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Abhittharethakalyāṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷekasāṭakabrāhmaṇaṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Brahman Little One-Robe, Culla Ekasāṭaka.
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Vipassidasabalassa kālasmiñhi mahāekasāṭakabrāhmaṇo nāma ahosi, ayaṃ pana etarahi sāvatthiyaṃ cūḷekasāṭako nāma.
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For in the dispensation of the Buddha Vipassī lived a Brahman named Mahā Ekasāṭaka, and he it was who was reborn in the present dispensation in Sāvatthi as One-Robe, Culla Ekasāṭaka.
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Tassa hi eko nivāsanasāṭako ahosi, brāhmaṇiyāpi eko.
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For Culla Ekasāṭaka possessed but a single undergarment, and his wife possessed but a single undergarment, and both of them together possessed but a single upper garment.
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Ubhinnampi ekameva pārupanaṃ, bahi gamanakāle brāhmaṇo vā brāhmaṇī vā taṃ pārupati.
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The result was that, whenever either the Brahman or his wife went out of doors, the other had to stay at home.
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Athekadivasaṃ vihāre dhammassavane ghosite brāhmaṇo āha – "bhoti dhammassavanaṃ ghositaṃ, kiṃ divā dhammassavanaṃ gamissasi, udāhu rattiṃ.
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“Wife, announcement is made that there will be preaching at the monastery. Will you go to hear the Law by day or by night?
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Pārupanassa hi abhāvena na sakkā amhehi ekato gantu"nti.
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For we have not enough upper garments between us to permit both of us to go together.”
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Brāhmaṇī, "sāmi, ahaṃ divā gamissāmī"ti sāṭakaṃ pārupitvā agamāsi.
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The Brahman’s wife replied, “Husband, I will go in the daytime.” So saying, she put on the upper garment and went.
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Brāhmaṇo divasabhāgaṃ gehe vītināmetvā rattiṃ gantvā satthu purato nisinnova dhammaṃ assosi.
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The Brahman spent the day at home. At night he went to the monastery, seated himself in front of the Teacher, and listened to the Law.
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Athassa sarīraṃ pharamānā pañcavaṇṇā pīti uppajji.
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Law. As he listened to the Law, the five sorts of joy arose within him, suffusing his body.
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So satthāraṃ pūjitukāmo hutvā "sace imaṃ sāṭakaṃ dassāmi, neva brāhmaṇiyā, na mayhaṃ pārupanaṃ bhavissatī"ti cintesi.
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He greatly desired to do honor to the Teacher, but the following thought restrained him, “If I give this garment to the Teacher, there will be no upper garment left for my wife or me.”
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Athassa maccheracittānaṃ sahassaṃ uppajji, punekaṃ saddhācittaṃ uppajji.
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A thousand selfish thoughts arose within him; then a single believing thought arose within him.
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Taṃ abhibhavitvā puna maccherasahassaṃ uppajji.
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Then thought of self arose within him and overmastered the believing thought.
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Itissa balavamaccheraṃ bandhitvā gaṇhantaṃ viya saddhācittaṃ paṭibāhatiyeva.
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Even so did the mighty thought of self seize, as it were, and bind and thrust out the believing thought.
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Tassa "dassāmi, na dassāmī"ti cintentasseva paṭhamayāmo apagato, majjhimayāmo sampatto.
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"I will give it! No, I will not give it!” said the Brahman to himself. As he thus reflected, the first watch passed and the second watch arrived.
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Tasmimpi dātuṃ nāsakkhi.
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Even then he was not able to bring himself to give the garment to the Teacher.
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Pacchimayāme sampatte so cintesi – "mama saddhācittena maccheracittena ca saddhiṃ yujjhantasseva dve yāmā vītivattā, idaṃ mama ettakaṃ maccheracittaṃ vaḍḍhamānaṃ catūhi apāyehi sīsaṃ ukkhipituṃ na dassati, dassāmi na"nti.
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Then the last watch came. Finally the Brahman thought to himself, “While I have been fighting with thoughts of faith and thoughts of self, two watches have elapsed. If these powerful thoughts of self increase, they will not permit me to lift up my head from the Four States of Suffering. I will therefore give my gift.”
