavatiya, but from this day forth you shall be my very own daughter.” And he kissed her on the head, conducted her to his own house, and adopted her as his own oldest daughter. | ||
| Sā dānagge uccāsaddaṃ mahāsaddaṃ sutvā, "tāta, kasmā etaṃ janaṃ nissaddaṃ katvā dānaṃ na dethā"ti āha. | One day she heard loud and piercing screams in the refectory, whereupon she said to her foster-father, “Father, why do you not keep these people quiet when you dispense alms?” | ||
| "Na sakkā kātuṃ, ammā"ti. | “It is impossible to do it, dear daughter.” | ||
| "Sakkā, tātā"ti. | “It is impossible to do it, dear daughter.” | ||
| "Kathaṃ sakkā, ammā"ti? | “How would you do it, dear daughter?” | ||
| "Tāta dānaggaṃ parikkhipitvā ekekasseva pavesanappamāṇena dve dvārāni yojetvā, 'ekena dvārena pavisitvā ekena nikkhamathā'ti vadetha, evaṃ nissaddā hutvāva gaṇhissantī"ti. | “Father, put a fence around the refectory and hang two gates through which the people may pass in and out, allowing only sufficient space for one person to pass through at a time. Then direct the people to pass in through one gate and out through the other. If you do this, they will receive their alms peaceably and quietly.” | ||
| So taṃ sutvā, "bhaddakova, amma, upāyo"ti tathā kāresi. | When the householder had heard her plan he remarked, “A happy device, dear daughter,” and did as she suggested. | ||
| Sāpi pubbe sāmā nāma. | Now up to that time her name had been Sāmā, | ||
| Vatiyā pana kāritattā sāmāvatī nāma jātā. | but through her construction of a fence (vati) she received the name Sāmāvatī. | ||
| Tato paṭṭhāya dānagge kolāhalaṃ pacchindī. | From that time on there was no more tumult in the refectory. | ||
| Ghosakaseṭṭhi pubbe taṃ saddaṃ suṇanto "mayhaṃ dānagge saddo"ti tussati. | Now the treasurer Ghosaka had long been accustomed to hear this noise in the refectory and rather liked to hear it; for it always made him think, “That is the noise in my refectory.” | ||
| Dvīhatīhaṃ pana saddaṃ asuṇanto mittakuṭumbikaṃ attano upaṭṭhānaṃ āgataṃ pucchi – "diyyati kapaṇaddhikādīnaṃ dāna"nti? | Now the treasurer Ghosaka had long been accustomed to hear this noise in the refectory and rather liked to hear it; for it always made him think, “That is the noise in my refectory.” But after hearing no noise at all for two or three days, he asked the householder Mitta, who came one day to wait upon him, “Are alms being given to the blind, the poor, and other unfortunate persons?” | ||
| "Āma, sāmī"ti. | “Yes, sir.” | ||
| "Atha kiṃ dvīhatīhaṃ saddo na suyyatī"ti? | “How then does it happen that for two or three days past I have not heard a sound?” | ||
| "Yathā nissaddā hutvā gaṇhanti, tathā me upāyo kato"ti. | “I have arranged matters so that the people now receive alms without making any noise.” | ||
| "Atha pubbeva kasmā nākāsī"ti? | “Why didn’t you do so before?” | ||
| "Ajānanatāya, sāmī"ti. | “I didn’t know how, sir.” | ||
| "Idāni kathaṃ te ñāto"ti? | “How did you happen to find a way just now?” | ||
| "Dhītarā me akkhāto, sāmī"ti. | “How did you happen to find a way just now?” | ||
| Mayhaṃ aviditā "tava dhītā nāma atthī"ti. | “Have you a daughter whom I have never seen?” | ||
| So ahivātaroguppattito paṭṭhāya sabbaṃ bhaddavatiyaseṭṭhino pavattiṃ ācikkhitvā tassā attano jeṭṭhadhītuṭṭhāne ṭhapitabhāvaṃ ārocesi. | Then the householder told him the whole story of the treasurer Bhaddavatiya, beginning with the outbreak of the plague and ending with his adoption of the young girl as his own oldest daughter. | ||
| Atha naṃ seṭṭhi "evaṃ sante mama kasmā na kathesi, mama sahāyakassa dhītā mama dhītā nāmā"ti taṃ pakkosāpetvā pucchi – "amma, seṭṭhino dhītāsī"ti? | Then said the treasurer to him, “If this is the case, why did you not tell me? My friend’s daughter is my own daughter.” So he sent for her and asked her, “Dear girl, are you the daughter of the treasurer?” | ||
| "Āma, tātā"ti. | “Yes, sir, I am.” | ||
| "Tena hi mā cintayi, tvaṃ mama dhītāsī"ti taṃ sīse cumbitvā parivāratthāya tassā pañca itthisatāni datvā taṃ attano jeṭṭhadhītuṭṭhāne ṭhapesi. | “Well then, do not worry; you are my own daughter.” Then he kissed her on the head, gave her five hundred women for her retinue, and adopted her as his own oldest daughter. | ||
| Athekadivasaṃ tasmiṃ nagare nakkhattaṃ saṅghuṭṭhaṃ hoti. | One day a festival was proclaimed in this city. | ||
| Tasmiṃ pana nakkhatte bahi anikkhamanakā kuladhītaropi attano parivārena saddhiṃ padasāva nadiṃ gantvā nhāyanti. | Now at this festival daughters of respectable families, who do not ordinarily go out, go on foot with their own retinue and bathe in the river. | ||
| Tasmā taṃ divasaṃ sāmāvatīpi pañcahi itthisatehi parivāritā rājaṅgaṇeneva nhāyituṃ agamāsi. | Accordingly on that day Sāmāvatī also, accompanied by her five hundred women, went right through the palace court to bathe in the river. | ||
| Uteno sīhapañjare ṭhito taṃ disvā "kassimā nāṭakitthiyo"ti pucchi. | King Udena stood at his window and saw her. “Whose are those nautch-girls?” he inquired. | ||
| "Na kassaci nāṭakitthiyo, devā"ti. | “Nobody’s nautch-girls, your majesty.” | ||
| "Atha kassa dhītaro"ti? | “Then whose daughters are they?” | ||
| "Ghosakaseṭṭhino dhītā deva, sāmāvatī nāmesā"ti. | “Your majesty, that is the daughter of the treasurer Bhaddavatiya, and her name is Sāmāvatī.” | ||
| So disvāva uppannasineho seṭṭhino sāsanaṃ pāhesi – "dhītaraṃ kira me pesetū"ti. | Now the king fell in love with the girl the moment he saw her, and immediately sent word to the treasurer Ghosaka, “Send me the maiden they say is your daughter.” | ||
| "Na pesemi, devā"ti. | “I will not send her, your majesty.” | ||
| "Mā kira evaṃ karotu, pesetuyevā"ti. | “Do not act thus. Do as I ask and send her.” | ||
| "Mayaṃ gahapatikā nāma kumārikānaṃ pothetvā viheṭhetvā kaḍḍhanabhayena na dema, devā"ti. | “Your majesty, we householders do not give young girls, for fear people will say they are abused and maltreated.” | ||
| Rājā kujjhitvā gehaṃ lañchāpetvā seṭṭhiñca bhariyañca hatthe gahetvā bahi kārāpesi. | Angered by the treasurer’s reply, the king caused the treasurer’s house to be sealed and the treasurer and his wife to be seized and turned out of doors. | ||
| Sāmāvatī, nhāyitvā āgantvā gehaṃ pavisituṃ okāsaṃ alabhantī, "kiṃ etaṃ, tātā"ti pucchi. | When Sāmāvatī returned after her bath and found no way of entering the house, she asked, “What does this mean, dear father?” | ||
| "Amma, rājā tava kāraṇā pahiṇi. | “Dear daughter, the king sent for you; | ||
| Atha 'na mayaṃ dassāmā'ti vutte gharaṃ lañchāpetvā amhe bahi kārāpesī"ti. | and when we refused to give you to him, he caused the house to be sealed and caused us to be turned out of doors.” | ||
| "Tāta, bhāriyaṃ vo kammaṃ kataṃ, raññā nāma pahite 'na, demā'ti avatvā 'sace me dhītaraṃ saparivāraṃ gaṇhatha, demā'ti vattabbaṃ bhaveyya, tātā"ti. | “Dear father, you made a great mistake. When one who is a king commands, you should not say, ‘We do not give.’ You should rather say, ‘If you will take our daughter with her retinue, we will give her to you.’ | ||
| "Sādhu, amma, tava ruciyā sati evaṃ karissāmī"ti rañño tathā sāsanaṃ pāhesi. | “Very well, dear daughter. If that is your desire, I will do as you say.” Accordingly Ghosaka sent a message to that effect to the king, | ||
| Rājā "sādhū"ti sampaṭicchitvā taṃ saparivāraṃ ānetvā abhisiñcitvā aggamahesiṭṭhāne ṭhapesi. | and the king accepted his offer, saying, “Very well.” Then the king conducted Sāmāvatī with her retinue to the royal palace, conferred the ceremonial sprinkling on her, and elevated her to the dignity of chief consort. | ||
| Sesā tassāyeva parivāritthiyo ahesuṃ. | The other women became her ladies-in-waiting. | ||
| Ayaṃ sāmāvatiyā uppatti. | |||
| Utenassa pana aparāpi vāsuladattā nāma devī ahosi caṇḍapajjotassa dhītā. | Yet another of Udena’s queen-consorts was Vāsuladattā,daughter of Caṇḍa Pajjota, | ||
| Ujjeniyañhi caṇḍapajjoto nāma rājā ahosi. | king of Ujjeni. | ||
| So ekadivasaṃ uyyānato āgacchanto attano sampattiṃ oloketvā, "atthi nu kho aññassapi kassaci evarūpā sampattī"ti vatvā taṃ sutvā manussehi "kiṃ sampatti nāmesā, kosambiyaṃ utenassa rañño atimahatī sampatī"ti vutte rājā āha – "tena hi gaṇhissāma na"nti? | One day, as Caṇḍa Pajjota was returning from his pleasure-garden, he surveyed his own splendor and asked, “Is there any other soever possessed of splendor like mine?” “Splendor such as it is, King Udena of Kosambi possesses exceeding great splendor.” “Very well, let us take him captive.” | ||
| "Na sakkā so gahetu"nti. | “It is impossible to capture him.” | ||
| "Kiñci katvā gaṇhissāmayevā"ti? | “By employing some means or other, let us capture him all the same.” | ||
| "Na sakkā devā"ti. | “It is impossible, your majesty.” | ||
| "Kiṃ kāraṇā"ti? | “Why?” | ||
| "So hatthikantaṃ nāma sippaṃ jānāti, mantaṃ parivattetvā hatthikantavīṇaṃ vādento nāge palāpetipi gaṇhātipi. | “He understands the art of charming elephants. By reciting spells and playing his elephant-charming lute, he either drives elephants away or captures them at his pleasure. | ||
| Hatthivāhanasampanno tena sadiso nāma natthī"ti. | No one possesses so many riding-elephants as he.” | ||
| "Na sakkā mayā so gahetu"nti. | “I suppose it is impossible for me to capture him.” | ||
| "Sace te, deva, ekantena ayaṃ nicchayo, tena hi dāruhatthiṃ kāretvā tassāsannaṭṭhānaṃ pesehi. | “If you are bent on doing it, have a wooden elephant made and turned loose near him. | ||
| So hatthivāhanaṃ vā assavāhanaṃ vā sutvā dūrampi gacchati. | Let him hear of a good mount, be it elephant or horse, and he will go a long way for it. | ||
| Tattha naṃ āgataṃ gahetuṃ sakkā bhavissatī"ti. | When he is close by, you can capture him.” | ||
| Rājā "attheso upāyo"ti dārumayaṃ yantahatthiṃ kārāpetvā bahi pilotikāhi veṭhetvā katacittakammaṃ katvā tassa vijite āsannaṭṭhāne ekasmiṃ saratīre vissajjāpesi. | “A stratagem indeed!” exclaimed the king. So the king had a mechanical elephant made of wood, wrapped about with strips of cloth and deftly painted, and turned it loose on the bank of a certain lake near the country of his enemy. | ||
| Hatthino antokucchiyaṃ saṭṭhi purisā aparāparaṃ caṅkamanti, hatthilaṇḍaṃ āharitvā tattha tattha chaḍḍesuṃ. | Within the belly of the elephant sixty men walked back and forth; every now and then they loaded their shovels with elephant dung and dumped it out. | ||
| Eko vanacarako hatthiṃ disvā, "amhākaṃ rañño anucchaviko"ti cintetvā, gantvā rañño ārocesi – "deva, mayā sabbaseto kelāsakūṭapaṭibhāgo tumhākaññeva anucchaviko varavāraṇo diṭṭho"ti. | A certain woodman saw the elephant, and thinking to himself, “Just the thing for our king!” went and told the king, “Your majesty, I saw a noble elephant, pure white even as the peak of Kelasa, just the sort of elephant your majesty would like.” | ||
| Uteno tameva maggadesakaṃ katvā hatthiṃ abhiruyha saparivāro nikkhami. | Udena mounted his elephant and set out, taking the woodman along as a guide and accompanied by his retinue. | ||
| Tassa āgamanaṃ ñatvā carapurisā gantvā caṇḍapajjotassa ārocesuṃ. | His approach was observed by spies, who went and informed Caṇḍa Pajjota. | ||
| So āgantvā majjhe tucchaṃ katvā ubhosu passesu balakāyaṃ payojesi. | The latter straightway dispatched armies on both flanks of his enemy, allowing the space between them to remain open. | ||
| Uteno tassāgamanaṃ ajānanto hatthiṃ anubandhi. | Udena, unaware of his enemy’s approach, continued to pursue the elephant. | ||
| Anto ṭhitamanussā vegena palāpesuṃ. | Driven with great speed by the men concealed within its belly | ||
| Kaṭṭhahatthī rañño mantaṃ parivattetvā vīṇaṃ vādentassa tantisaddaṃ asuṇanto viya palāyatiyeva. | the wooden elephant, made as if it failed to hear the charm and continued its flight. He [udena] recited his spell and played his lute, but all to no purpose. | ||
| Rājā hatthināgaṃ pāpuṇituṃ asakkonto assaṃ āruyha anubandhi. | The king, unable to overtake the elephant, mounted his horse. | ||
| Tasmiṃ vegena anubandhante balakāyo ohīyi. | On and on sped the horse, galloping so rapidly that by degrees the army of the king was left far behind | ||
| Rājā ekakova ahosi. | and the king was quite alone. | ||
| Atha naṃ ubhosu passesu payuttā caṇḍapajjotassa purisā gaṇhitvā attano rañño adaṃsu. | Then Caṇḍa Pajjota’s men, who were posted on both flanks, captured Udena and turned him over to their king. | ||
| Athassa balakāyo amittavasaṃ gatabhāvaṃ ñatvā bahinagareva khandhāvāraṃ nivesetvā acchi. | Udena’s army, perceiving that their leader had fallen into the hands of the enemy, built a stockade just outside of Ujjeni and remained there. | ||
| Caṇḍapajjotopi utenaṃ jīvaggāhameva gāhāpetvā ekasmiṃ coragehe pakkhipitvā dvāraṃ pidahāpetvā tayo divase jayapānaṃ pivi. | Caṇḍa Pajjota, having thus captured Udena alive, clapped him into prison behind closed doors and kept wassail for three days. | ||
| Uteno tatiyadivase ārakkhake pucchi – "kahaṃ vo, tāta, rājā"ti? | On the third day Udena asked his keepers, “Friends, where’s your king?” “ | ||
| "'Paccāmitto me gahito'ti jayapānaṃ pivatī"ti. | “Carousing, for, says he, ‘I’ve landed my enemy.’ ” | ||
| "Kā nāmesā mātugāmassa viya tumhākaṃ rañño kiriyā, nanu paṭirājūnaṃ gahetvā vissajjetuṃ vā māretuṃ vā vaṭṭati, amhe dukkhaṃ nisīdāpetvā jayapānaṃ kira pivatī"ti. | “What does your king mean by acting like a woman? He has captured a royal adversary and surely ought either to release him or to kill him. He has brought humiliation upon us and is ‘carousing’– indeed!” | ||
| Te gantvā tamatthaṃ rañño ārocesuṃ. | The keepers went and reported the incident to the king. | ||
| So āgantvā "saccaṃ kira tvaṃ evaṃ vadasī"ti pucchi. | The king came and asked, “Is it true that you said thus and thus?” | ||
| "Āma, mahārājā"ti. | “Yes, your majesty.” | ||
| "Sādhu taṃ vissajjessāmi, evarūpo kira te manto atthi, taṃ mayhaṃ dassasī"ti. | “Very well, I will release you. They say you have such and such a charm; will you give it to me?” | ||
| "Sādhu dassāmi, gahaṇasamaye maṃ vanditvā taṃ gaṇhāhi. | “Certainly I will give it to you; but when you receive it, | ||
| Kiṃ pana tvaṃ vandissasī"ti? | will you pay me homage?” | ||
| "Kyāhaṃ taṃ vandissāmi, na vandissāmī"ti? | “I pay you homage? I’ll not pay you homage.” | ||
| "Ahampi te na dassāmī"ti. | Then I’ll not give it to you.” | ||
| "Evaṃ sante rājāṇaṃ te karissāmī"ti. | “In that case I will have you executed.” | ||
| "Karohi, sarīrassa me issaro, na pana cittassā"ti. | “Do so; you are lord of my body, not of my mind.” | ||
| Rājā tassa sūragajjitaṃ sutvā, "kathaṃ nu kho imaṃ mantaṃ gaṇhissāmī"ti cintetvā, "imaṃ mantaṃ aññaṃ jānāpetuṃ na sakkā, mama dhītaraṃ etassa santike uggaṇhāpetvā ahaṃ tassā santike gaṇhissāmī"ti. | When the king heard Udena’s defiant answer, he thought to himself, “How in the world can I get the charm? I have it. I’ll have my daughter learn it from him, and then I’ll learn it from her. It would never do to let anyone else learn a charm like this.” | ||
| Atha naṃ āha – "aññassa vanditvā gaṇhantassa dassasī"ti. | So he said to Udena, “Will you divulge the charm to another, if the other will pay you homage?” | ||
| "Āma, mahārājā"ti. | “Yes, your majesty.” | ||
| "Tena hi amhākaṃ ghare ekā khujjā atthi tassā antosāṇiyaṃ vanditvā nisinnāya tvaṃ bahisāṇiyaṃ ṭhitova mantaṃ vācehī"ti. | “Well then, we have in our house a hunchbacked woman. She will sit behind a curtain; you remain outside and have her repeat the charm.” | ||
| "Sādhu, mahārāja, khujjā vā hotu pīṭhasappi vā, vandantiyā dassāmī"ti. | “Be she hunchback or cripple, I will teach her the charm, provided she will pay me homage.” | ||
| Tato rājā gantvā dhītaraṃ vāsuladattaṃ āha – "amma, eko saṅkhakuṭṭhī anagghamantaṃ jānāti, taṃ aññaṃ jānāpetuṃ na sakkā. | Then the king went to his daughter Vāsuladattā and said, “Dear daughter, there is a certain leper who knows a priceless charm. | ||
| Tvaṃ antosāṇiyaṃ nisīditvā taṃ vanditvā mantaṃ gaṇha, so bahisāṇiyaṃ ṭhatvā tuyhaṃ vācessati. | You sit behind a curtain, and he will remain outside and repeat it to you. You get it from him, for it would never do to let anyone else learn it, | ||
| Tava santikā ahaṃ taṃ gaṇhissāmī"ti. | and then I will get it from you.” | ||
| Evaṃ so tesaṃ aññamaññaṃ santhavakaraṇabhayena dhītaraṃ khujjaṃ, itaraṃ saṅkhakuṭṭhiṃ katvā kathesi. | After this sort, for fear of their making love, did Caṇḍa Pajjota feign that his daughter was a hunchback and Udena a leper. | ||
| So tassā antosāṇiyaṃ vanditvā nisinnāya bahi ṭhito mantaṃ vācesi. | So Vāsuladattā seated herself behind a curtain, and Udena remained outside and caused her to repeat the charm. | ||
