| пали | E.W. Burlingame - english
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Paṇḍupalāsovadānisīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ goghātakaputtaṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain killer of cows.
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Sāvatthiyaṃ kireko goghātako gāvo vadhitvā varamaṃsāni gahetvā pacāpetvā puttadārehi saddhiṃ nisīditvā maṃsañca khādati, mūlena ca vikkiṇitvā jīvikaṃ kappesi.
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At Sāvatthi, so we are told, lived a certain killer of cows. He would kill cows, select the choicest portions of their flesh for his own table, cause the same to be cooked, and then sit down with son and wife and eat the same; the rest he sold for a price.
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So evaṃ pañcapaṇṇāsa vassāni goghātakakammaṃ karonto dhuravihāre viharantassa satthu ekadivasampi kaṭacchumattampi yāguṃ vā bhattaṃ vā na adāsi.
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For fifty-five years he kept up this practice of killing cows. During all this time, although the Teacher resided at a neighboring monastery, on no occasion did he give the Teacher so much as a spoonful of rice-gruel or boiled rice by way of alms.
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So ca vinā maṃsena bhattaṃ na bhuñjati.
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Unless he had meat to eat, he never ate rice.
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So ekadivasaṃ divasabhāge maṃsaṃ vikkiṇitvā attano atthāya pacituṃ ekaṃ maṃsakhaṇḍaṃ bhariyāya datvā nhāyituṃ agamāsi.
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One day while it was still light, after selling some beef, he gave his wife a piece of beef to cook for his supper, and then went to the pool to bathe.
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Athassa sahāyako gehaṃ gantvā bhariyaṃ āha – "thokaṃ me vikkiṇiyamaṃsaṃ dehi, gehaṃ me pāhunako āgato"ti.
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While he was absent, a friend of his came to the house and said to his wife, “Let me have a little of the beef which your husband has for sale; a guest has come to my house.”
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Natthi vikkiṇiyamaṃsaṃ, sahāyako te maṃsaṃ vikkiṇitvā idāni nhāyituṃ gatoti.
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“We have no beef for sale. Your friend has sold all his beef and has gone to the pool to bathe.”
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Mā evaṃ kari, sace maṃsakhaṇḍaṃ atthi, dehīti.
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“Do not refuse my request; if you have a piece of beef in the house, give it to me.”
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Sahāyakassa te nikkhittamaṃsaṃ ṭhapetvā aññaṃ natthīti.
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“There is not a piece of beef in the house, except a piece which your friend has set aside for his own supper.”
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So "sahāyakassa me atthāya ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjati, nāyaṃ dassatī"ti sāmaṃyeva taṃ maṃsaṃ gahetvā pakkāmi.
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Thought the friend of the cow-killer, “If there is not a piece of beef in the house except a piece which my friend has set aside for his own supper, and if he will not eat unless he can have meat to eat, he will certainly not give me this piece of beef.” So he took the piece of beef himself and went off with it.
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Goghātakopi nhatvā āgato tāya attano pakkapaṇṇena saddhiṃ vaḍḍhetvā bhatte upanīte āha "kahaṃ maṃsa"nti?
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After the cow-killer had bathed, he returned home. When his wife set before him rice which she had boiled for him, seasoned with leaves of her own cooking, he said to her, “Where is the meat?”
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"Natthi, sāmī"ti.
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“Husband, there is none.”
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Nanu ahaṃ paccanatthāya maṃsaṃ datvā gatoti.
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“Did I not give you meat to cook before I left the house?”
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Tava sahāyako āgantvā "pāhunako me āgato, vikkiṇiyamaṃsaṃ dehī"ti vatvā mayā "sahāyakassa te ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjatī"ti vuttepi balakkārena taṃ maṃsaṃ sāmaṃyeva gahetvā gatoti.
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A friend of yours came to the house and said to me, ‘A guest has come to my house; let me have a little of the beef which you have for sale.’ I said to him, ‘There is not a piece of beef in the house, except a piece which your friend has set aside for his own supper, and he will not eat unless he can have meat to eat.’ But in spite of what I said to him, he took the piece of beef himself and went off with it.”
