| пали | E.W. Burlingame - english
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Porāṇametanti imaṃ dhammadesanaṃ satthā jetavane viharanto atulaṃ nāma upāsakaṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the lay disciple Atula.
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So hi sāvatthivāsī upāsako pañcasataupāsakaparivāro ekadivasaṃ te upāsake ādāya dhammassavanatthāya vihāraṃ gantvā revatattherassa santike dhammaṃ sotukāmo hutvā revatattheraṃ vanditvā nisīdi.
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For Atula was a lay disciple who lived at Sāvatthi, and he had a retinue of five hundred other lay disciples. One day he took those lay disciples with him to the monastery to hear the Law. Desiring to hear Elder Revata preach the Law, he saluted Elder Revata and sat down respectfully on one side.
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So panāyasmā paṭisallānārāmo sīho viya ekacāro, tasmā tena saddhiṃ na kiñci kathesi.
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Now this Venerable Elder Revata was a solitary recluse, delighting in solitude even as a lion delights in solitude, wherefore he had nothing to say to Atula.
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So "ayaṃ thero na kiñci kathesī"ti kuddho uṭṭhāya sāriputtattherassa santikaṃ gantvā ekamantaṃ ṭhito therena "kenatthena āgatatthā"ti vutte "ahaṃ, bhante, ime upāsake ādāya dhammassavanatthāya revatattheraṃ upasaṅkamiṃ, tassa me thero na kiñci kathesi, svāhaṃ tassa kujjhitvā idhāgato, dhammaṃ me kathethā"ti āha.
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“This Elder has nothing to say,” thought Atula. Provoked, he arose from his seat, went to Elder Sāriputta, and took his stand respectfully on one side. “For what reason have you come to me?” asked Elder Sāriputta. “Reverend Sir,” replied Atula, “I took these lay disciples of mine to hear the Law and approached Elder Revata. But he had nothing to say to me; therefore I was provoked at him and have come here. Preach the Law to me.”
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Atha thero "tena hi upāsakā nisīdathā"ti vatvā bahukaṃ katvā abhidhammakathaṃ kathesi.
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“Well then, lay disciple,” said the Elder Sāriputta, “sit down.” And forthwith Elder Sāriputta expounded the Abhidhamma at great length.
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Upāsakopi "abhidhammakathā nāma atisaṇhā, thero bahuṃ abhidhammameva kathesi, amhākaṃ iminā ko attho"ti kujjhitvā parisaṃ ādāya ānandattherassa santikaṃ agamāsi.
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Thought the lay disciple, “Abhidhamma is exceedingly abstruse, and the Elder has expounded this alone to me at great length; of what use is he to us? Provoked, he took his retinue with him and went to Elder Ānanda.
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Therenāpi "kiṃ upāsakā"ti vutte, "bhante, mayaṃ dhammassavanatthāya revatattheraṃ upasaṅkamimhā, tassa santike ālāpasallāpamattampi alabhitvā kuddhā sāriputtattherassa santikaṃ agamimhā, sopi no atisaṇhaṃ bahuṃ abhidhammameva kathesi, 'iminā amhākaṃ ko attho'ti etassāpi kujjhitvā idhāgamimhā, kathehi no, bhante, dhammakatha"nti.
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Said Elder Ānanda, “What is it, lay disciple?” Atula replied, “Reverend Sir, we approached Elder Revata for the purpose of hearing the Law, and got not so much as a syllable from him. Provoked at this, we went to Elder Sāriputta and he expounded to us at great length Abhidhamma alone with all its subtleties. ‘Of what use is he to us?’ thought we to ourselves; and provoked at him also, we came here. Preach the Law to us, Reverend Sir.”
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Tena hi nisīditvā suṇāthāti thero tesaṃ suviññeyyaṃ katvā appakameva dhammaṃ kathesi.
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“Well then,” replied Elder Ānanda, “sit down and listen.” Thereupon Elder Ānanda expounded the Law to them very briefly, and making it very easy for them to understand.
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Te therassapi kujjhitvā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdiṃsu, atha ne satthā āha – "kasmā upāsakā āgatatthā"ti?
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But they were provoked at the Elder Ānanda also, and going to the Teacher, saluted him, and sat down respectfully on one side. Said the Teacher to them, “Lay disciples, why have you come here?”
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"Dhammassavanāya, bhante"ti.
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“To hear the Law, Reverend Sir.”
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"Suto pana vo dhammo"ti?
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“But you have heard the Law.”
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"Bhante, mayaṃ ādito revatattheraṃ upasaṅkamimhā, so amhehi saddhiṃ na kiñci kathesi, tassa kujjhitvā sāriputtattheraṃ upasaṅkamimhā, tena no bahu abhidhammo kathito, taṃ asallakkhetvā kujjhitvā ānandattheraṃ upasaṅkamimhā, tena no appamattakova dhammo kathito, tassapi kujjhitvā idhāgatamhā"ti.
