| пали | E.W. Burlingame - english
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Kodhaṃjaheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto rohiniṃ nāma khattiyakaññaṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Banyan Grove with reference to the Khattiya maiden Rohiṇī.
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Ekasmiṃ kira samaye āyasmā anuruddho pañcasatehi bhikkhūhi saddhiṃ kapilavatthuṃ agamāsi.
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The story goes that once upon a time Venerable Anuruddha went with his retinue of five hundred monks to Kapilavatthu.
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Athassa ñātakā "thero āgato"ti sutvā therassa santikaṃ agamaṃsu ṭhapetvā rohiniṃ nāma therassa bhaginiṃ.
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When the Elder’s kinsfolk heard that he had arrived, all except the Elder’s sister, a maiden named Rohiṇī, went to the monastery where the Elder was in residence and paid their respects to him.
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Thero ñātake pucchi "kahaṃ, rohinī"ti?
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The Elder asked his kinsfolk, “Where is Rohiṇī?”
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"Gehe, bhante"ti.
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“At home, Reverend Sir.”
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"Kasmā idha nāgatā"ti?
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“Why did she not come here?”
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"Sarīre tassā chavirogo uppannoti lajjāya nāgatā, bhante"ti.
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“Reverend Sir, she is suffering from an eruption of the skin, and on this account was ashamed to come.”
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Thero "pakkosatha na"nti pakkosāpetvā paṭakañcukaṃ paṭimuñcitvā āgataṃ evamāha – "rohini, kasmā nāgatāsī"ti?
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The Elder caused her to be summoned, saying, “Summon her immediately.” Rohiṇī fastened a covering of cloth about her face and went to the Elder. When she came into his presence, the Elder asked her, “Rohiṇī, why did you not come here before?”
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"Sarīre me, bhante, chavirogo uppanno, tasmā lajjāya nāgatāmhī"ti.
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“Reverend Sir, I am suffering from an eruption of the skin, and on this account I was ashamed to come.”
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"Kiṃ pana te puññaṃ kātuṃ na vaṭṭatī"ti?
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“But ought you not to perform works of merit?”
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"Kiṃ karomi, bhante"ti?
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“What can I do, Reverend Sir?”
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"Āsanasālaṃ kārehī"ti.
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“Cause an assembly-hall to be erected.”
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"Kiṃ gahetvā"ti?
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“What funds have I to use for this purpose?”
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"Kiṃ te pasādhanabhaṇḍakaṃ natthī"ti?
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“Have you not a set of jewels?”
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"Atthi, bhante"ti.
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“Yes, Reverend Sir, I have.”
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"Kiṃ mūla"nti?
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“How much did it cost?”
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"Dasasahassamūlaṃ bhavissatī"ti.
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“It must have cost ten thousand pieces of money.”
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"Tena hi taṃ vissajjetvā āsanasālaṃ kārehī"ti.
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“Well then, spend this in building an assembly-hall.”
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"Ko me, bhante, kāressatī"ti?
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“Who will build it for me, Reverend Sir?”
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Thero samīpe ṭhitañātake oloketvā "tumhākaṃ bhāro hotū"ti āha.
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The Elder looked at her kinsfolk who stood near and said, “This shall be your duty.”
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"Tumhe pana, bhante, kiṃ karissathā"ti?
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“But, Reverend Sir, what will you do?”
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"Ahampi idheva bhavissāmī"ti.
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“I shall stay right here;
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"Tena hi etissā dabbasambhāre āharathā"ti.
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therefore bring her the building materials.”
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Te "sādhu, bhante"ti āhariṃsu.
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“Very well, Reverend Sir,” said they, and brought them.
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Thero āsanasālaṃ saṃvidahanto rohiniṃ āha – "dvibhūmikaṃ āsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ nibaddhaṃ sammajjitvā āsanāni paññāpehi, nibaddhaṃ pānīyaghaṭe upaṭṭhāpehī"ti.
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The Elder superintended the arrangements for the erection of the assembly-hall. Said he to Rohiṇī, “Cause an assembly-hall two stories in height to be erected and as soon as the planks are put in place above, you take your stand below, sweep constantly, prepare seats, and keep the water-vessels filled with water.”
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Sā "sādhu, bhante"ti pasādhanabhaṇḍakaṃ vissajjetvā dvibhūmikaāsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ sammajjanādīni akāsi.
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“Very well, Reverend Sir,” replied Rohiṇī. So she spent her set of jewels in the erection of an assembly-hall two stories in height. As soon as the planks were put in place above, she took her stand below, swept,
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Nibaddhaṃ bhikkhū nisīdanti.
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and performed the other duties, and monks sat therein constantly.
