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Вв 2.5.2 комментарий Палийский оригинал
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| Uṭṭhehirevate supāpadhammeti revatīvimānaṃ. | "Arise, Revati, you of sinful ways," thus spoke the Revati Vimana. | |
| Tassa kā uppatti? | What is its origin? | |
| Bhagavā bārāṇasiyaṃ viharati isipatane migadāye. | The Blessed One was dwelling at Isipatana in the Deer Park near Varanasi. | |
| Tena samayena bārāṇasiyaṃ saddhāsampannassa kulassa putto nandiyo nāma upāsako ahosi saddhāsampanno dāyako dānapati saṅghupaṭṭhāko. | At that time, in Varanasi, there was a devout lay follower named Nandiya, a faithful supporter, a generous donor, and a devoted attendant of the Sangha, the son of a family endowed with faith. | |
| Athassa mātāpitaro sammukhagehato mātuladhītaraṃ revatiṃ nāma kaññaṃ ānetukāmā ahesuṃ. | His parents wished to bring from their maternal home a girl named Revati to be his wife. | |
| Sā pana assaddhā adānasīlā, nandiyo taṃ na icchi. | But she was faithless and uncharitable, so Nandiya did not desire her. | |
| Tassa mātā revatiṃ āha "amma, tvaṃ imaṃ gehaṃ āgantvā bhikkhusaṅghassa nisīdanaṭṭhānaṃ haritena gomayena upalimpitvā āsanāni paññāpehi, ādhārake ṭhapehi, bhikkhūnaṃ āgatakāle vanditvā pattaṃ gahetvā nisīdāpetvā dhamakaraṇena pānīyaṃ parissāvetvā bhuttakāle pattāni dhovāhi, evaṃ me puttassa ārādhikā bhavissasī"ti. | His mother then said to Revati, "Dear, come to this house, prepare seats by smearing the sitting area with fresh cow dung, set up footrests, and when the monks arrive, pay respects to them, take their bowls, seat them, strain drinking water for them with a filter cloth, and wash their bowls after the meal. Thus, you will be pleasing to my son." | |
| Sā tathā akāsi. | She did as instructed. | |
| Atha naṃ "ovādakkhamā jātā"ti puttassa ārocetvā tena "sādhū"ti sampaṭicchite divasaṃ ṭhapetvā āvāhaṃ kariṃsu. | Then, they informed their son, "She has become capable of receiving advice," and upon his approval, they set a date and arranged the marriage. | |
| Atha naṃ nandiyo āha "sace bhikkhusaṅghaṃ mātāpitaro ca me upaṭṭhahissasi, evaṃ imasmiṃ gehe vasituṃ labhissasi, appamattā hohī"ti. | Then Nandiya told her, "If you support the Sangha and my parents, you may live in this house. Be diligent." | |
| Sā "sādhū"ti paṭissuṇitvā kiñci kālaṃ saddhā viya hutvā bhattāraṃ anavattentī dve putte vijāyi. | She agreed, saying, "Very well," and for some time, pretending to be faithful, not deceiving her husband, she bore two sons. | |
| Nandiyassa mātāpitaro kālamakaṃsu. | Nandiya’s parents passed away. | |
| Gehe sabbissariyaṃ tassā eva ahosi. | Full authority over the household fell to her. | |
| Nandiyopi mahādānapati hutvā bhikkhusaṅghassa dānaṃ paṭṭhapesi, kapaṇaddhikādīnampi gehadvāre pākavattaṃ paṭṭhapesi. | Nandiya, being a great benefactor, established almsgiving to the Sangha and also established a kitchen at his door for the poor and wayfarers. | |
| Isipatanamahāvihāre catūhi gabbhehi paṭimaṇḍitaṃ catusālaṃ kāretvā mañcapīṭhādīni attharāpetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā tathāgatassa hatthe dakkhiṇodakaṃ pātetvā niyyādesi, saha dakkhiṇodakadānena tāvatiṃsabhavane āyāmato ca vitthārato ca samantā dvādasayojaniko yojanasatubbedho sattaratanamayo accharāgaṇasahassasaṅghuṭṭho dibbapāsādo uggañchi. | He had a four-halled pavilion built in the Isipatana Great Monastery, adorned with four chambers, having beds and benches spread out, and offered a grand feast to the Sangha headed by the Buddha. Pouring the water of dedication into the Tathagata’s hands, he dedicated it. As soon as the water of dedication was poured, a divine palace arose in the Tavatimsa heaven, twelve yojanas in length and breadth all around, a hundred yojanas high, made of seven precious gems, resounding with thousands of celestial nymphs. | |
