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181 строфа - история о сошествии из мира божеств Палийский оригинал
| пали | E.W. Burlingame - english | Игорь Ж., правки khantibalo - русский | Комментарии |
| Yejhānapasutā dhīrāti imaṃ dhammadesanaṃ satthā saṅkassanagaradvāre bahū devamanusse ārabbha kathesi. | This religious instruction was given by the Teacher at the gate of the city Saṅkassa with reference to many gods and men. | ||
| Desanā pana rājagahe samuṭṭhitā. | But the story begins at Rājagaha. | ||
| Ekasmiñhi samaye rājagahaseṭṭhi parissayamocanatthañceva pamādena galitānaṃ ābharaṇādīnaṃ rakkhaṇatthañca jālakaraṇḍakaṃ parikkhipāpetvā gaṅgāya udakakīḷaṃ kīḷi. | For once upon a time a treasurer of Rājagaha went to the river Ganges to sport in the water. To avoid the risk of losing his jewels and clothing and to prevent them from slipping away while his mind was otherwise occupied, he put them in an openwork wicker basket. | ||
| Atheko rattacandanarukkho gaṅgāya uparitīre jāto gaṅgodakena dhotamūlo patitvā tattha tattha pāsāṇesu saṃbhajjamāno vippakiri. | Now a certain red-sandalwood tree which grew on the bank of the Ganges above, whose roots were washed by the waters of the Ganges, fell into the Ganges, was gradually broken up by the rocks in the river, and went to pieces. | ||
| Tato ekā ghaṭappamāṇā ghaṭikā pāsāṇehi ghaṃsiyamānā udakaūmīhi pothiyamānā maṭṭhā hutvā anupubbena vuyhamānā sevālapariyonaddhā āgantvā tassa jāle laggi. | A fragment of the tree about the size of a water-jar, which had been ground by the rocks and washed by the waves until it was round and smooth, and which had been carried along by the current and in the course of time had become wrapped round and round with Sevala plants, finally drifted against the treasurer’s wicker basket, and was caught therein. | ||
| Seṭṭhi "kimeta"nti vatvā "rukkhaghaṭikā"ti sutvā taṃ āharāpetvā "kiṃ nāmeta"nti upadhāraṇatthaṃ vāsikaṇṇena tacchāpesi. | “What is this?” said the treasurer. “A fragment of a tree,” replied his companions. The treasurer ordered it brought to him. “What kind of wood is it?” thought the treasurer. In order to find out for himself, he proceeded to pare it with the blade of an adze, | ||
| Tāvadeva alattakavaṇṇaṃ rattacandanaṃ paññāyi. | and immediately discovered that it was a block of red sandalwood of the color of red lac. | ||
| Seṭṭhi pana neva sammādiṭṭhi na micchādiṭṭhi, majjhattadhātuko. | Now the treasurer was neither orthodox nor heretical in his views, but was impartial to both. | ||
| So cintesi – "mayhaṃ gehe rattacandanaṃ bahu, kiṃ nu kho iminā karissāmī"ti. | He thought to himself, “I have a great quantity of red sandalwood in my house; what shall I do with this?” | ||
| Athassa etadahosi – "imasmiṃ loke 'mayaṃ arahanto mayaṃ arahanto'ti vattāro bahū, ahaṃ ekaṃ arahantampi na passāmi. | Then the following thought occurred to him, “There are many men living in the world who say, ‘We are Arahats, we are Arahats.’ For my part, however, I know not a single Arahat. | ||
| Gehe bhamaṃ yojetvā pattaṃ likhāpetvā sikkāya ṭhapetvā veḷuparamparāya saṭṭhihatthamatte ākāse olambāpetvā 'sace arahā atthi, imaṃ ākāsenāgantvā gaṇhātū'ti vakkhāmi. | I will have the lathe in my house started up and a bowl turned; and this bowl I will suspend in the air by a cord from a series of bamboos, sixty cubits from the ground. Then I will make the following proclamation, ‘If any be an Arahat, let him fly through the air and take the bowl.’ | ||
| Yo taṃ gahessati, taṃ saputtadāro saraṇaṃ gamissāmī"ti. | If any shall succeed in taking the bowl, I will become his disciple, and my son and my wife likewise.” | ||
| So cintitaniyāmeneva pattaṃ likhāpetvā veḷuparamparāya ussāpetvā "yo imasmiṃ loke arahā, so ākāsenāgantvā imaṃ pattaṃ gaṇhātū"ti āha. | Accordingly he had a bowl turned, suspended it from a series of bamboos, and made the following proclamation, “If any in this world be an Arahat, let him fly through the air and take this bowl.” | ||
| Cha satthāro "amhākaṃ esa anucchaviko, amhākameva naṃ dehī"ti vadiṃsu. | Six religious teachers said to him, “This bowl is just the thing for us; give it to us.” | ||
| So "ākāsenāgantvā gaṇhathā"ti āha. | But the treasurer replied, “Fly through the air and take it.” | ||
| Atha chaṭṭhe divase nigaṇṭho nāṭaputto antevāsike pesesi – "gacchatha, seṭṭhiṃ evaṃ vadetha – 'amhākaṃ ācariyasseva anucchavikoyaṃ, mā appamattakassa kāraṇā ākāsenāgamanaṃ kari, dehi kira me taṃ patta"'nti. | On the sixth day the naked ascetic Nāthaputta said to his disciples, “Go say to the treasurer, ‘This bowl is just the thing for our teacher. Do not insist on our flying through the air for the sake of a mere trifle. Give us the bowl.’" | ||
| Te gantvā seṭṭhiṃ tathā vadiṃsu. | They went and delivered his message to the treasurer, | ||
| Seṭṭhi "ākāsenāgantvā gaṇhituṃ samatthova gaṇhātū"ti āha. | who replied, “He only shall have the bowl who can fly through the air and take it.” | ||
| Nāṭaputto sayaṃ gantukāmo antevāsikānaṃ saññaṃ adāsi – "ahaṃ ekaṃ hatthañca pādañca ukkhipitvā uppatitukāmo viya bhavissāmi, tumhe maṃ, 'ācariya, kiṃ karotha, dārumayapattassa kāraṇā paṭicchannaṃ arahattaguṇaṃ mahājanassa mā dassayitthā'ti vatvā maṃ hatthesu ca pādesu ca gahetvā ākaḍḍhantā bhūmiyaṃ pāteyyāthā"ti. | Nāthaputta himself desired to go. Accordingly he gave orders to his disciples, “I will lift up a single hand and a single foot, and act as though I were about to fly up. Then you must say to me, ‘Teacher, what are you doing? Do not reveal hidden powers of Arahatship to the multitude merely for the sake of a wooden bowl.’ So saying, you must grasp me by the hands and feet, pull me down, and throw me on the ground.” | ||
| So tattha gantvā seṭṭhiṃ āha, "mahāseṭṭhi, mayhaṃ ayaṃ patto anucchaviko, aññesaṃ nānucchaviko, mā te appamattakassa kāraṇā mama ākāse uppatanaṃ rucci, dehi me patta"nti. | Then Nāthaputta went and said to the treasurer, “Great treasurer, this bowl is not at all the thing for others. Do not insist on my flying through the air for the sake of a mere trifle. Give me the bowl.” | ||
| Bhante, ākāse uppatitvāva gaṇhathāti. | “Reverend Sir, fly through the air and take it; that is the only way.” | ||
| Tato nāṭaputto "tena hi apetha apethā"ti antevāsike apanetvā "ākāse uppatissāmī"ti ekaṃ hatthañca pādañca ukkhipi. | Then Nāthaputta said to his disciples, “Well then, come away, come away.” So saying, he led them away. Then he said, “I shall now fly up into the air.” So saying, he lifted up a single hand and a single foot. | ||
| Atha naṃ antevāsikā, "ācariya, kiṃ nāmetaṃ karotha, chavassa lāmakassa dārumayapattassa kāraṇā paṭicchannaguṇena mahājanassa dassitena ko attho"ti taṃ hatthapādesu gahetvā ākaḍḍhitvā bhūmiyaṃ pātesuṃ. | Thereupon his disciples said to him, “Teacher, teacher, what is it you are doing? All for the sake of a wretched, miserable wooden bowl, why need you reveal hidden powers to the multitude?” Forthwith they grasped him by the hands and feet and dragged him down and threw him on the ground. | ||
| So seṭṭhiṃ āha – "ime, mahāseṭṭhi, uppatituṃ na denti, dehi me patta"nti. | Then he said to the treasurer, “Great treasurer, these my disciples will not permit me to fly up into the air; pray give me the bowl.” | ||
| Uppatitvā gaṇhatha, bhanteti. | “Fly up and take it, Reverend Sir.” | ||
| Evaṃ titthiyā cha divasāni vāyamitvāpi taṃ pattaṃ na labhiṃsuyeva. | Thus did the six heretics strive for six days; but for all their striving, they did not succeed in obtaining the bowl. | ||
| Sattame divase āyasmato mahāmoggallānassa ca āyasmato piṇḍolabhāradvājassa ca "rājagahe piṇḍāya carissāmā"ti gantvā ekasmiṃ piṭṭhipāsāṇe ṭhatvā cīvaraṃ pārupanakāle dhuttakā kathaṃ samuṭṭhāpesuṃ "ambho pubbe cha satthāro loke 'mayaṃ arahantamhā'ti vicariṃsu., Rājagahaseṭṭhino pana ajja sattamo divaso pattaṃ ussāpetvā 'sace arahā atthi, ākāsenāgantvā gaṇhātū'ti vadantassa, ekopi 'ahaṃ arahā'ti ākāse uppatanto natthi. | On the seventh day the Venerable Elder Moggallāna the Great and the Venerable Elder Piṇḍolabhāradvāja set out to make an alms-pilgrimage in Rājagaha; and taking their stand on a flat rock, they proceeded to robe themselves. Just at that moment some gamesters began the following conversation, “Friends, six religious teachers used to go about pretending to be Arahats. But when, seven days ago, the treasurer of Rājagaha suspended a bowl and said, ‘If any be an Arahat, let him fly through the air and take the bowl,’ not one of those who pretended to be Arahats could fly through the air. | ||
| Ajja no loke arahantānaṃ natthibhāvo ñāto"ti. | To-day we know for certain that there are no Arahats in the world.” | ||
| Taṃ kathaṃ sutvā āyasmā mahāmoggallāno āyasmantaṃ piṇḍolabhāradvājaṃ āha – "sutaṃ te, āvuso bhāradvāja, imesaṃ vacanaṃ, ime buddhassa sāsanaṃ pariggaṇhantā viya vadanti. | Hearing this talk, the Venerable Moggallāna the Great said to the Venerable Elder Piṇḍolabhāradvāja, “Brother, you have heard the conversation of these men; they talk as though they were challenging the Religion of the Buddha. | ||
| Tvañca mahiddhiko mahānubhāvo, gaccha taṃ pattaṃ ākāsena gantvā gaṇhāhī"ti. | Now you are possessed of great magical power, you are possessed of great supernatural power; go fly through the air and take this bowl.” | ||
| Āvuso mahāmoggallāna, tvaṃ iddhimantānaṃ aggo, tvaṃ etaṃ gaṇhāhi, tayi pana aggaṇhante ahaṃ gaṇhissāmīti. | “Brother Moggallāna, you are known far and wide as ‘Foremost of those that possess magical power;’ you take this bowl; if you take it, I will take it.” | ||
| "Gaṇhāvuso"ti vutte āyasmā piṇḍolabhāradvājo abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā uṭṭhāya tigāvutaṃ piṭṭhipāsāṇaṃ pādantena paṭicchādento tulapicu viya ākāse uṭṭhāpetvā rājagahanagarassa upari sattakkhattuṃ anupariyāyi. | Moggallāna replied, “You go, brother.” Accordingly the Venerable Elder Piṇḍolabhāradvāja entered into the trance of the Supernatural Faculties, and arising from the trance, he encircled the flat rock three leagues in extent with the tip of his foot, and then raising it aloft as easily as if it were silk-cotton, he walked seven times about in a circle over the city of Rājagaha. | ||
| So tigāvutapamāṇassa nagarassa pidhānaṃ viya paññāyi. | Now the city of Rājagaha was exactly three leagues in extent, and the rock appeared like a covering over the city. | ||
| Nagaravāsino "pāsāṇo no avattharitvā gaṇhātī"ti bhītā suppādīni matthake katvā tattha tattha nilīyiṃsu. | The residents of the city thought to themselves, “The rock will fall upon us and crush us,” and terrified with fear, they placed winnowing-baskets on their heads and hid themselves here and there. | ||
| Sattame vāre thero piṭṭhipāsāṇaṃ bhinditvā attānaṃ dassesi. | The seventh time the Elder encircled the city he rent the flat rock asunder and showed himself plainly before the people. | ||
| Mahājano theraṃ disvā, "bhante piṇḍolabhāradvāja, tava pāsāṇaṃ daḷhaṃ katvā gaṇha, mā no sabbe nāsayī"ti. | When the multitude saw the Elder, they cried out, “Reverend Piṇḍolabhāradvāja, take firm hold of the rock; do not destroy us all.” | ||
| Thero pāsāṇaṃ pādantena khipitvā vissajjesi. | Thereupon the Elder kicked the rock away from him, | ||
| So gantvā yathāṭhāneyeva patiṭṭhāsi. | whereupon the rock settled in the same place in which it had lain before. | ||
| Thero seṭṭhissa gehamatthake aṭṭhāsi. | And the Elder lighted on the top of the treasurer’s house. | ||
| Taṃ disvā seṭṭhi urena nipajjitvā "otaratha sāmī"ti vatvā ākāsato otiṇṇaṃ theraṃ nisīdāpetvā pattaṃ otārāpetvā catumadhurapuṇṇaṃ katvā therassa adāsi. | When the Elder saw him, he prostrated himself on his breast and said, “Master, pray descend.” When the Elder had descended, the treasurer provided him with a seat, caused him to lower his bowl, filled it with the four sweet foods, and returned it to the Elder. | ||
| Thero pattaṃ gahetvā vihārābhimukho pāyāsi. | The Elder took his bowl and set out in the direction of the monastery. | ||
| Athassa ye araññagatā vā suññāgāragatā vā taṃ pāṭihāriyaṃ nāddasaṃsu. | Thereupon all those who, because of absence either in the forest or in the village, had not seen that miracle, | ||
| Te sannipatitvā, "bhante, amhākampi pāṭihāriyaṃ dassehī"ti theraṃ anubandhiṃsu. | gathered together and began to follow the Elder, saying to him, “Reverend Sir, show us also the miracle.” | ||
| So tesaṃ tesaṃ pāṭihāriyaṃ dassetvā vihāraṃ agamāsi. | So the Elder repeated the miracle for them also, and having so done, continued his course to the monastery. | ||
