| пали | E.W. Burlingame - english
|
khantibalo - русский
|
Комментарии |
|
Andhabhūtoti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto ekaṃ pesakāradhītaraṃ ārabbha kathesi.
|
“This world is blind,” this Dhamma teaching was given by the Teacher while he was in residence at Aggāḷava Shrine with reference to a certain weaver’s daughter.
|
|
|
|
Ekadivasañhi āḷavivāsino satthari āḷaviṃ sampatte nimantetvā dānaṃ adaṃsu.
|
For one day, when the Teacher came to Āḷavi, the residents of Āḷavi invited him to a meal and gave alms.
|
|
|
|
Satthā bhattakiccāvasāne anumodanaṃ karonto "addhuvaṃ me jīvitaṃ, dhuvaṃ me maraṇaṃ, avassaṃ mayā maritabbameva, maraṇapariyosānaṃ me jīvitaṃ, jīvitameva aniyataṃ, maraṇaṃ niyatanti evaṃ maraṇassatiṃ bhāvetha.
|
At the end of the meal the Teacher returned thanks, saying: “Practice meditation on death, saying to yourselves: ‘My life is not certain, my death is certain, inevitable is my death, my life will end in death, life is completely unsure, death is sure.’
|
Учитель после окончания приёма пищи, выражая сорадование [благим делам дарителей], сказал: "Развивайте памятование о смерти следующим образом: "жизнь моя неопределённая, смерть - определённая, мне непременно придётся умереть, моя жизнь закончится смертью, жизнь моя совершенно непредрешённая, смерть - предрешённая."
|
|
|
Yesañhi maraṇassati abhāvitā, te pacchime kāle āsīvisaṃ disvā bhītaadaṇḍapuriso viya santāsappattā bheravaravaṃ ravantā kālaṃ karonti.
|
For they that have not practiced meditation on death will tremble and fear when their last hour comes, and will die screaming screams of terror, even as a man who having no stick with him, on seeing a snake, is stricken with fear.
|
Ведь те, кто не развивал памятование о смерти, умирают дрожа от страха, издавая в последний час вопли ужаса, подобно человеку без палки, увидевшему ядовитую змею.
|
|
|
Yesaṃ pana maraṇassati bhāvitā, te dūratova āsīvisaṃ disvā daṇḍakena gahetvā chaḍḍetvā ṭhitapuriso viya pacchime kāle na santasanti, tasmā maraṇassati bhāvetabbā"ti āha.
|
But they that have practiced meditation on death will have no fear when their last hour comes, but will be like a steadfast man who, seeing a snake even afar off, takes it up with his stick and tosses it away. Therefore practice meditation on death.”
|
Но те, кто развивал памятование о смерти, в последний час не дрожат, подобно уверенному человеку, уже издалека увидевшему ядовитую змею, взявшему палку и отбросившему её прочь. Поэтому развивайте памятование о смерти."
|
|
|
Taṃ dhammadesanaṃ sutvā avasesajanā sakiccappasutāva ahesuṃ.
|
With a single exception all those who heard this discourse remained absorbed in their worldly duties as before.
|
|
|
|
Ekā pana soḷasavassuddesikā pesakāradhītā "aho buddhānaṃ kathā nāma acchariyā, mayā pana maraṇassatiṃ bhāvetuṃ vaṭṭatī"ti rattindivaṃ maraṇassatimeva bhāvesi.
|
Only a single weaver’s daughter about sixteen years of age, said to herself: “Marvelous indeed is the speech of the Buddhas; it is necessary for me to practice meditation on death.” And she did nothing else but practice meditation on death day and night.
|
|
|
|
Satthāpi tato nikkhamitvā jetavanaṃ agamāsi.
|
The Teacher left Āḷavi and went to Jetavana.
|
|
|
|
Sāpi kumārikā tīṇi vassāni maraṇassatiṃ bhāvesiyeva.
|
The maiden did nothing else for three years but practice meditation on death.
|
|
|
|
Athekadivasaṃ satthā paccūsasamaye lokaṃ olokento taṃ kumārikaṃ attano ñāṇajālassa antopaviṭṭhaṃ disvā "kiṃ nu kho bhavissatī"ti upadhārento "imāya kumārikāya mama dhammadesanāya sutadivasato paṭṭhāya tīṇi vassāni maraṇassati bhāvitā, idānāhaṃ tattha gantvā imaṃ kumārikaṃ cattāro pañhe pucchitvā tāya vissajjentiyā catūsu ṭhānesu sādhukāraṃ datvā imaṃ gāthaṃ bhāsissāmi.
