| пали | E.W. Burlingame - english
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Santaṃ tassa manaṃ hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattherassa sāmaṇeraṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a novice of the Elder Tissa.
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Eko kira kosambivāsī kulaputto satthu sāsane pabbajitvā laddhupasampado "kosambivāsītissatthero"ti paññāyi.
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The story goes that a certain youth of station, residing at Kosambi, retired from the world and became a monk in the Religion of the Teacher. After making his full profession, he was known as Elder Kosambivāsī Tissa.
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Tassa kosambiyaṃ vuṭṭhavassassa upaṭṭhāko ticīvarañceva sappiphāṇitañca āharitvā pādamūle ṭhapesi.
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After he had kept residence during the season of the rains at Kosambi, his supporter brought a set of three robes and offerings of ghee and jagghery and laid them at his feet.
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Atha naṃ thero āha – "kiṃ idaṃ upāsakā"ti.
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Said the Elder to him, “What are these, lay disciple?"
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"Nanu mayā, bhante, tumhe vassaṃ vāsitā, amhākañca vihāre vuṭṭhavassā imaṃ lābhaṃ labhanti, gaṇhatha, bhante"ti.
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“Reverend Sir, have you not kept residence with me during the season of the rains?Those who keep residence in our monastery always receive these offerings; pray accept them, Reverend Sir.”
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"Hotu, upāsaka, na mayhaṃ iminā attho"ti.
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“Never mind, lay disciple, I have no need of them.”
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"Kiṃ kāraṇā, bhante"ti?
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“Why is that, Reverend Sir?"
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"Mama santike kappiyakārako sāmaṇeropi natthi, āvuso"ti.
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“I have no novice to perform the usual offices for me, brother.”
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"Sace, bhante, kappiyakārako natthi, mama putto ayyassa santike sāmaṇero bhavissatī"ti.
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“Reverend Sir, if it be true that you have no novice to minister to your needs, my son will become your novice.”
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Thero adhivāsesi.
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The Elder graciously accepted the offer.
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Upāsako sattavassikaṃ attano puttaṃ therassa santikaṃ netvā "imaṃ pabbājethā"ti adāsi.
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The lay disciple brought his own son, but seven years old, to the Elder, and committed him into the Elder’s hands, saying, “Pray receive him into the Order, Reverend Sir.”
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Athassa thero kese temetvā tacapañcakakammaṭṭhānaṃ datvā pabbājesi.
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The Elder moistened the boy’s hair, taught him the Formula of Meditation on the first five of the Constituent Parts of the Body, and received him into the Order.
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So khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi.
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The instant the razor touched his hair, he attained Arahatship, together with the Supernatural Faculties.
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Thero taṃ pabbājetvā aḍḍhamāsaṃ tattha vasitvā "satthāraṃ passissāmī"ti sāmaṇeraṃ bhaṇḍakaṃ gāhāpetvā gacchanto antarāmagge ekaṃ vihāraṃ pāvisi.
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The Elder, having received the youth into the Order, remained there for a fortnight. Then, deciding to visit the Teacher, he directed the novice to take the requisites, and set out on his journey. On the way he entered a certain monastery.
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Sāmaṇero upajjhāyassa senāsanaṃ gahetvā paṭijaggi.
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The novice obtained lodging for the Elder and looked after it for him.
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Tassa taṃ paṭijaggantasseva vikālo jāto, tena attano senāsanaṃ paṭijaggituṃ nāsakkhi.
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While he was thus engaged, it grew dark and he was therefore unable to provide a lodging for himself.
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Atha naṃ upaṭṭhānavelāyaṃ āgantvā nisinnaṃ thero pucchi – "sāmaṇera, attano vasanaṭṭhānaṃ paṭijaggita"nti?
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When the time came for the novice to wait upon the Elder, the novice approached the Elder and sat down. The Elder asked the novice, “Novice, have you not neglected to provide yourself with lodging?"
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"Bhante, paṭijaggituṃ okāsaṃ nālattha"nti.
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“Reverend Sir, I have had no opportunity to look after a lodging for myself.”
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"Tena hi mama vasanaṭṭhāneyeva vasa, dukkhaṃ te āgantukaṭṭhāne bahi vasitu"nti taṃ gahetvāva senāsanaṃ pāvisi.
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“Well then, remain with me. It will inconvenience you to lodge outside in the place reserved for visitors.” So saying, the Elder taking him with him, entered his own lodging.