| Satthā taṃ anubandhitvā unnādentassa mahājanassa saddaṃ sutvā, "ānanda, kasseso saddo"ti pucchitvā, "bhante, piṇḍolabhāradvājena ākāse uppatitvā candanapatto gahito, tassa santike eso saddo"ti sutvā bhāradvājaṃ pakkosāpetvā "saccaṃ kira tayā evaṃ kata"nti pucchitvā "saccaṃ, bhante"ti vutte, "kasmā te, bhāradvāja, evaṃ kata"nti theraṃ garahitvā taṃ pattaṃ khaṇḍākhaṇḍaṃ bhedāpetvā bhikkhūnaṃ añjanapisanatthāya dāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ (cūḷava. 252) paññāpesi. | The Teacher, who was following the Elder, heard the noise of the multitude as they roared out their applause, and asked the Elder Ānanda, “Ānanda, who is it they are applauding?” “Reverend Sir,” replied the Elder Ānanda, “Piṇḍolabhāradvāja flew up into the air and took the bowl made of red sandalwood, and the multitude are applauding him.” So the Teacher summoned Bhāradvāja and said to him, “Is the report true that you have done this?” “Yes, Reverend Sir, it is true.” “Bhāradvāja, why did you do this?” Thereupon the Teacher rebuked the Elder, caused him to break that bowl to pieces, and directed him to give the fragments to the monks to grind into powder for sandal-paste. And he laid down a precept forbidding the exercise of the supernatural powers for such purposes in the future. | ||
| Titthiyā "samaṇo kira gotamo taṃ pattaṃ bhedāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññāpesī"ti sutvā "samaṇassa gotamassa sāvakā paññattaṃ sikkhāpadaṃ jīvitahetupi nātikkamanti, samaṇopi gotamo taṃ rakkhissateva. | When the heretics heard that the monk Gotama had caused that bowl to be broken to pieces and that he had laid down a precept forbidding his disciples to perform miracles, they said, “Even if their lives depend upon it, the disciples of the monk Gotama will not disobey the precept which he has laid down. Moreover the monk Gotama will also keep that precept. | ||
| Idāni amhehi okāso laddho"ti nagaravīthīsu ārocentā vicariṃsu "mayaṃ attano guṇaṃ rakkhantā pubbe dārumayapattassa kāraṇā attano guṇaṃ mahājanassa na dassayimhā, samaṇassa gotamassa sāvakā pattakamattassa kāraṇā attano guṇaṃ mahājanassa dassesuṃ. | Now is our chance! ” So they went through the streets of the city proclaiming, “It is our wont to keep our own powers hidden, and it was for this reason that on a recent occasion we refused to display our own powers for the sake of a wooden bowl. But the disciples of the monk Gotama displayed their powers to the multitude all for the sake of a paltry bowl. | ||
| Samaṇo gotamo attano paṇḍitatāya pattaṃ bhedāpetvā sikkhāpadaṃ paññāpesi, idāni mayaṃ teneva saddhiṃ pāṭihāriyaṃ karissāmā"ti. | The monk Gotama in his wisdom caused that bowl to be broken to pieces and laid down a precept forbidding his disciples to perform miracles. Henceforth we will perform miracles only with him.” | ||
| Rājā bimbisāro taṃ kathaṃ sutvā satthu santikaṃ gantvā "tumhehi kira, bhante, pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññatta"nti? | King Bimbisāra heard their talk, went to the Teacher, and said, “Reverend Sir, is the report true that you have forbidden your disciples to perform miracles?” | ||
| "Āma, mahārājā"ti. | “Yes, great king.” | ||
| Idāni titthiyā "tumhehi saddhiṃ pāṭihāriyaṃ karissāmā"ti vadanti, kiṃ idāni karissathāti? | “The heretics are saying, ‘We will perform miracles with you;’ what do you intend to do about this?” | ||
| "Tesu karontesu karissāmi, mahārājā"ti. | “If they perform miracles, I will do the same.” | ||
| Nanu tumhehi sikkhāpadaṃ paññattanti. | “Have you not laid down a precept forbidding the performance of miracles?” | ||
| Nāhaṃ, mahārāja, attano sikkhāpadaṃ paññāpesiṃ, taṃ mameva sāvakānaṃ paññattanti. | “Great king, I have not laid down a precept for myself; the precept was intended to apply only to my disciples.” | ||
| Tumhe ṭhapetvā aññattha sikkhāpadaṃ paññattaṃ nāma hoti, bhanteti. | “Do you mean that the precept which you laid down was intended to apply to everyone but yourself?” | ||
| Tena hi, mahārāja, tamevettha paṭipucchāmi, "atthi pana te, mahārāja, vijite uyyāna"nti. | “Well, great king, I will answer that question by another. Great king, it is true, is it not, that you have a pleasure-garden in your kingdom?” | ||
| "Atthi, bhante"ti. | “Yes, Reverend Sir.” | ||
| "Sace te, mahārāja, uyyāne mahājano ambādīni khādeyya, kimassa kattabba"nti? | “Great king, if the populace should eat the mangoes and other fruits in your garden, what would you do to them?” | ||
| "Daṇḍo, bhante"ti. | “I should inflict punishment upon them, Reverend Sir.” | ||
| "Tvaṃ pana khādituṃ labhasī"ti? | “But you would have the right to eat them yourself?” | ||
| "Āma, bhante, mayhaṃ daṇḍo natthi, ahaṃ attano santakaṃ khādituṃ labhāmī"ti. | “Yes, Reverend Sir: I am not liable to punishment; I should have the right to eat whatever belongs to me.” | ||
| "Mahārāja, yathā tava tiyojanasatike rajje āṇā pavattati, attano uyyāne ambādīni khādantassa daṇḍo natthi, aññesaṃ atthi, evaṃ mamapi cakkavāḷakoṭisatasahasse āṇā pavattati, attano sikkhāpadapaññattiyā atikkamo nāma natthi, aññesaṃ pana atthi, karissāmahaṃ pāṭihāriya"nti. | “Great king, even as your authority extends throughout your kingdom thirty leagues in extent, and you are not yourself liable to punishment for eating mangoes and other fruits in your own garden, while others are liable to punishment for so doing, even so my authority extends throughout hundreds of thousands of millions of worlds, and while I may overstep the precepts which I have myself laid down, others may not so do; therefore, great king, I shall perform a miracle.” | ||
| Titthiyā taṃ kathaṃ sutvā "idānamhā naṭṭhā, samaṇena kira gotamena sāvakānaṃyeva sikkhāpadaṃ paññattaṃ, na attano. | When the heretics heard these words, they said to each other, “Now we are lost; the monk Gotama declares that the precept which he laid down was intended to apply to his disciples, but not to himself, | ||
| Sayameva kira pāṭihāriyaṃ kattukāmo, kiṃ nu kho karomā"ti mantayiṃsu. | and he further declares that it is his intention to perform a miracle himself; what are we to do?” And they took counsel together. | ||
| Rājā satthāraṃ pucchi – "bhante, kadā pāṭihāriyaṃ karissathā"ti. | The king asked the Teacher, “Reverend Sir, when do you intend to perform this miracle?” | ||
| "Ito catumāsaccayena āsāḷhipuṇṇamāyaṃ, mahārājā"ti. | “On the day of full moon of the month Āsāḷhi, four months hence.” | ||
| "Kattha karissatha, bhante"ti ? | “Where will you perform it, Reverend Sir?” | ||
| "Sāvatthiṃ nissāya, mahārājā"ti. | “Near Sāvatthi, great king.” | ||
| "Kasmā pana satthā evaṃ dūraṭṭhānaṃ apadisī"ti? | (Now why did the Teacher appoint a place so far distant? | ||
| "Yasmā taṃ sabbabuddhānaṃ mahāpāṭihāriyakaraṇaṭṭhānaṃ, apica mahājanassa sannipātanatthāyapi dūraṭṭhānameva apadisī"ti. | Because Sāvatthi is the place where all the Buddhas have performed their great miracles; it was likewise to permit the assemblage of a great multitude. For these reasons the Teacher appointed a place far distant.) | ||
| Titthiyā taṃ kathaṃ sutvā "ito kira catunnaṃ māsānaṃ accayena samaṇo gotamo sāvatthiyaṃ pāṭihāriyaṃ karissati, idāni taṃ amuñcitvāva anubandhissāma, mahājano amhe disvā 'kiṃ ida'nti pucchissati. | The heretics, hearing these words, said to each other, “Four months hence the monk Gotama will perform a miracle at Sāvatthi. Henceforth, therefore, we must pursue him unremittingly. When the populace see us, they will ask, ‘What does this mean?’ | ||
| Athassa vakkhāma 'mayaṃ samaṇena gotamena saddhiṃ pāṭihāriyaṃ karissāmā'ti vadimhā. | and we will reply, ‘You will remember that we said, “We will perform a miracle with the monk Gotama;” | ||
| So palāyati, mayamassa palāyituṃ adatvā anubandhāmā"ti. | now he is running away from us; but since we are not willing that he should get away from us, we are pursuing him.’ ” | ||
| Satthā rājagahe piṇḍāya caritvā nikkhami. | When the Teacher had gone his round for alms in Rājagaha, he came forth from the city. | ||
| Titthiyāpissa pacchatova nikkhamitvā bhattakiccaṭṭhāne vasanti. | The heretics likewise came forth in his train. Wherever he took his meal, there they lodged for the night; | ||
| Vasitaṭṭhāne punadivase pātarāsaṃ karonti. | wherever he lodged for the night, there they took their breakfast. | ||
| Te manussehi "kimida"nti pucchitā heṭṭhā cintitaniyāmeneva ārocesuṃ. | When the people asked them, “What does this mean?” they gave the same answer they had before agreed upon. | ||
| Mahājanopi "pāṭihāriyaṃ passissāmā"ti anubandhi. | “We will see the miracle,” cried out the multitude, and followed after. | ||
| Satthā anupubbena sāvatthiṃ pāpuṇi. | In due course the Teacher reached Sāvatthi. | ||
| Titthiyāpi tena saddhiṃyeva gantvā upaṭṭhāke samādapetvā satasahassaṃ labhitvā khadirathambhehi maṇḍapaṃ kāretvā nīluppalehi chādāpetvā "idha pāṭihāriyaṃ karissāmā"ti nisīdiṃsu. | The heretics accompanied him thither. On reaching the city they stirred up their retainers, obtained for themselves a hundred thousand pieces of money, caused a pavilion to be erected with pillars of acacia wood, and caused it to be covered with blue lotus flowers. Having so done, they sat down and said, “Here we will perform a miracle.” | ||
| Rājā pasenadi kosalo satthāraṃ upasaṅkamitvā, "bhante, titthiyehi maṇḍapo kārito, ahampi tumhākaṃ maṇḍapaṃ karissāmī"ti. | King Pasenadi Kosala approached the Teacher and said, “Reverend Sir, the heretics have caused a pavilion to be erected; shall I also erect a pavilion for you?” | ||
| "Alaṃ, mahārāja, atthi mayhaṃ maṇḍapakārako"ti. | “There is no need of so doing, great king; I have a pavilion-maker.” | ||
| "Bhante, maṃ ṭhapetvā ko añño kātuṃ sakkhissatī"ti? | “Reverend Sir, who is there here besides me that can build a pavilion for you?” | ||
| "Sakko, devarājā"ti. | “Sakka king of the gods, great king.” | ||
| "Kahaṃ pana, bhante, pāṭihāriyaṃ karissathā"ti? | “Reverend Sir, where will you perform the miracle?” | ||
| "Kaṇḍambarukkhamūle, mahārājā"ti. | “At the foot of the mango-tree which is called Gaṇḍa’s, great king.” | ||
| Titthiyā "ambarukkhamūle kira pāṭihāriyaṃ karissatī"ti sutvā attano upaṭṭhākānaṃ ārocetvā yojanabbhantare ṭhāne antamaso tadahujātampi ambapotakaṃ uppāṭetvā araññe khipāpesuṃ. | The heretics heard the words, “He will perform the miracle at the foot of the mango-tree.” Straightway they tore up by the roots all of the mango-trees for a league around, even those that had sprung up that very day, and threw them all into the forest. | ||
| Satthā āsāḷhipuṇṇamadivase antonagaraṃ pāvisi. | On the day of full moon of the month Āsāḷhi the Teacher entered the city. | ||
| Raññopi uyyānapālo kaṇḍo nāma ekaṃ piṅgalakipillikehi katapattapuṭassa antare mahantaṃ ambapakkaṃ disvā tassa gandharasalobhena sampatante vāyase palāpetvā rañño khādanatthāya ādāya gacchanto antarāmagge satthāraṃ disvā cintesi – "rājā imaṃ ambaṃ khāditvā mayhaṃ aṭṭha vā soḷasa vā kahāpaṇe dadeyya, taṃ me ekattabhāvepi jīvitavuttiyā nālaṃ. | On the same day Gaṇḍa, the king’s gardener, seeing a large ripe mango in a basket of leaves made by red ants, drove away the crows which had been attracted by its savor and flavor, picked up the mango, and set out with it, intending to take it to the king. But seeing the Teacher by the way, he thought to himself, “If the king eats this mango, he will possibly give me eight or sixteen pieces of money for it, and that will not suffice to keep me alive during one state of existence; | ||
| Sace panāhaṃ satthu imaṃ dassāmi, avassaṃ taṃ me dīghakālaṃ hitāvahaṃ bhavissatī"ti. | but if I give this to the Teacher,it will avail to my salvation time without end.” | ||
| So taṃ ambapakkaṃ satthu upanāmesi. | Accordingly he presented the ripe mango to the Teacher. | ||
| Satthā ānandattheraṃ olokesi. | The Teacher looked at the Elder Ānanda. | ||
| Athassa thero catumahārājadattiyaṃ pattaṃ nīharitvā hatthe ṭhapesi. | The Elder removed the outer covering from the gift intended for the great king and placed the mango in the Teacher’s hands. | ||
| Satthā pattaṃ upanāmetvā ambapakkaṃ paṭiggahetvā tattheva nisīdanākāraṃ dassesi. | The Teacher presented his bowl, received the ripe mango, and intimated that he desired to sit down right there. | ||
| Thero cīvaraṃ paññāpetvā adāsi. | The Elder spread his robe and presented it. | ||
| Athassa tasmiṃ nisinne thero pānīyaṃ parissāvetvā ambapakkaṃ madditvā pānakaṃ katvā adāsi. | When the Teacher was seated, the Elder strained water, crushed the ripe mango, made a sherbet, and gave it to the Teacher. | ||
| Satthā ambapānakaṃ pivitvā kaṇḍaṃ āha – "imaṃ ambaṭṭhiṃ idheva paṃsuṃ viyūhitvā ropehī"ti. | When the Teacher had drunk the mango-sherbet, he said to Gaṇḍa, “Dig up the earth right here and plant the seed of the mango.” | ||
| So tathā akāsi. | The gardener did as he was told. | ||
| Satthā tassa upari hatthaṃ dhovi. | The Teacher washed his hands over the place where the mango had been planted. | ||