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Ahaṃ vinā maṃsena bhattaṃ na bhuñjāmi, harāhi nanti.
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“Unless I have meat to eat with it, I will not eat rice; take it away.”
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Kiṃ sakkā kātuṃ, bhuñja, sāmīti.
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“What is to be done, husband? Pray eat the rice.”
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So "nāhaṃ bhuñjāmī"ti taṃ bhattaṃ harāpetvā satthaṃ ādāya pacchāgehe ṭhito goṇo atthi, tassa santikaṃ gantvā mukhe hatthaṃ pakkhipitvā jivhaṃ nīharitvā satthena mūle chinditvā ādāya gantvā aṅgāresu pacāpetvā bhattamatthake ṭhapetvā nisinno ekaṃ bhattapiṇḍaṃ bhuñjitvā ekaṃ maṃsakhaṇḍaṃ mukhe ṭhapesi.
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“That I will not.” Having caused his wife to remove the rice, he took a knife in his hand and left the house. Now an ox was tethered in the rear of his house. The man went up to the ox, thrust his hand into the mouth of the ox, jerked out his tongue, cut it off at the root with his knife, and returned to the house with it. Having had it cooked on a bed of coals, he placed it on the boiled rice and sat down to eat his supper. He first ate a mouthful of rice, and then placed a piece of meat in his mouth.
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Taṅkhaṇaññevassa jivhā chijjitvā bhattapātiyaṃ pati.
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That very moment his own tongue was cleft in twain and fell out of his mouth into the dish of rice.
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Taṅkhaṇaññeva kammasarikkhakaṃ vipākaṃ labhi.
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That very moment he received retribution similar in kind to the sin which he had committed.
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Sopi kho goṇo viya lohitadhārāya mukhato paggharantiyā antogehaṃ pavisitvā jaṇṇukehi vicaranto viravi.
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With a stream of blood flowing from his mouth, he entered the court of his house and crawled about on his hands and knees, bellowing just like an ox.
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Tasmiṃ samaye goghātakassa putto pitaraṃ olokento samīpe ṭhito hoti.
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At this time the cow-killer’s son stood close by, watching his father.
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Atha naṃ mātā āha – "passa, putta, imaṃ goghātakaṃ goṇaṃ viya gehamajjhe jaṇṇukehi vicaritvā viravantaṃ, idaṃ dukkhaṃ tava matthake patissati, mamampi anoloketvā attano sotthiṃ karonto palāyassū"ti.
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His mother said to him, “Son, behold this cow-killer crawling about the court of the house on his hands and knees, bellowing like an ox. This punishment is likely to fall upon your own head. Pay no attention to me, but seek safety in flight.”
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So maraṇabhayatajjito mātaraṃ vanditvā palāyi, palāyitvā ca pana takkasilaṃ agamāsi.
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The son, terrified by the fear of death, bade farewell to his mother and fled.Having made good his escape, he went to Takkasilā.
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Goghātakopi goṇo viya gehamajjhe viravanto vicaritvā kālakato avīcimhi nibbatti.
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As for the cow-killer, after he had crawled about the court of the house for a time, bellowing like an ox, he died, and was reborn in the Avīci Hell.
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Goṇopi kālamakāsi.
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The ox also died.
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Goghātakaputtopi takkasilaṃ gantvā suvaṇṇakārakammaṃ uggaṇhi.
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Having gone to Takkasilā, the cow-killer’s son became apprenticed to a goldsmith.
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Athassācariyo gāmaṃ gacchanto "evarūpaṃ nāma alaṅkāraṃ kareyyāsī"ti vatvā pakkāmi.
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One day his master, as he set out for the village, said to him, “You are to make such and such an ornament.”So saying, his master departed.
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Sopi tathārūpaṃ alaṅkāraṃ akāsi.
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The apprentice made the ornament according to the directions he received.
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Athassācariyo āgantvā alaṅkāraṃ disvā "ayaṃ yattha katthaci gantvā jīvituṃ samattho"ti vayappattaṃ attano dhītaraṃ adāsi.