| Athāyasmā mahāmoggallāno devacārikaṃ caranto taṃ pāsādaṃ disvā attānaṃ vandituṃ āgate devaputte pucchi "kassāyaṃ pāsādo"ti? | Then the Venerable Mahāmoggallāna, while wandering among the devas, saw that palace and asked the devaputtas who had come to pay homage to him, "To whom does this palace belong? | |
| "Imassa, bhante, pāsādassa sāmiko manussaloke bārāṇasiyaṃ nandiyo nāma kuṭumbiyaputto saṅghassa isipatanamahāvihāre catusālaṃ kāresi, tassāyaṃ nibbatto pāsādo"ti āhaṃsu. | " They replied, "Venerable sir, the owner of this palace is a householder's son named Nandiya in the human world at Bārāṇasī. He built a four-hall monastery for the Sangha at Isipatana. This palace has arisen for him." | |
| Pāsāde nibbattadevaccharāyopi theraṃ vanditvā "bhante, mayaṃ bārāṇasiyaṃ nandiyassa nāma upāsakassa paricārikā bhavituṃ idha nibbattā, tassa evaṃ vadetha "tuyhaṃ paricārikā bhavituṃ nibbattā, devatāyo tayi cirāyante ukkaṇṭhitā, devalokasampatti nāma mattikābhājanaṃ bhinditvā suvaṇṇabhājanassa gahaṇaṃ viya atimanāpa'nti vatvā idhāgamanatthāya tassa vadethā"ti āhaṃsu. | Even the deva maidens who had arisen in the palace paid homage to the elder and said, "Venerable sir, we have arisen here to serve the lay follower named Nandiya in Bārāṇasī. Please tell him this: 'Your attendants have arisen here to serve you. The deities are longing for you after a long time. The attainment of the heavenly world is as delightful as discarding a clay pot and taking up a golden one.' Having said this, urge him to come here." | |
| Thero "sādhū"ti paṭissuṇitvā sahasā devalokato āgantvā catuparisamajjhe bhagavantaṃ pucchi "nibbattati nu kho, bhante, katapuññānaṃ manussaloke ṭhitānaṃyeva dibbasampattī"ti? | The elder consented, saying, "Good," and immediately returned from the deva world. In the midst of the assembly, he asked the Blessed One, "Venerable sir, do divine attainments arise even while those who have done merit still remain in the human world? | |
| "Nanu te, moggallāna, nandiyassa devaloke nibbattā dibbasampatti sāmaṃ diṭṭhā, kasmā maṃ pucchasī"ti? | " The Teacher replied, "Moggallāna, have you not seen for yourself the divine attainment that has arisen for Nandiya in the deva world? Why do you ask me? | |
| "Evaṃ, bhante, nibbattatī"ti. | " "Yes, Venerable sir, it does arise," he said. | |
| Athassa satthā "yathā ciraṃ vippavasitvā āgataṃ purisaṃ mittabandhavā abhinandanti sampaṭicchanti, evaṃ katapuññaṃ puggalaṃ ito paralokaṃ gataṃ sakāni puññāni sampattihatthehi sampaṭicchanti paṭiggaṇhantī"ti dassento – | Then the Teacher, illustrating the point, said, "Just as relatives and friends welcome and receive a man who has returned after a long absence, so too the merits done by a person who has gone from this world to the next welcome and receive him with outstretched hands of prosperity." | |
| 861. | ||
| "Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ; | "A man long absent, returned safe from afar, |
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| Ñātimittā suhajjā ca, abhinandanti āgataṃ. | relatives, friends, and companions greet him gladly on arrival." | |
| 862. | ||
| "Tatheva katapuññampi, asmā lokā paraṃ gataṃ; | "Even so, the merit done, when one from this world to the next has gone, |
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| Puññāni paṭiggaṇhanti, piyaṃ ñātīva āgata"nti. – gāthā abhāsi; | the merit receives him as kinsmen welcome a loved one home."- thus spoke the verse. | |
| Nandiyo taṃ sutvā bhiyyosomattāya dānāni deti, puññāni karoti, so vaṇijjāya gacchanto revatiṃ āha "bhadde, mayā paṭṭhapitaṃ saṅghassa dānaṃ anāthānaṃ pākavattañca tvaṃ appamattā pavatteyyāsī"ti. | Hearing this, Nandiya gave even more gifts and performed meritorious deeds. While going on business, he said to Revati, "Dear, you should diligently maintain the alms I have established for the Sangha and the provision of food for the helpless." | |