| Hatthe dhovitamatteyeva naṅgalasīsamattakkhandho hutvā ubbedhena paṇṇāsahattho ambarukkho uṭṭhahi. | The very moment he washed his hands, a mango-tree sprang up, with a stalk as thick as a plow-handle, fifty cubits in height. | ||
| Catūsu disāsu ekekā, uddhaṃ ekāti pañca mahāsākhā paṇṇāsahatthā ahesuṃ. | Five great branches shot forth, each fifty cubits in length, four to the four cardinal points and one to the heavens above. | ||
| So tāvadeva pupphaphalasañchanno hutvā ekekasmiṃ ṭhāne paripakkaambapiṇḍidharo ahosi. | Instantly the tree was covered with flowers and fruits; indeed on one side it bore a cluster of ripe mangoes. | ||
| Pacchato āgacchantā bhikkhū ambapakkāni khādantā eva āgamiṃsu. | Approaching from behind, the monks picked the ripe mangoes, ate them, and then withdrew. | ||
| Rājā "evarūpo kira ambarukkho uṭṭhito"ti sutvā "mā naṃ koci chindī"ti ārakkhaṃ ṭhapesi. | When the king heard that a mango-tree so wonderful had sprung up, he gave orders that no one should cut it down, and posted a guard. | ||
| So pana kaṇḍena ropitattā kaṇḍambarukkhotveva paññāyi. | Because the tree had been planted by the gardener Gaṇḍa, it became known as Gaṇḍa’s Mango-tree. | ||
| Dhuttakāpi ambapakkāni khāditvā "hare duṭṭhatitthiyā 'samaṇo kira gotamo kaṇḍambarukkhamūle pāṭihāriyaṃ karissatī'ti tumhehi yojanabbhantare tadahujātāpi ambapotakā uppāṭāpitā, kaṇḍambo nāma aya"nti vatvā te ucchiṭṭhaambaṭṭhīhi pahariṃsu. | Men of the baser sort also ate the ripe mango fruits and cried out, “You rascally heretics, when you heard that the monk Gotama would do a miracle at the foot of Gaṇḍa’s Mango-tree, you caused all the young mangoes for a league around, even those that have sprung up this very day, to be torn up by the roots; yet here is Gaṇḍa’s mango-tree.” So saying, they took the seeds and cores of the mango-fruits which remained, and threw them at the heretics. | ||
| Sakko vātavalāhakaṃ devaputtaṃ āṇāpesi "titthiyānaṃ maṇḍapaṃ vātehi uppāṭetvā ukkārabhūmiyaṃ khipāpehī"ti. | Sakka ordered the deity Wind-cloud, “Uproot the pavilion of the heretics with your winds and throw it into the cesspool.” | ||
| So tathā akāsi. | Wind-cloud did so. | ||
| Sūriyampi devaputtaṃ āṇāpesi "sūriyamaṇḍalaṃ nikaḍḍhanto tāpehī"ti. | Then Sakka ordered the Sun-deity, “Check the course of the sun’s disk and scorch them.” | ||
| So tathā akāsi. | The Sun-deity did so. | ||
| Puna vātavalāhakaṃ āṇāpesi "vātamaṇḍalaṃ uṭṭhāpento yāhī"ti. | Then Sakka again ordered Wind-cloud, “Wind-cloud, set the chariot of the wind in motion and go forth.” | ||
| So tathā karonto titthiyānaṃ paggharitasedasarīre rajovaṭṭiyā okiri. | Wind-cloud did so. Now the bodies of the heretics were streaming with sweat, and Wind-cloud sprinkled them with a shower of dust | ||
| Te tambamattikasadisā ahesuṃ. | until they looked like red ants. | ||
| Vassavalāhakampi āṇāpesi "mahantāni bindūni pātehī"ti. | Then Sakka again ordered Wind-cloud, “Cause countless great drops of rain to fall.” | ||
| So tathā akāsi. | Wind-cloud did so, | ||
| Atha nesaṃ kāyo kabaragāvisadiso ahosi. | and the heretics looked like mottled cows. | ||
| Te nigaṇṭhā lajjamānā hutvā sammukhasammukhaṭṭhāneneva palāyiṃsu. | Naked as they were, they fled helter-skelter. | ||
| Evaṃ palāyantesu purāṇakassapassa upaṭṭhāko eko kassako "idāni me ayyānaṃ pāṭihāriyakaraṇavelā, gantvā pāṭihāriyaṃ passissāmī"ti goṇe vissajjetvā pātova ābhataṃ yāgukuṭañceva yottakañca gahetvā āgacchanto purāṇaṃ tathā palāyantaṃ disvā, bhante, ajja 'ayyānaṃ pāṭihāriyaṃ passissāmī'ti āgacchāmi, tumhe kahaṃ gacchathā"ti. | As they were running away, a certain farmer who was a supporter of Pūraṇa Kassapa, thought, “To-morrow is the day when my noble teachers will perform their miracle; I must go see the miracle.” So unyoking his cattle and taking with him a vessel of broth which he had brought with him early in the morning, and a rope, he set out to return home. When he saw Pūraṇa running away in such wise, he said to him, “Reverend Sir, I set out with the thought in my mind, ‘I will go see my noble teachers perform their miracle.’ Where are you going?” | ||
| Kiṃ te pāṭihāriyena, imaṃ kuṭañca yottañca dehīti. | Pūraṇa replied, “Why should you wish to see a miracle? Give me your waterpot and rope.” | ||
| So tena dinnaṃ kuṭañca yottañca ādāya nadītīraṃ gantvā kuṭaṃ yottena attano gīvāya bandhitvā lajjanto kiñci akathetvā rahade patitvā udakapubbuḷe uṭṭhāpento kālaṃ katvā avīcimhi nibbatti. | The farmer did so. Pūraṇa took the waterpot and rope, and going to the bank of the river, tied the waterpot to his neck with the rope, and threw himself into the stream. There was a splash of water-bubbles, and Pūraṇa died and was reborn in the Avīci Hell. | ||
| Sakko ākāse ratanacaṅkamaṃ māpesi. | The Teacher created a jeweled walk in the air, | ||
| Tassa ekā koṭi pācīnacakkavāḷamukhavaṭṭiyaṃ ahosi, ekā pacchimacakkavāḷamukhavaṭṭiyaṃ. | one end of which rested upon the eastern rim of the world and the other upon the western rim. | ||
| Satthā sannipatitāya chattiṃsayojanikāya parisāya vaḍḍhamānakacchāyāya "idāni pāṭihāriyakaraṇavelā"ti gandhakuṭito nikkhamitvā pamukhe aṭṭhāsi. | As the shadows of evening drew on, there assembled a multitude thirty-six leagues in extent. The Teacher, thinking to himself, “This is the time for me to perform the miracle,” came forth from the Perfumed Chamber and stood on the terrace. | ||
| Atha naṃ gharaṇī nāma iddhimantī ekā anāgāmiupāsikā upasaṅkamitvā, "bhante, mādisāya dhītari vijjamānāya tumhākaṃ kilamanakiccaṃ natthi, ahaṃ pāṭihāriyaṃ karissāmī"ti āha. | At that moment a female lay disciple named Gharaṇī, a woman possessed of magical power, who had attained the Fruit of the Third Path, approached the Teacher and said, “Reverend Sir, so long as you have a daughter like me remaining alive, you will have no occasion to weary yourself; I will perform a miracle.” | ||
| "Kathaṃ tvaṃ karissasi, gharaṇī"ti? | “Gharaṇī, what miracle will you perform?” | ||
| "Bhante, ekasmiṃ cakkavāḷagabbhe mahāpathaviṃ udakaṃ katvā udakasakuṇikā viya nimujjitvā pācīnacakkavāḷamukhavaṭṭiyaṃ attānaṃ dassessāmi, tathā pacchimauttaradakkhiṇacakkavāḷamukhavaṭṭiyaṃ, tathā majjhe". | “Reverend Sir, I will convert the great earth which lies inclosed within the circle of the world into water, and then I will dive into the water like a water-bird and reappear at the eastern rim of the world. Likewise will I reappear at the western rim, and at the northern rim, and at the southern rim of the world, and at the centre. | ||
| Mahājano maṃ disvā "kā esā"ti vutte vakkhati "gharaṇī nāmesā, ayaṃ tāva ekissā itthiyā ānubhāvo, buddhānubhāvo pana kīdiso bhavissatī"ti. | People will ask, ‘Who is that?’ and other people will answer, ‘That is Gharaṇī. If such is the supernatural power of a mere woman, what must the supernatural power of a Buddha be like?’ | ||
| Evaṃ titthiyā tumhe adisvāva palāyissantīti. | Under such circumstances the heretics will flee away without so much as waiting to see you.” | ||
| Atha naṃ satthā "jānāmi te gharaṇī evarūpaṃ pāṭihāriyaṃ kātuṃ samatthabhāvaṃ, na panāyaṃ tavatthāya baddho mālāpuṭo"ti vatvā paṭikkhipi. | The Teacher replied, “I know very well, Gharaṇī, that you are perfectly able to perform such a miracle as you describe; but this basket of flowers was not prepared for you.” With these words he declined her offer. | ||
| Sā "na me satthā anujānāti, addhā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samattho añño atthī"ti ekamantaṃ aṭṭhāsi. | Gharaṇī said to herself, “The Teacher declines my offer; doubtless there is some one else able to perform a greater miracle than that which I am able to perform.” So saying, she stepped aside. | ||
| Satthāpi "evameva tesaṃ guṇo pākaṭo bhavissatīti evaṃ chattiṃsayojanikāya parisāya majjhe sīhanādaṃ nadissatī"ti maññamāno aparepi pucchi – "tumhe kathaṃ pāṭihāriyaṃ karissathā"ti. | Thought the Teacher to himself, “Thus will the merits of these persons also become manifest; thus will they send up their shouts of applause in the midst of a company thirty-six leagues in extent.” And he asked yet others, “What manner of miracle will you perform?” | ||
| Te "evañca evañca karissāma, bhante"ti satthu purato ṭhitāva sīhanādaṃ nadiṃsu. | “Thus and thus will we perform a miracle, Reverend Sir,” they replied; and standing before the Teacher, they sent up shouts of applause. | ||
| Tesu kira cūḷaanāthapiṇḍiko "mādise anāgāmiupāsake putte vijjamāne satthu kilamanakiccaṃ natthī"ti cintetvā "ahaṃ, bhante, pāṭihāriyaṃ karissāmī"ti vatvā "kathaṃ karissasī"ti puṭṭho "ahaṃ, bhante, dvādasayojanikaṃ brahmattabhāvaṃ nimminitvā imissā parisāya majjhe mahāmeghagajjitasadisena saddena brahmaapphoṭanaṃ nāma apphoṭessāmī"ti. | The story goes that among others Culla Anāthapiṇḍika thought to himself, “So long as the Teacher has a son like me alive, a lay disciple who has attained the Fruit of the Third Path, he will have no occasion to weary himself.” Accordingly he said to the Teacher, “Reverend Sir, I will perform a miracle.” “What manner of miracle will you perform?” asked the Teacher. “Reverend Sir, I will assume a form like that of Mahā Brahmā, twelve leagues in size, and in the midst of this company, with a sound like the roar of thunder that accompanies a heavy rainstorm, I will shake the earth even as Mahā Brahmā shakes the earth. | ||
| Mahājano "kiṃ nāmeso saddo"ti pucchitvā "cūḷaanāthapiṇḍikassa kira brahmaapphoṭanasaddo nāmā"ti vakkhati. | The multitude will ask, ‘What sound is that?’ and the answer will be, ‘That is the sound of an earthquake produced by Culla Anāthapiṇḍika.’ | ||
| Titthiyā "gahapatikassa kira tāva eso ānubhāvo, buddhānubhāvo kīdiso bhavissatī"ti tumhe adisvāva palāyissantīti. | The heretics will say, ‘If such is the supernatural power of a layman, what must be the supernatural power of a Buddha?’ And they will flee away without so much as waiting to see you.” | ||
| Satthā "jānāmi te ānubhāva"nti tassapi tatheva vatvā pāṭihāriyakaraṇaṃ nānujāni. | The Teacher repeated the answer he had given to Gharaṇī, “I know that you possess this power,” and declined his offer to perform the miracle. | ||
| Athekā paṭisambhidappattā sattavassikā cīrasāmaṇerī kira nāma satthāraṃ vanditvā "ahaṃ, bhante, pāṭihāriyaṃ karissāmī"ti āha. | Now a certain seven-year-old girl, a novice named Cīrā, who had attained Fourfold Knowledge, saluted the Teacher and said, “Reverend Sir, I will perform a miracle.” | ||
| "Kathaṃ karissasi cīre"ti? | “What miracle will you perform, Cīrā?” | ||
| "Bhante, sineruñca cakkavāḷapabbatañca himavantañca āharitvā imasmiṃ ṭhāne paṭipāṭiyā ṭhapetvā ahaṃ haṃsasakuṇī viya tato tato nikkhamitvā asajjamānā gamissāmi, mahājano maṃ disvā 'kā esā'ti pucchitvā 'cīrasāmaṇerī'ti vakkhati. | “Reverend Sir, I will fetch hither Mount Sineru, and the range of mountains that encircles the earth, and Himālaya likewise, and I will set them up in a row; and then I will soar like a wild-goose up and over the tops of these mountains without so much as touching them and return hither. When the populace see me, they will ask, ‘Who is that?’ and the answer will be, ‘That is the female novice Cīrā.’ | ||
| Titthiyā 'sattavassikāya tāva sāmaṇeriyā ayamānubhāvo, buddhānubhāvo kīdiso bhavissatī'ti tumhe adisvāva palāyissantī"ti. | The heretics will say, ‘It is a mere seven-year-old novice who possesses this supernatural power; what must the supernatural power of a Buddha be like?’ So saying, they will flee away without so much as waiting to see you.” | ||
| Ito paraṃ evarūpāni vacanāni vuttānusāreneva veditabbāni. | (The same words are to be understood here as occurred in the previous answers.) | ||
| Tassāpi bhagavā "jānāmi te ānubhāva"nti vatvā pāṭihāriyakaraṇaṃ nānujāni. | To her likewise did the Exalted One reply, “I know your supernatural power,” and declined her offer to perform the miracle. | ||
| Atheko paṭisambhidappatto khīṇāsavo cundasāmaṇero nāma jātiyā sattavassiko satthāraṃ vanditvā "ahaṃ bhagavā pāṭihāriyaṃ karissāmī"ti vatvā "kathaṃ karissasī"ti puṭṭho āha – "ahaṃ, bhante, jambudīpassa dhajabhūtaṃ mahājamburukkhaṃ khandhe gahetvā cāletvā mahājambupesiyo āharitvā imaṃ parisaṃ khādāpessāmi, pāricchattakakusumāni ca āharitvā tumhe vandissāmī"ti. | Now a certain novice named Cunda, who, although he had attained Fourfold Knowledge and Freedom from the Depravities, yet was only seven years old, saluted the Teacher and said, “Exalted One, I will perform a miracle.” “What miracle will you perform?” asked the Teacher. Cunda replied, “Reverend Sir, I will take upon my shoulder a great rose-apple tree, which is the emblem of the Land of the Rose-apple, and I will wave it back and forth, and I will bring fragments of rose-apple and give to this company to eat thereof, and I will also bring flowers of the coral tree.” | ||
| Satthā "jānāmi te ānubhāva"nti tassa pāṭihāriyakaraṇaṃ paṭikkhipi. | |||