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Thero pana puthujjano nipannamattova niddaṃ okkami.
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Now the Elder had not yet attained the Fruit of Conversion, and as soon as he lay down, fell asleep.
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Sāmaṇero cintesi – "ajja me upajjhāyena saddhiṃ tatiyo divaso ekasenāsane vasantassa, 'sace nipajjitvā niddāyissāmi, thero sahaseyyaṃ āpajjeyyā'ti nisinnakova vītināmessāmī"ti upajjhāyassa mañcakasamīpe pallaṅkaṃ ābhujitvā nisinnakova rattiṃ vītināmesi.
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Thereupon the novice thought to himself, “To-day is the third day during which I have occupied the same lodging with my preceptor. If I lie down to sleep the Elder will commit the offense of sleeping in common. Therefore I will spend the night sitting up.” So assuming a cross-legged posture near the bed of his preceptor, he spent the night sitting up.
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Thero paccūsakāle paccuṭṭhāya "sāmaṇeraṃ nikkhamāpetuṃ vaṭṭatī"ti mañcakapasse ṭhapitabījaniṃ gahetvā bījanipattassa aggena sāmaṇerassa kaṭasārakaṃ paharitvā bījaniṃ uddhaṃ ukkhipanto "sāmaṇera, bahi nikkhamā"ti āha, bījanipattadaṇḍako akkhimhi paṭihaññi, tāvadeva akkhi bhijji.
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The Elder rose at dawn and said to himself, “I must cause the novice to go out.” So he took a fan which was placed at the side of the bed, struck the mat of the novice with the tip of the palm-leaf, and then, tossing the fan into the air, said, “Novice, go out.” The handle of the fan struck the novice in the eye and straightway put out his eye.
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So "kiṃ, bhante"ti vatvā uṭṭhāya "bahi nikkhamā"ti vutte "akkhi me, bhante, bhinna"nti avatvā ekena hatthena paṭicchādetvā nikkhami.
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“What did you say, Reverend Sir? ” said the novice. “Rise and go out,” was the reply.The novice, instead of saying, “Reverend Sir, my eye has been put out,” covered his eye with one hand and went out.
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Vattakaraṇakāle ca pana "akkhi me bhinna"nti tuṇhī anisīditvā ekena hatthena akkhiṃ gahetvā ekena hatthena muṭṭhisammuñjaniṃ ādāya vaccakuṭiñca mukhadhovanaṭṭhānañca sammajjitvā mukhadhovanodakañca ṭhapetvā pariveṇaṃ sammajji.
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Moreover, when it was time for him to perform his duties as novice, he did not say, “My eye has been put out,” nor did he remain seated, but covering his eye with one hand and taking a hand-broom in the other hand, he swept out the privy and the wash-room, after which, setting out water for washing the face, he swept out the Elder’s cell.
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So upajjhāyassa dantakaṭṭhaṃ dadamāno ekeneva hatthena adāsi.
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When he advanced to present the toothstick to the Elder, he presented it to him with only one hand.
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Atha naṃ upajjhāyo āha – "asikkhito vatāyaṃ sāmaṇero, ācariyupajjhāyānaṃ ekena hatthena dantakaṭṭhaṃ dātuṃ na vaṭṭatī"ti.
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His preceptor said to him, “This novice is not properly trained. Is it proper for a novice to present a toothstick to teachers and preceptors with one hand?”
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Jānāmahaṃ, bhante, "na evaṃ vaṭṭatī"ti, eko pana me hattho na tucchoti.
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“Reverend Sir, I know perfectly well what is the proper form, but one of my hands is not disengaged.”
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"Kiṃ sāmaṇerā"ti?
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“What is the matter, novice?”
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So ādito paṭṭhāya taṃ pavattiṃ ārocesi.
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Then the novice told him the whole story, beginning at the beginning.
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Thero sutvāva saṃviggamānaso "aho vata mayā bhāriyaṃ kammaṃ kata"nti vatvā "khamāhi me, sappurisa, nāhametaṃ jānāmi, avassayo me hohī"ti añjaliṃ paggayha sattavassikadārakassa pādamūle ukkuṭikaṃ nisīdi.
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When the Elder heard his story, he was deeply moved and said to himself, “Oh, what a grievous thing I have done! ” Then he said to the novice, “Pardon me, most excellent youth; I did not know this. Be my refuge.” And extending his clasped hands in an attitude of reverent salutation, he crouched on the ground before the feet of a seven-year-old novice.