|
Now one day, as the Teacher surveyed the world at early dawn, he perceived that this maiden had entered the net of his knowledge. When he saw her, he considered within himself: “What will happen?” And he became aware of the following: “From the day when this maiden heard my discourse on the Dhamma, she has practiced meditation on death for three years. I will now go to Āḷavi and ask this maiden four questions. On each of the four points she will answer me correctly, and I will congratulate her. I will then pronounce the verse: ‘This world is blind …’
|
|
|
|
Sā gāthāvasāne sotāpattiphale patiṭṭhahissati, taṃ nissāya mahājanassāpi sātthikā dhammadesanā bhavissatī"ti ñatvā pañcasatabhikkhuparivāro jetavanā nikkhamitvā anupubbena aggāḷavavihāraṃ agamāsi.
|
At the conclusion of the verse she will be established in the fruition of Stream-entry. By reason of her, my discourse will benefit many people besides.” So the Teacher, with his retinue of five hundred bhikkhus, departed from Jetavana, and in due course arrived at Aggāḷava monastery.
|
|
|
|
Āḷavivāsino "satthā āgato"ti sutvā taṃ vihāraṃ gantvā nimantayiṃsu.
|
When the people of Āḷavi heard that the Teacher had come, they went to the monastery and invited him to be their guest.
|
|
|
|
Tadā sāpi kumārikā satthu āgamanaṃ sutvā "āgato kira mayhaṃ pitā, sāmi, ācariyo puṇṇacandamukho mahāgotamabuddho"ti tuṭṭhamānasā "ito me tiṇṇaṃ saṃvaccharānaṃ matthake suvaṇṇavaṇṇo satthā diṭṭhapubbo, idānissa suvaṇṇavaṇṇaṃ sarīraṃ daṭṭhuṃ madhurojañca varadhammaṃ sotuṃ labhissāmī"ti cintesi.
|
That maiden also heard that he had come, and her heart was filled with joy at the thought: “Here is come, so men say, one that is my father, my master, my teacher, one whose countenance is like unto the full moon, the mighty Gotama Buddha.” And she reflected: “Now, for the first time in three years, I am to see the Teacher, the hue of whose body is as the hue of gold; now I am to be permitted to behold his body, whose hue is as the hue of gold, and to hear him teach the sublime Dhamma, containing within itself all sweetness.”
|
|
|
|
Pitā panassā sālaṃ gacchanto āha – "amma, parasantako me sāṭako āropito, tassa vidatthimattaṃ aniṭṭhitaṃ, taṃ ajja niṭṭhāpessāmi, sīghaṃ me tasaraṃ vaṭṭetvā āhareyyāsī"ti.
|
But her father, on his way to the workshop, said to her: “Daughter, a garment for a customer is on the loom, and a span of it is yet incomplete. I must finish it today. Quickly replenish the shuttle and bring it to me.”
|
|
|
|
Sā cintesi – "ahaṃ satthu dhammaṃ sotukāmā, pitā ca maṃ evaṃ āha.
|
Thought the maiden: “It was my desire to hear the Teacher teach the Dhamma, but my father has thus addressed me.
|
|
|
|
Kiṃ nu kho satthu dhammaṃ suṇāmi, udāhu pitu tasaraṃ vaṭṭetvā harāmī"ti?
|
Shall I hear the Teacher teach the Dhamma, or replenish the shuttle and carry it to my father?”
|
|
|
|
Athassā etadahosi "pitā maṃ tasare anāhariyamāne potheyyapi pahareyyapi, tasmā tasaraṃ vaṭṭetvā tassa datvā pacchā dhammaṃ sossāmī"ti pīṭhake nisīditvā tasaraṃ vaṭṭesi.
|
Then this thought occurred to her: “If I should fail to bring my father the shuttle, he would strike me and beat me. Therefore I will first replenish the shuttle and give it to him, and wait [30.16] until afterwards to hear the Dhamma.” So she sat down on a stool and replenished the shuttle.
|
|
|
|
Āḷavivāsinopi satthāraṃ parivisitvā pattaṃ gahetvā anumodanatthāya aṭṭhaṃsu.
|
The people of Āḷavi waited upon the Teacher and provided him with food, and when the meal was over, took his bowl and stood waiting for him to return thanks.
|
|
|
|
Satthā "yamahaṃ kuladhītaraṃ nissāya tiṃsayojanamaggaṃ āgato, sā ajjāpi okāsaṃ na labhati.
|
The Teacher said: “I came here a journey of thirty leagues for the sake of a certain maiden of family. As yet she finds no opportunity to be present.