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“Reverend Sir, first we went to Elder Revata, and he had nothing to say to us; provoked at him, we approached Elder Sāriputta, and he expounded the Abhidhamma to us at great length; but we were unable to understand his discourse, and provoked at him, approached the Elder Ānanda; Elder Ānanda, however, expounded the Law to us very briefly, wherefore we were provoked at him also and came here.”
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Satthā tassa kathaṃ sutvā, "atula, porāṇato paṭṭhāya āciṇṇamevetaṃ, tuṇhībhūtampi bahukathampi mandakathampi garahantiyeva.
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The Teacher heard them say their say and then replied, “Atula, from days of yore until now, it has been the invariable practice of men to blame him who said nothing, him who said much, and him who said little.
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Ekantaṃ garahitabboyeva vā hi pasaṃsitabboyeva vā natthi.
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There is no one who deserves unqualified blame and no one who deserves unqualified praise.
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Rājānopi ekacce nindanti, ekacce pasaṃsanti.
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Even kings are blamed by some and praised by others.
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Mahāpathavimpi candimasūriyepi ākāsādayopi catuparisamajjhe nisīditvā dhammaṃ kathentampi sammāsambuddhaṃ ekacce garahanti, ekacce pasaṃsanti.
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Even the great earth, even the sun and moon, even a Supremely Enlightened Buddha, sitting and speaking in the midst of the Fourfold Assembly, some blame, and others praise.
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Andhabālānañhi nindā vā pasaṃsā vā appamāṇā, paṇḍitena pana medhāvinā nindito nindito nāma, pasaṃsito ca pasaṃsito nāma hotī"ti vatvā imā gāthā abhāsi –
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For blame or praise bestowed by utter simpletons is a matter of no account. But he whom a man of learning and intelligence blames or praises, – he is blamed or praised indeed.” So saying, he pronounced the following Stanzas,
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227.
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"Porāṇametaṃ atula, netaṃ ajjatanāmiva;
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This is an old, old saying, Atula, this is no mere saying of to-day:
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Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;
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“They blame him who sits silent, they blame him who says much,
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Mitabhāṇimpi nindanti, natthi loke anindito.
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They also blame him who says little.” There is no one in the world that is not blamed.
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228.
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"Na cāhu na ca bhavissati, na cetarahi vijjati;
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There never was, there never will be, there lives not now
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Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.
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A man who receives unqualified blame or unqualified praise.
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229.
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"Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;
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If men of intelligence always, from day to day, praise
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Acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ.
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Some man as free from flaws, wise, endowed with learning and goodness, –
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230.
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"Nikkhaṃ jambonadasseva, ko taṃ ninditumarahati;
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Who would venture to find fault with such a man, any more than with a coin made of gold of the Jambu river?
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Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito"ti.
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Even the gods praise such a man, even by Brahmā is he praised.
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Tattha porāṇametanti purāṇakaṃ etaṃ.
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Atulāti taṃ upāsakaṃ nāmena ālapati.
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Netaṃ ajjatanāmivāti idaṃ nindanaṃ vā pasaṃsanaṃ vā ajjatanaṃ adhunā uppannaṃ viya na hoti.
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Tuṇhimāsīnanti kiṃ eso mūgo viya badhiro viya kiñci ajānanto viya tuṇhī hutvā nisinnoti nindanti.
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Bahubhāṇinanti kiṃ esa vātāhatatālapaṇṇaṃ viya taṭataṭāyati, imassa kathāpariyantoyeva natthīti nindanti.
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Mitabhāṇimpīti kiṃ esa suvaṇṇahiraññaṃ viya attano vacanaṃ maññamāno ekaṃ vā dve vā vatvā tuṇhī ahosīti nindanti.
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Evaṃ sabbathāpi imasmiṃ loke anindito nāma natthīti attho.
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Na cāhūti atītepi nāhosi, anāgatepi na bhavissati.
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Yaṃ ce viññūti bālānaṃ nindā vā pasaṃsā vā appamāṇā, yaṃ pana paṇḍitā divase divase anuvicca nindakāraṇaṃ vā pasaṃsakāraṇaṃ vā jānitvā pasaṃsanti, acchiddāya vā sikkhāya acchiddāya vā jīvitavuttiyā samannāgatattā acchiddavuttiṃ dhammojapaññāya samannāgatattā medhāviṃ lokiyalokuttarapaññāya ceva catupārisuddhisīlena ca samannāgatattā paññāsīlasamāhitaṃ pasaṃsanti, taṃ suvaṇṇadosavirahitaṃ ghaṭṭanamajjanakkhamaṃ jambonadanikkhaṃ viya ko ninditumarahatīti attho.
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Devāpīti devatāpi paṇḍitamanussāpi taṃ bhikkhuṃ upaṭṭhāya thomenti pasaṃsanti.
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Brahmunāpīti na kevalaṃ devamanussehi, dasasahassacakkavāḷe mahābrahmunāpi esa pasaṃsitoyevāti attho.
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Desanāvasāne pañcasatāpi upāsakā sotāpattiphale patiṭṭhahiṃsūti.
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Atulaupāsakavatthu sattamaṃ.
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