| пали | E.W. Burlingame - english
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Pathavisamoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Sāriputta.
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Ekasmiñhi samaye āyasmā sāriputto vuṭṭhavasso cārikaṃ pakkamitukāmo bhagavantaṃ āpucchitvā vanditvā attano parivārena saddhiṃ nikkhami.
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For once upon a time, at the conclusion of the rains. Elder Sāriputta, desiring to go forth on an alms-pilgrimage, took leave of the Teacher, paid obeisance to him, and departed with his own retinue.
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Aññepi bahū bhikkhū theraṃ anugacchiṃsu.
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Many other monks took leave of the Elder.
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Thero ca nāmagottavasena paññāyamāne bhikkhū nāmagottavasena kathetvā nivattāpesi.
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In dismissing the monks the Elder mentioned the personal and family name of all of the monks who were known by personal and family names.
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Aññataro nāmagottavasena apākaṭo bhikkhu cintesi – "aho vata mampi nāmagottavasena paggaṇhanto kathetvā nivattāpeyyā"ti thero mahābhikkhusaṅghassa antare taṃ na sallakkhesi.
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A certain monk who was not known by a personal and family name said, “Oh, that the Elder would greet me by a personal and family name in dismissing me.” But in the great throng of monks the Elder did not notice him.
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So "aññe viya bhikkhū na maṃ paggaṇhātī"ti there āghātaṃ bandhi.
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Thereupon the monk said to himself, “He does not greet me as he does the other monks,” and straightway conceived a grudge against the Elder.
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Therassapi saṅghāṭikaṇṇo tassa bhikkhuno sarīraṃ phusi, tenāpi āghātaṃ bandhiyeva.
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Besides that, the hem of the Elder’s garment brushed against the monk, and this also served to intensify the hatred the monk felt towards the Elder.
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So "dāni thero vihārūpacāraṃ atikkanto bhavissatī"ti ñatvā satthāraṃ upasaṅkamitvā "āyasmā maṃ, bhante, sāriputto tumhākaṃ aggasāvakomhīti kaṇṇasakkhaliṃ bhindanto viya paharitvā akhamāpetvāva cārikaṃ pakkanto"ti āha.
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So soon as he knew that the Elder had passed beyond the entrance to the monastery, he approached the Teacher and said to him, “Reverend Sir, Venerable Sāriputta, doubtless thinking to himself, ‘I am your Chief Disciple,’ struck me a blow that almost broke the chain of my ear.Having so done, without so much as begging my pardon, he set out on his alms-pilgrimage.”
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Satthā theraṃ pakkosāpesi.
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The Teacher caused the Elder to be summoned.
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Tasmiṃ khaṇe mahāmoggallānatthero ca ānandatthero ca cintesuṃ – "amhākaṃ aggajeṭṭhabhātarā imassa bhikkhuno apahaṭabhāvaṃ satthā no na jānāti, sīhanādaṃ pana nadāpetukāmo bhavissatīti parisaṃ sannipātāpessāmā"ti.
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Thereupon Elder Moggallāna the Great and Elder Ānanda thought to themselves, “The Teacher does not know that our oldest brother did not really strike this monk; the Elder will of course roar a lion’s roar.” Accordingly they decided to convoke an assembly.
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Te kuñcikahatthā pariveṇadvārāni vivaritvā "abhikkamathāyasmanto, abhikkamathāyasmanto, idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī"ti (a. ni. 9.11) mahābhikkhusaṅghaṃ sannipātesuṃ.
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With key in hand, they opened the doors of the cells, saying, “Approach, Venerable Sirs! Approach, Venerable Sirs! So soon as Venerable Sāriputta is face to face with the Exalted One, he will roar the roar of a lion.” So saying, they convoked a full assembly of the monks.
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Theropi āgantvā satthāraṃ vanditvā nisīdi.
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Elder Sāriputta came with the rest, saluted the Teacher, and sat down respectfully on one side.
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Atha naṃ satthā tamatthaṃ pucchi.
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When the Teacher questioned him about the incident, the Elder, instead of saying, “I did not strike that monk,” recited his own virtues.
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Thero "nāyaṃ bhikkhu mayā pahaṭo"ti avatvāva attano guṇakathaṃ kathento "yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā"ti vatvā "seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti, asucimpi nikkhipantī"tiādinā nayena attano pathavīsamacittatañca āpotejovāyo rajoharaṇacaṇḍālakumārakausabhachinnavisāṇasamacittatañca ahikuṇapādīhi viya attano kāyena aṭṭiyanañca medakathālikā viya attano kāyapariharaṇañca pakāsesi.
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Said he, “Reverend Sir, in case any monk has not meditated on the body, he should here find a companion-monk and forsaking him not, go forth on pilgrimage.” Then he said, “Reverend Sir, it is as when they cast on the earth what is clean and then cast on the earth what is unclean.” He compared his own tranquillity of mind to that of the earth, to that of the severed horns of a bull, to that of a Caṇḍāla youth, to water, fire, wind, removal of impurity; he compared the oppression he suffered through his own body to the oppression of snakes and corpses; he compared the maintenance of his own body to that of protuberances of fat.