| Atha naṃ ekadivasaṃ punappunaṃ vuccamānampi mantapadaṃ vattuṃ asakkontiṃ "are khujje atibahaloṭṭhakapolaṃ te mukhaṃ, evaṃ nāma vadehī"ti āha. | One day Udena repeated the words of the charm over and over again to Vāsuladattā, but the latter was unable to reproduce it correctly. Thereupon Udena cried out, “Dunce of a hunchback, your lips are too thick and your cheeks too pudgy! I’ve a mind to beat your face in! Say it this way!” | ||
| "Sā kujjhitvā are duṭṭhasaṅkhakuṭṭhi kiṃ vadesi, kiṃ mādisā khujjā nāma hotī"ti? | Vāsuladattā replied in anger, “Villain of a leper, what do you mean by those words? Do you call such as I hunchback’?” | ||
| Sāṇikaṇṇaṃ ukkhipitvā "kāsi tva"nti vutte, "rañño dhītā vāsuladattā nāmāha"nti āha. | Udena lifted the fringe of the curtain and asked, “Who are you?” Said the maiden, “I am Vāsuladattā, daughter of the king.” “When your father spoke to me, he described you as a hunchback.” | ||
| "Pitā te taṃ mayhaṃ kathento 'khujjā'ti kathesī"ti. | “When he spoke to me, he made you out a leper.” | ||
| "Mayhampi kathento taṃ saṅkhakuṭṭhiṃ katvā kathesī"ti. | |||
| Te ubhopi "tena hi amhākaṃ santhavakaraṇabhayena kathitaṃ bhavissatī"ti antosāṇiyaññeva santhavaṃ kariṃsu. | Both said, “He must have said it for fear of our making love.” | ||
| Tato paṭṭhāya mantaggahaṇaṃ vā sippaggahaṇaṃ vā natthi. | Then and there within the curtain they made love, and from that time on there was no learning charms or getting lessons. | ||
| Rājāpi dhītaraṃ niccaṃ pucchati – "sippaṃ gaṇhasi, ammā"ti? | The king regularly asked his daughter, “Daughter, are you learning your lessons?” | ||
| "Gaṇhāmi, tātā"ti. | “Yes, father.” | ||
| Atha naṃ ekadivasaṃ uteno āha – "bhadde, sāmikena kattabbaṃ nāma neva mātāpitaro na bhātubhaginiyo kātuṃ sakkonti, sace mayhaṃ jīvitaṃ dassasi, pañca te itthisatāni parivāraṃ datvā aggamahesiṭṭhānaṃ dassāmī"ti. | Now one day Udena said to Vāsuladattā, “My dear, a husband can do that which neither father nor mother nor brothers nor sisters can do. If you will save my life, I will give you a retinue of five hundred women and make you my chief consort.” | ||
| "Sace imasmiṃ vacane patiṭṭhātuṃ sakkhissatha, dassāmi vo jīvita"nti. | “If you will carry out your promise without fail, I will save your life.” | ||
| "Sakkhissāmi, bhadde"ti. | “My dear, I will do so without fail.” | ||
| Sā "sādhu, sāmī"ti pitu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. | “Very well, husband.”So she went to her father, saluted him, and stood respectfully on one side. | ||
| Atha naṃ so pucchi – "amma, niṭṭhitaṃ sippa"nti? | Her father asked her, “Daughter, is your task completed?” | ||
| "Na tāva niṭṭhitaṃ, tāta, sippa"nti. | “Not quite completed, father.” | ||
| Atha naṃ so pucchi – "kiṃ, ammā"ti? | “What do you require, daughter?” | ||
| "Amhākaṃ ekaṃ dvārañca ekaṃ vāhanañca laddhuṃ vaṭṭati, tātā"ti. | “We must have at our disposal a door and a mount, father.” | ||
| "Idaṃ kiṃ, ammā"ti? | “Why this request?” | ||
| "Tāta, rattiṃ kira tārakasaññāya mantassa upacāratthāya ekaṃ osadhaṃ gahetabbaṃ atthi. | “Father, this is what my teacher says: ‘In order to work the charm, a certain medicinal herb is necessary, and this must be obtained at night at a time indicated by the stars.’ | ||
| Tasmā amhākaṃ velāya vā avelāya vā nikkhamanakāle ekaṃ dvārañceva ekaṃ vāhanañca laddhuṃ vaṭṭatī"ti. | Therefore whenever we are obliged to go out, whether it be early or late, we must have a door and a mount at our disposal.” “ | ||
| Rājā "sādhū"ti sampaṭicchi. | Very well,” said the king, giving his consent. | ||
| Te attano abhirucitaṃ ekaṃ dvāraṃ hatthagataṃ kariṃsu. | They secured permission to use a certain door at any time they pleased. | ||
| Rañño pana pañca vāhanāni ahesuṃ. | Now the king was possessed of the five conveyances: | ||
| Bhaddavatī nāma kareṇukā ekadivasaṃ paññāsa yojanāni gacchati, kāko nāma dāso saṭṭhi yojanāni gacchati, celakaṭṭhi ca muñcakesī cāti dve assā yojanasataṃ gacchanti, nāḷāgiri hatthī vīsati yojanasatanti. | a female elephant named Bhaddavatī, which could travel fifty leagues a day; a slave named Kāka, who could travel sixty leagues a day; two mares, Celakaṇṭhī and Muñjakesī, which could travel a hundred leagues a day; and an elephant named Nālāgiri, which could travel a hundred and twenty leagues a day. | ||
| So kira rājā anuppanne buddhe ekassa issarassa upaṭṭhāko ahosi. | It seems that before the appearance in the world of the present Buddha, the king had been the servitor of a certain ruler. | В прошлые времена, до появления в мире Будды Готамы, царь Чанда Паджджота был слугой некоего правителя. | |
| Athekadivasaṃ issare bahinagaraṃ gantvā nhatvā āgacchante eko paccekabuddho nagaraṃ piṇḍāya pavisitvā sakalanagaravāsīnaṃ mārena āvaṭṭitattā ekaṃ bhikkhāmpi alabhitvā yathādhotena pattena nikkhami. | Now one day as this ruler was returning from his bath outside of the city, a certain Private Buddha who had entered the city to receive alms came out with his bowl clean as it had been washed, having received not a single morsel of food by reason of the evil influence of Māra over all the residents of the city. | В один из дней, когда тот правитель возвращался из купальни, расположенной за пределами города, некий пачекабудда, ходивший в город за подаянием, повстречался ему, неся с собой пустой сосуд для еды, столь чистый, словно только что вымытый, по причине того, что он не смог получить ни одного комка еды из-за чар Злого Мары, охватившего умы всех жителей города. | |
| Atha naṃ nagaradvāraṃ pattakāle māro aññātakavesena upasaṅkamitvā, "api, bhante, vo kiñci laddha"nti pucchi. | Indeed when the Private Buddha reached the gate of the city, Māra approached him in disguise and asked him, “Reverend Sir, did you receive anything?” | Когда пачекабудда приблизился к городским воротам, Мара приблизился к нему, изменив свой облик, и спросил его: "Достопочтенный, получил ли ты что-нибудь [в качестве подаяния]?" | |
| "Kiṃ pana me tvaṃ alabhanākāraṃ karī"ti? | “But have you made it possible for me to receive anything?” | "Зачем же ты сделал, чтобы я ничего не получил?" - ответил пачекабудда Маре. |
Думаю, это более правильный перевод, чем написали на англ и дальше он говорит "больше так не буду". Все комментарии (1) |
| "Tena hi nivattitvā puna pavisatha, idāni na karissāmī"ti. | “Well then, turn back and go in again. Now I will make it possible for you to receive alms.” | "Ну, что ж, коли так, то вернись и попробуй снова. Больше так не буду делать". | |
| "Nāhaṃ puna nivattissāmī"ti. | “I will not go back again.” | "Я не вернусь" - отвечал пачекабудда. | |
| Sace hi nivatteyya, puna so sakalanagaravāsīnaṃ sarīre adhimuñcitvā pāṇiṃ paharitvā hasanakeḷiṃ kareyya. | Had the Private Buddha returned, Māra would once more have taken possession of the bodies of all the residents of the city and would have subjected him to the embarrassment of hand-clapping and rude laughter. | Он ответил так, понимая, что стоит ему вернуться, как Мара вновь овладеет телами жителей города и заставит их хлопать в ладоши и насмехаться [над ним]. | |
| Paccekabuddhe anivattitvā gate māro tattheva antaradhāyi. | Паччекабудда не пошёл обратно [в город] и удалился, а Мара исчез в том самом месте. |
Похожая история есть в комментарии к 15 главе Дхаммапады, где Будда после такой же истории восклицает "будем питаться радостью как сияющие божества" :... Все комментарии (1) |
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| Atha so issaro yathādhoteneva pattena āgacchantaṃ paccekabuddhaṃ disvā vanditvā, "api, bhante, kiñci laddha"nti pucchi. | Now when this ruler saw the Private Buddha returning with his bowl clean as it had been washed, he asked him, “Reverend Sir, did you receive anything?” | Тогда правитель того города увидел пачекабудду, несущего с собой чистый как будто вымытый сосуд для еды, и спросил его: "Достопочтенный, получил ли ты подаяние?" | |
| "Caritvā nikkhantamhāvuso"ti. | “I have gone my round and am coming out, brother.” | "Я обошел дома и теперь возвращаюсь, о друг" - отвечал пачекабудда. | |
| So cintesi – "ayyo, mayā pucchitaṃ akathetvā aññaṃ vadati, na kiñci laddhaṃ bhavissatī"ti. | The ruler thought to himself, “His reverence does not answer the question I asked him, but tells me something I did not ask about. It must be that he failed to receive anything.” | Тогда правитель подумал следующее: "Достопочтенный не дал мне ответа на вопрос, а высказал то, о чем я его не спрашивал. Должно быть это из-за того, что ему не удалось ничего получить". | |
| Athassa pattaṃ olokento tucchaṃ disvā gehe bhattassa niṭṭhitāniṭṭhitabhāvaṃ ajānanatāya sūro hutvā pattaṃ gahetuṃ avisahanto "thokaṃ, bhante, adhivāsethā"ti vatvā vegena gharaṃ gantvā "amhākaṃ bhattaṃ niṭṭhita"nti pucchitvā, "niṭṭhita"nti vutte taṃ upaṭṭhākaṃ āha – "tāta, añño tayā sampannavegataro nāma natthi, sīghena javena bhadantaṃ patvā 'pattaṃ me, bhante, dethā'ti vatvā pattaṃ gahetvā vegena ehī"ti. | The ruler looked at his bowl and saw that it was empty. Not knowing whether the food in his house was ready or not, and therefore, brave though he was, not daring to take his bowl, he said, “Wait a moment, Reverend Sir. ” So saying, he went home quickly and asked, “Is our food ready? ” Receiving the answer that it was ready, he said to his servitor, “Friend, there is no one possessed of greater speed than you. Make the greatest possible speed, and when you reach his reverence, say to him, ‘Reverend Sir, give me your bowl,’ and then take his bowl and return to me. ” | Правитель взглянул в сосуд для еды пачекабудды и заметил, что он пуст. Не зная готова ли еда во дворце или нет, а потому не осмелившись взять сосуд пачекабудды, хотя и был он храбрым, правитель произнес: "Прошу подожди, Достопочтенный" И сказав так, он поспешил во дворец и спросил у слуги: "Готова ли еда?" Получив ответ, что еда готова, он обратился к своему слуге: "Друг, нет никого быстрее тебя. Прошу отправляйся со всей возможной поспешностью к Достопочтенному и попроси его передать сосуд для сбора еды. Заполучив сосуд поспеши назад ко мне". | |
| So ekavacaneneva pakkhanditvā pattaṃ gahetvā āhari. | At the mere word of his master the servitor set out, obtained the bowl, and brought it back. | С полуслова слуга немедленно отправился в путь и вернулся к правителю с сосудом для еды пачекабудды. | |
| Issaropi attano bhojanassa pattaṃ pūretvā "imaṃ sīghaṃ gantvā ayyassa sampādehi, ahaṃ te ito pattiṃ dammī"ti āha. | The ruler filled the bowl with his own food and said, “Convey this to his reverence with all speed. I make over to you the merit of this action.” | Правитель наполнил сосуд своей едой и вручил его слуге со словами: "Поспеши передать это Достопочтенному. Все заслуги от этого поступка я передаю тебе". | |
| Sopi taṃ gahetvā javena gantvā paccekabuddhassa pattaṃ datvā pañcapatiṭṭhitena vanditvā, "bhante, 'velā upakaṭṭhā'ti ahaṃ atisīghena javena āgato ca gato ca, etassa me javassa phalena yojanānaṃ paṇṇāsasaṭṭhisatavīsasatagamanasamatthāni pañca vāhanāni nibbattantu, āgacchantassa ca me gacchantassa ca sarīraṃ sūriyatejena tatthaṃ, tassa me phalena nibbattanibbattaṭṭhāne āṇā sūriyatejasadisā hotu, imasmiṃ me piṇḍapāte sāminā patti dinnā, tassā me nissandena tumhehi diṭṭhadhammassa bhāgī homī"ti āha. | The servitor went quickly, gave the bowl to the Private Buddha, saluted him with the Five Rests, and said to him, “Reverend Sir, the time is short. I went and returned with the greatest possible speed. As the fruit of this speed, may I obtain the five conveyances able to travel fifty, sixty, a hundred, and a hundred and twenty leagues a day respectively. As I returned and went, my body was heated by the rays of the sun. As the fruit of this, in the various places where I shall be reborn, may I possess authority equal to the power of the rays of the sun. My master has made over to me the merit of this alms. In consequence of this may I be a partaker of the Truth you have seen.” | Слуга быстро достиг пачекабудды, передал ему полный сосуд, выразил ему почтение пятью частями тела и произнес: "Достопочтенный, услышав "времени мало", я пришел и вернулся так скоро, как только мог. В качестве плода за проворность пусть я обрету пять средств передвижения, способных преодолевать пятьдесят, шестьдесят, сто и сто двадцать йоджан в день соответственно. Пока я бегал туда и обратно, мое тело опалялась лучами солнца. В качестве плода за это, в каких бы местах я ни был перерожден, пусть я обладаю мощью как у лучей солнца. Мой господин передал мне заслугу от своего подношения. В качестве плода этого, пусть я стану сопричастен той Истине, что ты обрел в этой жизни". | |
| Paccekabuddho "evaṃ hotū"ti vatvā – | The Private Buddha said, “So be it,” | Пачекабудда молвил: "Да будет так". | |
| "Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu; | May all you’ve wished and prayed for come out well; | "Пусть всё, что вы пожелали и захотели, исполнится; |
Монахи зачитывают эти две строфы в сокращённом виде в качестве одной. Все комментарии (1) |
| Sabbe pūrentu saṅkappā, cando pannaraso yathā. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā; a. ni. aṭṭha. 1.1. 192); | May all your aspirations be fulfilled, even as the moon at the full. | Пусть все ваши устремления будут исполнены [столь же полно] как луна в полнолуние. | |
| "Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu; | May all you’ve wished and prayed for come out well; | Пусть всё, что вы пожелали и захотели, исполнится; | |
| Sabbe pūrentu saṅkappā, maṇijotiraso yathā"ti. – | May all your aspirations be fulfilled, as by the jewel Dew of Light. | Пусть все ваши устремления исполнятся, как будто [сработал] камень желаний[2]. |
Драгоценный камень, исполняющий желания Все комментарии (1) |
| Anumodanaṃ akāsi. | - and returned thanks in these Stanzas. | Таким благопожеланием ответил пачекабудда. | |
| Paccekabuddhānaṃ kira idhāva dve gāthā anumodanagāthā nāma honti. | С того времени эти две строфы стали называться строфами благопожелания паччекабудд. | ||
| Tattha jotirasoti sabbakāmadadaṃ maṇiratanaṃ vuccati. | 2. Здесь исполняющим желания называется драгоценный камень, исполняющий все желания. | ||
| Idaṃ tassa pubbacaritaṃ. | This was the king’s deed in a previous state of existence. | Таков был поступок царя в его прошлом существовании. | |
| So etarahi caṇḍapajjoto ahosi. | He was now Caṇḍa Pajjota, | Сейчас он стал Чанда Паджджотой, |
по поводу транслитерации есть аргумент из статьи из Википедии о пали
https://en.wikipedia.org/wiki/Pali#General_rules
"Many assimilations of one... Все комментарии (4) |
| Tassa ca kammassa nissandena imāni pañca vāhanāni nibbattiṃsu. | and in consequence of this deed he came to possess these five conveyances. | и в соответствии со своей прошлой заслугой, он обладал этими пятью средствами передвижения. | |
| Athekadivasaṃ rājā uyyānakīḷāya nikkhami. | Now one day the king went out to amuse himself in the garden. | И тогда в один из дней, царь отправился в сад для развлечения. | |
| Uteno "ajja palāyitabba"nti mahantāmahante cammapasibbake hiraññasuvaṇṇassa pūretvā kareṇukāpiṭṭhe ṭhapetvā vāsuladattaṃ ādāya palāyi. | “Now’s the time to flee,” thought Udena. So he filled several big leather sacks with gold and silver coins, placed the sacks on the back of the female elephant, assisted Vāsuladattā to mount, and away they went. | "Настало время бежать!" - подумал Удена. Потому он наполнил несколько больших кожаных мешков золотыми и серебряными монетами, расположил те мешки на спине слонихи, помог Васуладатте взобраться на спину слонихи и вместе они пустились в бегство. | |
| Antepurapālakā palāyantaṃ taṃ disvā gantvā rañño ārocesuṃ. | The harem guards saw what was happening and went and told the king. | Дворцовая стража увидела, что они бежали, и поспешила доложить об этом царю. | |
| Rājā "sīghaṃ gacchathā"ti balaṃ pahiṇi. | The king sent out a force in pursuit. “Go quickly,” said he. | "Быстрее, в погоню!" - приказал царь и послал следом войско. | |
| Uteno balassa pakkhandabhāvaṃ ñatvā kahāpaṇapasibbakaṃ mocetvā pātesi, manussā kahāpaṇe uccinitvā puna pakkhandiṃsu. | When Udena perceived that a force had set out in pursuit, he opened a sack of gold and scattered the coins along the way. His pursuers stopped to pick up the coins and then hurried along. | Когда Удена увидел преследователей, он открыл один из мешков с золотом и рассыпал монеты по пути. Войско остановилось и солдаты принялись собирать монеты, лишь после этого они поспешили вновь отправиться в погоню. | |
| Itaro suvaṇṇapasibbakaṃ mocetvā pātetvā nesaṃ suvaṇṇalobhena papañcentānaññeva bahi nivuṭṭhaṃ attano khandhāvāraṃ pāpuṇi. | Then he opened a sack of silver and scattered the coins along the way. While his pursuers delayed because of their greed for silver, Udena reached his own stockade built without the city. | Тогда Удена рассыпал мешок с серебром. И пока его преследователи были заняты тем, что жадно сгребали монеты с земли, он сумел достичь своего лагеря. |
stockade built without the city - интересно откуда это уточнение?