| Sā "sādhū"ti paṭissuṇi. | She replied, "Very well." | |
| So pavāsagatopi yattha yattha vāsaṃ kappeti, tattha tattha bhikkhūnaṃ anāthānañca yathāvibhavaṃ dānaṃ detiyeva. | Even when he had gone away on his journey, wherever he stayed he continued to give alms to the monks and the helpless according to his means. | |
| Tassa anukampāya khīṇāsavā dūratopi āgantvā dānaṃ sampaṭicchanti. | Out of compassion for him, even arahants came from afar to receive his offerings. | |
| Revatī pana tasmiṃ gate katipāhameva dānaṃ pavattetvā anāthānaṃ bhattaṃ upacchindi, bhikkhūnampi bhattaṃ kaṇājakaṃ bilaṅgadutiyaṃ adāsi. | But Revati, after he had left, maintained the alms for only a few days. Then she stopped providing food to the helpless and gave the monks food of inferior rice mixed with broken grains. | |
| Bhikkhūnaṃ bhuttaṭṭhāne attanā bhuttāvasesāni sitthāni macchamaṃsakhaṇḍamissakāni calakaṭṭhikāni ca pakiritvā manussānaṃ dasseti "passatha samaṇānaṃ kammaṃ, saddhādeyyaṃ nāma evaṃ chaḍḍentī"ti. | After the monks had eaten, she scattered the leftover food - rice fragments mixed with bits of fish and meat, and small bones - around the eating place and showed it to people, saying, "Look at the deeds of these ascetics! This is how they discard offerings given in faith." | |
| Atha nandiyo vohārakasiddhi yathālābho āgantvā taṃ pavattiṃ sutvā revatiṃ gehato nīharitvā gehaṃ pāvisi. | Then Nandiya, having achieved success in business according to his means, returned and, upon hearing that news, expelled Revati from the house and entered the home. | |
| Dutiyadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattetvā niccabhattaṃ anāthabhattañca sammadeva pavattesi, attano sahāyehi upanītaṃ revatiṃ ghāsacchādanaparamatāya ṭhapesi. | On the following day, he arranged a great offering to the Sangha of monks headed by the Buddha and properly established regular meals and meals for the destitute. He kept Revati, brought by his companions, focusing solely on providing her with food and clothing. | |
| So aparena samayena kālaṃ katvā tāvatiṃsabhavane attano vimāneyeva nibbatti. | Later, after some time, he passed away and was reborn in the Tavatimsa heaven in his own celestial mansion. | |
| Revatī pana sabbaṃ dānaṃ pacchinditvā "imesaṃ vasena mayhaṃ lābhasakkāro parihāyī"ti bhikkhusaṅghaṃ akkosantī paribhāsantī vicarati. | However, Revati, having cut off all the offerings, went about reviling and abusing the Sangha of monks, saying, "Because of these monks, my gains and honors have declined." | |
| Atha vessavaṇo dve yakkhe āṇāpesi "gacchatha, bhaṇe, bārāṇasinagare ugghosatha "ito sattame divase revatī jīvantīyeva niraye pakkhipīyatī'ti". | Then Vessavana commanded two yakkhas: "Go, friends, and proclaim in the city of Varanasi, 'In seven days from today, Revati will be cast alive into hell! | |
| Taṃ sutvā mahājano saṃvegajāto bhītatasito ahosi. | '" Hearing this, the great crowd became agitated, frightened, and terrified. | |
| Atha revatī pana pāsādaṃ abhiruhitvā dvāraṃ thaketvā nisīdi. | Then Revati ascended the palace, bolted the door, and sat down. | |