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So maccherasahassaṃ abhibhavitvā saddhācittaṃ purecārikaṃ katvā sāṭakaṃ ādāya satthu pādamūle ṭhapetvā "jitaṃ me, jitaṃ me"ti tikkhattuṃ mahāsaddamakāsi.
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Thus the Brahman finally overmastered a thousand thoughts of self and followed the lead of a thought of faith. Taking his garment, he laid it at the Teacher’s feet and thrice cried out with a loud voice, “I have conquered! I have conquered!”
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Rājā pasenadi kosalo dhammaṃ suṇanto taṃ saddaṃ sutvā "pucchatha naṃ, kiṃ kira tena jita"nti āha.
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King Pasenadi Kosala happened to be listening to the Law. When he heard that cry, he said, “Ask him what he has conquered.”
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So rājapurisehi pucchito tamatthaṃ ārocesi.
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The king’s men asked the Brahman the question, and the Brahman explained the matter to them.
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Taṃ sutvā rājā "dukkaraṃ kataṃ brāhmaṇena, saṅgahamassa karissāmī"ti ekaṃ sāṭakayugaṃ dāpesi.
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When the king heard the explanation, he said, “It was a hard thing to do what the Brahman did. I will do him a kindness.” So he caused a pair of garments to be presented to him.
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So tampi tathāgatasseva adāsi.
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The Brahman presented these garments also to the Tathāgata.
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Puna rājā dve cattāri aṭṭha soḷasāti dviguṇaṃ katvā dāpesi.
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Then the king doubled his gift, presenting the Brahman first with two pairs of garments, then with four, then with eight, finally with sixteen.
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So tānipi tathāgatasseva adāsi.
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The Brahman presented all these garments also to the Tathāgata.
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Athassa rājā dvattiṃsa yugāni dāpesi.
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Then the king directed thirty-two pairs of garments to be presented to the Brahman.
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Brāhmaṇo "attano aggahetvā laddhaṃ laddhaṃ vissajjesiyevā"ti vādamocanatthaṃ tato ekaṃ yugaṃ attano, ekaṃ brāhmaṇiyāti dve yugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi.
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But to avoid having it said, “The Brahman has kept not a single pair for himself, but has given away every pair he received,” he said to the Brahman, “Keep one pair for yourself and give another pair to your wife.” So saying, he caused the Brahman to keep two pairs and gave the remaining thirty pairs to the Tathāgata alone.
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Rājā pana tasmiṃ sattakkhattumpi dadante puna dātukāmoyeva ahosi.
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Even had the Brahman given away what he possessed a hundred times, the king would have met his gifts with equal gifts.
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Pubbe mahāekasāṭako catusaṭṭhiyā sāṭakayugesu dve aggahesi, ayaṃ pana dvattiṃsāya laddhakāle dve aggahesi.
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(In a former state of existence Mahā Ekasāṭaka kept for himself two pairs of garments out of sixty-four he received; Culla Ekasāṭaka kept two out of thirty-two.)
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Rājā purise āṇāpesi – "dukkaraṃ bhaṇe brāhmaṇena kataṃ, antepure mama dve kambalāni āharāpeyyāthā"ti.
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The king gave orders to his men, “It was indeed a hard thing to do what the Brahman did. Fetch my two blankets into the presence-chamber.”
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Te tathā kariṃsu.
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They did so.
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Rājā satasahassagghanake dve kambale dāpesi.
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The king presented him with the two blankets, valued at a thousand pieces of money.
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Brāhmaṇo "na ime mama sarīre upayogaṃ arahanti, buddhasāsanasseva ete anucchavikā"ti ekaṃ kambalaṃ antogandhakuṭiyaṃ satthu sayanassa upari vitānaṃ katvā bandhi, ekaṃ attano ghare nibaddhaṃ bhuñjantassa bhikkhuno bhattakiccaṭṭhāne vitānaṃ katvā bandhi.
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But the Brahman said to himself, “I am not worthy to cover my body with these blankets. These are suitable only for the Religion of the Buddha.” Accordingly he made a canopy of one of the blankets and hung it up in the Perfumed Chamber over the Teacher’s bed; likewise he made a canopy of the other blanket and hung it up in his own house over the spot where the monk who resorted to his house for alms took his meals.