в словаре khandhāvāra - это лагерь, который может быть укреплённым (частоколом - sto... Все комментарии (1) |
| Atha naṃ āgacchantaṃ disvāva attano balakāyo parivāretvā nagaraṃ pavesesi. | When his men saw him coming, they surrounded him, and escorted him back to Kosambi. | Когда его люди заметили спешащего к ним государя, они окружили его и сопроводили в город. | |
| So patvāva vāsuladattaṃ abhisiñcitvā aggamahesiṭṭhāne ṭhapesīti. | When he arrived there, he sprinkled Vāsuladattā and raised her to the rank of chief consort. | Прибыв в свой дворец, Удена окропил Васуладатту [в знак бракосочетания] и сделал ее своей главной супругой. | |
| Ayaṃ vāsuladattāya uppatti. | Такова история Васуладатты. |
Досл. "так она стала Васуладаттой" (=главной супругой) Все комментарии (1) |
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| Aparā pana māgaṇḍiyā nāma rañño santikā aggamahesiṭṭhānaṃ labhi. | Still another maiden who gained the dignity of chief consort of the king was Māgandiyā. | ||
| Sā kira kururaṭṭhe māgaṇḍiyabrāhmaṇassa dhītā. | She, we are told, was the daughter of the Brahman Māgandiya, who lived in the Kuru country, | ||
| Mātāpissā māgaṇḍiyāyeva nāmaṃ. | her mother also bore the name Māgandiyā | ||
| Cūḷapitāpissā māgaṇḍiyova, sā abhirūpā ahosi devaccharapaṭibhāgā. | and her father’s younger brother likewise bore the name Māgandiya. | ||
| Pitā panassā anucchavikaṃ sāmikaṃ alabhanto mahantehi mahantehi kulehi yācitopi "na mayhaṃ dhītu tumhe anucchavikā"ti tajjetvā uyyojesi. | Now her father was unable to find a husband who was worthy of her; and although scions of all the great families in the country asked for her hand, her father sent them all away, reviling them and saying, “You are not worthy of my daughter.” | ||
| Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento māgaṇḍiyabrāhmaṇassa sapajāpatikassa anāgāmiphalūpanissayaṃ disvā attano pattacīvaramādāya tassa bahinigame aggiparicaraṇaṭṭhānaṃ agamāsi. | Now one day, as the Teacher surveyed the world at early dawn, he perceived that the Brahman Māgandiya and his wife possessed the dispositions requisite for the attainment of the Fruit of the Third Path. Therefore, taking his own bowl and robe, he went to a place just outside of a certain market-town, where the Brahman was tending the sacred fire. | ||
| So tathāgatassa rūpasobhaggappattaṃ attabhāvaṃ oloketvā, "imasmiṃ loke iminā purisena sadiso añño puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko, imassa posāpanatthāya dhītaraṃ dassāmī"ti cintetvā, "samaṇa, ekā me dhītā atthi, ahaṃ ettakaṃ kālaṃ tassā anucchavikaṃ purisaṃ na passāmi, tumhe tassā anucchavikā, sā ca tumhākaññeva anucchavikā. | The Brahman surveyed the person of the Tathāgata, beholding in him the perfection of physical beauty, and thought to himself, “There is no other man in the whole world comparable to this man. I will give my daughter to this man to cherish and support.” Accordingly he said to the Teacher, “Monk, I have a single daughter, and all this time I have not seen a man worthy of her. But you are suitable for her, and she is suitable for you. | ||
| Tumhākañhi pādaparicārikā, tassā ca bhattā laddhuṃ vaṭṭati, taṃ vo ahaṃ dassāmi, yāva mamāgamanā idheva tiṭṭhathā"ti āha. | For you ought to have a wife, and she ought to have a husband. I will give her to you. Wait right here until I come back.” | ||
| Satthā kiñci avatvā tuṇhī ahosi. | The Teacher said not a word, but remained silent. | ||
| Brāhmaṇo vegena gharaṃ gantvā, "bhoti, bhoti dhītu me anucchaviko puriso diṭṭho, sīghaṃ sīghaṃ naṃ alaṅkarohī"ti taṃ alaṅkārāpetvā saddhiṃ brāhmaṇiyā ādāya satthu santikaṃ pāyāsi. | The Brahman went home quickly and said to his wife, “Wife! wife! I saw a man who is worthy of our daughter. Hurry! hurry! Dress her in her beautiful garments.” So the Brahman had his daughter dressed in her beautiful garments, and taking daughter and wife with him, went to the Teacher. | ||
| Sakalanagaraṃ saṅkhubhi. | The whole city was agitated. | ||
| Ayaṃ "ettakaṃ kālaṃ mayhaṃ dhītu anucchaviko natthī"ti kassaci adatvā "ajja me dhītu anucchaviko diṭṭho"ti kira vadeti, "kīdiso nu kho so puriso, passissāma na"nti mahājano teneva saddhiṃ nikkhami. | “All this time,” said the people, “this man has said of every suitor, ‘He is not suitable for my daughter,’ and has refused to give her to anyone. But it is reported that he has said, ‘To-day I saw a man who is suitable for my daughter.’ What manner of man can he be? Let us go see him.” So a great throng of people went out of the city with him. | ||
| Tasmiṃ dhītaraṃ gahetvā āgacchante satthā tena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā gantvā aññasmiṃ ṭhāne aṭṭhāsi. | Now when the Brahman set out with his daughter, the Teacher, instead of remaining in the place mentioned by the Brahman, moved away from that place and took his stand in another place, leaving a footprint. | ||
| Buddhānañhi padacetiyaṃ adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, na aññattha. | (When the Buddhas establish a footprint, it appears only in a trodden place and not elsewhere, | ||
| Yesañcatthāya adhiṭṭhitaṃ hoti, teyeva naṃ passanti. | and only those for whom it is established can see it. | ||
| Tesaṃ pana adassanakaraṇatthaṃ hatthiādayo vā akkamantu, mahāmegho vā pavassatu, verambhavātā vā paharantu, na taṃ koci makkhetuṃ sakkoti. | Let elephants or other wild animals tread upon a footprint of the Buddhas to render it invisible, or let a violent storm pour forth rain upon it, or let the roaring winds beat upon it, yet not one of them can obliterate it.) | ||
| Atha brāhmaṇī brāhmaṇaṃ āha – "kuhiṃ so puriso"ti. | Now the Brahman’s wife said to the Brahman, “Where is this man?” | ||
| "'Imasmiṃ ṭhāne tiṭṭhāhī'ti naṃ avacaṃ, kuhiṃ nu kho so gato"ti ito cito olokento padacetiyaṃ disvā "ayamassa padavalañjo"ti āha. | The Brahman replied, “I said to him, ‘Remain in this place.’ Where can he possibly have gone?” He looked all about, and seeing his footprint, said, “Here is his footprint.” | ||
| Brāhmaṇī salakkhaṇamantānaṃ tiṇṇaṃ vedānaṃ paguṇatāya lakkhaṇamante parivattetvā padalakkhaṇaṃ upadhāretvā, "nayidaṃ, brāhmaṇa, pañcakāmaguṇasevino pada"nti vatvā imaṃ gāthamāha – | Now the Brahman’s wife was familiar with the three Vedas, including the verses relating to signs. So she repeated the verses relating to signs, considering carefully the signs borne by the footprint before her. Finally she said, “Brahman, this is no footprint of one who follows the Five Lusts.” So saying, she pronounced the following Stanza, | ||
| "Rattassa hi ukkuṭikaṃ padaṃ bhave, | The footprint of a lustful man will be squatty; | ||
| Duṭṭhassa hoti sahasānupīḷitaṃ; | That of a wicked man, violently pressed down; | ||
| Mūḷhassa hoti avakaḍḍhitaṃ padaṃ, | Of one infatuate, the footprint will be shuffling; | ||
| Vivaṭṭacchadassa idamīdisaṃ pada"nti. (a. ni. aṭṭha. 1.1.260-261; visuddhi. 1.45); | This is the sort of footprint made by one who has rolled back the Veil of Passion. | ||
| Atha naṃ brāhmaṇo evamāha – "bhoti tvaṃ udakapātiyaṃ kumbhīlaṃ, gehamajjhe ca pana coraṃ viya mante passanasīlā, tuṇhī hohī"ti. | Then said the Brahman to her, “Wife, you are always seeing crocodiles in the water-vessel and thieves hiding in the house. Be still.” | ||
| Brāhmaṇa, yaṃ icchasi, taṃ vadehi, nayidaṃ pañcakāmaguṇasevino padanti. | “Brahman, you may say what you like, but this is no footprint of one who follows the Five Lusts.” | ||
| Tato ito cito ca olokento satthāraṃ disvā, "ayaṃ so puriso"ti vatvā brāhmaṇo gantvā, "samaṇa, dhītaraṃ me tava posāpanatthāya demī"ti āha. | Just then the Brahman looked around and saw the Teacher. “There is the man!” said he. Thereupon the Brahman went to him and said, “Monk, I give you my daughter to cherish and support.” | ||
| Satthā "dhītarā te mayhaṃ attho atthi vā natthi vā"ti avatvāva, "brāhmaṇa, ekaṃ te kāraṇaṃ kathemī"ti vatvā, "kathehi samaṇā"ti vutte mahābhinikkhamanato paṭṭhāya yāva ajapālanigrodhamūlā mārena anubaddhabhāvaṃ ajapālanigrodhamūle ca pana "atīto dāni me esa visaya"nti tassa sokāturassa sokavūpasamanatthaṃ āgatāhi māradhītāhi kumārikavaṇṇādivasena payojitaṃ palobhanaṃ ācikkhitvā, "tadāpi mayhaṃ chando nāhosī"ti vatvā – | The Teacher, instead of saying, “I have need of your daughter,” or “I have no need of your daughter,” said to him, “Brahman, I have something to say to you.” “Say it, monk,” replied the Brahman. Thereupon the Teacher told him how Māra had pursued him from the time of the Great Retirement to the time of the Session under the Goatherd’s Banyan-tree, and how, when Māra seated himself under the Goatherd’s Banyan-tree, overcome with sorrow at the thought, “Now this man has escaped from my power,” Māra’s daughters came to assuage their father’s sorrow and endeavored to seduce him by appearing before him in the forms of women both young and old. “At that time,” said the Teacher, | ||
| "Disvāna taṇhaṃ aratiṃ ragañca, | Having seen Craving, Pining, and Lust, | ||
| Nāhosi chando api methunasmiṃ; | I had no desire for the pleasures of love. | ||
| Kimevidaṃ muttakarīsapuṇṇaṃ, | What is this body, filled with urine and dung? | ||
| Pādāpi naṃ samphusituṃ na icche"ti. (a. ni. aṭṭha. 1.1.260-261; su. ni. 841) – | I should not be willing to touch it, even with my foot. | ||
| Imaṃ gāthamāha. | |||
| Gāthāpariyosāne brāhmaṇo ca brāhmaṇī ca anāgāmiphale patiṭṭhahiṃsu. | At the conclusion of the Stanza the Brahman and his wife were established in the Fruit of the Third Path. | ||
| Māgaṇḍiyāpi kho "sacassa mayā attho natthi, anatthikabhāvova vattabbo, ayaṃ pana maṃ muttakarīsapuṇṇaṃ karoti, pādāpi naṃ samphusituṃ na iccheti, hotu, attano jātikulapadesabhogayasavayasampattiṃ āgamma tathārūpaṃ bhattāraṃ labhitvā samaṇassa gotamassa kattabbayuttakaṃ jānissāmī"ti satthari āghātaṃ bandhi. | As for Māgandiyā, she said to herself, “If this man has no need of me, it is perfectly proper for him to say so, but he declares me to be full of urine and dung. Very well! By virtue of the fact that I possess birth, lineage, social position, wealth, and the charm of youth, I shall obtain a husband who is my equal, and then I shall know what ought to be done to the monk Gotama.” And then and there she conceived hatred towards the Teacher. | ||
| "Kiṃ pana satthā tāya attani āghātuppattiṃ jānāti, no"ti? | (Did the Teacher know, or did he not know, that she had conceived hatred towards him? | ||
| "Jānātiyeva. | He knew. | ||
| Jānanto kasmā gāthamāhā"ti? | If he knew, why did he pronounce the Stanza? | ||
| Itaresaṃ dvinnaṃ vasena. | For the sake of the other two. | ||
| Buddhā hi āghātaṃ agaṇetvā maggaphalādhigamārahānaṃ vasena dhammaṃ desentiyeva. | For the Buddhas take no account of hatred directed against them, but preach the Law solely for the sake of those who are worthy to attain the Paths and the Fruits.) | ||
| Mātāpitaro taṃ netvā cūḷamāgaṇḍiyaṃ kaniṭṭhaṃ paṭicchāpetvā pabbajitvā arahattaṃ pāpuṇiṃsu. | Her mother and father took her and committed her to the charge of her uncle Culla Māgandiya, and then retired from the world and attained Arahatship. | ||
| Cūḷamāgaṇḍiyopi cintesi – "mama dhītā omakasattassa na anucchavikā, ekassa raññova anucchavikā"ti. | Culla Māgandiya thought to himself,“My daughter is not suited to be the wife of a low person, but is suited to be the consort of a king.” | ||
| Taṃ ādāya kosambiṃ gantvā sabbālaṅkārehi alaṅkaritvā, "imaṃ itthiratanaṃ devassa anucchavika"nti utenassa rañño adāsi. | Accordingly he adorned her with all the adornments, took her with him to Kosambi, and presented her to King Udena, saying, “This jewel of a woman is worthy to become a consort of your majesty.” | ||
| So taṃ disvāva uppannabalavasineho abhisekaṃ katvā pañcasatamātugāmaparivāraṃ datvā aggamahesiṭṭhāne ṭhapesi. | When the king saw her, he fell deeply in love with her, conferred the ceremonial sprinkling upon her, provided her with a retinue of five hundred ladies-in-waiting, and raised her to the dignity of chief consort. | ||
| Ayaṃ māgaṇḍiyāya uppatti. | |||
| Evamassa diyaḍḍhasahassanāṭakitthiparivārā tisso aggamahesiyo ahesuṃ. | Thus the king had three chief consorts with a retinue of fifteen hundred nautch-girls. | ||
| Tasmiṃ kho pana samaye ghosakaseṭṭhi kukkuṭaseṭṭhi pāvārikaseṭṭhīti kosambiyaṃ tayo seṭṭhino honti. | Now at this time there were living in Kosambi three treasurers, Ghosaka, Kukkuṭa, and Pāvāriya. | ||
| Te upakaṭṭhāya vassūpanāyikāya pañcasatatāpase himavantato āgantvā nagare bhikkhāya carante disvā pasīditvā nisīdāpetvā bhojetvā paṭiññaṃ gahetvā cattāro māse attano santike vasāpetvā puna vassāratte āgamanatthāya paṭijānāpetvā uyyojesuṃ. | As the beginning of the rainy season drew near, these men saw five hundred ascetics who had returned from the Himālaya country going the round of the city for alms. As the beginning of the rainy season drew near, these men saw five hundred ascetics who had returned from the Himālaya country going the round of the city for alms. With joyful hearts they provided them with seats, offered them food, and obtaining from them a promise to reside with them, they provided them with lodging in their own homes during the four months of the rains. Then, having obtained from them a promise to return and spend the following rainy season with them, they let them go. | ||
| Tāpasāpi tato paṭṭhāya aṭṭha māse himavante vasitvā cattāro māse tesaṃ santike vasiṃsu. | From that time forth, after the ascetics had resided for eight months in the Himālaya country, they kept residence during the four months of the rains with the three treasurers. | ||
| Te aparabhāge himavantato āgacchantā araññāyatane ekaṃ mahānigrodhaṃ disvā tassa mūle nisīdiṃsu. | On a later occasion, as the ascetics were on their way back from the Himālaya country, they saw a certain great banyan-tree in a forest retreat and went and sat down at the foot of it. | ||
| Tesu jeṭṭhakatāpaso cintesi – "imasmiṃ rukkhe adhivatthā devatā oramattikā na bhavissati, mahesakkhenevettha devarājena bhavitabbaṃ, sādhu vata sacāyaṃ isigaṇassa pānīyaṃ dadeyyā"ti. | “The deity who resides in this tree cannot be mundane. There must be a deva-king of great power here. How good it would be if he would give this band of ascetics water to drink!” | ||