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Atha naṃ sāmaṇero āha – "nāhaṃ, bhante, etadatthāya kathesiṃ, tumhākaṃ cittaṃ anurakkhantena mayā evaṃ vuttaṃ nevettha tumhākaṃ doso atthi, na mayhaṃ.
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Then said the novice to him, “It was not for this purpose, Reverend Sir, that I spoke. I said this for the purpose of sparing your feelings. You are not to blame in this matter and neither am I.
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Vaṭṭasseveso doso, mā cintayittha, mayā tumhākaṃ vippaṭisāraṃ rakkhanteneva nārocita"nti.
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The round of existences alone is to blame for this. It was because I wished to spare you remorse that I did not tell you the real facts.”
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Thero sāmaṇerena assāsiyamānopi anassāsitvā uppannasaṃvego sāmaṇerassa bhaṇḍakaṃ gahetvā satthu santikaṃ pāyāsi.
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The novice tried to comfort the Elder, but he would not be comforted. Overcome with remorse, he took the novice’s requisites and proceeded to the Teacher.
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Satthāpissa āgamanaṃ olokentova nisīdi.
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As the Teacher sat, he observed him approaching.
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So gantvā satthāraṃ vanditvā satthārā saddhiṃ paṭisammodanaṃ katvā "khamanīyaṃ te bhikkhu, kiñci atirekaṃ aphāsukaṃ atthī"ti pucchito āha – "khamanīyaṃ, bhante, natthi me kiñci atirekaṃ aphāsukaṃ, apica kho pana me ayaṃ daharasāmaṇero viya añño atirekaguṇo na diṭṭhapubbo"ti.
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The Elder went to the Teacher, saluted him, and exchanged friendly greetings with him. The Teacher asked him, “Monk, is everything well with you? I trust that you have suffered no excessive discomfort.” The Elder replied, “All is well with me, Reverend Sir. I have suffered no excessive discomfort.But here is a young novice whose good qualities surpass anything I have ever seen.”
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"Kiṃ pana iminā kataṃ bhikkhū"ti.
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“Why, what has he done, monk?"
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So ādito paṭṭhāya sabbaṃ taṃ pavattiṃ bhagavato ārocento āha – "evaṃ, bhante, mayā khamāpiyamāno maṃ evaṃ vadesi 'nevettha tumhākaṃ doso atthi, na mayhaṃ.
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Thereupon the Elder told him the whole story, beginning at the beginning and concluding as follows, “Reverend Sir, when I asked him to pardon me, he said this to me, ‘You are not to blame in this matter and neither am I.
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Vaṭṭasseveso doso, tumhe mā cintayitthā'ti, iti maṃ assāsesiyeva, mayi neva kopaṃ, na dosamakāsi, na me, bhante, evarūpo guṇasampanno diṭṭhapubbo"ti.
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The round of existences alone is to blame for this. Be not disturbed.’ Thus he tried to comfort me, appearing to cherish neither anger nor hatred towards me.His good qualities surpass anything I have ever seen.”
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Atha naṃ satthā "bhikkhu khīṇāsavā nāma na kassaci kuppanti, na dussanti, santindriyā santamānasāva hontī"ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
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Said the Teacher to the Elder, “Monk, those who have rid themselves of the Depravities cherish neither anger nor hatred towards anyone. On the contrary, their senses are in a state of calm and their thoughts are in a state of calm.” So saying, he joined the connection and preaching the Law, pronounced the following Stanza,
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96.
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"Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;
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His thoughts are calm, his speech is calm, his deeds are calm;
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Sammadaññā vimuttassa, upasantassa tādino"ti.
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Such is the calm of one who has obtained Deliverance by Right Knowledge.
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Tattha santaṃ tassāti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṃ abhāvena manaṃ santameva hoti upasantaṃ nibbutaṃ.
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Tathā musāvādādīnaṃ abhāvena vācā ca pāṇātipātādīnaṃ abhāvena kāyakammañca santameva hoti.
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Sammadaññā vimuttassāti nayena hetunā jānitvā pañcahi vimuttīhi vimuttassa.
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Upasantassāti abbhantare rāgādīnaṃ upasamena upasantassa.
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Tādinoti tathārūpassa guṇasampannassāti.
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Desanāvasāne kosambivāsītissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi.
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Sesamahājanassāpi sātthikā dhammadesanā ahosīti.
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Kosambivāsītissattherasāmaṇeravatthu sattamaṃ.
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