| Sattame divase tassā pāpakammasañcoditena vessavaṇena raññā āṇattā jalitakapilakesamassukā cipiṭavirūpanāsikā pariṇatadāṭhā lohitakkhā sajaladharasamānavaṇṇā ativiya bhayānakarūpā dve yakkhā upagantvā "uṭṭhehi, revate, supāpadhamme"tiādīni vadantā nānābāhāsu gahetvā "mahājano passatū"ti sakalanagare vīthito vīthiṃ paribbhamāpetvā ākāsaṃ abbhuggantvā tāvatiṃsabhavanaṃ netvā nandiyassa vimānaṃ sampattiñcassā dassetvā taṃ vilapantiṃyeva ussadanirayasamīpaṃ pāpesuṃ. | On the seventh day, impelled by her evil deeds, two terrifying yakkhas—with flaming kapila-colored hair and beards, flat deformed noses, prominent fangs, bloodshot eyes, and a complexion like rain clouds, exceedingly frightening in appearance, dispatched by King Vessavana—approached her. They said, "Get up, Revati, you wicked woman! " and seizing her by various arms, they paraded her through every street of the city, shouting, "Let the great crowd see! " Then, rising into the sky, they took her to the Tavatimsa heaven, showed her Nandiya’s mansion and its splendor, and while she was still lamenting, brought her near the Ussada hell. | |
| Taṃ yamapurisā ussadaniraye khipiṃsu. | The Yama's men threw her into the Ussada hell. | |
| Tenāha – | Thus it is said: | |
| 863. | ||
| "Uṭṭhehi revate supāpadhamme, apārutadvāre adānasīle; | "Arise, Revata, of evil ways and character, with unguarded doors and uncharitable disposition; | |
| Nessāma taṃ yattha thunanti duggatā, samappitā nerayikā dukhenā"ti. | We shall take you where the wretched lament, consigned to hell, afflicted by suffering." | |
| Tattha uṭṭhehīti uṭṭhaha, na dānesa pāsādo taṃ nirayabhayato rakkhituṃ sakkoti, tasmā sīghaṃ uṭṭhahitvā āgacchāhīti attho. | There, "uṭṭhehi" means "get up," for this palace cannot protect you from the fear of hell, so quickly rise and come—this is the meaning. | |
| Revateti taṃ nāmena ālapati. | "Revata" addresses her by name. | |
| Supāpadhammetiādinā uṭṭhānassa kāraṇaṃ vadati. | With "supāpadhammetiādinā," he states the reason for rising. | |
| Yasmā tvaṃ ariyānaṃ akkosanaparibhāsanādinā suṭṭu lāmakapāpadhammā, yasmā ca apārutaṃ dvāraṃ nirayassa tava pavesanatthaṃ, tasmā uṭṭhehīti. | Because you, through insulting and disparaging the noble ones, are thoroughly wicked and depraved, and because the door of hell stands wide open for your entry, therefore, "get up." | |
| Adānasīleti kassaci kiñci na dānasīle kadariye maccharinī, idampi uṭṭhānasseva kāraṇavacanaṃ. | "Adānasīleti" means she is miserly, giving nothing to anyone—this too is a statement of the reason for rising. | |
| Yasmā dānasīlānaṃ amaccharīnaṃ tava sāmikasadisānaṃ sugatiyaṃ nivāso, tādisānaṃ pana adānasīlānaṃ maccharīnaṃ niraye nivāso, tasmā uṭṭhehi, muhuttamattampi tava idha ṭhātuṃ na dassāmīti adhippāyo. | Because those who are generous and free from stinginess, like your husband, dwell in happy realms, while those like her—miserly and ungenerous—dwell in hell, therefore, "get up." The intention is: "We will not allow you to stay here even for a moment." | |
| Yattha thunanti duggatāti dukkhagatattā duggatā. | "Yattha thunanti duggatāti" means "wretched" because they are in a state of suffering. | |
| Nerayikāti nirayadukkhena samappitā samaṅgībhūtā yasmiṃ niraye thunanti, yāva pāpakammaṃ na byanti hoti, tāva nikkhamituṃ alabhantā nitthunanti, tattha taṃ nessāma nayissāma khipissāmāti yojanā. | "Nerayikāti" means those who are overwhelmed and afflicted by the suffering of hell, where they wail as long as their evil deeds are not exhausted, unable to escape. "We will lead you, take you, cast you there"—this is the construction. | |
| 864. | ||
| "Icceva vatvāna yamassa dūtā, te dve yakkhā lohitakkhā brahantā; | "Having spoken thus, Yama's messengers, those two mighty, red-eyed ogres; | |
| Paccekabāhāsu gahetvā revataṃ, pakkāmayuṃ devagaṇassa santike"ti. – | seizing Revata by each arm, they departed to the presence of the host of devas." | |
| Idaṃ saṅgītikāravacanaṃ. | This is the statement of the reciters. | |
| Tattha icceva vatvānāti iti eva "uṭṭhehī"tiādinā vatvā, vacanasamanantaramevāti attho. | Having said this, it means having said, as in "Get up," etc., immediately after speaking. | |
| Yamassa dūtāti appaṭisedhaniyatassa yamassa rañño dūtasadisā. | "Messengers of Yama" refers to those who cannot be refused, similar to the messengers of King Yama. | |