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Imāhi ca pana navahi upamāhi there attano guṇe kathente navasupi ṭhānesu udakapariyantaṃ katvā mahāpathavī kampi.
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As the Elder described his own virtues in terms of these nine similes, the great earth shook, nine times in succession, to its ocean boundary.
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Rajoharaṇacaṇḍālakumārakamedakathāliko pamānaṃ pana āharaṇakāle puthujjanā bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego udapādi.
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As he employed the similes of the removal of impurity, the Caṇḍāla youth, and the protuberances of fat, those monks who had not yet attained the Fruit of Conversion were unable to restrain their tears; while those who had attained Arahatship were filled with religious emotion.
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There attano guṇaṃ kathenteyeva abbhācikkhanakassa bhikkhuno sakalasarīre ḍāho uppajji, so tāvadeva bhagavato pādesu patitvā attano abbhācikkhanadosaṃ pakāsetvā accayaṃ desesi.
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As the Elder recited his own virtues, remorse pervaded the whole body of the monk who had unjustly slandered him. And straightway he fell at the feet of the Exalted One, admitted that he was guilty of slander, and confessed his fault.
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Satthā theraṃ āmantetvā, "sāriputta, khama imassa moghapurisassa, yāvassa sattadhā muddhā na phalatī"ti āha.
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The Teacher addressing the Elder, said, “Sāriputta, pardon this deluded man, lest his head split into seven pieces.”
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Thero ukkuṭikaṃ nisīditvā añjaliṃ paggayha "khamāmahaṃ, bhante, tassa āyasmato, khamatu ca me so āyasmā, sace mayhaṃ doso atthī"ti āha.
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Thereupon the Elder crouched before the monk, and extending his clasped hands in an attitude of reverence, said to him, “Reverend Sir, I freely pardon this Venerable monk.Let this Venerable monk also pardon me if I have in any way offended against him.”
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Bhikkhū kathayiṃsu "passatha dānāvuso, therassa anopamaguṇaṃ, evarūpassa nāma musāvādena abbhācikkhanakassa bhikkhuno upari appamattakampi kopaṃ vā dosaṃ vā akatvā sayameva ukkuṭikaṃ nisīditvā añjaliṃ paggayha khamāpetī"ti.
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Thereupon the monks said, “Behold, brethren, the surpassing goodness of the Elder! He cherishes neither anger nor hatred against this lying, slanderous monk.Instead, he crouches before him, extends his hands in an attitude of reverence, and asks his pardon.”
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"Satthā taṃ kathaṃ sutvā, bhikkhave, kiṃ kathethā"ti pucchitvā "idaṃ nāma, bhante"ti vutte, "na bhikkhave, sakkā sāriputtasadisānaṃ kopaṃ vā dosaṃ vā uppādetuṃ, mahāpathavīsadisaṃ, bhikkhave, indakhīlasadisaṃ pasannaudakarahadasadisañca sāriputtassa citta"nti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
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When the Teacher heard the talk of the monks, he said, “Monks, what are you talking about? ” When they told him, he said, “Monks, it is impossible for Sāriputta and his like to cherish anger or hatred. Sāriputta’s mind is like the great earth, like a threshold, like a pool of still water.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanza,
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95.
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"Pathavisamo no virujjhati,
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Like the earth, he is not troubled;
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Indakhilupamo tādi subbato;
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like a threshold, such is the virtuous;
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Rahadova apetakaddamo,
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He is like a pool of water free from mud.
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Saṃsārā na bhavanti tādino"ti.
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The rounds of existence do not exist for such a man.
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Tassattho – bhikkhave, yathā nāma pathaviyaṃ sucīni gandhamālādīnipi nikkhipanti, asucīni muttakarīsādīnipi nikkhipanti, yathā nāma nagaradvāre nikhātaṃ indakhīlaṃ dārakādayo omuttentipi ūhadantipi, apare pana taṃ gandhamālādīhi sakkaronti.
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Tattha pathaviyā indakhīlassa ca neva anurodho uppajjati, na virodho; evameva yvāyaṃ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṃ sundaratāya subbato.
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So "ime maṃ catūhi paccayehi sakkaronti, ime pana na sakkarontī"ti sakkārañca asakkārañca karontesu neva anurujjhati, no virujjhati, atha kho pathavisamo ca indakhilupamo eva ca hoti.
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Yathā ca apagatakaddamo rahado pasannodako hoti, evaṃ apagatakilesatāya rāgakaddamādīhi akaddamo vippasannova hoti.
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Tādinoti tassa pana evarūpassa sugatiduggatīsu saṃsaraṇavasena saṃsārā nāma na hontīti.
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Desanāvasāne nava bhikkhusahassāni saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti.
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Sāriputtattheravatthu chaṭṭhaṃ.
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