| Sopi pānīyaṃ adāsi. | Immediately the tree-spirit gave them water to drink. | ||
| Tāpaso nhānodakaṃ cintesi, tampi adāsi. | Then the ascetic thought of water to bathe in, and the spirit gave that also. | ||
| Tato bhojanaṃ cintesi, tampi adāsi. | Then he thought of food, and the spirit gave that also. | ||
| Athassa etadahosi – "ayaṃ devarājā amhehi cintitaṃ cintitaṃ sabbaṃ deti, aho vata naṃ passeyyāmā"ti. | Then this thought occurred to the ascetic, “This deva-king gives us every single thing we think of. I wish we might see him.” | ||
| So rukkhakkhandhaṃ padāletvā attānaṃ dassesi. | Immediately the spirit burst the trunk of the tree and showed himself. | ||
| Atha naṃ tāpasā, "devarāja, mahatī te sampatti, kiṃ nu kho katvā ayaṃ te laddhā"ti pucchiṃsu. | Thereupon they asked him, “Deva-king, you possess great power. What did you do to get it?” | ||
| "Mā pucchatha, ayyā"ti. | “Do not ask me, Reverend Sirs.” | ||
| "Ācikkha, devarājā"ti. | “Deva-king, please tell us.” | ||
| So attanā katakammassa parittakattā lajjamāno kathetuṃ na visahi. | But the spirit was exceedingly modest, for the reason that the work of merit he had performed was a very small one, and therefore he did not wish to tell. | ||
| Tehi punappunaṃ nippīḷiyamāno pana "tena hi suṇāthā"ti vatvā kathesi. | However, after a good deal of urging, he said, “Well then, listen,” and told the following | ||
| So kireko duggatamanusso hutvā bhatiṃ pariyesanto anāthapiṇḍikassa santike bhatikammaṃ labhitvā taṃ nissāya jīvikaṃ kappesi. | The tree-spirit, it appears, was once a poor man who sought and obtained work for hire from Anāthapiṇḍika and through him made a living. | ||
| Athekasmiṃ uposathadivase sampatte anāthapiṇḍiko vihārato āgantvā pucchi – "tassa bhatikassa ajjuposathadivasabhāvo kenaci kathito"ti? | Now one fast-day Anāthapiṇḍika asked on his return from the monastery, “Has anyone told this laborer that to-day is fast-day?” | ||
| "Na kathito, sāmī"ti. | “He has not been told, master.” | ||
| "Tena hissa sāyamāsaṃ pacathā"ti. | “Well then, cook him his supper.” | ||
| Athassa patthodanaṃ paciṃsu. | So they cooked him a measure of rice. | ||
| So divasaṃ araññe kammaṃ katvā sāyaṃ āgantvā bhatte vaḍḍhetvā dinne "chātomhī"ti sahasā abhuñjitvāva "aññesu divasesu imasmiṃ gehe 'bhattaṃ detha, sūpaṃ detha, byañjanaṃ dethā'ti mahākolāhalaṃ ahosi, ajja te sabbe nissaddā nipajjiṃsu, mayhameva ekassāhāraṃ vaḍḍhayiṃsu, kiṃ nu kho eta"nti cintetvā pucchi – "avasesā bhuñjiṃsu, na bhuñjiṃsū"ti? | Now the laborer had worked all day in the forest, and when he returned in the evening, he said, “I am hungry.” But when the rice had been prepared and given to him, all of a sudden he refused to eat. “On other days,” he thought to himself, “there is a great uproar in this house, ‘Give me rice, give me sauce, give me curry;’ but to-day all have lain down without making a sound, and they have prepared food for me alone. What can this mean?” So he asked them, “Have the rest eaten?” | ||
| "Na bhuñjiṃsu, tātā"ti. | “They have not eaten.” | ||
| "Kiṃ kāraṇā"ti? | “Why?” | ||
| Imasmiṃ gehe uposathadivasesu sāyamāsaṃ na bhuñjanti, sabbeva uposathikā honti. | “In this house people eat no supper on fast-days; all keep the fast. | ||
| Antamaso thanapāyinopi dārake mukhaṃ vikkhālāpetvā catumadhuraṃ mukhe pakkhipāpetvā mahāseṭṭhi uposathike kāreti. | The great treasurer requires all to fast, even infants at the breast, first causing them to rinse their mouths and to eat the four sweet foods. | ||
| Gandhatelappadīpe jālante khuddakamahallakadārakā sayanagatā dvattiṃsākāraṃ sajjhāyanti. | A lamp of scented oil is lighted, and all, both young and old, retire to recite the Thirty-two Constituents of the Body. | ||
| Tuyhaṃ pana uposathadivasabhāvaṃ kathetuṃ satiṃ na karimhā. | But we did not think it worth while to tell you it was fast-day, | ||
| Tasmā taveva bhattaṃ pakkaṃ, naṃ bhuñjassūti. | and therefore rice was cooked for you alone. Eat it.” | ||
| Sace idāni uposathikena bhavituṃ vaṭṭati, ahampi bhaveyyanti. | “If it is proper for me to begin the fast now, I should like to do so.” | ||
| "Idaṃ seṭṭhi jānātī"ti. | |||
| "Tena hi naṃ pucchathā"ti. | “Well then, ask him.” | ||
| Te gantvā seṭṭhiṃ pucchiṃsu. | But we did not think it worth while to tell you it was fast-day, | ||
| So evamāha – "idāni pana abhuñjitvā mukhaṃ vikkhāletvā uposathaṅgāni adhiṭṭhahanto upaḍḍhaṃ uposathakammaṃ labhissatī"ti. | nd he replied as follows, “If he begins the fast now and rinses his mouth and takes upon himself the fast-day precepts, he will earn half the merit of keeping fast-day.” | ||
| Itaro taṃ sutvā tathā akāsi. | When the laborer heard the answer, he began the fast. | ||
| Tassa sakaladivasaṃ kammaṃ katvā chātassa sarīre vātā kuppiṃsu. | Now the laborer had worked all day long and was hungry, and the result was that the humors of his body became disordered. | ||
| So yottena uraṃ bandhitvā yottakoṭiyaṃ gahetvā parivattati. | He bound a girth about his body, and holding the end of the girth in his hand, he rolled over and over. | ||
| Seṭṭhi taṃ pavattiṃ sutvā ukkāhi dhāriyamānāhi catumadhuraṃ gāhāpetvā tassa santikaṃ āgantvā, "kiṃ, tātā"ti pucchi. | When the treasurer learned of this, he took the four sweet foods and with torches borne before him went to the laborer and asked, “Friend, what is the matter?” | ||
| "Sāmi, vātā me kuppitā"ti. | "Master, the humors of my body are out of order.” | ||
| "Tena hi uṭṭhāya idaṃ bhesajjaṃ khādāhī"ti. | “Well then, get up and eat this medicinal food.” | ||
| "Tumhepi khādatha, sāmī"ti. | “You eat it, master.” | ||
| "Amhākaṃ aphāsukaṃ natthi, tvaṃ khādāhī"ti. | “I am not sick. You eat it.” | ||
| "Sāmi, ahaṃ uposathakammaṃ karonto sakalaṃ kātuṃ nāsakkhiṃ, upaḍḍhakammampi me vikalaṃ mā ahosī"ti na icchi. | Master, as for keeping the fast, I was not able to keep it all, but let me not be deprived of half.” | ||
| "Mā evaṃ kari, tātā"ti vuccamānopi anicchitvā aruṇe uṭṭhahante milātamālā viya kālaṃ katvā tasmiṃ nigrodharukkhe devatā hutvā nibbatti. | With these words the laborer refused to eat. “Do not act thus, friend,” said the treasurer. But the laborer steadfastly refused to eat, and when the sun rose, he died even as a garland of flowers withers, and was reborn in that banyan-tree. | ||
| Tasmā imamatthaṃ kathetvā "so seṭṭhi buddhamāmako, dhammamāmako, saṅghamāmako, taṃ nissāya katassa upaḍḍhuposathakammassa nissandenesā sampatti mayā laddhā"ti āha. | Therefore the tree-spirit explained the matter as follows, “The treasurer was devoted to the Buddha, devoted to the Law, devoted to the Order; and it was through him, and in consequence of the merit I earned by keeping half of fast-day, that I obtained this power.” | ||
| "Buddho"ti vacanaṃ sutvāva pañcasatā tāpasā uṭṭhāya devatāya añjaliṃ paggayha "buddhoti vadesi, buddhoti vadesī"ti pucchitvā, "buddhoti vadāmi, buddhoti vadāmī"ti tikkhattuṃ paṭijānāpetvā "ghosopi kho eso dullabho lokasmi"nti udānaṃ udānetvā "devate anekesu kappasatasahassesu asutapubbaṃ saddaṃ tayā suṇāpitamhā"ti āhaṃsu. | When the five hundred ascetics heard the name “Buddha,” they arose and stretched out their hands in an attitude of reverent supplication to the spirit and said, “Say ‘Buddha.’ ” Three times they caused the spirit to confess his faith by repeating the formula, “I say ‘Buddha.’ ” Then they breathed forth the solemn utterance, “This is an utterance difficult to obtain in this world,” and said in conclusion, “Spirit, you have permitted us to hear a sound we have not heard for many hundred thousand cycles of time.” | ||
| Atha antevāsino ācariyaṃ etadavocuṃ – "tena hi satthu santikaṃ gacchāmā"ti. | Then the pupils addressed their teacher as follows, “Well then, let us go to the Teacher.” | ||
| "Tātā, tayo seṭṭhino amhākaṃ bahūpakārā, sve tesaṃ nivesane bhikkhaṃ gaṇhitvā tesampi ācikkhitvā gamissāma, adhivāsetha, tātā"ti. | “Friends, we have three treasurers who are generous benefactors of ours. To-morrow we will receive food in their residence, tell them also what we have heard, and go. Give your consent, friends.” | ||
| Te adhivāsayiṃsu. | Thereupon they gave their consent. | ||
| Punadivase seṭṭhino yāgubhattaṃ sampādetvā āsanāni paññāpetvā "ajja no ayyānaṃ āgamanadivaso"ti ñatvā paccuggamanaṃ katvā te ādāya nivesanaṃ gantvā nisīdāpetvā bhikkhaṃ adaṃsu. | On the following day the treasurers caused rice-porridge to be prepared and seats to be provided. And knowing that the ascetics would arrive on that day, they went forth and met them, escorted them to their residence, provided them with seats, and gave them food. | ||
| Te katabhattakiccā mahāseṭṭhino "mayaṃ gamissāmā"ti vadiṃsu. | When the ascetics had finished their meal, they said, “Great treasurers, we are going away.” | ||
| "Nanu, bhante, tumhehi cattāro vassike māse amhākaṃ gahitāva paṭiññā, idāni kuhiṃ gacchathā"ti? | Reverend Sirs, did we not obtain from you a promise to reside with us during the four months of the rains? Where are you going now?” | ||
| "Loke kira buddho uppanno, dhammo uppanno, saṅgho uppanno, tasmā satthu santikaṃ gamissāmā"ti. | “The Buddha has appeared in the world, the Law has appeared, the Order has appeared. We are therefore going to see the Teacher.” | ||
| "Kiṃ pana tassa satthuno santikaṃ tumhākaññeva gantuṃ vaṭṭatī"ti? | “But is it proper for you only to go to the Teacher?” | ||
| "Aññesampi avāritaṃ, āvuso"ti. | “It is not forbidden to others also, friends.” | ||
| "Tena hi, bhante, āgametha, mayampi gamanaparivacchaṃ katvā gacchāmā"ti. | “Well then, Reverend Sirs, you wait, and we also will go as soon as we have made preparations.” | ||
| "Tumhesu parivacchaṃ karontesu amhākaṃ papañco hoti, mayaṃ purato gacchāma, tumhe pacchā āgaccheyyāthā"ti vatvā te puretaraṃ gantvā sammāsambuddhaṃ disvā abhitthavitvā vanditvā ekamantaṃ nisīdiṃsu. | “If you wait to make preparations, we shall be delayed. Therefore we will go on ahead, and you may follow after.” So they went on ahead, and seeing the Supremely Enlightened One, praised him, paid obeisance to him, and sat down respectfully on one side. | ||
| Atha nesaṃ satthā anupubbiṃ kathaṃ kathetvā dhammaṃ desesi. | hen the Teacher preached the Law to them in orderly sequence, | ||
| Desanāpariyosāne sabbepi saha paṭisambhidāhi arahattaṃ patvā pabbajjaṃ yācitvā "etha, bhikkhavo"ti vacanasamanantaraṃyeva iddhimayapattacīvaradharā ehibhikkhū ahesuṃ. | hen the Teacher preached the Law to them in orderly sequence, and at the conclusion of his discourse all of them attained Arahatship, together with the Supernatural Faculties. Thereupon they asked to be received into the Order. “Come, monks!” said the Teacher. As soon as he spoke the word, they became full-fledged monks, possessed of bowls and robes created by magic. | ||
| Tepi kho tayo seṭṭhino pañcahi pañcahi sakaṭasatehi bhattacchādanasappimadhuphāṇitādīni dānūpakaraṇāni ādāya sāvatthiṃ patvā satthāraṃ vanditvā dhammakathaṃ sutvā kathāpariyosāne sotāpattiphale patiṭṭhāya addhamāsamattampi dānaṃ dadamānā satthu santike vasitvā kosambiṃ āgamanatthāya satthāraṃ yācitvā satthārā paṭiññaṃ dadantena "suññāgāre kho gahapatayo tathāgatā abhiramantī"ti vutte, "aññātaṃ, bhante, amhehi pahitasāsanena āgantuṃ vaṭṭatī"ti vatvā kosambiṃ gantvā ghosakaseṭṭhi ghositārāmaṃ, kukkuṭaseṭṭhi kukkuṭārāmaṃ, pāvārikaseṭṭhi pāvārikārāmanti tayo mahāvihāre kāretvā satthu āgamanatthāya sāsanaṃ pahiṇiṃsu. | Those three treasurers procured the requisites for alms, consisting of garments, coverlets, ghee, honey, molasses, and so forth, and conveying five hundred cartloads apiece, proceeded to Sāvatthi. On reaching Sāvatthi, they paid obeisance to the Teacher, listened to a discourse on the Law, and at the conclusion of the discourse were established in the Fruit of Conversion. For a fortnight they resided with the Teacher, bestowing alms, and then invited the Teacher to come to Kosambi. As the Teacher gave his promise, he said, “The Tathāgatas delight in solitude.” Said the treasurers, “Reverend Sir, as soon as we notify you by sending you a message, it will be proper for you to come.” With these words they returned to Kosambi. The treasurer Ghosaka erected Ghosita monastery, the treasurer Kukkuṭa erected Kukkuṭa monastery, and the treasurer Pāvāriya erected Pāvāriya monastery. When the treasurers had erected these three monasteries, they sent word to the Teacher to come and visit them. | ||
| Satthā tesaṃ sāsanaṃ sutvā tattha agamāsi. | The Teacher, receiving their message, went there; | ||
| Te paccuggantvā satthāraṃ vihāraṃ pavesetvā vārena vārena paṭijagganti. | whereupon they came forth to meet him, escorted him to the monasteries, and waited upon him by turns. | ||
| Satthā devasikaṃ ekekasmiṃ vihāre vasati. | The Teacher resided one day in each monastery | ||
| Yassa vihāre vuṭṭho hoti, tasseva gharadvāre piṇḍāya carati. | and always went to receive alms at the door of the house of the particular treasurer in whose monastery he resided. | ||
| Tesaṃ pana tiṇṇaṃ seṭṭhīnaṃ upaṭṭhāko sumano nāma mālākāro ahosi. | Now these three treasurers had a servitor named Sumana, and he was a gardener. | ||
| So te seṭṭhino evamāha – "ahaṃ tumhākaṃ dīgharattaṃ upakārako, satthāraṃ bhojetukāmomhi, mayhampi ekadivasaṃ satthāraṃ dethā"ti. | He said to the treasurers, “I have been a servitor of yours for a long time, and I should like to entertain the Teacher. Let me have the Teacher all to myself for just one day.” | ||
| "Tena hi bhaṇe sve bhojehī"ti. | “Well then,” said they, “entertain him to-morrow.” | ||
| "Sādhu, sāmī"ti so satthāraṃ nimantetvā sakkāraṃ paṭiyādesi. | “Very well, masters,” he replied, invited the Teacher, and made ready the usual honors. | ||
| Tadā rājā sāmāvatiyā devasikaṃ pupphamūle aṭṭha kahāpaṇe deti. | Now at that time King Udena was in the habit of giving Queen Sāmāvatī eight pieces of money every day to buy flowers with. | ||
| Tassā khujjuttarā nāma dāsī sumanamālākārassa santikaṃ gantvā nibaddhaṃ pupphāni gaṇhāti. | A female slave of the queen named Khujjuttarā went regularly every day to the gardener Sumana and procured the flowers. | ||