| Vessavaṇena hi te pesitā. | Indeed, they were sent by Vessavaṇa, | |
| Tathā hi te tāvatiṃsabhavanaṃ nayiṃsu. | for they led him to the Tāvatiṃsa realm. | |
| Keci "na yamassa dūtā"ti na-kāraṃ "yamassā"ti padena sambandhitvā "vessavaṇassa dūtā"ti atthaṃ vadanti, taṃ na yujjati. | Some say, connecting the negation "na" with the word "yamassa," "They are not messengers *of* Yama," thus interpreting it as "messengers of Vessavaṇa." This is incorrect, | |
| Na hi na yamadūtatāya vessavaṇassa dūtāti sijjhati. | for it does not follow that not being Yama’s messengers makes them Vessavaṇa’s messengers. | |
| Yajanti tattha baliṃ upaharantīti yakkhā. | "Yakkhas" are those who sacrifice there, presenting oblations. | |
| Lohitakkhāti rattanayanā. | "Red-eyed" means having red eyes, | |
| Yakkhānañhi nettāni atilohitāni honti. | for the eyes of yakkhas are extremely red. | |
| Brahantāti mahantā. | "Brahantā" means great. | |
| Paccekabāhāsūti eko ekabāhāyaṃ, itaro itarabāhāyanti paccekaṃ bāhāsu. | "Each with a single arm" means one with an arm *on one side* and another with an arm *on the other side*—thus, individually in their arms. | |
| Revatanti revatiṃ. | "Revatī" refers to Revatī. | |
| Revatātipi tassā nāmameva. | "Revatā" is also her name, | |
| Tathā hi "revate"ti vuttaṃ. | as it is said "Revate." | |
| Pakkāmayunti pakkāmesuṃ, upanesunti attho. | "They carried *away*" means they took *him* away, that is the meaning. | |
| Devagaṇassāti tāvatiṃsabhavane devasaṅghassa. | "Of the host of devas" refers to the assembly of devas in the Tāvatiṃsa realm. | |
| Evaṃ tehi yakkhehi tāvatiṃsabhavanaṃ netvā nandiyavimānassa avidūre ṭhapitā revatī taṃ sūriyamaṇḍalasadisaṃ ativiya pabhassaraṃ disvā – | Thus, having been taken by those yakkhas to the Tāvatiṃsa realm and placed not far from the Nandiya mansion, Revatī saw it, shining exceedingly bright like the orb of the sun. | |
| 865. | ||
| "Ādiccavaṇṇaṃ ruciraṃ pabhassaraṃ, byamhaṃ subhaṃ kañcanajālachannaṃ; | "Golden in color, delightful, radiant, a sublime and beautiful mansion, covered with nets of gold; | |
| Kassetamākiṇṇajanaṃ vimānaṃ, suriyassa raṃsīriva jotamānaṃ. | Whose is this crowded mansion, shining like the rays of the sun?" | |
| 866. | ||
| "Nārīgaṇā candanasāralittā, ubhato vimānaṃ upasobhayanti; | "Women, their bodies anointed with sandalwood paste, adorn the celestial mansion on both sides. | |
| Taṃ dissati suriyasamānavaṇṇaṃ, ko modati saggapatto vimāne"ti. – | That shines with a radiance like the sun; who is it that rejoices, having attained heaven, in the mansion? " | |
| Te yakkhe pucchi. | They asked the yakkhas. | |
| Tepi tassā – | They also said to her – | |
| 867. | ||
| "Bārāṇasiyaṃ nandiyo nāmāsi, upāsako amaccharī dānapati vadaññū; | In Bārāṇasī, there was a lay follower named Nandiya, un-stingy, a giver, liberal. | |
| Tassetamākiṇṇajanaṃ vimānaṃ, sūriyassa raṃsīriva jotamānaṃ. | His celestial mansion, filled with a multitude of people, shines brilliantly like the rays of the sun. | |
| 868. | ||
| "Nārīgaṇā candanasāralittā, ubhato vimānaṃ upasobhayanti; | "A host of women, their bodies smeared with sandalwood, adorn the celestial mansion on both sides. | |
| Taṃ dissati sūriyasamānavaṇṇaṃ, so modati saggapatto vimāne"ti. – | He is seen, his complexion like the sun, rejoicing in the celestial mansion he has attained." | |
| Ācikkhiṃsu. | They announced. | |
| 868.Tattha candanasāralittāti sārabhūtena candanagandhena anulittasarīrā. | 868. There, "smeared with sandalwood essence" means their bodies anointed with the essence of sandalwood fragrance. | |
| Ubhato vimānanti vimānaṃ ubhato anto ceva bahi ca saṅgītādīhi upecca sobhayanti. | "A mansion on both sides" means they approach and adorn the mansion with music and so forth, both inside and outside. | |