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hen his master returned and looked at the ornament, he thought to himself, “No matter where this youth may go, he will be able to earn his living anywhere.”
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So puttadhītāhi vaḍḍhi.
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So when the apprentice came of age, the goldsmith gave him his daughter in marriage.
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Athassa puttā vayappattā sippaṃ uggaṇhitvā aparabhāge sāvatthiyaṃ gantvā tattha gharāvāsaṃ saṇṭhapetvā vasantā saddhā pasannā ahesuṃ.
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He increased with sons and daughters. When his sons came of age, they acquired the various arts, and subsequently going to Sāvatthi to live, established households of their own, and became faithful followers of the Buddha.
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Pitāpi nesaṃ takkasilāyaṃ kiñci kusalaṃ akatvāva jaraṃ pāpuṇi.
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Their father remained in Takkasilā, spent his days without performing a single work of merit, аnd finally reached old age.
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Athassa puttā "pitā no mahallako"ti attano santikaṃ pakkosāpetvā "pitu atthāya dānaṃ dassāmā"ti buddhappamukhaṃ bhikkhusaṅghaṃ nimantayiṃsu.
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His sons thought to themselves, “Our father is now an old man,” and sent for him to come and live with them. Then they thought to themselves, “Let us give alms in behalf of our father.” Accordingly they invited the Congregation of Monks presided over by the Buddha to take a meal with them.
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Te punadivase antogehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ āhaṃsu – "bhante, amhehi idaṃ pitu jīvabhattaṃ dinnaṃ, pitu no anumodanaṃ karothā"ti.
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On the following day they provided seats in their house for the Congregation of Monks presided over by the Buddha, served them with food, showing them every attention, and at the conclusion of the meal said to the Teacher, “Reverend Sir, this food which we have presented to you is the food whereby our father lives; render thanks therefor to our father.”
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Satthā taṃ āmantetvā, "upāsaka, tvaṃ mahallako paripakkasarīro paṇḍupalāsasadiso, tava paralokagamanāya kusalapātheyyaṃ natthi, attano patiṭṭhaṃ karohi, paṇḍito bhava, mā bālo"ti anumodanaṃ karonto imā dve gāthā abhāsi –
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The Teacher thereupon addressed him and said, “Lay disciple, you are an old man. Your body has ripened and is like a withered leaf. You have no good works to serve as provisions for the journey to the world beyond. Make for yourself a refuge. Be wise; be not a simpleton.” Thus spoke the Teacher, pronouncing the words of thanksgiving; and having thus spoken, pronounced the following Stanzas,
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235.
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"Paṇḍupalāsova dānisi,
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Now art thou as a withered leaf;
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Yamapurisāpi ca te upaṭṭhitā;
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death’s messengers await thee;
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Uyyogamukhe ca tiṭṭhasi,
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Thou standest at the point of departure;
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Pātheyyampi ca te na vijjati.
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thou hast no provisions for the journey.
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236.
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"So karohi dīpamattano,
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Make for thyself an island;
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Khippaṃ vāyama paṇḍito bhava;
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haste thee to struggle; be wise;
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Niddhantamalo anaṅgaṇo,
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When thy infirmities have been blown away, and thou hast freed thyself from the evil passions,
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Dibbaṃ ariyabhūmiṃ upehisī"ti.
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thou shalt go to the heavenly place of the Elect.
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Tattha paṇḍupalāsova dānisīti, upāsaka, tvaṃ idāni chijjitvā bhūmiyaṃ patitapaṇḍupalāso viya ahosi.
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Yamapurisāti yamadūtā vuccanti, idaṃ pana maraṇameva sandhāya vuttaṃ, maraṇaṃ te paccupaṭṭhitanti attho.
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Uyyogamukheti parihānimukhe, avuḍḍhimukhe ca ṭhitosīti attho.
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Pātheyyanti gamikassa taṇḍulādipātheyyaṃ viya paralokaṃ gacchantassa tava kusalapātheyyampi natthīti attho.
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So karohīti so tvaṃ samudde nāvāya bhinnāya dīpasaṅkhātaṃ patiṭṭhaṃ viya attano kusalapatiṭṭhaṃ karohi.