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Athassā āsanasālaṃ sammajjantiyāva chavirogo milāyi.
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Even as she swept the assembly-hall, the eruption subsided.
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Sā āsanasālāya niṭṭhitāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā āsanasālaṃ pūretvā nisinnassa buddhappamukhassa bhikkhusaṅghassa paṇītaṃ khādanīyaṃ bhojanīyaṃ adāsi.
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When the assembly-hall was completed, she invited the Congregation of Monks presided over by the Buddha; and when the Congregation of Monks presided over by the Buddha had taken their seats, filling the assembly-hall, she offered them choice food, both hard and soft.
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Satthā katabhattakicco "kassetaṃ dāna"nti pucchi.
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When the Teacher finished his meal, he asked, “Whose is this offering?”
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"Bhaginiyā me, bhante, rohiniyā"ti.
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“Your sister Rohiṇī’s, Reverend Sir.”
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"Sā pana kaha"nti?
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“But where is she?”
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"Gehe, bhante"ti.
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“In the house, Reverend Sir.”
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"Pakkosatha na"nti?
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“Summon her.”
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Sā āgantuṃ na icchi.
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She was unwilling to go.
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Atha naṃ satthā anicchamānampi pakkosāpesiyeva.
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But in spite of her unwillingness, the Teacher caused her to be summoned all the same.
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Āgantvā ca pana vanditvā nisinnaṃ āha – "rohini, kasmā nāgamitthā"ti?
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When she had come and saluted him and taken her seat, the Teacher said to her, “Rohiṇī, why did you not come before?”
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"Sarīre me, bhante, chavirogo atthi, tena lajjamānā nāgatāmhī"ti.
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“Reverend Sir, I was suffering from an eruption of the skin and was ashamed to come.”
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"Jānāsi pana kiṃ te nissāya esa uppanno"ti?
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“But do you know the reason why this eruption of the skin broke out on your body?”
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"Na jānāmi, bhante"ti.
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“No, Reverend Sir, I do not.”
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"Tava kodhaṃ nissāya uppanno eso"ti.
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“It was because of anger that this eruption of the skin broke out on your body.”
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"Kiṃ pana me, bhante, kata"nti?
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“Why, Reverend Sir, what did I do?”
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"Tena hi suṇāhī"ti.
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“Well then, listen,” said the Teacher.
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Athassā satthā atītaṃ āhari.
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So saying, he told her the following
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Atīte bārāṇasirañño aggamahesī ekissā rañño nāṭakitthiyā āghātaṃ bandhitvā "dukkhamassā uppādessāmī"ti cintetvā mahākacchuphalāni āharāpetvā taṃ nāṭakitthiṃ attano santikaṃ pakkosāpetvā yathā sā na jānāti, evamassā sayane ceva pāvārakojavādīnañca antaresu kacchucuṇṇāni ṭhapāpesi, keḷiṃ kurumānā viya tassā sarīrepi okiri.
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In times long past, the chief consort of the king of Benāres took a dislike to one of the king’s nautch-girls and said to herself, “I will make her suffer.” So she procured a number of large ripe scabs, reduced them to powder, and summoning that nautch-girl to her, contrived secretly to place the powdered scabs in her bed and cloak and her goats’ hair coverlet. Then, as if in fun, she sprinkled some of the powder on her body.
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Taṃ khaṇaṃyeva tassā sarīraṃ uppakkuppakkaṃ gaṇḍāgaṇḍajātaṃ ahosi.
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Immediately the girl’s body became covered with pimples and boils so as to have a horridly angry look, and she went about scratching herself.
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Sā kaṇḍuvantī gantvā sayane nipajji, tatrāpissā kacchucuṇṇehi khādiyamānāya kharatarā vedanā uppajji.
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When she lay down on her bed, there too the powdered scabs ate her up, and she suffered yet harsher pain.
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Tadā aggamahesī rohinī ahosīti.
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The chief consort at that time was Rohiṇī.
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Satthā imaṃ atītaṃ āharitvā, "rohini, tadā tayāvetaṃ kammaṃ kataṃ.
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When the Teacher had related this Story of the Past, he said, “Rohiṇī, that was the evil deed which you committed at that time.
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Appamattakopi hi kodho vā issā vā kātuṃ na yuttarūpo evā"ti vatvā imaṃ gāthamāha –
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Anger or jealousy, however slight, is always unbecoming.” So saying, he pronounced the following Stanza,
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221.
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"Kodhaṃ jahe vippajaheyya mānaṃ,
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One should put away anger;
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Saṃyojanaṃ sabbamatikkameyya;
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one should utterly renounce pride; one should overcome every attachment.