| Atha uppalavaṇṇā therī satthāraṃ vanditvā "ahaṃ, bhante, pāṭihāriyaṃ karissāmī"ti vatvā "kathaṃ karissasī"ti puṭṭhā āha – "ahaṃ, bhante, samantā dvādasayojanikaṃ parisaṃ dassetvā āvaṭṭato chattiṃsayojanāya parisāya parivuto cakkavattirājā hutvā āgantvā tumhe vandissāmī"ti. | Then the nun Uppalavaṇṇā saluted the Teacher and said, “Reverend Sir, I will perform a miracle.” “What miracle will you perform?” asked the Teacher. “Reverend Sir,” replied Uppalavaṇṇā, “Before the eyes of a multitude extended twelve leagues on all sides, I will surround myself with a retinue thirty-six leagues round about, and I will take the form of a Universal Monarch and will come to you and will pay obeisance to you.” | ||
| Satthā "jānāmi te ānubhāva"nti tassāpi pāṭihāriyakaraṇaṃ paṭikkhipi. | Said the Teacher, “I know your supernatural power,” and declined her offer to perform the miracle. | ||
| Atha mahāmoggallānatthero bhagavantaṃ vanditvā "ahaṃ, bhante, pāṭihāriyaṃ karissāmī"ti vatvā "kathaṃ karissasī"ti puṭṭho āha – "ahaṃ, bhante, sinerupabbatarājānaṃ dantantare ṭhapetvā māsasāsapabījaṃ viya khādissāmī"ti. | Then the Elder Moggallāna the Great saluted the Exalted One and said, “Reverend Sir, I will perform a miracle.” “What miracle will you perform?” asked the Teacher. “Reverend Sir, I will put Mount Sineru, king of mountains, between my teeth and crunch it like a kidney-bean.” | ||
| "Aññaṃ kiṃ karissasī"ti? | “What else will you do?” | ||
| "Imaṃ mahāpathaviṃ kaṭasārakaṃ viya saṃvellitvā aṅgulantare nikkhipissāmī"ti. | “I will roll up this earth like a mat and thrust it between my fingers.” | ||
| "Aññaṃ kiṃ karissasī"ti? | “What else will you do?” | ||
| "Mahāpathaviṃ kulālacakkaṃ viya parivattetvā mahājanaṃ pathavojaṃ khādāpessāmī"ti. | “I will cause the earth to revolve like a potter’s wheel and I will give the multitude the essence of earth to eat.” | ||
| "Aññaṃ kiṃ karissasī"ti? | “What else will you do?” | ||
| "Vāmahatthe pathaviṃ katvā ime satte dakkhiṇahatthena aññasmiṃ dīpe ṭhapessāmī"ti. | “I will place the earth in my left hand, and I will remove all these living beings to another continent.” | ||
| "Aññaṃ kiṃ karissasī"ti? | “What else will you do?” | ||
| "Sineruṃ chattadaṇḍaṃ viya katvā mahāpathaviṃ ukkhipitvā tassupari ṭhapetvā chattahattho bhikkhu viya ekahatthenādāya ākāse caṅkamissāmī"ti. | “I will use Mount Sineru as an umbrella-stick, uplift the great earth, place it thereon, and taking it in one hand, even as a monk carries an umbrella in his hand, walk about in the air.” | ||
| Satthā "jānāmi te ānubhāva"nti tassapi pāṭihāriyakaraṇaṃ nānujāni. | Said the Teacher, “I know your supernatural power,” but declined to permit him to perform the miracles. | ||
| So "jānāti maññe satthā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samattha"nti ekamantaṃ aṭṭhāsi. | Said Moggallāna, “Doubtless the Teacher knows of someone able to perform a miracle more wonderful than any that I am able to perform.” So saying, he stepped aside. | ||
| Atha naṃ satthā "nāyaṃ moggallānaṃ tavatthāya baddho bālāpuṭo. | Then said the Teacher to him, “Moggallāna, this basket of flowers was not prepared for you. | ||
| Ahañhi asamadhuro, mama dhuraṃ añño vahituṃ samattho nāma natthi. | The burden which I bear is like the burden of none other; mine is a burden which none other is able to bear. | ||
| Anacchariyametaṃ, yaṃ idāni mama dhuraṃ vahituṃ samattho nāma bhaveyya. | Indeed it is not strange that there is now no one who can bear my burden. | ||
| Ahetukatiracchānayoniyaṃ nibbattakālepi mama dhuraṃ añño vahituṃ samattho nāma nāhosiyevā"ti vatvā "kadā pana, bhante"ti therena puṭṭho atītaṃ āharitvā – | In previous states of existence, also, in which, solely through my own volition, I was born as an animal, no one was able to bear my burden.” When the Teacher had thus spoken, the Elder asked him, “When was this, Reverend Sir, and how was this?” | ||
| "Yato yato garu dhuraṃ, yato gambhīravattanī; | Because the load was heavy, because the road was deep with mud, | ||
| Tadāssu kaṇhaṃ yuñjanti, svāssu taṃ vahate dhura"nti. – | They harnessed Blackie, and he straightway drew the load. | ||
| Idaṃ kaṇhausabhajātakaṃ (jā. 1.1.29) vitthāretvā puna tameva vatthuṃ visesetvā dassento – | The Teacher then related in detail the Kaṇha Usabha Jātaka (above). Having related this Jātaka, to make the matter clearer, | ||
| "Manuññameva bhāseyya, nāmanuññaṃ kudācanaṃ; | One should always speak kindly; under no circumstances should one speak harshly. | ||
| Manuññaṃ bhāsamānassa, garuṃ bhāraṃ udaddhari; | For one who spoke kindly, he drew a heavy load. | ||
| Dhanañca naṃ alābhesi, tena cattamano ahū"ti. – | And brought him wealth, and all because he liked him. | ||
| Idaṃ nandivisālajātakaṃ vitthāretvā kathesi. | he related in detail also the Nandi Visāla Jātaka (above). | ||
| Kathetvā ca pana satthā ratanacaṅkamaṃ abhiruhi, purato dvādasayojanikā parisā ahosi tathā pacchato ca uttarato ca dakkhiṇato ca. | Now when the Teacher had related these Jātakas, he came down the jeweled walk. His retinue extended twelve leagues before him to the east, twelve leagues behind him, twelve leagues on his left hand, and twelve leagues on his right. | ||
| Ujukaṃ pana catuvīsatiyojanikāya parisāya majjhe bhagavā yamakapāṭihāriyaṃ akāsi. | And standing erect in the midst of this numerous company extending twenty-four leagues in all directions, the Exalted One performed the Twin Miracle. | ||
| Taṃ pāḷito tāva evaṃ veditabbaṃ (paṭi. ma. 1.116) – katamaṃ tathāgatassa yamakapāṭihāriye ñāṇaṃ? | According to the Sacred Text, the facts are to be understood as follows: What is known regarding the Twin Miracle performed by the Tathāgata? | ||
| Idhaṃ tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi, uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati. | On this occasion the Tathāgata performed the Twin Miracle, a miracle far more wonderful than any performed by his disciples. From the upper part of his body proceeded flames of fire, and from the lower part of his body a stream of water. | ||
| Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. | From the lower part of his body proceeded flames of fire and from the upper part of his body a stream of water. | ||
| Puratthimakāyato, pacchimakāyato; pacchimakāyato, puratthimakāyato; dakkhiṇaakkhito, vāmaakkhito; vāmaakkhito, dakkhiṇaakkhito; dakkhiṇakaṇṇasotato, vāmakaṇṇasotato; vāmakaṇṇasotato, dakkhiṇakaṇṇasotato; dakkhiṇanāsikāsotato, vāmanāsikāsotato; vāmanāsikāsotato, dakkhiṇanāsikāsotato; dakkhiṇaaṃsakūṭato, vāmaaṃsakūṭato; vāmaaṃsakūṭato, dakkhiṇaaṃsakūṭato; dakkhiṇahatthato, vāmahatthato; vāmahatthato, dakkhiṇahatthato; dakkhiṇapassato, vāmapassato; vāmapassato, dakkhiṇapassato; dakkhiṇapādato, vāmapādato; vāmapādato, dakkhiṇapādato; aṅgulaṅgulehi, aṅgulantarikāhi; aṅgulantarikāhi, aṅgulaṅgulehi; ekekalomakūpato aggikkhandho pavattati, ekekalomato udakadhārā pavattati. | From the front part of his body proceeded flames of fire, and from the back part of his body a stream of water. From the back part of his body proceeded flames of fire, and from the front part of his body a stream of water. Flames of fire and streams of water proceeded from his right and left eyes, from his right and left ears, from his right and left nostrils, from his right and left shoulders, from his right and left hands, from his right and left sides, from his right and left feet, from the tips of his fingers and from the roots of his fingers; | ||
| Ekekalomato aggikkhandho pavattati, ekekalomakūpato udakadhārā pavattati channaṃ vaṇṇānaṃ nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjeṭṭhānaṃ pabhassarānaṃ. | from every pore of his body proceeded forth flames of fire, and from every pore of his body proceeded forth a stream of water. Six-colored were they: blue and yellow and red and white and pink and brilliant. | ||
| Bhagavā caṅkamati, buddhanimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti - pe - nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. | The Exalted One walked, and a counterpart of him stood or sat or lay down; ... his counterpart lay down and the Exalted One walked or stood or sat. | ||
| Idaṃ tathāgatassa yamakapāṭihāriye ñāṇanti. | This is the tradition regarding the Twin Miracle performed by the Exalted One. | ||
| Idaṃ pana pāṭihāriyaṃ bhagavā tasmiṃ caṅkame caṅkamitvā akāsi. | (This miracle, therefore, the Teacher performed as he walked up and down the jeweled walk. | ||
| Tassa tejokasiṇasamāpattivasena uparimakāyato aggikkhandho pavattati, āpokasiṇasamāpattivasena heṭṭhimakāyato udakadhārā pavattati. | By means of a trance induced by meditation on the element of fire, flames of fire proceeded from the upper part of his body; and by means of a trance induced by meditation on the element of water, a stream of water proceeded from the lower part of his body. | ||
| Na pana udakadhārāya pavattanaṭṭhānato aggikkhandho pavattati, aggikkhandhassa pavattanaṭṭhānato udakadhārā pavattatīti dassetuṃ "heṭṭhimakāyato uparimakāyato"ti vuttaṃ. | The words “From the lower part of his body” and “From the upper part of his body” are used to show that from the same part of the body from which a stream of water proceeded, from that part also flames of fire proceeded; and that from the same part of the body from which flames of fire proceeded, from that part also a stream of water also proceeded. | ||
| Eseva nayo sabbapadesu. | The same principle of interpretation applies also to the following expressions. | ||
| Aggikkhandho panettha udakadhārāya asammisso ahosi, tathā udakadhārā aggikkhandhena. | Now the flames of fire were not mingled with the stream of water, nor was the stream of water mingled with the flames of fire. | ||
| Ubhayampi kira cetaṃ yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patati. | Both the flames of fire and the stream of water shot upwards as far as the World of Brahmā, and streamed thence to the rim of the Cakkavāḷa. | ||
| "Channaṃ vaṇṇāna"nti vuttā panassa chabbaṇṇaraṃsiyo ghaṭehi āsiñcamānaṃ vilīnasuvaṇṇaṃ viya yantanālikato nikkhantasuvaṇṇarasadhārā viya ca ekacakkavāḷagabbhato uggantvā brahmalokaṃ āhacca paṭinivattitvā cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. | With reference to the “six colors,” rays of six colors, like molten gold running out of crucibles, or like an ooze of king’s yellow coming out of a tube, shot upwards from the interior of one Cakkavāḷa to the World of Brahmā, whence they streamed back to the rim of the Cakkavāḷa. | ||
| Ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ. | Thus each Cakkavāḷa was arched with rays of light shaped like a A-shaped rafter, and the House of Enlightenment was suffused with an even light.) |
лучи света, подобные стропилу, которое имеет форму буквы А. На самом деле просто Г-образные. Все комментарии (2) |
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| Taṃdivasaṃ satthā caṅkamitvā pāṭihāriyaṃ karonto antarantarā mahājanassa dhammaṃ kathesi. | On that day the Teacher walked up and down performing his Twin Miracle, and as he did so, he preached the Law to the multitude from time to time, | ||
| Kathento ca janaṃ nirassāsaṃ akatvā tassa assāsavāraṃ deti. | not wearying them with uninterrupted discourse, but giving them sufficient opportunity to refresh themselves from time to time. | ||
| Tasmiṃ khaṇe mahājano sādhukāraṃ pavattesi. | Thereupon the multitude sent up shouts of applause. | ||
| Tassa sādhukārapavattanakāle satthā tāvamahatiyā parisāya cittaṃ olokento ekekassa soḷasannaṃ ākārānaṃ vasena cittācāraṃ aññāsi. | Hearing the shouts of applause which proceeded from the multitude, the Teacher straightway looked into the hearts of the great multitude, and in sixteen ways perceived the disposition of mind of each one. | ||
| Evaṃ lahukaparivattaṃ buddhānaṃ cittaṃ. | So quick is the movement of the mind of the Buddhas, | ||
| Yo yo yasmiñca dhamme yasmiñca pāṭihīre pasanno, tassa tassa ajjhāsayavaseneva dhammañca kathesi, pāṭihīrañca akāsi. | that in case any person took pleasure in any portion of the Law or in any miracle, the Buddha preached the Law and performed a miracle in accordance with the temper and disposition of every such person. | ||
| Evaṃ dhamme desiyamāne pāṭihīre ca kariyamāne mahājanassa dhammābhisamayo ahosi. | As he thus preached the Law and performed miracles, a great multitude of living beings obtained clear comprehension of the Law. | ||
| Satthā pana tasmiṃ samāgame attano manaṃ gahetvā aññaṃ pañhaṃ pucchituṃ samatthaṃ adisvā nimmitabuddhaṃ māpesi. | Since the Teacher saw in that vast throng none other than himself who understood his mind and could ask him questions, he put forth his supernatural power and created a double; | ||
| Tena pucchitaṃ pañhaṃ satthā vissajjesi, satthārā pucchitaṃ so vissajjesi. | the double then asked him questions and the Teacher answered them. | ||