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Karonto ca khippaṃ vāyama, sīghaṃ sīghaṃ vīriyaṃ ārabha, attano kusalakammapatiṭṭhakaraṇena paṇḍito bhava.
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Yo hi maraṇamukhaṃ appatvā kātuṃ samatthakāleva kusalaṃ karoti, esa paṇḍito nāma, tādiso bhava, mā andhabāloti attho.
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Dibbaṃ ariyabhūminti evaṃ vīriyaṃ karonto rāgādīnaṃ malānaṃ nīhaṭatāya niddhantamalo aṅgaṇābhāvena anaṅgaṇo nikkileso hutvā pañcavidhaṃ suddhāvāsabhūmiṃ pāpuṇissasīti attho.
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Desanāvasāne upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.
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At the conclusion of the lesson the lay disciple was established in the Fruit of Conversion; the assembled company also profited by the lesson.
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Te punadivasatthāyapi satthāraṃ nimantetvā dānaṃ datvā katabhattakiccaṃ satthāraṃ anumodanakāle āhaṃsu – "bhante, idampi amhākaṃ pitu jīvabhattameva, imasseva anumodanaṃ karothā"ti.
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They invited the Teacher also for the following day and gave alms to him. When the Teacher had finished his meal, and it was time for him to pronounce the words of thanksgiving, they said to him, “Reverend Sir, this food which we have presented to you is the food whereby our father lives; render thanks therefor to him alone.”
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Satthā tassa anumodanaṃ karonto imā dve gāthā abhāsi –
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So the Teacher thanked him, pronouncing the two following Stanzas,
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237.
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"Upanītavayo ca dānisi,
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Thy life is now brought to a close;
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Sampayātosi yamassa santikaṃ;
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thou art come into the presence of Death;
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Vāso te natthi antarā,
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Thou hast no abiding-place by the way;
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Pātheyyampi ca te na vijjati.
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thou hast no provisions for the journey.
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238.
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"So karohi dīpamattano,
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Make for thyself an island;
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Khippaṃ vāyama paṇḍito bhava;
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haste thee to struggle; be wise.
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Niddhantamalo anaṅgaṇo,
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When thy infirmities have been blown away, and thou hast freed thyself from the evil passions,
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Na puna jātijaraṃ upehisī"ti.
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thou shalt no more come unto birth and old age.
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Tattha upanītavayoti upāti nipātamattaṃ, nītavayoti vigatavayo atikkantavayo, tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho.
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Sampayātosi yamassa santikanti maraṇamukhaṃ gantuṃ sajjo hutvā ṭhitosīti attho.
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Vāso te natthi antarāti yathā maggaṃ gacchantā tāni tāni kiccāni karontā antarāmagge vasanti, na evaṃ paralokaṃ gacchantā.
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Na hi sakkā paralokaṃ gacchantena "adhivāsetha katipāhaṃ, dānaṃ tāva demi, dhammaṃ tāva suṇāmī"tiādīni vattuṃ.
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Ito pana cavitvā paraloke nibbattova hoti.
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Imamatthaṃ sandhāyetaṃ vuttaṃ.
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Pātheyyanti idaṃ kiñcāpi heṭṭhā vuttameva, upāsakassa pana punappunaṃ daḷhīkaraṇatthaṃ idhāpi satthārā kathitaṃ.
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Jātijaranti ettha byādhimaraṇānipi gahitāneva honti.
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Heṭṭhimagāthāhi ca anāgāmimaggo kathito, idha arahattamaggo kathito.
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Evaṃ santepi yathā nāma raññā attano mukhapamāṇena kabaḷaṃ vaḍḍhetvā puttassa upanīte so kumāro attano mukhapamāṇeneva gaṇhāti, evameva satthārā uparimaggavasena dhamme desitepi upāsako attano upanissayavasena heṭṭhā sotāpattiphalaṃ patvā imissā anumodanāya avasāne anāgāmiphalaṃ patto.
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Sesaparisāyapi sātthikā dhammadesanā ahosīti.
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Goghātakaputtavatthu paṭhamaṃ.
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