|
|
|
|
Tāya okāse laddhe anumodanaṃ karissāmī"ti tuṇhībhūto ahosi.
|
When she finds opportunity to be present, I will return thanks.” Having so said, he sat down and remained silent.
|
|
|
|
Evaṃ tuṇhībhūtampi satthāraṃ sadevake loke koci kiñci vattuṃ na visahati.
|
Likewise did also his hearers remain silent, for when the Teacher is silent, neither men nor gods dare utter a sound.
|
|
|
|
Sāpi kho kumārikā tasaraṃ vaṭṭetvā pacchiyaṃ ṭhapetvā pitu santikaṃ gacchamānā parisapariyante ṭhatvā satthāraṃ olokayamānāva aṭṭhāsi.
|
When the maiden had replenished the shuttle, she put it in her basket and set out in the direction of her father’s workshop. On her way she stopped in the outer circle of the assembly and stood gazing at the Teacher.
|
|
|
|
Satthāpi gīvaṃ ukkhipitvā taṃ olokesi.
|
The Teacher also lifted up his head and gazed at her.
|
|
|
|
Sā olokitākāreneva aññāsi – "satthā evarūpāya parisāya majjhe nisīditvāva maṃ olokento mamāgamanaṃ paccāsīsati, attano santikaṃ āgamanameva paccāsīsatī"ti.
|
By his manner of gazing at her she knew: “The Teacher, sitting in such a assembly, signifies by gazing at me that he desires me to come, that his sole desire is that I come into his very presence.”
|
|
|
|
Sā tasarapacchiṃ ṭhapetvā satthu santikaṃ agamāsi.
|
So she set her shuttle-basket on the ground and {3.173} went into the presence of the Teacher.
|
|
|
|
Kasmā pana naṃ satthā olokesīti?
|
But why did the Teacher gaze at her?
|
|
|
|
Evaṃ kirassa ahosi "esā ettova gacchamānā puthujjanakālakiriyaṃ katvā aniyatagatikā bhavissati, mama santikaṃ āgantvā gacchamānā sotāpattiphalaṃ patvā niyatagatikā hutvā tusitavimāne nibbattissatī"ti.
|
The following thought, we are told, occurred to him: “If this maiden go hence, she will die like ordinary folk, and uncertain will be her future state. But if she come to me, she will depart established in the fruition of Stream-entry, and her future state will be certain, for she will be reborn in the world of the Tusita gods.”
|
|
|
|
Tassā kira taṃ divasaṃ maraṇato mutti nāma natthi.
|
We are told that there was no escape from death for her that day.
|
|
|
|
Sā olokitasaññāṇeneva satthāraṃ upasaṅkamitvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā vanditvā ekamantaṃ aṭṭhāsi.
|
At the mere hint of his look she approached the Teacher, and penetrating the rays of light, of colors six in number, that shone from his body, she worshipped him and stood respectfully at one side.
|
|
|
|
Tathārūpāya parisāya majjhe nisīditvā tuṇhībhūtaṃ satthāraṃ vanditvā ṭhitakkhaṇeyeva taṃ āha – "kumārike, kuto āgacchasī"ti?
|
No sooner had she worshipped the Teacher and taken her stand beside him, seated in silence in the midst of the assembly there gathered together, than he thus addressed her: “Maiden, whence come you?”
|
|
|
|
"Na jānāmi, bhante"ti.
|
– “I know not, venerable Sir.”
|
|
|
|
"Kattha gamissasī"ti?
|
– “Whither go you?”
|
|
|
|
"Na jānāmi, bhante"ti.
|
– “I know not, venerable Sir.”
|
|
|
|
"Na jānāsī"ti?
|
– “You know not?”
|
|
|
|
"Jānāmi, bhante"ti.
|
– “I know, venerable Sir.”
|
|
|
|
"Jānāsī"ti?
|
– “You know?”
|
|
|
|
"Na jānāmi, bhante"ti.
|
– “I know not, venerable Sir.”
|
|
|
|
Iti naṃ satthā cattāro pañhe pucchi.
|
Thus did the Teacher ask her four questions.
|
|
|
|
Mahājano ujjhāyi – "ambho, passatha, ayaṃ pesakāradhītā sammāsambuddhena saddhiṃ icchiticchitaṃ kathesi, nanu nāma imāya 'kuto āgacchasī'ti vutte 'pesakāragehato'ti vattabbaṃ.
|
The multitude were offended and said: “Look you, this daughter of a weaver talks as she pleases with the Sambuddha. When he asked her: ‘Whence come you?’ she should have answered: ‘From the weaver’s house.’