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Rājā sāyanhasamaye satthu santikaṃ gantvā taṃ kambalaṃ sañjānitvā, "bhante, kena pūjā katā"ti pucchitvā "ekasāṭakenā"ti vutte "brāhmaṇo mama pasādaṭṭhāneyeva pasīdatī"ti vatvā "cattāro hatthī cattāro asse cattāri kahāpaṇasahassāni catasso itthiyo catasso dāsiyo cattāro purise caturo gāmavare"ti evaṃ yāva sabbasatā cattāri cattāri katvā sabbacatukkaṃ nāma assa dāpesi.
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At eventide the king went to visit the Teacher. Recognizing the blanket, he asked him, “Reverend Sir, who was it that honored you with the gift of this blanket?” “Ekasāṭaka.” Thought the king to himself, “Even as I believe and rejoice in my belief, even so does this Brahman believe and rejoice in his belief.” Accordingly he presented to him four elephants, four horses, four thousand pieces of money, four women, four female slaves, and four most excellent villages. Thus therefore did the king cause the Brahman to be given the Gift of Fours.
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Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – "aho acchariyaṃ cūḷekasāṭakassa kammaṃ, taṃmuhuttameva sabbacatukkaṃ labhi, idāni katena kalyāṇakammena ajjameva vipāko dinno"ti.
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The monks started a discussion in the Hall of Truth: “Oh how wonderful was the deed of Culla Ekasāṭaka! No sooner done than he received all manner of presents of four! As soon as he did a good deed, straightway the fruit thereof was given to him.”
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Satthā āgantvā "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā"ti pucchitvā "imāya nāmā"ti vutte, "bhikkhave, sacāyaṃ ekasāṭako paṭhamayāme mayhaṃ dātuṃ asakkhissa, sabbasoḷasakaṃ alabhissa.
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The Teacher approached and asked the monks, “Monks, what are you sitting here now talking about?” When they told him, he said, “Monks, had Ekasāṭaka been able to bring himself to give me his gift in the first watch, he would have received the Gift of Sixteens;
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Sace majjhimayāme asakkhissa, sabbaṭṭhakaṃ alabhissa.
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had he been able to do so in the middle watch, he would have received the Gift of Eights;
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Balavapacchimayāme dinnattā panesa sabbacatukkaṃ labhi.
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because it was not until late in the last watch that he gave me his gift, he received only the Gift of Fours.
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Kalyāṇakammaṃ karontena hi uppannaṃ cittaṃ ahāpetvā taṅkhaṇaññeva kātabbaṃ.
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He who does good works should not put away the impulse to good that arises within him, but should act on the instant.
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Dandhaṃ kataṃ kusalañhi sampattiṃ dadamānaṃ dandhameva dadāti, tasmā cittuppādasamanantarameva kalyāṇakammaṃ kātabba"nti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
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A meritorious deed tardily done brings its reward, but tardy is the reward it brings. Therefore a man should perform a good work the instant the impulse to good arises within him.” So saying, he joined the connection, and preaching the Law, pronounced the following Stanza,
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116.
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"Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;
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Let a man make haste to do good; let him restrain his heart from evil;
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Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano"ti.
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For if a man is slow in doing good, his mind delights in evil.
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Tattha abhittharethāti turitaturitaṃ sīghasīghaṃ kareyyāti attho.
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Gihinā vā hi "salākabhattadānādīsu kiñcideva kusalaṃ karissāmī"ti citte uppanne yathā aññe okāsaṃ na labhanti, evaṃ "ahaṃ pure, ahaṃ pure"ti turitaturitameva kātabbaṃ.
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Pabbajitena vā upajjhāyavattādīni karontena aññassa okāsaṃ adatvā "ahaṃ pure, ahaṃ pure"ti turitaturitameva kātabbaṃ.
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Pāpā cittanti kāyaduccaritādipāpakammato vā akusalacittuppādato vā sabbathāmena cittaṃ nivāraye.
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Dandhañhi karototi yo pana "dassāmi, na dassāmi sampajjissati nu kho me, no"ti evaṃ cikkhallamaggena gacchanto viya dandhaṃ puññaṃ karoti, tassa ekasāṭakassa viya maccherasahassaṃ pāpaṃ okāsaṃ labhati.
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Athassa pāpasmiṃ ramatī mano, kusalakammakaraṇakāleyeva hi cittaṃ kusale ramati, tato muccitvā pāpaninnameva hotīti.
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Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
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Cūḷekasāṭakabrāhmaṇavatthu paṭhamaṃ.
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