| Atha revatī – | Then Revatī – | |
| 869. | ||
| "Nandiyassāhaṃ bhariyā, agārinī sabbakulassa issarā; | "I am Nandiya's wife, the mistress of the house, the ruler of the whole family. | |
| Bhattu vimāne ramissāmi dānahaṃ, na patthaye nirayaṃ dassanāyā"ti. – | I shall delight in my husband’s mansion, (doing) generosity now. I do not wish to see hell." | |
| Āha. | She said. | |
| Tattha agārinīti gehasāminī. | Here, "agārinī" means the mistress of the house. | |
| "Bhariyā sagāminī"tipi paṭhanti, bhariyā sahagāminīti attho. | Some read it as "bhariyā sagāminī," which means the wife who accompanies her husband. | |
| Sabbakulassa issarā bhattūti mama bhattu nandiyassa sabbakuṭumbikassa issarā sāminī ahosiṃ, tasmā idānipi vimāne issarā bhavissāmīti āha. | "I was the mistress, the lady, of my husband Nandiya, who was lord of the entire clan. Therefore, even now in this celestial mansion, I shall be a mistress," she said. | |
| Vimāne ramissāmidānahanti evaṃ palobhetumeva hi taṃ te tattha nesuṃ. | "Enjoying the celestial mansion and gifts"—it was thus that they enticed her to bring her there. | |
| Na patthaye nirayaṃ dassanāyāti yaṃ pana nirayaṃ maṃ tumhe netukāmā, taṃ nirayaṃ dassanāyapi na patthaye, kuto pavisitunti vadati. | "I do not wish even to see hell"—but as for that hell that you intend to lead me to, I do not desire even to see it, much less enter it, she declared. | |
| Evaṃ vadantimeva "tvaṃ taṃ patthehi vā mā vā, kiṃ tava patthanāyā"ti nirayasamīpaṃ netvā – | Thus, even as he was speaking thus, "Whether you desire that or not, what does your desire matter? "—he led him near to hell. | |
| 870. | ||
| "Eso te nirayo supāpadhamme, puññaṃ tayā akataṃ jīvaloke; | "This is your hell, evil-doer, because you did not make merit while living; | |
| Na hi maccharī rosako pāpadhammo, saggūpagānaṃ labhati sahabyata"nti. – | the stingy, the hateful, the wicked, do not attain companionship with those destined for heaven." | |
| Gāthamāhaṃsu. | They spoke in verse. | |
| Tassattho – eso tava nirayo, tayā dīgharattaṃ mahādukkhaṃ anubhavitabbaṭṭhānabhūto. | The meaning is: This is your hell, a place where great suffering must be experienced by you for a long time. | |
| Kasmā? | Why? | |
| Puññaṃ tayā akataṃ jīvaloke, yasmā manussaloke appamattakampi tayā puññaṃ nāma na kataṃ, evaṃ akatapuñño pana tādiso satto maccharī attano sampattinigūhanalakkhaṇena maccharena samannāgato, paresaṃ rosuppādanena rosako, lobhādīhi pāpadhammehi samaṅgībhāvato pāpadhammo saggūpagānaṃ devānaṃ sahabyataṃ sahabhāvaṃ na labhatīti yojanā. | Because merit was not performed by you in the world of the living; since even the slightest merit was not done by you in the human world. Thus, such a being, who has not performed merit, is miserly, characterized by the trait of concealing his own possessions due to miserliness; he is a provoker of anger, causing anger in others; and since he is characterized by evil qualities such as greed, he is evil. He does not attain companionship, association, with the gods destined for heaven. This is the connection. | |
| Evaṃ pana vatvā te dve yakkhā tatthevantaradhāyiṃsu. | Having said this, those two yakkhas disappeared right there. | |
| Taṃsadise pana dve nirayapāle saṃsavake nāma gūthaniraye pakkhipituṃ ākaḍḍhante passitvā – | Then, seeing two similar hell-wardens named Saṃsavaka dragging [someone] to throw [him] into the Gūthaniraya (Excrement Hell), | |
| 871. | ||
| "Kiṃ nu gūthañca muttañca, asuci paṭidissati; | "What is this that looks like excrement and urine, impure? | |
| Duggandhaṃ kimidaṃ mīḷhaṃ, kimetaṃ upavāyatī"ti. – | What is this foul-smelling dung? What is this that reeks? " | |
| Taṃ nirayaṃ pucchi. | He inquired about that hell. | |
| 872. | ||
| "Esa saṃsavako nāma, gambhīro sataporiso; | "This is called the whirlpool, deep, frequented by good men; | |