| Bhagavato caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, nimmitassa caṅkamanakāle bhagavā ṭhānādīsu aññataraṃ kappesi. | While the Exalted One walked up and down, his double occupied himself otherwise; while his double walked up and down, the Exalted One occupied himself otherwise. | ||
| Tamatthaṃ dassetuṃ "nimmito caṅkamati vā"tiādi vuttaṃ. | (It is in order to make this point clear that the statement, “His double walked,” and so forth, is introduced.) | ||
| Evaṃ karontassa satthu pāṭihāriyaṃ disvā dhammakathaṃ sutvā tasmiṃ samāgame vīsatiyā pāṇakoṭīnaṃ dhammābhisamayo ahosi. | Seeing the Teacher perform his miracle thus and hearing him preach the Law, two hundred millions of living beings in that vast throng obtained Comprehension of the Law. | ||
| Satthā pāṭihīraṃ karontova "kattha nu kho atītabuddhā idaṃ pāṭihīraṃ katvā vassaṃ upentī"ti āvajjetvā "tāvatiṃsabhavane vassaṃ upagantvā mātu abhidhammapiṭakaṃ desentī"ti disvā dakkhiṇapādaṃ ukkhipitvā yugandharamatthake ṭhapetvā itaraṃ pādaṃ ukkhipitvā sinerumatthake ṭhapesi. | As the Teacher performed his miracle, he considered within himself, “Where have Buddhas of the past kept residence after performing this miracle?” Straightway he became aware of the following, “It has been their invariable custom to enter upon residence in the World of the Thirty-three and to expound the Abhidhamma Piṭaka to their mother.” Thereupon he lifted up his right foot and set it down on the summit of Yugandhara, and then he lifted up his left foot and set it down on the summit of Sineru, | Совершив двойное чудо, Учитель обратился к следующему вопросу: "Где Будды прошлого, совершившие двойное чудо, проводили сезон дождей?" и понял, что они проводили его в мире Тридцати Трех, обучая свою мать Абхидхамма Питаке. И тогда, правую ногу поставив на вершину горы Югандхара, а левую - на вершину горы Синеру, |
Igorzh: āvajjetvā перевёл как "его ум склонился"
... Все комментарии (1) |
| Evaṃ aṭṭhasaṭṭhiyojanasatasahassaṭṭhāne tayo padavārā ahesuṃ, dve pādachiddāni. | and thus in three strides, setting his foot on the earth but twice, he spanned sixty-eight hundred thousand leagues. | сделав три шага, ставя ногу на землю два раза, Учитель преодолел расстояние а 6 800 000 йоджан. |
Возможно это были не все шаги, которые потребовались для преодоления этого огромного расстояния. Все комментарии (2) |
| Satthā pādaṃ pasāretvā akkamīti na sallakkhetabbaṃ. | One must not conclude, “When the Teacher took those strides he lengthened his stride;” | Неверно будет заключить, что он удлинял свой шаг в процессе ходьбы. | |
| Tassa hi pādukkhipanakāleyeva pabbatā pādamūlaṃ āgantvā sampaṭicchiṃsu, satthārā akkamanakāle te pabbatā uṭṭhāya sakaṭṭhāneyeva aṭṭhaṃsu. | the true explanation is that when he lifted up his foot the mountains huddled under his feet, and when he strode forward they rose again and stood in their proper places. | Ведь когда Учитель поднимал ногу - горы схлопывались под подошвой, а когда делал шаг вперёд - они принимали прежний размер вставая на том же самом меньше. | |
| Sakko satthāraṃ disvā cintesi – "paṇḍukambalasilāya maññe satthā imaṃ vassāvāsaṃ upessati, bahūnañca devatānaṃ upakāro bhavissati, satthari panettha vassāvāsaṃ upagate aññā devatā hatthampi ṭhapetuṃ na sakkhissanti. | Sakka saw the Teacher and thought to himself, “The Teacher will doubtless keep residence during the coming season of the rains on the Yellowstone Throne; thus will he be of service to deities without number. But if the Teacher enters upon residence here, the other deities will not be able to lift even a hand. | Сакка увидел Учителя и подумал: "Без сомнений, Учитель будет пребывать здесь - на троне с жёлтым покрывалом - весь сезон дождей, служа бесчисленным божествам; но если Учитель начнёт сезон дождей здесь, другие божества не смогут даже поднять руки. | |
| Ayaṃ kho pana paṇḍukambalasilā dīghato saṭṭhiyojanā, vitthārato paṇṇāsayojanā, puthulato pannarasayojanā, satthari nisinnepi tucchaṃ bhavissatī"ti. | This Yellowstone Throne is sixty leagues long and fifty leagues broad; and even if the Teacher seats himself therein, it will appear as if empty.” | Этот трон с жёлтым покрывалом имеет 60 йоджан в длину, 50 йоджан в ширину и 15 йоджан в толщину; и даже если Учитель сядет на него, он будет казаться пустым." |
Burlingame пропустил про толщину. Все комментарии (1) |
| Satthā tassa ajjhāsayaṃ viditvā attano saṅghāṭiṃ silāsanaṃ paṭicchādayamānaṃ khipi. | The Teacher perceiving the thought in his mind, threw his own mantle over the stone throne, completely covering it. | Учитель, поняв его размышление, бросил свою накидку на трон, накрыв его целиком. | |
| Sakko cintesi – "cīvaraṃ tāva paṭicchādayamānaṃ khipi, sayaṃ pana parittake ṭhāne nisīdissatī"ti. | Thought Sakka, “The robe he threw quite covers the throne, to be sure, but he himself will appear small indeed when he seats himself thereon. | Сакка подумал: "Накинутое одеяние укрыло трон, но сам он, сев, будет казаться маленьким." | |
| Satthā tassa ajjhāsayaṃ viditvā nīcapīṭhakaṃ mahāpaṃsukūliko viya paṇḍukambalasilaṃ antocīvarabhogeyeva katvā nisīdi. | The Teacher, perceiving the thought in his mind, enfolded the Yellowstone Throne in a fold of his robe, even as a big monk clad in refuse-rag-robes might cover a low stool with their skirts; and when he had so done, seated himself upon the Yellowstone Throne. | Учитель, поняв его размышление, завернул трон в своё одеяние, подобно монаху с большим одеянием из лохмотьев, [покрывающим] маленькую табуретку, и сел на него. | |
| Mahājanopi taṃkhaṇaññeva satthāraṃ olokento nāddasa, candassa atthaṅgamitakālo viya sūriyassa ca atthaṅgamitakālo viya ahosi. | At that moment the multitude looked for the Teacher, but saw him not; it was as though the moon had just set. | В это время люди искали Учителя, но не могли его увидеть. Как будто зашли солнце и луна. |
Верно, солнце burlingame пропустил. Все комментарии (1) |
| Mahājano – | Thereupon the multitude said, | И тогда они сказали - | |
| "Gato nu cittakūṭaṃ vā, kelāsaṃ vā yugandharaṃ; | Has he gone to Cittakāṭa or to Kelāsa or to Yugandhara? | "Может он отправился на Читтакуту, Келасу или Югандхару ? | |
| Na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabha"nti. – | We may not see the Supremely Enlightened One, Prince of the World, mightiest of men. | Мы больше не увидим постигшего в совершенстве, лучшего в мире, быка (самого могучего) среди людей." | |
| Imaṃ gāthaṃ vadanto paridevi. | As the multitude repeated this Stanza, they wept and lamented. | Повторяя эти строки, народ расплакался. | |
| Apare "satthā nāma pavivekarato, so 'evarūpāya me parisāya evarūpaṃ pāṭihīraṃ kata'nti lajjāya aññaṃ raṭṭhaṃ vā janapadaṃ vā gato bhavissati, na dāni taṃ dakkhissāmā"ti paridevantā imaṃ gāthamāhaṃsu – | Others said to themselves, “The Teacher delights in solitude, and embarrassed at having performed such a miracle before such a throng, has departed to another kingdom or country. Shall we not see him again henceforth?” And weeping and lamenting, they pronounced the following Stanza, | Другие же думали так: "Учитель радуется уединению; смутившись совершением чуда при такой толпе, он отбыл в другое королевство, другую страну. Неужели, мы больше не увидим его?" Рыдая, они произнесли следующие строфы - | |
| "Pavivekarato dhīro, nimaṃ lokaṃ punehiti; | He that delights in solitude, he that is steadfast will not come back again to this world. | Мудрец, наслаждающийся уединением, не вернётся более в этот мир. | |
| Na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabha"nti. | We may not see the Supremely Exalted, the Prince of the World, the mightiest of men. | Мы больше не увидим постигшего в совершенстве, лучшего в мире, быка (самого могучего) среди людей." | |
| Te mahāmoggallānaṃ pucchiṃsu – "kahaṃ, bhante, satthā"ti? | Thereupon they asked Moggallāna the Great, “Where has the Teacher gone, Reverend Sir?” | Они спросили Махамоггаллану: "Почтенный, где Учитель?" | |
| So sayaṃ jānantopi "paresampi guṇā pākaṭā hontū"ti ajjhāsayena "anuruddhaṃ pucchathā"ti āha. | Although Moggallāna the Great himself knew perfectly well where the Teacher had gone, he thought to himself, “Of others also let the wondrous powers become known,” and therefore answered, “Ask the Elder Anuruddha.” | Зная ответ на этот вопрос, он подумал: "Пусть раскроются выдающиеся качества других", и сказал: "Спросите Ануруддху". | |
| Te theraṃ tathā pucchiṃsu – "kahaṃ, bhante, satthā"ti? | So they asked the Elder Anuruddha, “Reverend Sir, where has the Teacher gone?” | Они спросили старшего монаха (Ануруддху): "Почтенный, где Учитель?" | |
| Tāvatiṃsabhavane paṇḍukambalasilāyaṃ vassaṃ upagantvā mātu abhidhammapiṭakaṃ desetuṃ gatoti. | The Elder Anuruddha replied, “He has entered upon residence in the World of the Thirty-three, seated upon the Yellowstone Throne; he went thither to expound the Abhidhamma Piṭaka to his mother.” | "Он пребывает в мире Тридцати Трех, сидя на троне с жёлтым покрывалом, и обучает свою мать Абхидхамма Питаке". | |
| "Kadā āgamissati, bhante"ti? | “When will he return, Reverend Sir?” | "Когда он вернётся обратно, почтенный?" | |
| "Tayo māse abhidhammapiṭakaṃ desetvā mahāpavāraṇadivase"ti. | “He will spend these three months expounding the Abhidhamma, and he will return on the day of the Terminal Festival (pavāraṇā).” | "Эти три месяца он будет обучать Абхидхамма Питаке, и вернётся в день церемонии "приглашение"" | |
| Te "satthāraṃ adisvā na gamissāmā"ti tattheva khandhāvāraṃ bandhiṃsu. | Thereupon the multitude exclaimed, “We will not go away until we see the Teacher.” So then and there they pitched camp, | Решив "Мы не уйдем, пока не увидим Учителя", люди разбили лагерь в этом месте. | |
| Ākāsameva kira nesaṃ chadanaṃ ahosi. | with the sky alone for their covering. | Якобы их крышей было лишь небо. | |
| Tāya ca mahatiyā parisāya sarīranighaṃso nāma na paññāyi, pathavī vivaraṃ adāsi, sabbattha parisuddhameva bhūmitalaṃ ahosi. | Although the multitude was so great, naught that issued from their bodies was noticeable on the ground; for the earth opened and received all, so that the surface of the earth was everywhere sweet and clean. | И хотя людей было очень много, никаких телесных выделений не было заметно на земле. Открываясь, поверхность земли принимала в себя всё, оставаясь чистой. | |
| Satthā paṭhamameva moggallānattheraṃ avoca – "moggallāna, tvaṃ etissāya parisāya dhammaṃ deseyyāsi, cūḷaanāthapiṇḍiko āhāraṃ dassatī"ti. | Before the Teacher ascended, he addressed Moggallāna the Great, “Moggallāna, do you expound the Law to this company and Culla Anāthapiṇḍika will provide food.” | До этого Учитель сказал Махамоггаллане: "Моггаллана, наставляй в Дхамме этих людей, а Чула Анатхапиндика накормит их." | |
| Tasmā taṃ temāsaṃ cūḷaanāthapiṇḍikova tassā parisāya yāpanaṃ yāgubhattaṃ khādanīyaṃ tambulatelagandhamālāpilandhanāni ca adāsi. | Accordingly, during those three months, Culla Anāthapiṇḍika provided that company with water and rice-porridge and hard food, and likewise with betel and garlands and perfumes and ornaments. | На протяжении всех трёх месяцев Чула Анатхапиндика обеспечивал этих людей водой, рисовой кашой, твердой едой и бетелем, гирляндами, духами и украшениями. | |
| Mahāmoggallāno dhammaṃ desesi, pāṭihāriyadassanatthaṃ āgatāgatehi puṭṭhapañhe ca vissajjesi. | Moggallāna the Great expounded the Law to them and answered the questions of all who had come to see a miracle. | Махамоггалана наставлял в Дхамме и отвечал на вопросы всем, кто пришел увидеть чудо. | |
| Satthārampi mātu abhidhammadesanatthaṃ paṇḍukambalasilāyaṃ vassaṃ upagataṃ dasasahassacakkavāḷadevatā parivārayiṃsu. | When the Teacher had entered upon residence in the World of the Thirty-three, and had seated himself upon the Yellowstone Throne that he might expound the Abhidhamma to his mother, the deities of ten thousand worlds surrounded him and waited upon him. | Учитель, вступив в сезон дождей в мире Тридцати Трех, сидя на троне с жёлтым покрывалом, наставлял в Абхидхамме свою мать, а божества из десяти тысяч миров окружали их. |
waited upon him - отсебятина Все комментарии (1) |
| Tena vuttaṃ – | Therefore is it said, | Поэтому сказано так - | |
| "Tāvatiṃse yadā buddho, silāyaṃ paṇḍukambale; | In the World of the Thirty-three, when the Buddha, most exalted of beings. | Когда Будда, восседая на троне с жёлтым покрывалом в мире Тридцати Трех, | |
| Pāricchattakamūlamhi, vihāsi purisuttamo. | Dwelt at the foot of the Coral-tree, seated on the Yellowstone Throne, | проживал у подножия кораллового дерева, лучший из людей, | |
| "Dasasu lokadhātūsu, sannipatitvāna devatā; | The deities of the Ten Worlds assembled together and waited upon | божества десяти мировых систем собрались вместе; | |