| Atha naṃ tasmiṃ divase āgataṃ mālākāro āha – "mayā satthā nimantito, ajja pupphehi satthāraṃ pūjessāmi, tiṭṭha tāva, tvaṃ parivesanāya sahāyikā hutvā dhammaṃ sutvā avasesāni pupphāni gahetvā gamissasī"ti. | When she came on that particular day, the gardener said to her, “I have invited the Teacher to be my guest and shall use my flowers to-day to honor the Teacher. You just wait, join with me in attendance on the Buddha, and listen to the Law. Then you may take with you the flowers that remain.” | ||
| Sā "sādhū"ti adhivāsesi. | “Very well,” said she, consenting to remain. | ||
| Sumano buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā anumodanakaraṇatthāya pattaṃ aggahesi. | Sumana waited upon the Congregation of Monks presided over by the Buddha and took his bowl that he might pronounce the words of thanksgiving. | ||
| Satthā anumodanadhammadesanaṃ ārabhi. | . The Teacher began to pronounce the words of thanksgiving. | ||
| Khujjuttarāpi satthu dhammakathaṃ suṇantīyeva sotāpattiphale patiṭṭhahi. | Khujjuttarā listened to the discourse on the Law and became established in the Fruit of Conversion. | ||
| Sā aññesu divasesu cattāro kahāpaṇe attano gahetvā catūhi pupphāni gahetvā gacchati, taṃ divasaṃ aṭṭhahipi pupphāni gahetvā gatā. | On previous days she had been in the habit of appropriating to her own use four pieces of money and of buying flowers with the other four; but on that day, spending all eight to buy flowers with, she returned with them. | ||
| Atha naṃ sāmāvatī āha – "kiṃ nu kho, amma, ajja amhākaṃ raññā dviguṇaṃ pupphamūlaṃ dinna"nti? | Sāmāvatī said to her, “My good woman, did the king give us twice as much money to-day to buy flowers with?” | ||
| "No, ayye"ti. | “No, my lady.” | ||
| "Atha kasmā bahūni pupphānī"ti? | “Then why so many flowers?” | ||
| "Aññesu divasesu ahaṃ cattāro kahāpaṇe attano gahetvā catūhi pupphāni āharāmī"ti. | “On previous days I kept four pieces of money for myself and brought you only so many flowers as I could buy for four pieces of money.” | ||
| "Ajja kasmā na gaṇhī"ti? | “Why didn’t you take the money to-day?” | ||
| "Sammāsambuddhassa dhammakathaṃ sutvā dhammassa adhigatattā"ti. | “Because I heard the Supremely Enlightened discourse on the Law and acquired understanding of the Law.” | ||
| Atha naṃ "are, duṭṭhadāsi ettakaṃ kālaṃ tayā gahitakahāpaṇe me dehī"ti atajjetvā, "amma, tayā pivitaṃ amataṃ amhepi pāyehī"ti vatvā "tena hi maṃ nhāpehī"ti vutte soḷasahi gandhodakaghaṭehi nhāpetvā dve maṭṭhasāṭake dāpesi. | The queen did not revile her and say, “You wretched slave, give me back the pieces of money you have stolen during all this time.” You wretched slave, give me back the pieces of money you have stolen during all this time.” Instead she said to her, “My good woman, you have drunk the Deathless. Give me thereof to drink also.” “Well then,” replied Khujjuttarā, “order that a bath be prepared for me.” | ||
| Sā ekaṃ nivāsetvā ekaṃ ekaṃsaṃ pārupitvā āsanaṃ paññāpetvā ekaṃ bījaniṃ āharāpetvā āsane nisīditvā citrabījaniṃ ādāya pañca mātugāmasatāni āmantetvā tāsaṃ satthārā desitaniyāmeneva dhammaṃ desesi. | So the queen had her bathed with sixteen bowls of scented water and presented her with garments of fine cloth. One of these garments she caused her to put on as an undergarment, the other she caused to be thrown over her shoulder; then she had a seat prepared for her. Khujjuttarā thereupon sat down, took in her hand a painted fan, and addressing the five hundred women, preached the Law to them just as the Teacher had preached it. | ||
| Tassā dhammakathaṃ sutvā tā sabbāpi sotāpattiphale patiṭṭhahiṃsu. | |||
| Tā sabbāpi khujjuttaraṃ vanditvā, "amma, ajjato paṭṭhāya tvaṃ kiliṭṭhakammaṃ mā kari, amhākaṃ mātuṭṭhāne ca ācariyaṭṭhāne ca ṭhatvā satthu santikaṃ gantvā satthārā desitaṃ dhammaṃ sutvā amhākaṃ kathehī"ti vadiṃsu. | Then all of them paid obeisance to Khujjuttarā and said, “Friend, from this day forth do no sinful deed, but [28.282] be to us as a mother and a teacher. Go to the Teacher and listen to every discourse he preaches, and then come back and repeat it to us.” | ||
| Sā tathā karontī aparabhāge tipiṭakadharā jātā. | And this she did so faithfully that later on she came to know the Tipiṭaka by heart. | ||
| Atha naṃ satthā "etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ bahussutānaṃ dhammakathikānaṃ yadidaṃ khujjuttarā"ti etadagge ṭhapesi. | Indeed the Teacher assigned her preeminence, saying, “Preeminent among my female lay disciples who are learned in the Scriptures and able to expound the Law is Khujjuttarā.” | ||
| Tāpi kho pañcasatā itthiyo taṃ evamāhaṃsu – "amma, satthāraṃ daṭṭhukāmāmhā, taṃ no dassehi, gandhamālādīhi taṃ pūjessāmā"ti. | Now those five hundred women said to her, “Woman, we should like to see the Teacher. Show him to us, that we may honor him with perfumes, garlands, and so forth.” | ||
| "Ayye, rājakulaṃ nāma bhāriyaṃ, tumhe gahetvā bahi gantuṃ na sakkā"ti. | “My lady, it is a serious matter to live in a king’s house. You have obtained access to it, but it is impossible for you to leave it.” | ||
| "Amma, no mā nāsehi, dasseheva amhākaṃ satthāra"nti. | “Woman, do not destroy us. Let us see the Teacher.” | ||
| "Tena hi tumhākaṃ vasanagabbhānaṃ bhittīsu yattakena oloketuṃ sakkā hoti, tattakaṃ chiddaṃ katvā gandhamālādīni āharāpetvā satthāraṃ tiṇṇaṃ seṭṭhīnaṃ gharadvāraṃ gacchantaṃ tumhe tesu tesu ṭhānesu ṭhatvā oloketha ceva, hatthe ca pasāretvā vandatha, pūjetha cā"ti. | “Well then, make holes in the walls of your rooms large enough to look through. Then bring perfumes and garlands, and when the Teacher goes to the door of the house of the three treasurers, stand in your several places and look out and stretch forth your hands and pay obeisance to him and honor him.” | ||
| Tā tathā katvā satthāraṃ gacchantañca āgacchantañca oloketvā vandiṃsu ceva pūjesuñca. | They followed her directions, and when the Teacher went and returned, they looked out and paid obeisance to him and honored him. | ||
| Athekadivasaṃ māgaṇḍiyā attano pāsādatalato nikkhamitvā caṅkamamānā tāsaṃ vasanaṭṭhānaṃ gantvā gabbhesu chiddaṃ disvā, "idaṃ ki"nti pucchitvā, tāhi tassā satthari āghātabaddhabhāvaṃ ajānantīhi "satthā imaṃ nagaraṃ āgato, mayaṃ ettha ṭhatvā satthāraṃ vandāma ceva pūjema cā"ti vutte, "āgato nāma imaṃ nagaraṃ samaṇo gotamo, idānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi kattabbaṃ jānissāmī"ti cintetvā gantvā rañño ārocesi – "mahārāja, sāmāvatimissikānaṃ bahiddhā patthanā atthi, katipāheneva te jīvitaṃ māressantī"ti. | Now one day Māgandiyā came forth from her own mansion and walked along until she came to the place where those women lived. Seeing a hole in a room, she asked, “What is this?” The women, not knowing of the hatred she had conceived towards the Teacher, said, “The Teacher has come to this city, and we stand here and look at the Teacher and honor him.” “So the hermit Gotama has come to this city!” thought Māgandiyā. “Now I shall know what ought to be done to him. These women also are his supporters. I shall know what ought to be done to them also.” So she said to the king, “Great king, Sāmāvatī and her followers are disloyal to you and in but a few days will take your life.” | ||
| Rājā "na tā evarūpaṃ karissantī"ti na saddahi. | The king replied, “They will do nothing of the sort,” and refused to believe the charge. | ||
| Punappunaṃ vuttepi na saddahi eva. | Even when the charge was repeated, he still refused to believe. | ||
| Atha naṃ evaṃ tikkhattuṃ vuttepi asaddahantaṃ "sace me na saddahasi, tāsaṃ vasanaṭṭhānaṃ gantvā upacārehi, mahārājā"ti āha. | When she made the charge the third time and he still refused to believe, she said to him, “If you do not believe me, great king, go to the place where they reside and judge for yourself.” | ||
| Rājā gantvā gabbhesu chiddaṃ disvā, "idaṃ ki"nti pucchitvā, tasmiṃ atthe ārocite tāsaṃ akujjhitvā, kiñci avatvāva chiddāni pidahāpetvā sabbagabbhesu uddhacchiddakavātapānāni kāresi. | The king went there, and seeing the holes in the walls of the rooms, asked, “What does this mean?” When the matter was explained to him, he did not get angry, said not a word, but had the holes filled up and windows made with openings above in all the rooms. | ||
| Uddhacchiddakavātapānāni kira tasmiṃ kāle uppannāni. | (Windows with openings above came in at this time, we are told.) | ||
| Māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā, "samaṇassa gotamasseva kattabbaṃ karissāmī"ti nāgarānaṃ lañjaṃ datvā, "samaṇaṃ gotamaṃ antonagaraṃ pavisitvā vicarantaṃ dāsakammakaraporisehi akkosetvā paribhāsetvā palāpethā"ti āṇāpesi. | Unable to injure the women, Māgandiyā thought to herself, “At any rate I will do to the monk Gotama what ought to be done.”So she bribed the citizens and said to them, “When the monk Gotama comes into the city and walks about, instigate slaves to revile him and abuse him and drive him out of the city.” | ||
| Micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā, "corosi, bālosi, mūḷhosi, oṭṭhosi, goṇosi, gadrabhosi, nerayikosi, tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā"ti dasahi akkosavatthūhi akkosanti paribhāsanti. | So heretics who did not believe in the Three Jewels followed the Teacher about when he entered the city and shouted at him, “You are a thief, a simpleton, a fool, a camel, an ox, an ass, a denizen of hell, a beast, you have no hope of salvation, a state of punishment is all that you can look forward to.” Thus they reviled and abused him with the Ten Terms of Abuse. | ||
| Taṃ sutvā āyasmā ānando satthāraṃ etadavoca – "bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā"ti. | Venerable Ānanda heard this and said to the Teacher, “Reverend Sir, these citizens are reviling and abusing us. Let us go elsewhere.” | ||
| "Kuhiṃ, ānandoti"? | “Where shall we go, Ānanda?” | ||
| "Aññaṃ nagaraṃ, bhante"ti. | “To some other city, Reverend Sir.” | ||
| "Tattha manussesu akkosantesu puna kattha gamissāma, ānando"ti? | “If men revile us there, where shall we go then, Ānanda?” | ||
| "Tatopi aññaṃ nagaraṃ, bhante"ti. | “To yet another city, Reverend Sir.” | ||
| "Tatthāpi manussesu akkosantesu kuhiṃ gamissāmā"ti? | “If men revile us there, where shall we go then?” | ||
| "Tatopi aññaṃ nagaraṃ, bhante"ti. | “To still another city, Reverend Sir.” | ||
| "Ānanda, evaṃ kātuṃ na vaṭṭati. | “Ānanda, one should not speak thus. | ||
| Yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati. | Where a difficulty arises, right there should it be settled. Only under those circumstances is it permissible to go elsewhere. | ||
| Ke pana te, ānanda, akkosantī"ti? | But who are reviling you, Ānanda?” | ||
| "Bhante, dāsakammakare upādāya sabbe akkosantī"ti. | “Reverend Sir, everyone is reviling us, slaves and all.” | ||
| "Ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso, saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro"ti vatvā attānaṃ ārabbha dhammaṃ desento imā nāgavagge tisso gāthā abhāsi – | “Ānanda, I am like an elephant that has entered the fray. Even as it is the duty of an elephant that has entered the fray to withstand the arrows which come from the four quarters, precisely so it is my duty to endure with patience the words spoken by many wicked men.” So saying, he preached the Law with reference to himself by pronouncing the following three Stanzas in the Nāga Vagg | ||
| "Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ; | Even as an elephant engaged in the fray withstands arrows shot from the bow. | ||
| Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano. | So also must I bear abuse, for the multitude is wicked. | ||
| "Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati; | It is a tamed elephant they lead to battle; it is a tamed elephant the king mounts; | ||
| Danto seṭṭho manussesu, yotivākyaṃ titikkhati. | It is the tamed that is best among men, he that endures abuse patiently. | ||
| "Varamassatarā dantā, ājānīyā ca sindhavā; | Of surpassing excellence are mules which are tamed, and well-bred Sindh horses, | ||
| Kuñjarā ca mahānāgā, attadanto tato vara"nti. (dha. pa. 320-322); | And great elephants of the jungle; but better yet is the man who has tamed himself. | ||
| Dhammakathā sampattamahājanassa sātthikā ahosi. | This discourse benefited the assembled multitude. | ||
| Evaṃ dhammaṃ desetvā mā cintayi, ānanda, ete sattāhamattameva akkosissanti, aṭṭhame divase tuṇhī bhavissanti, buddhānañhi uppannaṃ adhikaraṇaṃ sattāhato uttari na gacchati. | When the Teacher had thus preached the Law, he said, “Ānanda, be not disturbed. These men will revile you for only seven days, and on the eighth day they will become silent. A difficulty encountered by the Buddhas lasts no longer than seven days.” | ||
| Māgaṇḍiyā satthāraṃ akkosāpetvā palāpetuṃ asakkontī, "kiṃ nu kho karissāmī"ti cintetvā, "imā etassa upatthambhabhūtā, etāsampi byasanaṃ karissāmī"ti ekadivasaṃ rañño surāpānaṭṭhāne upaṭṭhānaṃ karontī cūḷapitu sāsanaṃ pahiṇi "attho me kira kukkuṭehi, aṭṭha matakukkuṭe, aṭṭha sajīvakukkuṭe ca gahetvā āgacchatu, āgantvā ca sopānamatthake ṭhatvā āgatabhāvaṃ nivedetvā 'pavisatū'ti vuttepi apavisitvā paṭhamaṃ aṭṭha sajīvakukkuṭe pahiṇatu, 'pacchā itare"'ti. | When Māgandiyā had failed in her attempt to drive the Teacher out of the city by abusing him, she thought to herself, “Pray what can I do now?” Then the thought occurred to her, “These women are his supporters. I will destroy them.” Accordingly one day, while King Udena was drinking strong drink and she was waiting upon him, she sent the following message to her uncle, “Let my uncle come with eight dead cocks and eight live cocks. Having arrived, let him stand at the top of the stairs and announce his arrival. When he hears the word ‘Enter,’ let him not enter, but send in first the eight live cocks and afterwards the others.” | ||
| Cūḷāpaṭṭhākassa ca "mama vacanaṃ kareyyāsī"ti lañjaṃ adāsi. | And she gave a bribe to the page, saying, “Be sure to carry out my orders.” | ||
| Māgaṇḍiyo āgantvā, rañño nivedāpetvā, "pavisatū"ti vutte, "rañño āpānabhūmiṃ na pavisissāmī"ti āha. | Māgandiya came and announced himself to the king. When, however, he heard the word “Enter,” he said, “I will not enter the king’s drinking-place.” | ||