| Yattha vassasahassāni, tuvaṃ paccasi revate"ti. – | Where for thousands of years, you will be cooked, Revata." | |
| Tasmiṃ kathite tattha attano nibbattihetubhūtaṃ kammaṃ pucchantī – | Having spoken thus, she then inquired about the karma that was the cause of her own birth there – | |
| 873. | ||
| "Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ; | "What wrong was done by body, speech, or mind, | |
| Kena saṃsavako laddho, gambhīro sataporiso"ti. – āha; | That I have acquired this association, so profound, O true man?" – he asked. | |
| 874. | ||
| "Samaṇe brāhmaṇe cāpi, aññe vāpi vanibbake; | "ascetics and brahmins, and other mendicants too, | |
| Musāvādena vañcesi, taṃ pāpaṃ pakataṃ tayā"ti. – | with false speech you deceived - that evil was done by you." | |
| Tassā taṃ kammaṃ kathetvā puna te – | Having told her of that deed, they again— | |
| 875. | ||
| "Tena saṃsavako laddho, gambhīro sataporiso; | "Through him a companion was obtained, profound, a true person; | |
| Tatthe vassasahassāni, tuvaṃ paccasi revate"ti. – | There for a thousand years, you will cook, Revata." | |
| Āhaṃsu. | They said. | |
| Tattha saṃsavako nāmāti niccakālaṃ gūthamuttādiasucissa saṃsavanato paggharaṇato saṃsavako nāma. | Therein, the term 'leaking' (saṃsavako) means leaking or flowing constantly due to excrement, urine, and other impurities; hence it is called 'leaking' (saṃsavako). | |
| Na kevalaṃ tuyhaṃ idha saṃsavakalābho eva, atha kho ettha anekāni vassasahassāni paccitvā uttiṇṇāya hatthacchedādilābhopīti dassetuṃ – | Not only is there the gain of rebirth here for you, but also, to show that after experiencing suffering here for many thousands of years, there is the attainment of hand-cutting and so forth for one who has crossed over. | |
| 876. | ||
| "Hatthepi chindanti athopi pāde, kaṇṇepi chindanti athopi nāsaṃ; | "They cut off hands and feet, they cut off ears and noses; | |
| Athopi kākoḷagaṇā samecca, saṅgamma khādanti viphandamāna"nti. – | Then crows and vultures gather together and devour the quivering victim." | |
| Tattha laddhabbakāraṇaṃ āhaṃsu. | There, they explained the reason for being obtained there. | |
| Tattha kākoḷagaṇāti kākasaṅghā. | There, "flocks of crows" means groups of crows. | |
| Te kirassā tigāvutappamāṇe sarīre anekasatāni anekasahassāni patitvā tālakkhandhaparimāṇehi sunisitaggehi ayomayehi mukhatuṇḍehi vijjhitvā vijjhitvā khādanti, maṃsaṃ gahitagahitaṭṭhāne kammabalena pūrateva. | It is said that those crows, with bodies three *gavutas* in size, numbering in the hundreds and thousands, swoop down and, with their iron beaks as sharp as palm stems, pierce repeatedly and devour. The flesh, though torn away, is replenished by the force of *kamma*. | |
| Tenāha "kākoḷagaṇā samecca, saṅgamma khādanti viphandamāna"nti. | Therefore it is said: "The flocks of crows, gathering together, devour while the victim struggles." | |
| Puna sā manussalokaṃ paccānayanāya yācanādivasena taṃ taṃ vippalapi. | Again, she pleaded and babbled in various ways to be brought back to the human world. | |
| Tena vuttaṃ – | Therefore, it is said – | |
| 877. | ||
| "Sādhu kho maṃ paṭinetha, kāhāmi kusalaṃ bahuṃ; | "Please lead me back quickly, I will do much good; | |
| Dānena samacariyāya, saṃyamena damena ca; | Through generosity, virtuous conduct, restraint, and self-control; | |
| Yaṃ katvā sukhitā honti, na ca pacchānutappare"ti. | Having done what makes one happy, they do not regret it afterward." | |
| Puna nirayapālā – | Again, the hell-guards | |
| 878. | ||
| "Pure tuvaṃ pamajjitvā, idāni paridevasi; | "Formerly, you were heedless, now you lament; | |
| Sayaṃ katānaṃ kammānaṃ, vipākaṃ anubhossasī"ti. – | You will experience the result of deeds done by yourself." | |
| Āhaṃsu. | They spoke. | |