|
|
|
|
'Kahaṃ gacchasī'ti vutte 'pesakārasāla'nti vattabbaṃ siyā"ti.
|
And when he asked her: ‘Whither go you?’ she should have answered: ‘To the weaver’s workshop.’ ”
|
|
|
|
Satthā mahājanaṃ nissaddaṃ katvā, "kumārike, tvaṃ kuto āgacchasī"ti vutte "kasmā na jānāmīti vadesī"ti pucchi.
|
The Teacher put the multitude to silence and asked her: “Maiden, when I asked you: ‘Whence come you?’ why did you say: “I know not’?”
|
|
|
|
Bhante, tumhe mama pesakāragehato āgatabhāvaṃ jānātha, "kuto āgatāsī"ti pucchantā pana "kuto āgantvā idha nibbattāsī"ti pucchatha.
|
She answered: “Venerable Sir, you yourself know that I come from the house of my father, a weaver. So when you asked me: ‘Whence come you?’ I knew very well that your meaning was: ‘Whence did you come when you were reborn here?’
|
|
|
|
Ahaṃ pana na jānāmi "kuto ca āgantvā idha nibbattāmhī"ti.
|
But as for me, whence I came when I was reborn here, that I know not.”
|
|
|
|
Athassā satthā "sādhu sādhu, kumārike, mayā pucchitapañhova tayā vissajjito"ti paṭhamaṃ sādhukāraṃ datvā uttarimpi pucchi – "kattha gamissasīti puna puṭṭhā kasmā 'na jānāmī'ti vadesī"ti?
|
Then said the Teacher to her: “Well said, well said, O maiden! You have answered correctly the question I asked you.” Thus did the Teacher congratulate her, and having so done, asked her yet another question: “When I asked you: ‘Whither go you?’ why did you say: ‘I know not’?”
|
|
|
|
Bhante, tumhe maṃ tasarapacchiṃ gahetvā pesakārasālaṃ gacchantiṃ jānātha, "ito gantvā kattha nibbattissasī"ti pucchatha.
|
– “Venerable Sir, you yourself know that I go to the weaver’s workshop with shuttle-basket in hand. So when you asked me: ‘Whither go you?’ I knew very well that your meaning was: ‘When you go hence, where will you be reborn?’
|
|
|
|
Ahañca ito cutā na jānāmi "kattha gantvā nibbattissāmī"ti.
|
But as for me, where I shall be reborn when I have passed from this present existence, that I know not.”
|
|
|
|
Athassā satthā "mayā pucchitapañhoyeva tayā vissajjito"ti dutiyaṃ sādhukāraṃ datvā uttarimpi pucchi – "atha kasmā 'na jānāsī'ti puṭṭhā 'jānāmī'ti vadesī"ti?
|
Then said the Teacher to her: “You have answered correctly the question I asked you.” Thus did the Teacher congratulate her the second time, and having so done, asked her yet another question: “When I asked you: ‘Know you not?’ why did you say: ‘I know’?”
|
|
|
|
"Maraṇabhāvaṃ jānāmi, bhante, tasmā evaṃ vademī"ti.
|
– “Venerable Sir, this I know, that I shall surely die; and therefore said I so.”
|
|
|
|
Athassā satthā "mayā pucchitapañhoyeva tayā vissajjito"ti tatiyaṃ sādhukāraṃ datvā uttarimpi pucchi – "atha kasmā 'jānāsī'ti puṭṭhā 'na jānāmī'ti vadesī"ti.
|
Then said the Teacher to her: “You have answered correctly the question I asked you.” Thus did the Teacher congratulate her the third time, and having so done, asked her yet another question: “When I asked you: ‘Know you?’ why did you say: ‘I know not’?”
|
|
|
|
Mama maraṇabhāvameva ahaṃ jānāmi, bhante, "rattindivapubbaṇhādīsu pana asukakāle nāma marissāmī"ti na jānāmi, tasmā evaṃ vademīti.
|
– “This only do I know, venerable Sir, that I shall surely die; but at what time I shall die, whether in the night or in the daytime, whether in the morning or at any other time, that I know not; and therefore I said so.”
|
|
|
|
Athassā satthā "mayā pucchitapañhoyeva tayā vissajjito"ti catutthaṃ sādhukāraṃ datvā parisaṃ āmantetvā "ettakaṃ nāma tumhe imāya kathitaṃ na jānātha, kevalaṃ ujjhāyatheva.