| Itarā cūḷupaṭṭhākaṃ pahiṇi – "gaccha, tāta, mama cūḷapitu santika"nti. | Māgandiyā then sent her page, saying, “Boy, go to my uncle.” | ||
| So gantvā tena dinne aṭṭha sajīvakukkuṭe ānetvā, "deva, purohitena paṇṇākāro pahito"ti āha. | He went, took the eight live cocks which Māgandiyā gave him, carried them to the king, and said, “Your majesty, the house-priest has sent you a present.” | ||
| Rājā "bhaddako vata no uttaribhaṅgo uppanno, ko nu kho paceyyā"ti āha. | “A most excellent and dainty morsel!” said the king. | ||
| Māgaṇḍiyā, "mahārāja, sāmāvatippamukhā pañcasatā itthiyo nikkammikā vicaranti, tāsaṃ pesehi, tā pacitvā āharissantī"ti āha. | Now who will cook them?” Māgandiyā said, “Great king, the five hundred women led by Sāmāvatī have nothing to do. Send the cocks to them. Let them cook them and carry them to you.” | ||
| Rājā "gaccha, tāsaṃ datvā aññassa kira hatthe adatvā sayameva māretvā pacantū"ti pesesi. | Accordingly the king sent them, saying to the page, “Go give these cocks to these women. Tell them not to intrust them to the hands of anyone else, but to kill them and cook them themselves.” | ||
| Cūḷupaṭṭhāko "sādhu devā"ti gantvā tathā vatvā tāhi "mayaṃ pāṇātipātaṃ na karomā"ti paṭikkhitto āgantvā tamatthaṃ rañño ārocesi. | “Very well, your majesty,” replied the page, and went and delivered the message. But the women refused to do the king’s bidding, saying, “We do not take the life of any living creature.” The page returned and so informed the king. | ||
| Māgaṇḍiyā "diṭṭhaṃ te, mahārāja, idāni tāsaṃ pāṇātipātassa karaṇaṃ vā akaraṇaṃ vā jānissasi, 'samaṇassa gotamassa pacitvā pesentū'ti vadehi devā"ti āha. | Māgandiyā said, “You see, great king? Now you shall find out whether or not they really take the life of living creatures. Your majesty, send word to them, ‘ Cook them and send them to the monk Gotama.’ ” | ||
| Rājā tathā vatvā pesesi. | So the king sent this message to them. | ||
| Itaro te gahetvā gacchanto viya hutvā gantvā te kukkuṭe purohitassa datvā matakukkuṭe tāsaṃ santikaṃ netvā, "ime kira kukkuṭe pacitvā satthu santikaṃ pahiṇathā"ti āha. | But the page, while pretending to carry the live cocks to the women, in reality went and gave those cocks to the house-priest and carried the eight dead cocks to the women, saying, “Cook these cocks and send them to the Teacher.” | ||
| Tā, "sāmi, āhara, idaṃ nāma amhākaṃ kicca"nti paccuggantvā gaṇhiṃsu. | “This, to be sure, is our duty,” said the women in reply, and going to meet him, they received the cocks. | ||
| So rañño santikaṃ gantvā, "kiṃ, tātā"ti puṭṭho, "samaṇassa gotamassa pacitvā pesethāti vuttamatteyeva paṭimaggaṃ āgantvā gaṇhiṃsū"ti ācikkhi. | When the page returned to the king and the latter asked him, “What was the result, boy?” he gave the king the following report, “The moment I said to them, “Cook these cocks and send them to the hermit Gotama,’ they came to meet me and accepted them.” | ||
| Māgaṇḍiyā "passa, mahārāja, na tā tumhādisānaṃ karonti, bahiddhā patthanā tāsaṃ atthīti vutte na saddahasī"ti āha. | “See, great king,” said Māgandiyā, “they will not do it for the like of you. But you would not believe me when I said to you, ‘Their inclination is towards another.’ ” | ||
| Rājā taṃ sutvāpi adhivāsetvā tuṇhīyeva ahosi. | But even when the king heard this, he tolerated their conduct and remained silent. | ||
| Māgaṇḍiyā "kiṃ nu kho karissāmī"ti cintesi. | Māgandiyā thought to herself, “What shall I do now?” | ||
| Tadā pana rājā "sāmāvatiyā vāsuladattāya māgaṇḍiyāya cā"ti tissannampi etāsaṃ pāsādatale vārena vārena sattāhaṃ sattāhaṃ vītināmeti. | Now at this time the king was accustomed to divide his time equally among his three consorts, Sāmāvatī, Vāsuladattā, and Māgandiyā, spending seven days by turns in the apartment of each. | ||
| Atha naṃ "sve vā parasuve vā sāmāvatiyā pāsādatalaṃ gamissatī"ti ñatvā māgaṇḍiyā cūḷapitu sāsanaṃ pahiṇi – "agadena kira dāṭhā dhovitvā ekaṃ sappaṃ pesetū"ti. | Māgandiyā, knowing that he would go on the morrow or on the day after to the apartment of Sāmāvatī, sent word to her uncle, “Send me a snake, first washing its fangs with a poisonous drug.” | ||
| So tathā katvā pesesi. | He did as she told him to and sent her a snake. | ||
| Rājā attano gamanaṭṭhānaṃ hatthikantavīṇaṃ ādāyayeva gacchati, tassā pokkhare ekaṃ chiddaṃ atthi. | Now wherever the king went, he was accustomed to take with him his lute for charming elephants, and in the shell of this lute was a hole. | ||
| Māgaṇḍiyā tena chiddena sappaṃ pavesetvā chiddaṃ mālāguḷena thakesi. | Māgandiyā inserted the snake in the hole and stopped the hole with a bunch of flowers; | ||
| Sappo dvīhatīhaṃ antovīṇāyameva ahosi. | for two or three days the snake remained within the lute. | ||
| Māgaṇḍiyā rañño gamanadivase "ajja katarissitthiyā pāsādaṃ gamissasi devā"ti pucchitvā "sāmāvatiyā"ti vutte, "ajja mayā, mahārāja, amanāpo supino diṭṭho. | On the day when the king was to go to Sāmāvatī’s apartment, Māgandiyā asked him, “To whose apartment will you go to-day, your majesty?” “To Sāmāvatī’s apartment.” Said Māgandiyā, “Your majesty, to-day I had a bad dream; | ||
| Na sakkā tattha gantuṃ, devā"ti? | you must not go there.” | ||
| "Gacchāmevā"ti. | “I am going all the same.” | ||
| Sā yāva tatiyaṃ vāretvā, "evaṃ sante ahampi tumhehi saddhiṃ gamissāmi, devā"ti vatvā nivattiyamānāpi anivattitvā, "na jānāmi, kiṃ bhavissati devā"ti raññā saddhiṃyeva agamāsi. | Three times she tried to dissuade him from going and failed. Finally she said, “In that case I will go too.” In spite of the king’s protests she went with him, saying, “Your majesty, I do not know what will happen to you.” | ||
| Rājā sāmāvatimissikāhi dinnāni vatthapupphagandhābharaṇāni dhāretvā subhojanaṃ bhuñjitvā vīṇaṃ ussīsake ṭhapetvā sayane nipajji. | The king, wearing garments, flowers, perfumes, and ornaments given him by Sāmāvatī and her followers, ate heartily, and then placed his lute by his pillow and lay down on the bed. | ||
| Māgaṇḍiyā aparāparaṃ vicarantī viya hutvā vīṇāchiddato pupphaguḷaṃ apanesi. | Māgandiyā, pretending to be merely walking back and forth, removed the bunch of flowers from the opening in the lute; | ||
| Sappo dvīhatīhaṃ nirāhāro tena chiddena nikkhamitvā passasanto phaṇaṃ katvā sayanapiṭṭhe nipajji. | whereupon the snake, which had been without food for two or three days, glided from the opening, hissed, raised his hood, and coiled himself up on the top of the bed. | ||
| Māgaṇḍiyā taṃ disvā, "dhī dhī, deva, sappo"ti mahāsaddaṃ katvā rājānañca tā ca akkosantī, "ayaṃ andhabālarājā alakkhiko mayhaṃ vacanaṃ na suṇāti, imāpi nissirīkā dubbinītā, kiṃ nāma rañño santikā na labhanti, kiṃ nu tumhe imasmiṃ mateyeva sukhaṃ jīvissatha, jīvante dukkhaṃ jīvatha, 'ajja mayā pāpasupino diṭṭho, sāmāvatiyā pāsādaṃ gantuṃ na vaṭṭatī'ti vārentiyāpi me vacanaṃ na suṇasi, devā"ti āha. | When Māgandiyā saw the snake, she screamed with a loud voice, “Oh, your majesty, there is a snake!” And she straightway abused the king, saying, “This stupid, unlucky king will not listen to anything I say to him. As for these shameless scoundrels, what do they not receive from the king? You will live happily just as soon as the king is dead, but so long as he lives, you will have a hard time. Your majesty, when I cried out to you, ‘To-day I had a bad dream; you must not go to Sāmāvatī’s apartment’ you would not listen to what I said.” | ||
| Rājā sappaṃ disvā maraṇabhayatajjito "evarūpampi nāma imā karissanti, aho pāpā, ahaṃ imāsaṃ pāpabhāvaṃ ācikkhantiyāpi imissā vacanaṃ na saddahiṃ, paṭhamaṃ attano gabbhesu chiddāni katvā nisinnā, puna mayā pesite kukkuṭe paṭipahiṇiṃsu, ajja sayane sappaṃ vissajjiṃsū"ti kodhena sampajjalito viya ahosi. | When the king saw the snake, he was terrified with the fear of death, the fire of anger was kindled within him, and he said, “So this is the sort of thing they are capable of doing! What criminals they are! Yet I would not believe Māgandiyā when she told me of their evil nature. First they made holes in the walls of their own rooms and sat there; again, when I sent the cocks to them, they sent them back; to-day they have let a snake loose in my bed.” | ||
| Sāmāvatīpi pañcannaṃ itthisatānaṃ ovādaṃ adāsi – "ammā, amhākaṃ aññaṃ paṭisaraṇaṃ natthi, narinde ca deviyā ca attani ca samameva mettacittaṃ pavattetha, mā kassaci kopaṃ karitthā"ti. | Sāmāvatī delivered the following admonition to her five hundred women, “Friends, we have no other refuge. Cherish precisely the same feelings towards the king and the queen as you do towards yourselves. Be not angry with anyone.” | ||
| Rājā sahassathāmaṃ siṅgadhanuṃ ādāya jiyaṃ pothetvā visapītaṃ saraṃ sannayhitvā sāmāvatiṃ dhure katvā sabbā tā paṭipāṭiyā ṭhapāpetvā sāmāvatiyā ure saraṃ vissajjesi. | The king took his horn-bow, which required a thousand men to string, twanged the bowstring, fitted a poisoned arrow to the string, and placing Sāmāvatī in front and all the other women in single file behind her, shot an arrow at Sāmāvatī’s breast. | ||
| So tassā mettānubhāvena paṭinivattitvā āgatamaggābhimukhova hutvā rañño hadayaṃ pavisanto viya aṭṭhāsi. | But through the supernatural power of her love the arrow turned back, and returning by the same path it had come, penetrated, as it were, the king’s heart. | ||
| Rājā cintesi – "mayā khitto saro silampi vinivijjhitvā gacchati, ākāse paṭihananakaṭṭhānaṃ natthi, atha ca panesa nivattitvā mama hadayābhimukho jāto, ayañhi nāma nissatto nijjīvo saropi etissā guṇaṃ jānāti, ahaṃ manussabhūtopi na jānāmī"ti, so dhanuṃ chaḍḍetvā añjaliṃ paggayha sāmāvatiyā pādamūle ukkuṭikaṃ nisīditvā imaṃ gāthamāha – | The king thought to himself, “The arrow I shot is capable of piercing even a rock, and there was nothing in the air to make it turn back. But it turned and came back by the same path it went. Indeed this senseless, lifeless arrow knows her goodness, but I, who am a human being, know it not.” And throwing the bow away and stretching forth his hands in an attitude of reverent supplication, he knelt before Sāmāvatī’s feet and pronounced the following Stanza, | ||
| "Sammuyhāmi pamuyhāmi, sabbā muyhanti me disā; | I am utterly confused and bewildered; all four quarters are confused in my mind. | ||
| Sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā"ti. | Protect me, Sāmāvatī, and be a refuge to me. | ||
| Sā tassa vacanaṃ sutvā, "sādhu, deva, maṃ saraṇaṃ gacchā"ti avatvā, "yamahaṃ, mahārāja, saraṇaṃ gatā, tameva tvampi saraṇaṃ gacchāhī"ti idaṃ vatvā sāmāvatī sammāsambuddhasāvikā – | Sāmāvatī, hearing his words, instead of saying, “Very well, your majesty, seek refuge in me,” said, “Great king, in whom I have sought refuge, in him do you also seek refuge.” Having thus spoken, Sāmāvatī, disciple of the Supremely Enlightened, said, | ||
| "Mā maṃ tvaṃ saraṇaṃ gaccha, yamahaṃ saraṇaṃ gatā; | Do not seek refuge in me! He in whom I have sought refuge,– | ||
| Esa buddho mahārāja, esa buddho anuttaro; | He is the Buddha, great king, he is the Buddha Incomparable! | ||
| Saraṇaṃ gaccha taṃ buddhaṃ, tvañca me saraṇaṃ bhavā"ti. – | Seek refuge in that Buddha, and do you be a refuge to me. | ||
| Āha. | |||
| Rājā tassa vacanaṃ sutvā, "idānāhaṃ atirekataraṃ bhāyāmī"ti vatvā imaṃ gāthamāha – | The king said, “Now I am the more afraid,” and pronounced the following Stanza, | ||
| "Esa bhiyyo pamuyhāmi, sabbā muyhanti me disā; | Now I am the more confused; all four quarters are confused in my mind. | ||
| Sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā"ti. | Protect me, Sāmāvatī, and be a refuge to me. | ||
| Atha naṃ sā purimanayeneva puna paṭikkhipitvā, "tena hi tvañca saraṇaṃ gacchāmi, satthārañca saraṇaṃ gacchāmi, varañca te dammī"ti vutte, "varo gahito hotu, mahārājā"ti āha. | But she refused him precisely as before. Finally he said, “Well then, I seek refuge in you and in the Teacher, and I grant you a boon.” “I accept the boon, great king,” she replied. | ||
| So satthāraṃ upasaṅkamitvā saraṇaṃ gantvā nimantetvā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā sāmāvatiṃ āmantetvā, "uṭṭhehi, varaṃ gaṇhā"ti āha. | But she refused him precisely as before. Finally he said, “Well then, I seek refuge in you and in the Teacher, and I grant you a boon.” “I accept the boon, great king,” she replied. | ||
| "Mahārāja, mayhaṃ hiraññādīhi attho natthi, imaṃ pana me varaṃ dehi, tathā karohi, yathā satthā nibaddhaṃ pañcahi bhikkhusatehi saddhiṃ idhāgacchati, dhammaṃ suṇissāmī"ti. | Sāmāvatī replied, “Great king, I have no need of gold and silver, but grant me this boon. Arrange matters so that the Teacher may come here regularly with his five hundred monks, so that I may hear the Law.” | ||
| Rājā satthāraṃ vanditvā, "bhante, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ idhāgacchatha, sāmāvatimissikā 'dhammaṃ suṇissāmā'ti vadantī"ti āha. | So the king paid obeisance to the Teacher and said, “Reverend Sir, come here regularly with your five hundred monks. Sāmāvatī and her attendants say they wish to hear the Law.” | ||
| "Mahārāja, buddhānaṃ nāma ekasmiṃ ṭhāne nibaddhaṃ gantuṃ na vaṭṭati, mahājano satthāraṃ āgamanatthāya paccāsīsatī"ti. | The Teacher replied, “Great king, the Buddhas may not always go to one place; many desire their presence.” | ||
| "Tena hi, bhante, ekaṃ bhikkhuṃ āṇāpethā"ti. | “Well then, direct one monk to come.” | ||
| Satthā ānandattheraṃ āṇāpesi. | The Teacher directed Ānanda to go. | ||
| So tato paṭṭhāya pañca bhikkhusatāni ādāya nibaddhaṃ rājakulaṃ gacchati. | So Ānanda went every day to the royal palace with five hundred monks, | ||
| Tāpi deviyo nibaddhaṃ theraṃ saparivāraṃ bhojenti, dhammaṃ suṇanti. | and those women every day provided the Elder with food and listened to the Law. | ||
| Tā ekadivasaṃ therassa dhammakathaṃ sutvā pasīditvā, pañcahi uttarāsaṅgasatehi dhammapūjaṃ akaṃsu. | One day, after they had listened to the Elder’s discourse on the Law, their hearts were filled with joy, and they rendered honor to the Elder by presenting him with five hundred yellow robes such as are worn over the shoulders, | ||
| Ekeko uttarāsaṅgo pañca satāni pañca satāni agghati. | each worth five hundred pieces of money. | ||
