| пали | E.W. Burlingame - english
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Yogā veti imaṃ dhammadesanaṃ satthā jetavane viharanto poṭṭhilaṃ nāma theraṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to Elder Poṭhila.
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So kira sattannampi buddhānaṃ sāsane tepiṭako pañcannaṃ bhikkhusatānaṃ dhammaṃ vācesi.
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Poṭhila, it seems, bore the title Versed in the Tipiṭaka through the dispensations of all Seven Buddhas, and recited the Law to a company of five hundred monks.
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Satthā cintesi – "imassa bhikkhuno 'attano dukkhanissaraṇaṃ karissāmī'ti cittampi natthi saṃvejessāmi na"nti.
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One day the Teacher thought to himself, “It has not even occurred to this monk to win for himself Escape from Suffering; I will stir him up.”
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Tato paṭṭhāya taṃ theraṃ attano upaṭṭhānaṃ āgatakāle "ehi, tucchapoṭṭhila, vanda, tucchapoṭṭhila, nisīda, tucchapoṭṭhila, yāhi, tucchapoṭṭhilā"ti vadati.
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From that time forward, whenever that monk came to wait upon him, he would say to him, “Come, Tucchapoṭhila; salute, Tucchapoṭhila; sit, Tucchapoṭhila; go, Tucchapothila;”
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Uṭṭhāya gatakālepi "tucchapoṭṭhilo gato"ti vadati.
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and when Poṭhila had risen from his seat and gone, he would say, “Tucchapoṭhila has gone.”
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So cintesi – "ahaṃ sāṭṭhakathāni tīṇi piṭakāni dhāremi, pañcannaṃ bhikkhusatānaṃ aṭṭhārasa mahāgaṇe dhammaṃ vācemi, atha pana maṃ satthā abhikkhaṇaṃ, 'tucchapoṭṭhilā'ti vadeti, addhā maṃ satthā jhānādīnaṃ abhāvena evaṃ vadetī"ti.
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Poṭhila thought to himself, “I am versed in the Three Piṭakas and in the Commentaries thereon; moreover I recite the Law to five hundred monks, eighteen great companies.
Yet the Teacher addresses me always as Poṭhila the Empty-head, Tucchapoṭhila. It is doubtless because I have not developed the Trances that the Teacher thus addresses me.”
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So uppannasaṃvego "dāni araññaṃ pavisitvā samaṇadhammaṃ karissāmī"ti sayameva pattacīvaraṃ saṃvidahitvā paccūsakāle sabbapacchā dhammaṃ uggaṇhitvā nikkhamantena bhikkhunā saddhiṃ nikkhami.
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Much stirred up, he said to himself, “I will straightway enter the forest and engage in meditation.” Accordingly that very evening he put bowl and robe in order, and when it was dawn, set out, accompanying the monk who was the last of all to master the Law.
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Pariveṇe nisīditvā sajjhāyantā naṃ "ācariyo"ti na sallakkhesuṃ.
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The monks who sat in their cells repeating the Law did not notice that it was their teacher.
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So vīsayojanasatamaggaṃ gantvā ekasmiṃ araññāvāse tiṃsa bhikkhū vasanti, te upasaṅkamitvā saṅghattheraṃ vanditvā, "bhante, avassayo me hothā"ti āha.
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Poṭhila went a distance of a hundred and twenty leagues, finally arriving at a forest hermitage where thirty monks resided. Approaching the monks, he saluted the Elder of the community and said to him, “Reverend Sir, be my refuge.”
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Āvuso, tvaṃ dhammakathiko, amhehi nāma taṃ nissāya kiñci jānitabbaṃ bhaveyya, kasmā evaṃ vadesīti?
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“Brother, you are a preacher of the Law; it is we who have something to learn from you. Why do you speak thus?”
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Mā, bhante, evaṃ karotha, avassayo me hothāti.
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“Reverend Sir, do not act thus; be my refuge.”
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Te pana sabbe khīṇāsavāva.
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As a matter of fact, all of those monks were Arahats.
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Atha naṃ mahāthero "imassa uggahaṃ nissāya māno atthiyevā"ti anutherassa santikaṃ pahiṇi.
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The senior Elder thought to himself, “This monk, by reason of great learning, is affected with pride,” and therefore sent him to a junior Elder.
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Sopi naṃ tathevāha.
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Poṭhila said the same thing to the junior Elder.
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Iminā nīhārena sabbepi taṃ pesentā divāṭṭhāne nisīditvā sūcikammaṃ karontassa sabbanavakassa sattavassikasāmaṇerassa santikaṃ pahiṇiṃsu.
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In like manner each of the monks sent him to his junior; finally they sent him to the youngest of all, a seven-year-old novice, who was sitting in his day-quarters doing needlework.
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Evamassa mānaṃ nīhariṃsu.
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Thus did they humble his pride.
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So nihatamāno sāmaṇerassa santike añjaliṃ paggahetvā "avassayo me hohi sappurisā"ti āha.