|
Then said the Teacher to her: “You have answered correctly the question I asked you.” Thus did the Teacher congratulate her the fourth time, and having so done, addressed the assembly as follows: “So many of you as failed to understand the words she spoke, you only were offended.
|
|
|
|
Yesañhi paññācakkhu natthi, te andhā eva.
|
For they that possess not the wisdom-eye, they only are blind;
|
|
|
|
Yesaṃ paññācakkhu atthi, te eva cakkhumanto"ti vatvā imaṃ gāthamāha –
|
they that possess the wisdom-eye, they only see.” So saying, he pronounced the following verse:
|
|
|
|
174.
|
|
|
|
|
"Andhabhūto ayaṃ loko, tanukettha vipassati;
|
This world is blind, few here have true insight, as few
|
|
|
|
Sakuṇo jālamuttova, appo saggāya gacchatī"ti.
|
go to heaven as birds that escape from the net.
|
|
|
|
Tattha andhabhūto ayaṃ lokoti ayaṃ lokiyamahājano paññācakkhuno abhāvena andhabhūto.
|
|
|
|
|
Tanuketthāti tanuko ettha, na bahu jano aniccādivasena vipassati.
|
|
|
|
|
Jālamuttovāti yathā chekena sākuṇikena jālena ottharitvā gayhamānesu vaṭṭakesu kocideva jālato muccati.
|
|
|
|
|
Sesā antojālameva pavisanti.
|
|
|
|
|
Tathā maraṇajālena otthaṭesu sattesu bahū apāyagāmino honti, appo kocideva satto saggāya gacchati, sugatiṃ vā nibbānaṃ vā pāpuṇātīti attho.
|
|
|
|
|
Desanāvasāne kumārikā sotāpattiphale patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosīti.
|
At the end of the teaching that maiden was established in the fruition of Stream-entry, and many people had benefit from the Dhamma teaching.
|
|
|
|
Sāpi tasarapacchiṃ gahetvā pitu santikaṃ agamāsi, sopi nisinnakova niddāyi.
|
Then the maiden took her shuttle-basket and went to her father. He was asleep even as he sat at the loom.
|
|
|
|
Tassā asallakkhetvāva tasarapacchiṃ upanāmentiyā tasarapacchi vemakoṭiyaṃ paṭihaññitvā saddaṃ kurumānā pati.
|
Not observing that he was asleep, she presented the shuttle-basket. As she did so, the basket hit the tip of the loom and fell with a clatter.
|
|
|
|
So pabujjhitvā gahitanimitteneva vemakoṭiṃ ākaḍḍhi.
|
Her father awoke, and accidentally, as a result of taking hold of the loom, gave it a pull,
|
|
|
|
Vemakoṭi gantvā taṃ kumārikaṃ ure pahari, sā tattheva kālaṃ katvā tusitabhavane nibbatti.
|
whereupon the tip of the loom swung around and struck the maiden in the breast. Then and there she died and was reborn in the world of the Tusita gods.
|
|
|
|
Athassā pitā taṃ olokento sakalasarīrena lohitamakkhitena patitvā mataṃ addasa.
|
Her father looked at her as she lay there, her whole body spotted with blood, and saw that she was dead.
|
|
|
|
Athassa mahāsoko uppajji.
|
Straightaway there arose within him intense grief.
|
|
|
|
So "na mama sokaṃ añño nibbāpetuṃ sakkhissatī"ti rodanto satthu santikaṃ gantvā tamatthaṃ ārocetvā, "bhante, sokaṃ me nibbāpethā"ti āha.
|
Wailing: “There is none other that can extinguish my grief,” he went to the Teacher and told him what had happened. “Venerable Sir,” he said: “Extinguish my grief.”
|
|
|
|
Satthā taṃ samassāsetvā "mā soci, upāsaka.
|
The Teacher comforted him, saying: “Grieve not, disciple,
|
|
|
|
Anamataggasmiñhi saṃsāre tava evameva dhītu maraṇakāle paggharitaassu catunnaṃ mahāsamuddānaṃ udakato atirekatara"nti vatvā anamataggakathaṃ kathesi.
|
for in the round of existences without conceivable beginning, you have even thus, over the death of your daughter, shed tears more abundant than the water contained in the four great oceans.” In this wise did the Teacher discourse on the round of existences without conceivable beginning.
|
|
|
|
So tanubhūtasoko satthāraṃ pabbajjaṃ yācitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇīti.
|
The disciple’s grief was assuaged, and he requested the Teacher to give him the going forth. Afterwards he took his higher ordination and in no long time attained Arahatship.
|
|
|
|
Pesakāradhītāvatthu sattamaṃ.
|
|
|
|