| Payirupāsanti sambuddhaṃ, vasantaṃ nāgamuddhani. | The Supremely Enlightened, dwelling at the highest point of the heavens. | и лицезрели постигшего в совершенстве, живущего на вершине горы (Синеру). |
в пета ваттху правильнее - nagamuddhani = naga+muddhani
https://tipitaka.theravada.su/p/5315... Все комментарии (1) |
| "Na koci devo vaṇṇena, sambuddhassa virocati; | In comparison with the Supremely Enlightened, there was no deity who shone; | Ни одно божество своей красотой не сияет как Постигший | |
| Sabbe deve atikkamma, sambuddhova virocatī"ti. (pe. va. 317-319); | The Supremely Enlightened alone shone, surpassing all of the other deities. | Лишь Постигший сияет, превосходя всех божеств." | |
| Evaṃ sabbā devatā attano sarīrappabhāya abhibhavitvā nisinnassa panassa mātā tusitavimānato āgantvā dakkhiṇapasse nisīdi. | As he sat there, outshining with the splendor of his own body all the other deities, his mother approached from the Palace of the Tusita gods and sat down on his right hand, Aṅkura on his left hand. | Таким образом, к Учителю, превосходящему сиянием своего тела всех остальным божеств, подошла его мать. Выйдя из дворца божеств Туситы, она села по правую руку от него. | |
| Indakopi devaputto āgantvā dakkhiṇapasseyeva nisīdi, aṅkuro vāmapasse nisīdi. | the deity Indaka likewise approached and sat down on his right hand, and Aṅkura on his left hand. | Божество Индака также село по правую руку, а божество Анкура - по левую. | |
| So mahesakkhāsu devatāsu sannipatantīsu apagantvā dvādasayojanike ṭhāne okāsaṃ labhi, indako tattheva nisīdi. | When those powerful deities assembled, Aṅkura withdrew and sat down twelve leagues distant, while Indaka sat down on the right hand of the Teacher. | Когда два этих могучих божества встретились, Анкура отошел и сел на расстоянии в 12 йоджан, в то время как Индака остался сидеть на своём месте. | |
| Satthā te ubhopi oloketvā attano sāsane dakkhiṇeyyapuggalānaṃ dinnadānassa mahapphalabhāvaṃ ñāpetukāmo evamāha – "aṅkura, tayā dīghamantare dasavassasahassaparimāṇakāle dvādasayojanikaṃ uddhanapantiṃ katvā mahādānaṃ dinnaṃ, idāni mama samāgamaṃ āgantvā dvādasayojanike ṭhāne okāsaṃ labhi, kiṃ nu kho ettha kāraṇa"nti? | The Teacher surveyed them both, and desiring to make known how great is the fruit that accrues in his dispensation, to him who bestows offerings on those that are worthy of offerings, said to Aṅkura, “After a long time, although for ten thousand years you made a row of fire-places twelve leagues in length and gave abundant offerings, upon coming to my assembly, you have sat down farthest removed of all, twelve leagues distant. What can be the cause of this?” | ||
| Vuttampi cetaṃ – | Moreover it is said: | ||
| "Oloketvāna sambuddho, aṅkurañcāpi indakaṃ; | The Supremely Enlightened looked upon Aṅkura and Indaka; | ||
| Dakkhiṇeyyaṃ sambhāvento, idaṃ vacanamabravi. | Declaring who is worthy of offerings, he uttered these words. | ||
| "Mahādānaṃ tayā dinnaṃ, aṅkura dīghamantare; | You gave abundant offerings, Aṅkura. Yet, after a long interval, | ||
| Atidūre nisinnosi, āgaccha mama santike"ti. (pe. va. 321-322); | You sit afar off.Come to me. | ||
| So saddho pathavītalaṃ pāpuṇi. | The sound of these words reached the surface of the earth, | ||
| Sabbāpi naṃ sā parisā assosi. | and all that multitude heard it. | ||
| Evaṃ vutte – | When the Teacher had thus spoken, | ||
| "Codito bhāvitattena, aṅkuro etamabravi; | Roused by the Righteous Teacher, Aṅkura spoke thus, | ||
| Kiṃ mayhaṃ tena dānena, dakkhiṇeyyena suññataṃ. | What good have these gifts done me? Is emptiness bestowed by him that is worthy of offerings? | ||
| "Ayaṃ so indako yakkho, dajjā dānaṃ parittakaṃ; | This Yakkha Indaka gave but slender gifts; | ||
| Atirocati amhehi, cando tārāgaṇe yathā"ti. (pe. va. 323-324); | Yet he outshines us, even as the moon outshines the hosts of stars. | ||
| Tattha dajjāti datvā. | |||
| Evaṃ vutte satthā indakaṃ āha – "indaka, tvaṃ mama dakkhiṇapasse nisinno, kasmā anapagantvāva nisīdasī"ti? | Now when Aṅkura had thus spoken, the Teacher addressed Indaka, “Indaka, you sit on my right hand; why do you sit there and depart not?” | ||
| So "ahaṃ, bhante, sukhette appakabījaṃ vapanakassako viya dakkhiṇeyyasampadaṃ alattha"nti dakkhiṇeyyaṃ pabhāvento āha – | Indaka replied, “Reverend Sir, like a farmer who has sown a little seed in a good field, I have received the blessing of him that is worthy of offerings.” And making clear who are worthy of offerings and who are not, Indaka said, | ||
| "Ujjaṅgale yathā khette, bījaṃ bahumpi ropitaṃ; | Even as seed, however abundant, sown on a barren soil, | ||
| Na phalaṃ vipulaṃ hoti, napi toseti kassakaṃ. | Does not produce much fruit, and does not delight the farmer. | ||
| "Tatheva dānaṃ bahukaṃ, dussīlesu patiṭṭhitaṃ; | So also alms, however abundant, bestowed upon evil men, | ||
| Na phalaṃ vipulaṃ hoti, napi toseti dāyakaṃ. | Do not produce much fruit, and do not delight the giver. | ||
| "Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ; | But even as seed, however little in amount, sown in a good field, | ||
| Sammā dhāraṃ pavecchante, phalaṃ toseti kassakaṃ. | Produces fruit after a heavy shower, and delights the farmer. | ||
| "Tatheva sīlavantesu, guṇavantesu tādisu; | So also, when done for the virtuous and righteous and holy, | ||
| Appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala"nti. (pe. va. 325-328); | A good deed, however slight, yields abundant fruit. | ||
| Kiṃ panetassa pubbakammanti? | But what was Indaka’s former deed? | ||
| So kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchubhikkhaṃ dāpesi. | The story goes that on a certain occasion, when the Elder Anuruddha entered the village to receive alms, he gave him a spoonful of his own food. | ||
| Tadā tassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. | This was Indaka’s work of merit. Although Aṅkura had for ten thousand years made a row of fire-places twelve leagues long, and had given abundant alms, Indaka’s deed received the greater reward. | ||
| Tasmā evamāha. | Therefore spoke Indaka as he did. | ||
| Evaṃ vutte satthā, "aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhettesu vuttabījaṃ viya mahapphalaṃ hoti. | Thereupon the Teacher said, “Aṅkura, one should use discrimination in giving alms. In that way alms, like seed sown on good soil, yield abundant fruit.” | Когда так было сказано, Учитель сказал: "Анкура, дар следует совершать с рассудительностью, так он приносит большой плод как семя, посаженное на хорошую почву. | |
| Tvaṃ pana na tathā akāsi, tena te dānaṃ mahapphalaṃ na jāta"nti imamatthaṃ vibhāvento – | But you did not do so. Hence your alms did not become fruitful. To make the matter clearer he said, | Но ты этого не сделал, поэтому сделанный тобой дар не стал многоплодным." Объясняя это он сказал: | |
| "Viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ - pe -. | Alms should be given with discrimination; so given, it yields abundant fruit. They that give alms with discrimination go to heaven. | "Дар следует совершать рассудительно, там где будучи подан он приносит большой плод... | |
| "Viceyya dānaṃ sugatappasatthaṃ, | The giving of alms with discrimination is extolled by the Happy One. | "Достигший блага восхваляет дар, поданный рассудительно, | |
| Ye dakkhiṇeyyā idha jīvaloke; | Alms given to living beings here in the world who are worthy of offerings, | тем живым существам, кто в этом мире заслуживает даров. | |
| Etesu dinnāni mahapphalāni, | Yield abundant fruit, | Дары, поданные им, приносят большой плод | |
| Bījāni vuttāni yathā sukhette"ti. (pe. va. 329-330) – | like seeds sown on good ground. | как семена, посеянные в хорошую почву." | |
| Vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi – | Having thus spoken, he expounded the Law further by pronouncing the following Stanzas, | Сказав это, объясняя Дхамму дополнительно он произнёс следующие строфы: | |
| "Tiṇadosāni khettāni, rāgadosā ayaṃ pajā; | 356. Weeds ruin a field, lust ruins mankind. | "Сорняки портят поля, страсть портит этих людей, | |
| Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ. | Therefore alms given to those that are free from lust yield abundant fruit. | поэтому то, что подано свободным от страсти, приносит большой плод. | |
| "Tiṇadosāni khettāni, dosadosā ayaṃ pajā; | 357. Weeds ruin a field, hatred ruins mankind. | Сорняки портят поля, отвращение портит этих людей, | |
| Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ. | Therefore alms given to those that are free from hatred yield abundant fruit. | поэтому то, что подано свободным от отвращения, приносит большой плод. | |
| "Tiṇadosāni khettāni, mohadosā ayaṃ pajā; | 358. Weeds ruin a field, delusion ruins mankind. | Сорняки портят поля, заблуждение портит этих людей, | |
| Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ. | Therefore alms given to those that are free from delusion yield abundant fruit. | поэтому то, что подано свободным от заблуждения, приносит большой плод. | |
| "Tiṇadosāni khettāni, icchādosā ayaṃ pajā; | 359. Weeds ruin a field, inordinate desire ruins mankind. | Сорняки портят поля, желание портит этих людей, | |
| Tasmā hi vigaticchesu, dinnaṃ hoti mahapphala"nti. | Therefore alms given to those that are free from inordinate desire yield abundant fruit. | поэтому то, что подано свободным от желания, приносит большой плод." | |
| Desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti. | По окончании наставления Анкура и Индака укрепились в плоде вхождения в поток, это наставление по Дхамме также было полезно для многих людей. |
Нет перевода строк про сотапати-пхала и прочее. Все комментарии (1) |
|
| Atha satthā devaparisāya majjhe nisinno mātaraṃ ārabbha "kusalā dhammā, akusalā dhammā, abyākatā dhammā"ti abhidhammapiṭakaṃ paṭṭhapesi. | Then, seated in the midst of the assembly of the gods, for the sake of his mother, the Teacher began the recitation of the Abhidhamma Piṭaka, beginning with the words, “Those things which are good, those things which are evil, those things which are neither good nor evil.” | Затем, сидя среди собрания божеств учитель начал ради своей матери читать Абхидхамма Питаку: "Благотворные явления, неблаготворные явления, неопределённые явления." | |
| Evaṃ tayo māse nirantaraṃ abhidhammapiṭakaṃ kathesi. | And thus, for the space of three months without interruption, he recited the Abhidhamma Piṭaka. | Так в течение трёх месяцев он непрерывно объяснял Абхидхамма Питаку. | |
| Kathento pana bhikkhācāravelāya "yāva mamāgamanā ettakaṃ nāma dhammaṃ desetū"ti nimmitabuddhaṃ māpetvā himavantaṃ gantvā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ āharitvā mahāsālamāḷake nisinno bhattakiccaṃ akāsi. | Now when it was time for him to go on his round for alms, he would create a double and say to him, “Preach the Law until I return.” Then he would himself go to the Himālaya, and after chewing a betel tooth-stick and rinsing his mouth in the waters of Lake Anotatta, he would bring alms from Uttarakuru, and seating himself in the garden of a man of wealth, he would eat his meal. | Когда в процессе объяснения наступало время сбора подаяния, он создавал двойника и велел ему: "До моего возвращения преподай столько-то Дхаммы". Затем он отправлялся в Гималаи и пожевав древесину бетеля, сполоснув рот в озере Аноттата он приносил подаяние пищи с [континента] Уттаракуру и усевшись в саду богача принимал пищу. | |
| Sāriputtatthero tattha gantvā satthu vattaṃ karoti. | The Elder Sāriputta went to the World of the Tusita gods and waited upon the Teacher. | Старший монах Сарипутта отправился туда и исполнял обязанности по отношению к учителю. |
где здесь сказано to the World of the Tusita gods? отсебятина Все комментарии (1) |
| Satthā bhattakiccapariyosāne, "sāriputta, ajja mayā ettako nāma dhammo bhāsito, tvaṃ attano antevāsikānaṃ bhikkhūnaṃ vācehī"ti therassa kathesi. | When the Teacher had finished his meal, he said, “Sāriputta, to-day I have recited the Law so-and-so-far; therefore do you recite it to the five hundred monks who depend upon you;” and he taught it to the Elder. | Когда учитель закончил приём пищи, он сказал: "Сарипутта сегодня я рассказал столько-то Дхаммы, ты сегодня перескажи её своим монахам-ученикам." и пересказал всё старшему монаху. | |
| Yamakapāṭihīre kira pasīditvā pañcasatā kulaputtā therassa santike pabbajiṃsu. | We are told that through faith in the Twin Miracle five hundred youths of respectable families became monks under the Elder, | Якобы уверовав в двойное чудо 500 выходцев из [благородных] семейств отрешились от мира в присутствии старшего монаха. | |
| Te sandhāya theraṃ evamāha. | and that it was with reference to these youths that the Teacher thus spoke. | В отношении их [Будда] так сказал старшему монаху. | |