| Tā ekavatthā disvā rājā pucchi – "kuhiṃ vo uttarāsaṅgo"ti. | When the king saw that they had not a single garment left, he asked them, “Where are your yellow robes?” | ||
| "Ayyassa no dinnā"ti. | “We gave them to the Reverend Elder.” | ||
| "Tena sabbe gahitā"ti? | “Did he take them all?” | ||
| "Āma, gahitā"ti. | “Yes, he took them all.” | ||
| Rājā theraṃ upasaṅkamitvā vanditvā tāhi uttarāsaṅgānaṃ dinnabhāvaṃ pucchitvā tāhi dinnabhāvañca therena gahitabhāvañca sutvā, "nanu, bhante, atibahūni vatthāni, ettakehi kiṃ karissathā"ti pucchi. | The king approached the Elder, paid obeisance to him, questioned him about the gift of the robes by the women, and learning that the women had given the robes and that the Elder had received them, asked, “Reverend Sir, there were a great many robes, were there not? What will you do with so many?” | ||
| "Amhākaṃ pahonakāni vatthāni gaṇhitvā sesāni jiṇṇacīvarikānaṃ bhikkhūnaṃ dassāmi, mahārājā"ti. | “I shall keep as many as we require for ourselves and send the rest to those whose robes are worn out, great king.” | ||
| "Te attano jiṇṇacīvarāni kiṃ karissantī"ti? | “What will they do with their own worn-out robes?” | ||
| "Jiṇṇataracīvarikānaṃ dassantī"ti. | “They will give them to those whose robes are in a still worse state of repair.” | ||
| "Te attano jiṇṇataracīvarāni kiṃ karissantī"ti? | “What will they do with their own worn-out robes?” | ||
| "Paccattharaṇāni karissantī"ti. | “They will make bedspreads of them.” | ||
| "Purāṇapaccattharaṇāni kiṃ karissantī"ti? | “What will they do with the old bedspreads?” | ||
| "Bhūmattharaṇāni karissantī"ti. | “They will make carpets of them.” | ||
| "Purāṇabhūmattharaṇāni kiṃ karissantī"ti? | “What will they do with the old carpets?” | ||
| "Pādapuñchanāni karissanti, mahārājā"ti. | “They will make foot-towels of them.” | ||
| "Purāṇapādapuñchanāni kiṃ karissantī"ti? | “What will they do with the old foot-towels?” | ||
| "Khaṇḍākhaṇḍikaṃ koṭṭetvā mattikāya madditvā bhittiṃ limpissantī"ti. | “They will cut them into small pieces, mix them with mortar, and use them to plaster walls with.” | ||
| "Bhante, ettakāni katvāpi ayyānaṃ dinnāni na nassantī"ti? | “Reverend Sir, although all these are given to your reverences, nothing is lost.” | ||
| "Āma, mahārājā"ti. | “Quite so, great king.” | ||
| Rājā pasanno aparānipi pañca vatthasatāni āharāpetvā therassa pādamūle ṭhapāpesi. | The king was so pleased that he caused five hundred more robes to be brought and placed at the Elder’s feet. | ||
| Thero kira pañcasatagghanakāneva vatthāni pañcasatabhāgena pādamūle ṭhapetvā dinnāni pañcasatakkhattuṃ labhi, sahassagghanakāni sahassabhāgena pādamūle ṭhapetvā dinnāni sahassakkhattuṃ labhi, satasahassagghanakāni satasahassabhāgena pādamūle ṭhapetvā dinnāni satasahassakkhattuṃ labhi. | (We are told that robes worth five hundred pieces of money were presented to the Elder and laid at his feet in lots of a thousand, and that he received this number a hundred thousand times; that robes worth a thousand pieces of money were presented to the Elder and laid at his feet in lots of a thousand, and that he received this number a thousand times; that robes worth a hundred thousand pieces of money were presented to the Elder and laid at his feet in lots of a thousand, and that he received this number a hundred times. | ||
| Ekaṃ dve tīṇi cattāri pañca dasātiādinā nayena laddhānaṃ pana gaṇanā nāma natthi. | It is impossible to enumerate the number of robes he received by ones and twos and threes and fours and fives and tens. | ||
| Tathāgate kira parinibbute thero sakalajambudīpaṃ vicaritvā sabbavihāresu bhikkhūnaṃ attano santakāneva pattacīvarāni adāsi. | We are told that, upon the death of the Teacher, the Elder traveled all over the Land of the Rose-apple, presenting to the monks in all of the monasteries bowls and robes of his own.) | ||
| Tadā māgaṇḍiyāpi "yamahaṃ karomi. | Māgandiyā thought to herself, “Whatever I do turns out otherwise than I expect. | ||
| Taṃ tathā ahutvā aññathāva hoti, idāni kiṃ nu kho karissāmī"ti cintetvā, "attheso upāyo"ti raññe uyyānakīḷaṃ gacchante cūḷapitu sāsanaṃ pahiṇi – "sāmāvatiyā pāsādaṃ gantvā, dussakoṭṭhāgārāni ca telakoṭṭhāgārāni ca vivarāpetvā, dussāni telacāṭīsu temetvā temetvā thambhe veṭhetvā tā sabbāpi ekato katvā dvāraṃ pidahitvā bahi yantakaṃ datvā daṇḍadīpikāhi gehe aggiṃ dadamāno otaritvā gacchatū"ti. | What shall I do now?” Finally she decided on a plan. On her way to the garden to amuse herself, she sent the following message to her uncle, “Go to Sāmāvatī’s palace, open the linen-closets and the oil-closets, soak pieces of cloth in the jars of oil, and wrap these cloths about the pillars. Then assemble all the women within the house, close the door, bar it from without, set fire to the house with torches, and then descend and go your way.” | ||
| So pāsādaṃ abhiruyha koṭṭhāgārāni vivaritvā vatthāni telacāṭīsu temetvā temetvā thambhe veṭhetuṃ ārabhi. | Māgandiya went up into the palace, opened the closets, soaked garments in the oil-jars, | ||
| Atha naṃ sāmāvatippamukhā itthiyo "kiṃ etaṃ cūḷapitā"ti vadantiyo upasaṅkamiṃsu. | and was just beginning to wrap them about the pillars when the women led by Sāmāvatī came up to him and said, “Why are you doing this, uncle?” | ||
| "Ammā, rājā daḷhikammatthāya ime thambhe telapilotikāhi veṭhāpeti, rājagehe nāma suyuttaṃ duyuttaṃ dujjānaṃ, mā me santike hotha, ammā"ti evaṃ vatvā tā āgatā gabbhe pavesetvā dvārāni pidahitvā bahi yantakaṃ datvā ādito paṭṭhāya aggiṃ dento otari. | “My ladies, the king desires these pillars to be strengthened, and has therefore given orders that they be wrapped in cloths soaked in oil. It is hard to understand why certain things should be done in a king’s house and certain other things should not be done. I beg of you, my ladies, not to remain here with me.” As soon as they had departed and entered their rooms at his suggestion, he closed the doors, barred them from without, set fire to first one cloth and then another, and descended. | ||
| Sāmāvatī tāsaṃ ovādaṃ adāsi – "amhākaṃ anamatagge saṃsāre vicarantīnaṃ evameva agginā jhāyamānānaṃ attabhāvānaṃ paricchedo buddhañāṇenapi na sukaro, appamattā hothā"ti. | Sāmāvatī delivered the following admonition to her followers, “It would not be an easy matter, even with the knowledge of a Buddha, to determine exactly the number of times our bodies have thus been burned with fire as we have passed from birth to rebirth in the round of existences which has no conceivable beginning. Therefore be heedful.” | ||
| Tā gehe jhāyante vedanāpariggahakammaṭṭhānaṃ manasikarontiyo kāci dutiyaphalaṃ, kāci tatiyaphalaṃ pāpuṇiṃsu. | As the fire consumed the house, the women applied themselves to meditation on the element of pain, with the result that some of them attained the Fruit of the Second Path, while others attained the Fruit of the Third Path. | ||
| Tena vuttaṃ – "atha kho sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 'idha, bhante, rañño utenassa uyyānagatassa antepuraṃ daḍḍhaṃ, pañca ca itthisatāni kālakatāni sāmāvatippamukhāni. | Therefore it is said, Now a large number of monks, returning from their alms-pilgrimage after breakfast, drew near to where the Exalted One was, and having drawn near, paid obeisance to the Exalted One and sat down reverently on one side. And as they sat there on one side, those monks said this to the Exalted One, “Here, Reverend Sir, while King Udena was in his pleasure-garden, the quarters of his women were consumed with fire, and five hundred women led by Sāmāvatī lost their lives. | ||
| Tāsaṃ, bhante, upāsikānaṃ kā gati, ko abhisamparāyo'ti? | Reverend Sir, what will be the end, what will be the future state of these female lay disciples?” | ||
| Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāmiyo, santi anāgāmiyo, sabbā tā, bhikkhave, upāsikāyo anipphalā kālakatā"ti. | “Monks, some of these female lay disciples obtained the Fruit of Conversion, others obtained the Fruit of the Second Path, others obtained the Fruit of the Third Path. Monks, none of those female lay disciples failed to receive the fruit of their past deeds.” | ||
| Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – | And the Exalted One, clearly understanding the matter, breathed forth at that time the following Solemn Utterance, | ||
| "Mohasambandhano loko, bhabbarūpova dissati; | Bound with the bond of delusion, the world appears to be good. | ||
| Upadhībandhano bālo, tamasā parivārito; | The simpleton, fettered by the conditions of being, enshrouded by darkness, | ||
| Sassatoriva khāyati, passato natthi kiñcana"nti. (udā. 70); | Thinks it eternal. But to him who really sees, there is naught. | ||
| Evañca pana vatvā, "bhikkhave, sattā nāma vaṭṭe vicarantā niccakālaṃ appamattā hutvā puññakammameva na karonti, pamādino hutvā pāpakammampi karonti. | So saying, he preached the Law, saying, “Monks, as living beings pass through the round of existences, they are not always heedful, and sometimes they commit sin. | ||
| Tasmā vaṭṭe vicarantā sukhampi dukkhampi anubhavantī"ti dhammaṃ desesi. | Therefore as they pass through the round of existences, they experience both pleasure and pain.” | ||
| Rājā "sāmāvatiyā gehaṃ kira jhāyatī"ti sutvā vegenāgacchantopi adaḍḍhe sampāpuṇituṃ nāsakkhi. | When the king heard the cry, “Sāmāvatī’s house is on fire!” he went there quickly, but the house was burned before he could reach it. | ||
| Āgantvā pana gehaṃ nibbāpento uppannabalavadomanasso amaccagaṇaparivuto nisīditvā sāmāvatiyā guṇe anussaranto, "kassa nu kho idaṃ kamma"nti cintetvā – "māgaṇḍiyāya kāritaṃ bhavissatī"ti ñatvā, "tāsetvā pucchiyamānā na kathessati, saṇikaṃ upāyena pucchissāmī"ti cintetvā amacce āha – "ambho, ahaṃ ito pubbe uṭṭhāya samuṭṭhāya āsaṅkitaparisaṅkitova homi, sāmāvatī me niccaṃ otārameva gavesati, idāni pana me cittaṃ nibbutaṃ bhavissati, sukhena ca vasituṃ labhissāmī"ti, te "kena nu kho, deva, idaṃ kata"nti āhaṃsu. | “Having extinguished the flames, he sat down surrounded by his retinue of courtiers, overwhelmed with profound grief, and recalled to his mind the virtues of Sāmāvatī. “Who could have done this deed?” thought he. Coming to the conclusion that Māgandiyā was the author of the crime, he thought to himself, “If I frighten her by my questions, she will not tell me. Therefore I will employ craft and question her gently.” Accordingly he said to his ministers, “Well, until this moment, no matter what I was engaged in or occupied with, I was apprehensive and suspicious; Sāmāvatī was ever seeking occasion to slay me. But now my mind will rest in peace, and I shall be able to lie down to sleep in security.” “Who was it that did this deed, your majesty?” | ||
| "Mayi sinehena kenaci kataṃ bhavissatī"ti. | “Someone who really loved me must have done it.” | ||
| Māgaṇḍiyāpi samīpe ṭhitā taṃ sutvā, "nāñño koci kātuṃ sakkhissati, mayā kataṃ, deva, ahaṃ cūḷapitaraṃ āṇāpetvā kāresi"nti āha. | Now Māgandiyā happened to be standing near, and when she heard the king say this, she said, “None other than I could have done this. I alone did it. I sent word to my uncle and ordered him to do it.” | ||
| "Taṃ ṭhapetvā añño mayi sineho satto nāma natthi, pasannosmi, varaṃ te dammi, attano ñātigaṇaṃ pakkosāpehī"ti. | “Except you, there is not a living being who really loves me. I am delighted. I grant you a boon. Send for all of your relatives.” | ||
| Sā ñātakānaṃ sāsanaṃ pahiṇi – "rājā me pasanno varaṃ deti, sīghaṃ āgacchantū"ti. | So Māgandiyā sent the following message to her relatives, “The king is pleased with me and has granted me a boon. Come immediately.” | ||
| Rājā āgatāgatānaṃ mahantaṃ sakkāraṃ kāresi. | The king rendered high honor to all those who came, | ||
| Taṃ disvā tassā aññātakāpi lañjaṃ datvā "mayaṃ māgaṇḍiyāya ñātakā"ti āgacchiṃsu. | insomuch that even persons who were in no way related to Māgandiyā, hearing about it, gave bribes and came and said, “We are relatives of Māgandiyā.” | ||
| Rājā te sabbe gāhāpetvā rājaṅgaṇe nābhippamāṇe āvāṭe khaṇāpetvā te tattha nisīdāpetvā paṃsūhi pūretvā upari palāle vikirāpetvā aggiṃ dāpesi. | When the king had them all in his hands, he caused pits to be dug waist-deep in the palace-court, set them therein, filled up the pits with earth, spread straw on top, and set the straw on fire. | ||
| Cammassa daḍḍhakāle ayanaṅgalena kasāpetvā khaṇḍākhaṇḍaṃ hīrāhīraṃ kāresi. | When the skin had been burned to a crisp, he caused the bodies to be plowed with an iron plow and to be broken up into pieces and fragments. | ||
| Māgaṇḍiyāya sarīratopi tikhiṇena satthena ghanaghanaṭṭhānesu maṃsaṃ uppāṭetvā telakapālaṃ uddhanaṃ āropetvā pūve viya pacāpetvā tameva khādāpesi. | As for Māgandiyā, he had pieces of solid flesh ripped from various parts of her body with a sharp knife, and setting a vessel of oil on the brazier, he had them fried like cakes and made her eat them. | ||
| Dhammasabhāyampi bhikkhū kathaṃ samuṭṭhāpesuṃ, "ananucchavikaṃ vata, āvuso, evarūpāya saddhāya pasannāya upāsikāya evarūpaṃ maraṇa"nti. | In the Hall of Truth the monks began to discuss matters, saying, “It is not right that a female lay disciple endowed with such faith should suffer such a death.” | ||
| Satthā āgantvā, "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā"ti pucchitvā, "imāya nāmā"ti vutte "bhikkhave, imasmiṃ attabhāve sāmāvatippamukhānaṃ itthīnaṃ etaṃ ayuttaṃ sampattaṃ. | The Teacher came in and asked them, “Monks, what is it you are sitting here now talking about?” When they told him, he said, “Monks, if you regard this existence alone, it is indeed highly improper and unjust that the five hundred women led by Sāmāvatī should suffer such a death. | ||
| Pubbe katakammassa pana yuttameva etāhi laddha"nti vatvā, "kiṃ, bhante, etāhi pubbe kataṃ, taṃ ācikkhathā"ti tehi yācito atītaṃ āhari – | What they received, however, was in every way proper, considering the sin they committed in a previous existence.” “Reverend Sir, what was the sin they committed in a previous existence? Pray tell us.” Responding to their request, the Teacher related the following | ||
| Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente rājagehe nibaddhaṃ aṭṭha paccekabuddhā bhuñjanti. | Once upon a time, when Brahmadatta reigned in Benāres, there were eight Private Buddhas who regularly took their meals in the royal palace, | ||