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Taṃ nāmarūpasmimasajjamānaṃ,
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He who clings not to Name and Form,
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Akiñcanaṃ nānupatanti dukkhā"ti.
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and is free from attachment, is not beset with pain.
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Tattha kodhanti sabbākārampi kodhaṃ navavidhampi mānaṃ jaheyya.
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Saṃyojananti kāmarāgasaṃyojanādikaṃ dasavidhampi sabbasaṃyojanaṃ atikkameyya.
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Asajjamānanti alaggamānaṃ.
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Yo hi "mama rūpaṃ mama vedanā"tiādinā nayena nāmarūpaṃ paṭiggaṇhāti, tasmiñca bhijjamāne socati vihaññati, ayaṃ nāmarūpasmiṃ sajjati nāma.
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Evaṃ aggaṇhanto avihaññanto na sajjati nāma.
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Taṃ puggalaṃ evaṃ asajjamānaṃ rāgādīnaṃ abhāvena akiñcanaṃ dukkhā nāma nānupatantīti attho.
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Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
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At the conclusion of the lesson many obtained the Fruit of Conversion and the Fruits of the Second and Third Paths.
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Rohinīpi sotāpattiphale patiṭṭhitā, taṅkhaṇaññevassā sarīraṃ suvaṇṇavaṇṇaṃ ahosi.
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Rohiṇī also was established in the Fruit of Conversion, and at that moment her body took on a golden hue.
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Sā tato cutā tāvatiṃsabhavane catunnaṃ devaputtānaṃ sīmantare nibbattitvā pāsādikā rūpasobhaggappattā ahosi.
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Rohiṇī passed from that state of existence and was reborn in the Abode of the Thirty-three at the meeting-point of the boundaries of four deities.
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Cattāropi devaputtā taṃ disvā uppannasinehā hutvā "mama sīmāya anto nibbattā, mama sīmāya anto nibbattā"ti vivadantā sakkassa devarañño santikaṃ gantvā, "deva, imaṃ no nissāya aḍḍo uppanno, taṃ vinicchināthā"ti āhaṃsu.
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Fair to look upon was she, and possessed of the perfection of beauty. When the four deities looked upon her, desire arose within them, and they began to quarrel over her, saying, “She was reborn within my boundary, she was reborn within my boundary.” Finally they went to Sakka king of gods and said to him, “Sire, a dispute has arisen among us over this nymph; decide the dispute for us.”
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Sakkopi taṃ oloketvāva uppannasineho hutvā evamāha – "imāya vo diṭṭhakālato paṭṭhāya kathaṃ cittāni uppannānī"ti.
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When Sakka looked at the nymph, desire arose within him also. Said he, “What manner of thoughts have arisen within you since you saw this nymph?”
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Atheko āha – "mama tāva uppannacittaṃ saṅgāmabheri viya sannisīdituṃ nāsakkhī"ti.
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The first deity said, “As for me, the thoughts which have arisen within me have no more been able to subside than a battle-drum.”
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Dutiyo "mama cittaṃ pabbatanadī viya sīghaṃ pavattatiyevā"ti.
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The second said, “My thoughts have run wild like a mountain torrent.”
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Tatiyo "mama imissā diṭṭhakālato paṭṭhāya kakkaṭassa viya akkhīni nikkhamiṃsū"ti.
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The third said, “From the time I first saw this nymph, my eyes have popped out like the eyes of a crab.”
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Catuttho "mama cittaṃ cetiye ussāpitadhajo viya niccalaṃ ṭhātuṃ nāsakkhī"ti.
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The fourth said, “My thoughts have no more been able to stand still than a banner raised on a shrine.”
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Atha ne sakko āha – "tātā, tumhākaṃ tāva cittāni pasayharūpāni, ahaṃ pana imaṃ labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī"ti.
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Then Sakka said to them, “Friends, as for you, your thoughts are on fire. For my part, if I can have this nymph, I can live, but if I cannot have her, I shall surely die.”
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Devaputtā, "mahārāja, tumhākaṃ maraṇena attho natthī"ti taṃ sakkassa vissajjetvā pakkamiṃsu.
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The deities replied, “Great king, there is no need of your dying.”So saying, they yielded the nymph to Sakka and went their way.
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Sā sakkassa piyā ahosi manāpā.
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She was Sakka’s darling and delight.
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"Asukakīḷaṃ nāma gacchāmā"ti vutte sakko tassā vacanaṃ paṭikkhipituṃ nāsakkhīti.
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If she ever said, “Let us go engage in such and such sport,” he could not refuse her.
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Rohinīkhattiyakaññāvatthu paṭhamaṃ.
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