| Vatvā ca pana devalokaṃ gantvā nimmitabuddhena desitaṭṭhānato paṭṭhāya sayaṃ dhammaṃ desesi. | When he had thus spoken, he returned to the World of the Gods and preached the Law in person beginning at the place where the counterpart of the Buddha had left off. | Сказав это он возвращался в мир божеств и сам продолжал объяснять Дхамму с того места, где закончил двойник. | |
| Theropi gantvā tesaṃ bhikkhūnaṃ dhammaṃ desesi. | The Elder returned to the world of men and preached the Law to those monks; | Старший монах ушёл и преподал Дхамму этим монахам. |
Burlingame опять пишет, как будто передача была в мире богов, откуда Сарипутта спускался. Отсебятина. Все комментарии (1) |
| Te satthari devaloke viharanteyeva sattapakaraṇikā ahesuṃ. | while the Teacher yet remained in the World of the Gods, they mastered Seven Books. | Пока учитель пребывал в мире божеств, они освоили семь книг. | |
| Te kira kassapabuddhakāle khuddakavagguliyo hutvā ekasmiṃ pabbhāre olambantā dvinnaṃ therānaṃ caṅkamitvā abhidhammaṃ sajjhāyantānaṃ saddaṃ sutvā sare nimittaṃ aggahesuṃ. | We are told that in the dispensation of the Buddha Kassapa they were little bats. On a certain occasion, as they hung over a mountain-cave, they overheard two monks reciting the Abhidhamma as they walked up and down their walk and straightway fell in love with their voices. | ||
| Te "ime khandhā nāma, imā dhātuyo nāmā"ti ajānitvā sare nimittagahaṇamatteneva tato cutā devaloke nibbattā, ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā tato cavitvā sāvatthiyaṃ kulagharesu nibbattā. | As for the expressions, “These aggregates of being, these elements of being,” they did not know what they meant; but solely because they had fallen in love with their voices, when they passed from that state of existence they were reborn in the World of the Gods. There, for the space of an interval between two Buddhas, they enjoyed celestial glory; afterwards they were reborn in Sāvatthi in the households of families of distinction. | ||
| Yamakapāṭihīre uppannapasādā therassa santike pabbajitvā sabbapaṭhamaṃ sattapakaraṇikā ahesuṃ. | Receiving faith in the Twin Miracle, they became monks under the Elder and were the first to obtain mastery over the Seven Books. | ||
| Satthāpi teneva nīhārena taṃ temāsaṃ abhidhammaṃ desesi. | The Teacher continued for the space of three months in the same way to recite the Abhidhamma Piṭaka. | Учитель тем же образом продолжал объяснять Абхидхамму в течение трёх месяцев. | |
| Desanāvasāne asītikoṭisahassānaṃ devatānaṃ dhammābhisamayo ahosi, mahāmāyāpi sotāpattiphale patiṭṭhahi. | At the conclusion of his recitation of the Law eight hundred thousands of millions of deities obtained clear comprehension of the Law, and Mahā Māyā was established in the Fruit of Conversion. | По окончании наставления 80 тысяч мириадов божеств стали постигшими Дхамму, а Махамая укрепилась в плоде вхождения в поток. | |
| Sāpi kho chattiṃsayojanaparimaṇḍalā parisā "idāni sattame divase mahāpavāraṇā bhavissatī"ti mahāmoggallānattheraṃ upasaṅkamitvā āha – "bhante satthu, orohaṇadivasaṃ saññātuṃ vaṭṭati, na hi mayaṃ satthāraṃ adisvā gamissāmā"ti. | That multitude thirty-six leagues in extent, knowing that the Terminal Festival would occur seven days later, approached the Elder Moggallāna the Great and said to him, “Reverend Sir, is it not proper for us to know on what day the Teacher will descend? We will not depart hence until we see the Teacher.” | То собрание размером в 36 йоджан, зная, что через семь дней состоится церемония "приглашение" пришли к старшему монаху Махамоггаллане и сказали: "Почтенный, нужно узнать день, когда учитель спустится. Мы не уйдём не увидев учителя." | |
| Āyasmā mahāmoggallāno taṃ kathaṃ sutvā "sādhāvuso"ti vatvā tattheva pathaviyaṃ nimuggo sinerupādaṃ gantvā "maṃ abhiruhantaṃ parisā passatū"ti adhiṭṭhāya maṇiratanena āvutaṃ paṇḍukambalasuttaṃ viya paññāyamānarūpova sinerumajjhena abhiruhi. | Venerable Moggallāna the Great replied, “Very well, brethren,” and diving into the earth right there, he went to the foot of Mount Sineru. Then he willed: “Let the multitude behold me as I climb.” Then he climbed the side of Mount Sineru, his form appearing like the thread of a yellow blanket pulled through a jewel. | Услышав эти разговоры почтенный Махамоггаллана сказал: "Хорошо, друзья", и прямо в том месте нырнув в землю отправился к подножию горы Синеру. Затем он пожелал: "Пусть народ увидит моё восхождение" и начал восхождение по склону Синеру, а его облик напоминал нить жёлтого одеяла, пропущенную через драгоценный камень. | |
| Manussāpi naṃ "ekayojanaṃ abhiruḷho, dviyojanaṃ abhiruḷho"ti olokayiṃsu. | The multitude watched him and cried out from time to time, “He has climbed one league! He has climbed two leagues! ” | Люди видели его и говорили: "Он взошёл на одну йоджану, он взошёл на две йоджаны". | |
| Theropi satthu pāde sīsena ukkhipanto viya abhiruhitvā vanditvā evamāha – "bhante, parisā tumhe disvāva gantukāmā, kadā orohissathā"ti. | When the Elder had climbed the mountain, he prostrated himself before the Teacher, uplifting the Teacher’s feet with the crown of his head, and spoke thus to him, “Reverend Sir, the multitude desire to go where they can see you; when will you descend?” | Когда старший монах взошёл на гору, он выразил почтение учителю, приподняв своей макушкой его ноги, и сказал: "О досточтимый, народ хочет разойтись только после того, как увидит вас. Когда вы спуститесь?" |
не согласен здесь с переводом burlingame, они хотят увидеть и разойтись, а не пойти куда-то, где можно будет увидеть. Все комментарии (1) |
| "Kahaṃ pana te, moggallāna, jeṭṭhabhātiko sāriputto"ti. | “But, Moggallāna, where is your older brother Sāriputta?” | "Но Моггаллана, где твой старший брат Сарипутта?" | |
| "Bhante, saṅkassanagare vassaṃ upagato"ti. | “Reverend Sir, he is keeping residence at the gate of the city Saṁkassa.” | "Почтенный, он вошёл в сезон дождей у города Санкасса." | |
| Moggallāna, ahaṃ ito sattame divase mahāpavāraṇāya saṅkassanagaradvāre otarissāmi, maṃ daṭṭhukāmā tattha āgacchantu, sāvatthito saṅkassanagaradvāraṃ tiṃsayojanāni, ettake magge kassaci pātheyyakiccaṃ natthi, uposathikā hutvā dhuravihāraṃ dhammassavanatthāya gacchantā viya āgaccheyyāthāti tesaṃ āroceyyāsīti. | “Moggallāna, seven days hence I will descend for the great Terminal Festival to the gate of the city Saṁkassa; those who desire to see me must go there.” Now the distance from Sāvatthi to Saṁkassa was thirty leagues, and no one could supply the multitude with provisions for so long a journey. So the Teacher said, “Tell them to take upon themselves the vows of Fast-day, and to go forth as though they were going to a neighboring monastery to hear the Law.” | "Моггаллана, через семь дней я спущусь у ворот города Санкасса для церемонии "приглашение". Пусть желающие меня увидеть пойдут туда." Расстояние от Саваттхи до Санкассы составляет 30 йоджан и нет никого, кто мог бы обеспечить народ провизией на такое путешествие. Поэтому учитель сказал: "Скажи им принять предписания дня Упосатхи и отправиться туда как будто они отправляются в ближайший монастырь послушать Дхамму." | |
| Thero "sādhu, bhante"ti gantvā tathā ārocesi. | “Very well, Reverend Sir,” replied the Elder; and returning to the multitude, he told them what the Teacher had said. | Старший монах сказал "Хорошо, почтенный" и, отправившись к людям, так им и сказал. | |
| Satthā vuṭṭhavasso pavāretvā sakkassa ārocesi – "mahārāja, manussapathaṃ gamissāmī"ti. | When the season of the rains had passed and the Terminal Festival had been celebrated, the Teacher informed Sakka, “Great king, it is my intention to return to the path of men.” | Когда сезон дождей завершился и была проведена церемония приглашения, учитель объявил Сакке: "О великий провитель, я отправляюсь к тропе людей". |
Т.е. к месту проживания, в мир людей. Все комментарии (1) |
| Sakko suvaṇṇamayaṃ maṇimayaṃ rajatamayanti tīṇi sopānāni māpesi. | Thereupon Sakka created three ladders, one of gold, one of jewels, and one of silver. | Тогда Сакка сотворил три лестницы - одну из золота, одну из драгоценных камней, одну из серебра. | |
| Tesaṃ pādā saṅkassanagaradvāre patiṭṭhahiṃsu, sīsāni sinerumuddhani. | The feet of these ladders rested against the gate of the city Saṁkassa, and their tops against the summit of Mount Sineru. | Опоры этих лестниц стояли у ворот города Санкасса, а их вершины опирались на вершину Синеру. | |
| Tesu dakkhiṇapasse suvaṇṇamayaṃ sopānaṃ devatānaṃ ahosi, vāmapasse rajatamayaṃ sopānaṃ mahābrahmānaṃ ahosi, majjhe maṇimayaṃ sopānaṃ tathāgatassa ahosi. | On the right side was the ladder of gold for the deities, on the left side the ladder of silver for Mahā Brahmā and his train, and in the middle the ladder of jewels for the Tathāgata. | С правой стороны была лестница из золота для божеств, с левой стороны - лестница из серебра для Махабрахмы и его свиты, а по середине была лестница из драгоценных камней для Татхагаты. | |
| Satthāpi sinerumuddhani ṭhatvā devorohaṇasamaye yamakapāṭihāriyaṃ katvā uddhaṃ olokesi, yāva brahmalokā ekaṅgaṇā ahesuṃ. | On the occasion of the Descent of the Gods, the Teacher, standing on the summit of Mount Sineru, performed the Twin Miracle and looked up. There was a clear view of the nine Worlds of Brahmā. | По случаю сошествия из мира божеств учитель, стоя на вершине Синеру, явил двойное чудо и посмотрел наверх. Там было ясно видно всё до мира брахм. | |
| Adho olokesi, yāva avīcito ekaṅgaṇaṃ ahosi. | As he looked down, he had a clear view as far as the Avīci Hell. | Затем он посмотрел вниз и было ясно видно [всё] до [ада] Авичи. | |
| Disāvidisā olokesi, anekāni cakkavāḷasatasahassāni ekaṅgaṇāni ahesuṃ. | Then he looked forth to the four cardinal points and to the four intermediate points, and there was a clear view of countless thousands of worlds. | Затем он посмотрел в сторону основных и промежуточных направлений и было ясно видно множество сотен тысяч мировых систем. | |
| Devā manusse passiṃsu, manussāpi deve passiṃsu, sabbe sammukhāva passiṃsu. | Gods looked upon men, and men looked upon gods; | Божества видели людей и также люди видели божеств, все видели друг друга лицом к лицу. | |
| Bhagavā chabbaṇṇaraṃsiyo vissajjesi. | Благословенный испустил лучи шести цветов. | ||
| Taṃ divasaṃ buddhasiriṃ oloketvā chattiṃsayojana parimaṇḍalāya parisāya ekopi buddhabhāvaṃ apatthento nāma natthi. | in all that assembly, thirty-six leagues in circuit, not one looked upon the glory of the Buddha that day but desired for himself the estate of a Buddha. | В тот день среди толпы размером 36 йоджан в окружности, видевшей великолепие Будды, не было никого, кто не пожелал бы [обрести] состояние будды. | |
| Suvaṇṇasopānena devā otariṃsu, rajatasopānena mahābrahmāno otariṃsu, maṇisopānena sammāsambuddho otari. | The deities descended upon the ladder of gold, Mahā Brahmā and his train descended upon the ladder of silver, and the Supremely Enlightened One himself descended upon the ladder of jewels. | Божества спустились по лестнице из золота, Махабрахма и его свита спустилась по лестнице их серебра, а Постигший в совершенстве спустился по лестнице из драгоценных камней. | |
| Pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ ādāya dakkhiṇapasse ṭhatvā satthu gandhabbamadhuradibbavīṇāya saddena pūjaṃ karonto otari, mātali, saṅgāhako vāmapasse ṭhatvā dibbagandhamālāpupphaṃ gahetvā namassamāno pūjaṃ katvā otari, mahābrahmā chattaṃ dhāresi, suyāmo vālabījaniṃ dhāresi. | Pañcasikha the celestial musician took his yellow lute of Vilva wood, and descending on the Buddha’s right, rendered honor to the Teacher with the notes of his sweet celestial lute. Mātali the charioteer, descending on the Buddha’s left, rendered honor to the Teacher with celestial scents, garlands, and flowers. Mahā Brahmā held a parasol, Suyāma a yak’s tail fan. | Панчасикха - небесный музыкант, взяв лютню из древесины Вилва и спустившись справа от Будды, выразил почтение сладким звуком божественной лютни. Колесничий Матали, спустившись справа от Будды, выразил почтение божественными благоуханиями, гирляндами и цветами. Махабрахма держал зонт, Суяма - веер из хвоста яка. | |
| Satthā iminā parivārena saddhiṃ otaritvā saṅkassanagaradvāre patiṭṭhahi. | With this retinue did the Teacher descend and set foot on earth at the gate of the city Saṁkassa. | С этой свитой Учитель спустился и поставил ногу у ворот города Санкасса. | |
| Sāriputtattheropi āgantvā satthāraṃ vanditvā yasmā sāriputtattherena tathārūpāya buddhasiriyā otaranto satthā ito pubbe na diṭṭhapubbo, tasmā – | Elder Sāriputta approached the Teacher and paid obeisance to him. And because he had never before seen the Teacher descend with such majesty, the glorious majesty of a Buddha, he spoke thus. | Старший монах Сарипутта подошёл к учителю и выразил ему почтение. Поскольку он никогда не видел учителя, спускающегося с таким великолепием, почтенный Сарипутта сказал: | |