| Puna sā āha – | Then she said: | |
| 879. | ||
| "Ko devalokato manussalokaṃ, gantvāna puṭṭho me evaṃ vadeyya; | "Who, having gone from the deva-world to the human world, when asked by me, would say thus: | |
| Nikkhittadaṇḍesu dadātha dānaṃ, acchādanaṃ seyyamathannapānaṃ; | Give gifts to those who have laid down the rod, clothing, bedding, food, and drink; | |
| Na hi maccharī rosako pāpadhammo, saggūpagānaṃ labhati sahabyataṃ. | for the stingy, the angry, the evil-minded obtain no fellowship with those destined for heaven." | |
| 880. | ||
| "Sāhaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ; | "Having gone from here, indeed, I will obtain a human birth; | |
| Vadaññū sīlasampannā, kāhāmi kusalaṃ bahuṃ; | generous, virtuous, I will perform much merit | |
| Dānena samacariyāya, saṃyamena damena ca. | through giving, even conduct, restraint, and self-control." | |
| 881. | ||
| "Ārāmāni ca ropissaṃ, dugge saṅkamāni ca; | "I would plant parks and groves, and build bridges in difficult places, | |
| Papañca udapānañca, vippasannena cetasā. | as well as wells for drinking, with a mind serene." | |
| 882. | ||
| "Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī; | "On the fourteenth, the fifteenth, and the eighth day of the fortnight, | |
| Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ. | and the fortnight of the special observance, endowed with eight factors." | |
| 883. | ||
| "Uposathaṃ upavasissaṃ, sadā sīlesu saṃvutā; | "I will undertake the Uposatha, always restrained in virtue; | |
| Na ca dāne pamajjissaṃ, sāmaṃ diṭṭhamidaṃ mayā"ti. | I will not neglect giving, this I have seen for myself." | |
| 884. | ||
| "Iccevaṃ vippalapantiṃ, phandamānaṃ tato tato; | "Thus babbling, trembling here and there, | |
| Khipiṃsu niraye ghore, uddhaṃpādaṃ avaṃsira"nti. – | they threw him into the dreadful hell, feet upwards and head downwards." | |
| Idaṃ saṅgītikāravacanaṃ. | This is the statement of the reciters. | |
| Puna sā – | Again, she - | |
| 885. | ||
| "Ahaṃ pure maccharinī ahosiṃ, paribhāsikā samaṇabrāhmaṇānaṃ; | "Formerly, I was a miserly woman, a reviler of ascetics and brahmins; | |
| Vitathena ca sāmikaṃ vañcayitvā, paccāmahaṃ niraye ghorarūpe"ti. – | And having deceived my husband with lies, I was reborn in a dreadful hell." | |
| Osānagāthamāha. | He recited the Osānagāthā. | |
| Tattha "ahaṃ pure maccharinī"ti gāthā niraye nibbattāya vuttā, itarā anibbattāya evāti veditabbā. | Herein, the verse "I was formerly a miserly woman" was spoken by one reborn in hell, while the other was spoken by one not reborn there. | |
| Sesaṃ suviññeyyamevāti. | The rest is easily understood. | |
| Bhikkhū revatiyā yakkhehi gahetvā nītabhāvaṃ bhagavato ārocesuṃ. | The monks informed the Blessed One that yakkhas had seized Revatī and taken her away. | |
| Taṃ sutvā bhagavā ādito paṭṭhāya imaṃ vatthuṃ kathetvā upari vitthārena dhammaṃ desesi, desanāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. | Hearing this, the Blessed One recounted the story from the beginning and then extensively expounded the Dhamma. At the end of the discourse, many attained the fruits of stream-entry and other stages. | |
| Kāmañcetaṃ revatīpaṭibaddhāya kathāya yebhuyyabhāvato "revatīvimāna"nti voharīyati, yasmā pana revatī vimānadevatā na hoti, nandiyassa pana devaputtassa vimānādisampattipaṭisaṃyuttañcetaṃ, tasmā purisavimānesveva saṅgahaṃ āropitanti daṭṭhabbaṃ. | Although this is mostly connected to the story associated with Revatī and is thus called the "Revatī Vimāna," it should be noted that Revatī herself was not a vimāna deity. Rather, this is connected with the vimāna and other attainments of the deva-son Nandiya. Therefore, it should be understood as included among the mansions of male deities. | |
| Revatīvimānavaṇṇanā niṭṭhitā. |