| пали | Khematto Bhikkhu - english
|
Комментарии |
|
25.Tena kho pana samayena bārāṇasiyaṃ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti.
|
At that time in Bārāṇasī there was a son of a good family named Yasa—delicate, a money-lender’s son.
|
|
|
Tassa tayo pāsādā honti – eko hemantiko, eko gimhiko, eko vassiko.
|
He had three palaces: one for the cold season, one for the hot season, and one for the rainy season.
|
|
|
So vassike pāsāde cattāro māse [vassike pāsāde vassike cattāro māse (sī.)] nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohati.
|
For four months, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not once come down from the palace.
|
|
|
Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva [paṭigacceva (sī.)] niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati.
|
Then the young man Yasa, enjoying himself, provided & endowed with the five strings of sensuality, fell asleep first. Then his retinue fell asleep afterwards. An oil lamp was left burning the whole night.
|
|
|
Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ – aññissā kacche vīṇaṃ, aññissā kaṇṭhe mudiṅgaṃ, aññissā kacche āḷambaraṃ, aññaṃ vikesikaṃ, aññaṃ vikkheḷikaṃ, aññā vippalapantiyo, hatthappattaṃ susānaṃ maññe.
|
Then Yasa, waking up first, saw his retinue sleeping—one with a vīṇā under her arm, another with a mudiṅga drum around her neck, another with an āḷambara drum on her chest, another with disheveled hair, another drooling, others babbling in their sleep—like a charnel ground, as it were, right within reach.
|
|
|
Disvānassa ādīnavo pāturahosi, nibbidāya cittaṃ saṇṭhāsi.
|
Seeing this, the drawbacks (of sensuality) became apparent, and his mind became established in disenchantment.
|
|
|
Atha kho yaso kulaputto udānaṃ udānesi – "upaddutaṃ vata bho, upassaṭṭhaṃ vata bho"ti.
|
Then Yasa exclaimed: “How distressing! How oppressive! ”
|
|
|
Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṃ tenupasaṅkami.
|
Then Yasa put on his golden slippers and went to the door of the residence.
|
|
|
Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti.
|
Non-human beings opened the door, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.”
|
|
|
Atha kho yaso kulaputto yena nagaradvāraṃ tenupasaṅkami.
|
Then Yasa went to the city gate.
|
|
|
Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti.
|
Non-human beings opened the gate, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.”
|
|
|
Atha kho yaso kulaputto yena isipatanaṃ migadāyo tenupasaṅkami.
|
Then Yasa went to the Deer Park in Isipatana.
|
|
|
26.Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati.
|
At that time, the Blessed One, having gotten up as the night was ending, was walking back and forth in the open.
|
|
|
Addasā kho bhagavā yasaṃ kulaputtaṃ dūratova āgacchantaṃ, disvāna caṅkamā orohitvā paññatte āsane nisīdi.
|
The Blessed One saw Yasa coming from afar and, on seeing him, got down from the walking path and sat down on a seat laid out.
|
|
|
Atha kho yaso kulaputto bhagavato avidūre udānaṃ udānesi – "upaddutaṃ vata bho, upassaṭṭhaṃ vata bho"ti.
|
Yasa, not far from the Blessed One, exclaimed: “How distressing! How oppressive! ”
|
|
|
Atha kho bhagavā yasaṃ kulaputtaṃ etadavoca – "idaṃ kho, yasa, anupaddutaṃ, idaṃ anupassaṭṭhaṃ.
|
Then the Blessed One said to Yasa, “Yasa, This isn’t distressing. This isn’t oppressive.
|
|
|
Ehi yasa, nisīda, dhammaṃ te desessāmī"ti.
|
Come, Yasa. Sit down. I’ll teach you the Dhamma.”
|
|
|
Atha kho yaso kulaputto – idaṃ kira anupaddutaṃ, idaṃ anupassaṭṭhanti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
|
Then Yasa, (thinking,) “He says this isn’t distressing, this isn’t oppressive,” thrilled and exultant, took off his golden slippers, went to the Blessed One, and on arrival bowed down to the Blessed One and sat to one side.
|
|
|
Ekamantaṃ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.