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His pride humbled, Poṭhila raised his clasped hands in an attitude of reverent supplication to the novice and said to him, “Good Sir, be my refuge.”
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Aho, ācariya, kiṃ nāmetaṃ kathetha, tumhe mahallakā bahussutā, tumhākaṃ santike mayā kiñci kāraṇaṃ jānitabbaṃ bhaveyyāti.
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“Oh, teacher,” replied the novice, “what say you? You are of mature age and of great learning; it is I who have something to learn from you.”
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Mā evaṃ kari, sappurisa, hohiyeva me avassayoti.
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“Do not act thus, good sir; only be my refuge.”
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Bhante, sacepi ovādakkhamā bhavissatha, bhavissāmi vo avassayoti.
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“Reverend Sir, if you will patiently endure admonition, I will be your refuge.”
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Homi, sappurisa, ahaṃ "aggiṃ pavisā"ti vutte aggiṃ pavisāmiyevāti.
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“I will do so, good sir; if you say to me, ‘Enter the fire,’ I will enter the fire.”
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Atha naṃ so avidūre ekaṃ saraṃ dassetvā, "bhante, yathānivatthapārutova imaṃ saraṃ pavisathā"ti āha.
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Thereupon the novice pointed out a pool of water not far off and said to him, “Reverend Sir, plunge into this pool, robes and all.”
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So hissa mahagghānaṃ dupaṭṭacīvarānaṃ nivatthapārutabhāvaṃ ñatvāpi "ovādakkhamo nu kho"ti vīmaṃsanto evamāha.
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For although the novice knew full well that Poṭhila had on under and upper garments of great value, robes of double fold, he spoke thus to ascertain whether he was tractable or not.
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Theropi ekavacaneneva udakaṃ otari.
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No sooner were the words spoken than the Elder plunged into the water.
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Atha naṃ cīvarakaṇṇānaṃ temitakāle "etha, bhante"ti vatvā ekavacaneneva āgantvā ṭhitaṃ āha – "bhante, ekasmiṃ vammike cha chiddāni, tattha ekena chiddena godhā anto paviṭṭhā, taṃ gaṇhitukāmo itarāni pañca chiddāni thaketvā chaṭṭhaṃ bhinditvā paviṭṭhachiddeneva gaṇhāti, evaṃ tumhepi chadvārikesu ārammaṇesu sesāni pañcadvārāni pidhāya manodvāre kammaṃ paṭṭhapethā"ti.
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When the novice saw that the skirts of Poṭhila’s robes were dripping he said, “Come hither, Reverend Sir.” No sooner did the novice speak than Poṭhila came and stood before him. Said the novice to Poṭhila, “Reverend Sir, if there are six holes in a given ant-hill, and a lizard enters the ant-hill by one of these holes, he that would catch the lizard stops up five of the six holes, leaving the sixth hole open, and catches the lizard in the hole by which he entered. Precisely so should you deal with the six doors of the senses; close five of the six doors, and devote your attention to the door of the mind.”
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Bahussutassa bhikkhuno ettakeneva padīpujjalanaṃ viya ahosi.
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To the monk, learned as he was, the words of the novice were as the lighting of a lamp.
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So "ettakameva hotu sappurisā"ti karajakāye ñāṇaṃ otāretvā samaṇadhammaṃ ārabhi.
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“Let that suffice, good sir,” said he; and concentrating his attention on the material body, he began to meditate.
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Satthā vīsayojanasatamatthake nisinnova taṃ bhikkhuṃ oloketvā "yathevāyaṃ bhikkhu bhūripañño, evamevaṃ anena attānaṃ patiṭṭhāpetuṃ vaṭṭatī"ti cintetvā tena saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha –
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The Teacher, even as he sat at a distance of a hundred and twenty leagues, surveyed that monk, and thinking to himself, “This monk must so establish himself as to become a man of great wisdom,” sent forth a luminous image of himself, which went and spoke with the monk, as it were, pronouncing the following Stanza,
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282.
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282.
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"Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo;
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From meditation springs wisdom; from lack of meditation, wisdom dwindles away.
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Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;
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He that knows this twofold path of gain and loss
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Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhatī"ti.
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Should so settle himself that wisdom may increase.
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Tattha yogāti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā.
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Bhūrīti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ.
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Saṅkhayoti vināso.
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Etaṃ dvedhāpathanti etaṃ yogañca ayogañca.
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Bhavāya vibhavāya cāti vuddhiyā ca avuddhiyā ca.
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Tathāti yathā ayaṃ bhūrisaṅkhātā paññā pavaḍḍhati, evaṃ attānaṃ niveseyyāti attho.
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Desanāvasāne poṭṭhilatthero arahatte patiṭṭhahīti.
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At the conclusion of the Stanza Poṭhila was established in Arahatship.
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Poṭṭhilattheravatthu sattamaṃ.
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