| "Na me diṭṭho ito pubbe, na suto uda kassaci; | Never have I seen, nor has any one ever heard, | "Раньше я никогда не видел и никто не слышал | |
| Evaṃ vagguvado satthā, tusitā gaṇimāgato"ti. (su. ni. 961; mahāni. 190) – | The Teacher speaking so sweetly, now returned from Tusita with his following. | учителя, так приятно говорящего, вернувшегося из Туситы со своей свитой." | |
| Ādīhi attano tuṭṭhiṃ pakāsetvā, "bhante, ajja sabbepi devamanussā tumhākaṃ pihayanti, patthentī"ti āha. | With this Stanza and with many others did Elder Sāriputta express his joy. Having so done, he said to the Teacher, “Reverend Sir, to-day all gods and men hold you dear and seek after you.” | Выразив этой и другими строфами свой восторг, почтенный Сарипутта сказал: "Почтенный, сегодня все божества и люди стремятся и устремляются к вам". | |
| Atha naṃ satthā, "sāriputta, evarūpehi guṇehi samannāgatā buddhā devamanussānaṃ piyā hontiyevā"ti vatvā dhammaṃ desento imaṃ gāthamāha – | The Teacher replied, “Sāriputta, with such virtues as these are the Buddhas endowed, and therefore are they dear to gods and men alike.” So saying, he expounded the Law by pronouncing the following Stanza, | Учитель ответил ему: "Сарипутта, будды обладают такими благими качествами и поэтому они любимы божествами и людьми." Сказав это он, объясняя Дхамму, произнёс следующую строфу: | |
| 181. | 181. | ||
| "Ye jhānapasutā dhīrā, nekkhammūpasame ratā; | 181. They that are devoted to meditation, they that are steadfast, They that delight in the tranquillity of retirement from the world, | Те мудрецы, приверженные медитации, наслаждающиеся спокойствием отрешения, | |
| Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmata"nti. | They that are enlightened and mindful, they are beloved even of the gods. | - к этим постигшим в совершенстве и памятующим стремятся даже божества. | |
| Tattha ye jhānapasutāti lakkhaṇūpanijjhānaṃ ārammaṇūpanijjhānanti imesu dvīsu jhānesu āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇehi yuttappayuttā. | Здесь "Те мудрецы, приверженные медитации," - это [существа] скреплённые и связанные с двумя видами медитации - на характеристике и на предмете - в смысле направления ума, вхождения, устремления, выхода и пересмотра. | ||
| Nekkhammūpasame ratāti ettha pabbajjā nekkhammanti na gahetabbā, kilesavūpasamanibbānaratiṃ pana sandhāyetaṃ vuttaṃ. | "Наслаждающиеся спокойствием отрешения" - это не следует понимать как отрешение, связанное с оставлением мирской жизни. Это сказано в отношении наслаждения ниббаной в смысле устранения умственных загрязнений. | ||
| Devāpīti devāpi manussāpi tesaṃ pihayanti patthenti. | "Божества": к ним стремятся и устремляются даже божества и люди. |
судя по всему pihayanti и patthenti здесь выражают одно и то же, исходя из объяснения pihayanti ниже. pihayanti есть ещё значение "завидует" Все комментарии (1) |
|
| Satīmatanti evarūpaguṇānaṃ tesaṃ satiyā samannāgatānaṃ sambuddhānaṃ. | "Памятующих": постигших в совершенстве, обладающих памятованием тех, кто имеет такие благие качества. | ||
| "Aho vata mayaṃ buddhā bhaveyyāmā"ti buddhabhāvaṃ icchamānā pihayantīti attho. | Смысл в том, что, желая стать буддами они стремятся "Ах пусть мы станем буддами". | ||
| Desanāvasāne tiṃsamattānaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, therassa saddhivihārikā pañcasatabhikkhū arahatte patiṭṭhahiṃsu. | По окончании наставления 30 мириадов живых существ стали постигшими Дхамму, а 500 монахов, сожительствовавших со старшим монахом [Сарипуттой] укрепились в архатстве. | ||
| Sabbabuddhānaṃ kira avijahitameva yamakapāṭihīraṃ katvā devaloke vassaṃ vasitvā saṅkassanagaradvāre otaraṇaṃ. | It is the invariable practice of all the Buddhas, we are told, after they have performed the Twin Miracle, to spend the season of the rains in the World of the Gods, and to descend to the world of men at the gate of the city Saṁkassa. | Якобы это неизменная традиция будд, что после совершения двойного чуда они проводят сезон дождей в мире божеств и после этого спускаются у ворот города Санкасса. | |
| Tattha pana dakkhiṇapādassa patiṭṭhitaṭṭhānaṃ acalacetiyaṭṭhānaṃ nāma hoti. | And there, marking the spot where they set their right foot on the ground, there is a permanent shrine. | ||
| Satthā tattha ṭhatvā puthujjanādīnaṃ visaye pañhaṃ pucchi, puthujjanā attano visaye pañhe vissajjetvā sotāpannavisaye pañhaṃ vissajjetuṃ nāsakkhiṃsu. | There the Teacher took his stand and asked a question within the comprehension of those who had not yet attained the Fruit of Conversion. Those who had not yet attained the Fruit of Conversion readily answered the question which was within their comprehension, but were unable to answer the question adapted to the comprehension of those who had attained the Fruit of Conversion. | ||
| Tathā sakadāgāmiādīnaṃ visaye sotāpannādayo, mahāmoggallānavisaye sesamahāsāvakā, sāriputtattherassa visaye mahāmoggallāno, buddhavisaye ca sāriputtopi vissajjetuṃ nāsakkhiyeva. | In like manner, those who had attained the Fruit of Conversion were unable to answer the question adapted to the comprehension of those who had attained the Fruit of the Second Path. Similarly the rest of the Chief Disciples were unable to answer the question within the range of Moggallāna the Great, Moggallāna the Great was unable to answer the question within the range of the Elder Sāriputta, and the Elder Sāriputta was unable to answer the question within the range of the Buddha. | ||
| So pācīnadisaṃ ādiṃ katvā sabbadisā olokesi, sabbattha ekaṅgaṇameva ahosi. | The Teacher looked first to the east, and then to each of the other cardinal points. It was one great court. | ||
| Aṭṭhasu disāsu devamanussā uddhaṃ yāva brahmalokā heṭṭhā bhūmaṭṭhā ca yakkhanāgasupaṇṇā añjaliṃ paggahetvā, "bhante, idha tassa pañhassa vissajjetā natthi, ettheva upadhārethā"ti āhaṃsu. | At the four cardinal points and at the four intermediate points stood gods and men, to the World of Brahmā above; and below, Nāgas and Supaṇṇas stood on the ground in an attitude of reverent supplication. Said they, “Reverend Sir, there is no one here who can answer this question; consider it no further.” | ||
| Satthā sāriputto kilamati. | Said the Teacher, “Sāriputta is perplexed to hear this question adapted to the comprehension of a Buddha, | ||
| Kiñcāpi hesa – | |||
| "Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha; | Of all that have weighed the Law and attained Arahatship, Of all that are yet under training, of all that have not yet attained the Fruit of Conversion; | ||
| Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā"ti. (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7) – | As to their walk and conversation, do thou, who knowest, Being asked, tell me, Venerable Sir.” | ||
| Imaṃ buddhavisaye puṭṭhapañhaṃ sutvā 'satthā maṃ sekhāsekhānaṃ āgamanapaṭipadaṃ pucchatī'ti pañhe nikkaṅkho, khandhādīsu pana katarena nu kho mukhena imaṃ paṭipadaṃ kathento 'ahaṃ satthu ajjhāsayaṃ gaṇhituṃ na sakkhissāmī'ti mama ajjhāsaye kaṅkhati, so mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmīti nayaṃ dassento "bhūtamidaṃ, sāriputta, samanupassasī"ti āha. | Thought the Teacher, “Although there is no doubt in Sāriputta’s mind regarding the meaning of the question, since he understands that I am asking a question relating to the walk and conversation of those who are yet under training and to those who have finished their training and attained Arahatship, yet there is doubt in his mind regarding my purpose in asking the question, and he is considering within himself, ‘Of the aggregates of being, the elements of being, and the organs and objects of sense, by which one of these can I best grasp the intent of the Teacher?’ Unless I give him a clue, he will not be able to answer the question; I will therefore give him a clue.” Therefore he said, “Sāriputta, do you understand the expression, ‘This being’?” | ||
| Evaṃ kirassa ahosi "sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī"ti. | Then the following thought occurred to him, “So soon as Sāriputta grasps the thought that is in my mind, he will answer the question in terms of the aggregates of being.” | ||
| Therassa saha nayadānena so pañho nayasatena nayasahassena nayasatasahassena upaṭṭhāsi. | No sooner had the Teacher given him a clue, than the question became clear in a hundred ways and a thousand ways; | ||
| So satthārā dinnanaye ṭhatvā taṃ pañhaṃ kathesi. | with the assistance of the clue which the Teacher had given him, the Elder straightway answered the question. | ||
| Ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. | We are told that with the sole exception of the Supremely Enlightened One there was no other able to answer the question which the Teacher asked the Elder Sāriputta. | ||
| Teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi – "ahaṃ, bhante, sakalakappampi deve vuṭṭhe 'ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate'ti gaṇetvā lekhaṃ āropetuṃ samattho"ti. | Therefore, we are told, the Elder took his stand before the Teacher and said with a shout of triumph, “Reverend Sir, I can count the number of drops of rain that have fallen into the great ocean during all the rains which have fallen during an entire cycle of time, and likewise the number of drops of rain that have fallen upon the ground, and likewise the number of drops of rain which have fallen upon the mountains, and I can set down an exact reckoning thereof.” | ||
| Satthāpi naṃ "jānāmi, sāriputta, gaṇetuṃ samatthabhāva"nti āha. | The Teacher replied, “Sāriputta, I know your power of reckoning.” | ||
| Tassa āyasmato paññāya upamā nāma natthi. | Indeed there is nothing with which may be compared the learning of the Venerable Elder Sāriputta. | ||
| Tenevāha – | That is why the Elder said, | ||
| "Gaṅgāya vālukā khīye, udakaṃ khīye mahaṇṇave; | The sands along the Ganges waste away; the waters in the ocean waste away; | ||
| Mahiyā mattikā khīye, na khīye mama buddhiyā"ti. | The particles of dust of the earth waste away; the number thereof I can reckon by my knowledge. | ||
| Idaṃ vuttaṃ hoti – sace hi, bhante, buddhisampannalokanātha, mayā ekasmiṃ pañhe vissajjite ekaṃ vā vālukaṃ ekaṃ vā udakabinduṃ ekaṃ vā paṃsukhaṇḍaṃ akhipitvā pañhānaṃ satena vā sahassenavā satasahassena vā vissajjite gaṅgāya vālukādīsu ekekaṃ ekamante khipeyya, khippataraṃ gaṅgādīsu vālukādayo parikkhayaṃ gaccheyyuṃ, na tveva mama pañhānaṃ vissajjananti. | (The meaning of the foregoing Stanza is as follows, “If, Reverend Sir, All-wise Protector of the World, after answering this question, I should answer hundreds and thousands of other questions, and for every question I answered I should lay aside a single grain of sand or a single drop of water or a single particle of dust, among all the grains of sand and drops of water and particles of dust that lie along the Ganges, never missing one, the grains of sand and the drops of water and the particles of dust which lie along the Ganges would sooner fail than my ability to answer questions.” ) | ||
| Evaṃ mahāpaññopi hi bhikkhu buddhavisaye pañhassa antaṃ vā koṭiṃ vā adisvā satthārā dinnanaye ṭhatvāva pañhaṃ vissajjesi. | Thus did a monk so richly endowed, although at first he saw neither the beginning nor the end of the question asked him, which lay within the range of the Buddha’s knowledge, by taking advantage of the clue given him by the Teacher, answer the question. | ||
| Taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ – "yaṃ pañhaṃ puṭṭho sabbopi jano kathetuṃ na sakkhi, taṃ dhammasenāpati sāriputto ekakova kathesī"ti. | When the monks heard of this, they began the following discussion, “The Commander of the Faith, the Elder Sāriputta, answered all by himself a question which no one else in the whole world was able to answer.” | ||
| Satthā taṃ kathaṃ sutvā "na idāneva sāriputto yaṃ pañhaṃ mahājano vissajjetuṃ nāsakkhi, taṃ vissajjesi, pubbepi anena vissajjitoyevā"ti vatvā atītaṃ āharituṃ – | The Teacher, hearing the discussion, said, “This is not the first time that the Elder Sāriputta has answered a question which the whole world was unable to answer; he did the same thing in a previous state of existence.” And when he had thus spoken, he related a Story of the Past: | ||
| "Parosahassampi samāgatānaṃ, | Though a thousand and more should assemble together | ||
| Kandeyyuṃ te vassasataṃ apaññā; | who lack wisdom, and prattle for a hundred years, | ||
| Ekova seyyo puriso sapañño, | Yet were a single man of wisdom superior, | ||
| Yo bhāsitassa vijānāti attha"nti. (jā. 1.1.99) – | if he understand that which another speaks. | ||
| Imaṃ jātakaṃ vitthārena kathesīti. | And he related this Jātaka in detail. | ||
| Devorohaṇavatthu dutiyaṃ. |