| Pañcasatā itthiyo te upaṭṭhahanti. | and there were five hundred women who waited upon them. | ||
| Tesu satta paccekabuddhā himavantaṃ gacchanti, eko nadītīre ekaṃ tiṇagahanaṃ atthi, tattha jhānaṃ samāpajjitvā nisīdi. | Seven of these Private Buddhas retired to the Himālaya, and the Private Buddha who remained sat down on the bank of the river where there was a tangle of grass, and entered into mystic meditation. | ||
| Athekadivasaṃ rājā paccekabuddhesu gatesu tā itthiyo ādāya nadiyaṃ udakakīḷaṃ kīḷituṃ gato. | Now one day, after the Private Buddhas had departed, the king took those women and went to sport in the water. | ||
| Tattha tā itthiyo divasabhāgaṃ udake kīḷitvā uttaritvā sītapīḷitā aggiṃ visibbetukāmā "amhākaṃ aggikaraṇaṭṭhānaṃ olokethā"ti aparāparaṃ vicarantiyo taṃ tiṇagahanaṃ disvā, "tiṇarāsī"ti saññāya taṃ parivāretvā ṭhitā aggiṃ adaṃsu. | When those women, who had sported there in the water all day, came out, they were stung with cold. Desiring to warm themselves, they said to each other, “Seek out some place where we can build a fire.” As they walked back and forth, they saw the tangle of grass, and thinking it was no more than a heap of grass, they gathered round it and set it on fire. | ||
| Tiṇesu jhāyitvā patantesu paccekabuddhaṃ disvā, "naṭṭhāmhā, amhākaṃ rañño paccekabuddho jhāyati, rājā ñatvā amhe nāsessati, sudaḍḍhaṃ naṃ karissāmā"ti sabbā tā itthiyo ito cito ca dārūni āharitvā tassa upari dārurāsiṃ kariṃsu. | When the grass burned down and they saw the Private Buddha, they cried out, “We are lost! we are lost! The king’s Private Buddha is burning up. If the king finds it out, he will kill everyone of us. Let us burn him well while we are about it.” So all those women brought firewood from all directions and piled it on the Private Buddha | ||
| Mahādārurāsi ahosi. | until they had erected a great pyre. | ||
| Atha naṃ ālimpetvā, "idāni jhāyissatī"ti pakkamiṃsu. | Then they poured oil on it, and saying to themselves, “Now he will burn,” they departed. | ||
| Tā paṭhamaṃ asañcetanikā hutvā kammunā na bajjhiṃsu, idāni pacchā sañcetanāya kammunā bajjhiṃsu. | Now in the beginning their act was a thoughtless one, and they were not bound thereby. But afterwards they committed a deliberate sin and were bound to suffer the consequences thereof. | ||
| Paccekabuddhaṃ pana antosamāpattiyaṃ sakaṭasahassehi dārūni āharitvā ālimpentāpi usmākāramattampi gahetuṃ na sakkonti. | While the Private Buddha was absorbed in mystic meditation, they might have brought a hundred thousand cartloads of firewood and poured oil thereon, and they could not even have caused him to feel the heat. | ||
| Tasmā so sattame divase uṭṭhāya yathāsukhaṃ agamāsi. | o on the seventh day the Private Buddha arose and went where he pleased. | ||
| Tā tassa kammassa katattā bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena attabhāvasate imināva niyāmena gehe jhāyamāne jhāyiṃsu. | Because they committed this sin, those women were boiled for many hundreds of thousands of years in Hell, and because the fruit of that same evil deed was not yet exhausted, their houses were burned, and they were burned in their houses in a hundred successive states of existence in this very manner. | ||
| Idaṃ etāsaṃ pubbakammanti. | This is the sin they committed in a previous state of existence. | ||
| Evaṃ vutte bhikkhū satthāraṃ paṭipucchiṃsu – "khujjuttarā pana, bhante, kena kammena khujjā jātā, kena kammena mahāpaññā, kena kammena sotāpattiphalaṃ adhigatā, kena kammena paresaṃ pesanakāritā jātā"ti? | When the Teacher had related this story, the monks asked him, “But, Reverend Sir, how did Khujjuttarā come to be a hunchback? How did she become so wise? How did she obtain the Fruit of Conversion? How did she become an errand-girl?” | ||
| Bhikkhave, tasseva rañño bārāṇasiyaṃ rajjaṃ karaṇakāle sveva paccekabuddho thokaṃ khujjadhātuko ahosi. | Monks, while that same king was ruling in Benāres, there was a Private Buddha who was slightly hunchbacked. | ||
| Athekā upaṭṭhāyikā itthī kambalaṃ pārupitvā suvaṇṇasaraṇaṃ gahetvā, "amhākaṃ paccekabuddho evañca evañca vicaratī"ti khujjā hutvā tassa vicaraṇākāraṃ dassesi. | Now a certain serving-woman, throwing a blanket over her shoulder and taking a golden vessel in her hand, bent over so that she looked like a hunchback, and saying, “This is the way our Private Buddha walks,” imitated his manner of walking. | ||
| Tassa nissandena khujjā jātā. | It was in consequence of this that she came to be a hunchback. | ||
| Te pana paccekabuddhe paṭhamadivase rājagehe nisīdāpetvā patte gāhāpetvā pāyāsassa pūretvā dāpesi. | But on the first day she provided those Private Buddhas with seats in the royal palace, took their bowls, filled them with rice-porridge, and presented them to them. | ||
| Uṇhapāyāsassa pūre patte paccekabuddhā parivattetvā parivattetvā gaṇhanti. | The Private Buddhas took the bowls of porridge, but they were so hot that they were obliged to shift them from one hand to the other. | ||
| Sā itthī te tathā karonte disvā attano santakāni aṭṭha dantavalayāni datvā, "idha ṭhapetvā gaṇhathā"ti āha. | That woman, seeing what they were doing, presented to them eight ivory bracelets of her own, saying, “Use these bracelets as stands for your bowls.” | ||
| Tesu tathā katvā taṃ oloketvā ṭhitesu tesaṃ adhippāyaṃ ñatvā, "natthi, bhante, amhākaṃ etehi attho. | When they had so done, they looked at her, whereupon she said, “Reverend Sirs, we have no use for these bracelets. | ||
| Tumhākaññeva etāni pariccattāni, gahetvā gacchathā"ti āha. | Accept them as a present from us before you go.” | ||
| Te gahetvā nandamūlakapabbhāraṃ agamaṃsu. | .The Private Buddhas took them with them to Nandamūla mountain-cave, | ||
| Ajjatanāpi tāni valayāni arogāneva. | and those bracelets are preserved there unimpaired to this day. | ||
| Sā tassa kammassa nissandena idāni tipiṭakadharā mahāpaññā jātā. | As the result of this act of hers, she now knows the Tipiṭaka by heart and possesses profound wisdom. | ||
| Paccekabuddhānaṃ kataupaṭṭhānassa nissandena pana sotāpattiphalaṃ pattā. | Likewise it was through waiting upon the Private Buddhas that she obtained the Fruit of Conversion. | ||
| Idamassā buddhantare pubbakammaṃ. | These were her deeds in the interval between two Buddhas | ||
| Kassapasammāsambuddhakāle pana ekā bārāṇasiseṭṭhino dhītā vaḍḍhamānakacchāyāya ādāsaṃ gahetvā attānaṃ alaṅkarontī nisīdi. | In the dispensation of Kassapa, the Supremely Enlightened, a certain treasurer’s daughter of Benāres took her mirror one day, as the shades of evening drew on, and sat down to adorn herself. | ||
| Athassā vissāsikā ekā khīṇāsavā bhikkhunī taṃ daṭṭhuṃ agamāsi. | Now a certain intimate friend of hers, a nun freed from the Depravities, came to see her. | ||
| Bhikkhuniyo hi khīṇāsavāpi sāyanhasamaye upaṭṭhākakulāni daṭṭhukāmā honti. | For nuns freed from the Depravities like to visit the households of their supporters at eventide. | ||
| Tasmiṃ pana khaṇe seṭṭhidhītāya santike kāci pesanakārikā natthi, sā "vandāmi, ayye, etaṃ tāva me pasādhanapeḷakaṃ gahetvā dethā"ti āha. | But at that moment the treasurer’s daughter happened to have no errand-girl with her. So she said to the nun, “I greet you, Reverend Lady. Just take that basket of ornaments and give it to me.” | ||
| Therī cintesi – "sacassā imaṃ gaṇhitvā na dassāmi, mayi āghātaṃ katvā niraye nibbattissati. | The nun thought to herself, “If I do not take this basket and give it to her, she will take a dislike to me and will be reborn in Hell; | ||
| Sace pana dassāmi, parassa pesanakārikā hutvā nibbattissati. | but if I do give it to her, she will be reborn as the errand-girl of another. | ||
| Nirayasantāpato kho pana parassa pesanabhāvova seyyo"ti. | However, it is better to be the errand-girl of another than to suffer torment in Hell.” | ||
| "Sā anudayaṃ paṭicca taṃ gahetvā tassā adāsi. | So out of pity for her she took the basket and gave it to her. | ||
| Tassa kammassa nissandena paresaṃ pesanakārikā jātā"ti. | In consequence of this act she became the errand-girl of another. | ||
| Atha punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ "sāmāvatippamukhā pañcasatā itthiyo gehe agginā jhāyiṃsu, māgaṇḍiyāya ñātakā upari palālaggiṃ datvā ayanaṅgalehi bhinnā, māgaṇḍiyā pakkuthitatele pakkā, ke nu kho ettha jīvanti nāma, ke matā nāmā"ti. | Again one day in the Hall of Truth the monks started a discussion. “Sāmāvatī and her five hundred women were burned with fire in their house; as for Māgandiyā and her kinswomen, a fire of straw was built over their bodies, and their bodies were torn asunder with iron plows, and Māgandiyā was boiled in boiling oil. Which of these are alive and which are dead?” | ||
| Satthā āgantvā, "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā"ti pucchitvā, "imāya nāmā"ti vutte, "bhikkhave, ye keci pamattā, te vassasataṃ jīvantāpi matāyeva nāma. | The Teacher came in and asked, “Monks, what are you sitting here now talking about?” When they told him, he said to them, “Monks, they that are heedless, though they live a hundred years, yet are they dead. | ||
| Ye appamattā, te matāpi jīvantiyeva. | They that are heedful, be they dead or alive, yet are they alive. | ||
| Tasmā māgaṇḍiyā jīvantīpi matāyeva nāma, sāmāvatippamukhā pañcasatā itthiyo matāpi jīvantiyeva nāma. | Māgandiyā, while she yet lived, was dead already. Sāmāvatī and her followers, though they be dead, yet are they alive. | ||
| Na hi, bhikkhave, appamattā maranti nāmā"ti vatvā imā gāthā abhāsi – | For, monks, the heedful never die.” So saying, he pronounced the following Stanzas, | ||
| 21. | |||
| "Appamādo amatapadaṃ, pamādo maccuno padaṃ; | Heedfulness is the Way to the Deathless; heedlessness is the way to death. | ||
| Appamattā na mīyanti, ye pamattā yathā matā. | The heedful never die, but they that are heedless are, as it were, dead already. | ||
| 22. | |||
| "Evaṃ visesato ñatvā, appamādamhi paṇḍitā; | Knowing this clearly, they that are advanced in heedfulness | ||
| Appamāde pamodanti, ariyānaṃ gocare ratā. | Delight in heedfulness, and rejoice in the state of the Elect. | ||
| 23. | |||
| "Te jhāyino sātatikā, niccaṃ daḷhaparakkamā; | They that devote themselves to meditation, they that are persevering, they that put forth resolute effort. | ||
| Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttara"nti. | They, the wise, attain Nibbāna, the highest bliss. | ||
| Tattha appamādoti padaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ gahetvā tiṭṭhati. | |||
| Sakalampi hi tepiṭakaṃ buddhavacanaṃ āharitvā kathiyamānaṃ appamādapadameva otarati. | |||
| Tena vuttaṃ – | |||
| "Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena. | |||
| Evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī"ti (saṃ. ni. 5.140). | |||
| So panesa atthato satiyā avippavāso nāma. | |||
| Niccaṃ upaṭṭhitāya satiyā cetaṃ nāmaṃ. | |||
| Amatapadanti amataṃ vuccati nibbānaṃ. | |||
| Tañhi ajātattā nu jīyati na mīyati, tasmā amatanti vuccati. | |||
| Pajjanti imināti padaṃ, amataṃ pāpuṇantīti attho. | |||
| Amatassa padaṃ amatapadaṃ, amatassa adhigamūpāyoti vuttaṃ hoti, pamādoti pamajjanabhāvo, muṭṭhassatisaṅkhātassa satiyā vosaggassetaṃ nāmaṃ. | |||
| Maccunoti maraṇassa. | |||
| Padanti upāyo maggo. | |||
| Pamatto hi jātiṃ nātivattati, jāto jīyati ceva mīyati cāti pamādo maccuno padaṃ nāma hoti, maraṇaṃ upeti. | |||
| Appamattā na mīyantīti satiyā samannāgatā hi appamattā na maranti. | |||
| Ajarā amarā hontīti na sallakkhetabbaṃ. | |||
| Na hi koci satto ajaro amaro nāma atthi, pamattassa pana vaṭṭaṃ nāma aparicchinnaṃ, appamattassa paricchinnaṃ. | |||
| Tasmā pamattā jātiādīhi aparimuttattā jīvantāpi matāyeva nāma. | |||
| Appamattā pana appamādalakkhaṇaṃ vaḍḍhetvā khippaṃ maggaphalāni sacchikatvā dutiyatatiyaattabhāvesu na nibbattanti. | |||
| Tasmā te jīvantāpi matāpi na mīyantiyeva nāma. | |||
| Ye pamattā yathā matāti ye pana sattā pamattā, te pamādamaraṇena matattā, yathā hi jīvitindriyupacchedena matā dārukkhandhasadisā apagataviññāṇā, tatheva honti. | |||
| Tesampi hi matānaṃ viya gahaṭṭhānaṃ tāva "dānaṃ dassāma, sīlaṃ rakkhissāma, uposathakammaṃ karissāmā"ti ekacittampi na uppajjati, pabbajitānampi "ācariyupajjhāyavattādīni pūressāma, dhutaṅgāni samādiyissāma, bhāvanaṃ vaḍḍhessāmā"ti na uppajjatīti matena te kiṃ nānākaraṇāva honti. | |||
| Tena vuttaṃ – "ye pamattā yathā matā"ti. | |||
| Evaṃ visesato ñatvāti pamattassa vaṭṭato nissaraṇaṃ natthi, appamattassa atthīti evaṃ visesatova jānitvā. | |||
| Ke panetaṃ visesaṃ jānantīti? | |||
| Appamādamhi paṇḍitāti ye paṇḍitā medhāvino sappaññā attano appamāde ṭhatvā appamādaṃ vaḍḍhenti, te evaṃ visesakāraṇaṃ jānanti. | |||
| Appamāde pamodantīti te evaṃ ñatvā tasmiṃ attano appamāde pamodanti, pahaṃsitamukhā tuṭṭhapahaṭṭhā honti. | |||
| Ariyānaṃ gocare ratāti te evaṃ appamāde pamodantā taṃ appamādaṃ vaḍḍhetvā ariyānaṃ buddhapaccekabuddhabuddhasāvakānaṃ gocarasaṅkhāte catusatipaṭṭhānādibhede sattatiṃsa bodhipakkhiyadhamme navavidhalokuttaradhamme ca ratā niratā, abhiratā hontīti attho. | |||
| Tejhāyinoti te appamattā paṇḍitā aṭṭhasamāpattisaṅkhātena ārammaṇūpanijjhānena vipassanāmaggaphalasaṅkhātena lakkhaṇūpanijjhānena cāti duvidhenapi jhānena jhāyino. | |||
| Sātatikāti abhinikkhamanakālato paṭṭhāya yāva arahattamaggā satataṃ pavattakāyikacetasikavīriyā. | |||
| Niccaṃ daḷhaparakkamāti yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti evarūpena vīriyena antarā anosakkitvā niccappavattena daḷhaparakkamena samannāgatā. | |||
| Phusantīti ettha dve phusanā ñāṇaphusanā ca, vipākaphusanā ca. | |||
| Tattha cattāro maggā ñāṇaphusanā nāma, cattāri phalāni vipākaphusanā nāma. | |||
| Tesu idha vipākaphusanā adhippetā. | |||
| Ariyaphalena nibbānaṃ sacchikaronto dhīrā paṇḍitā tāya vipākaphusanāya phusanti, nibbānaṃ sacchikaronti. | |||
| Yogakkhemaṃ anuttaranti ye cattāro yogā mahājanaṃ vaṭṭe osīdāpenti, tehi khemaṃ nibbhayaṃ sabbehi lokiyalokuttaradhammehi seṭṭhattā anuttaranti. | |||
| Desanāpariyosāne bahū sotāpannādayo ahesuṃ. | |||
| Desanā mahājanassa sātthikā jātāti. | |||
| Sāmāvatīvatthu paṭhamaṃ. |