|
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
|
|
|
Yadā bhagavā aññāsi yasaṃ kulaputtaṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
|
When the Blessed One knew that Yasa’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
|
|
|
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva yasassa kulaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.
|
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Yasa as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”
|
|
|
27.Atha kho yasassa kulaputtassa mātā pāsādaṃ abhiruhitvā yasaṃ kulaputtaṃ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṃ gahapatiṃ etadavoca – "putto te, gahapati, yaso na dissatī"ti.
|
Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the money-lender and, on arrival, said to him, “Your son, Yasa, is nowhere to be seen, householder.”
|
|
|
Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṃyeva yena isipatanaṃ migadāyo tenupasaṅkami.
|
So the money-lender sent horseback messengers out in the four directions and went himself to the game reserve in Isipatana.
|
|
|
Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṃ nikkhepaṃ, disvāna taṃyeva anugamāsi [anugamā (sī. syā.)].
|
He saw the tracks of the golden slippers and, on seeing them, followed them.
|
|
|
Addasā kho bhagavā seṭṭhiṃ gahapatiṃ dūratova āgacchantaṃ, disvāna bhagavato etadahosi – "yaṃnūnāhaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhareyyaṃ yathā seṭṭhi gahapati idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ na passeyyā"ti.
|
The Blessed One saw him coming from afar, and, on seeing him, the thought occurred to him, “Why don’t I fabricate a fabrication of psychic power such that the money-lender householder, sitting here, wouldn’t see Yasa sitting here? ”
|
|
|
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharesi.
|
Then the Blessed One fabricated such a fabrication of psychic power.
|
|
|
Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "api, bhante, bhagavā yasaṃ kulaputtaṃ passeyyā"ti?
|
The money-lender householder approached the Blessed One and said, “Could it be, lord, that the Blessed One has seen Yasa the son of a good family? ”
|
|
|
Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passeyyāsīti.
|
“Now then, householder, sit down. It could be that, sitting here, you might indeed see Yasa sitting here.”
|
|
|
Atha kho seṭṭhi gahapati – idheva kirāhaṃ nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passissāmīti haṭṭho udaggo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
|
Then the money-lender—(thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled and exultant, bowed down to the Blessed One and sat to one side.
|
|
|
Ekamantaṃ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.
|
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
|
|
|
Yadā bhagavā aññāsi seṭṭhiṃ gahapatiṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
|
When the Blessed One knew that the money-lender’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
|
|
|
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya evameva seṭṭhissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.
|
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for the money-lender as he was sitting right there— “Whatever is subject to origination is all subject to cessation.”
|
|
|
Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.
|
Then the money-lender, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.
|
|
|
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.
|
“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.
|
|
|
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti.
|
“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”
|
|
|
Sova loke paṭhamaṃ upāsako ahosi tevāciko.
|
And so he was the first three-statement lay disciple in the world.
|
|
|
28.Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimucci.
|
As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.
|
|
|
Atha kho bhagavato etadahosi – "yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ.
|
Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.
|
|
|
Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ, seyyathāpi pubbe agārikabhūto; yaṃnūnāhaṃ taṃ iddhābhisaṅkhāraṃ paṭippassambheyya"nti.
|
“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before, as a householder. Why don’t I make that fabrication of psychic power subside? ”
|
|
|
Atha kho bhagavā taṃ iddhābhisaṅkhāraṃ paṭippassambhesi.
|
Then the the Blessed One made that fabrication of psychic power subside.
|
|
|
Addasā kho seṭṭhi gahapati yasaṃ kulaputtaṃ nisinnaṃ, disvāna yasaṃ kulaputtaṃ etadavoca – "mātā te tāta, yasa, parideva [paridevī (ka.)] sokasamāpannā, dehi mātuyā jīvita"nti.
|
The money-lender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life (back? )! ”
|
|
|
Atha kho yaso kulaputto bhagavantaṃ ullokesi.
|
Then Yasa looked up at the the Blessed One.
|
|
|
Atha kho bhagavā seṭṭhiṃ gahapatiṃ etadavoca – "taṃ kiṃ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā?
|
Then the Blessed One said to the money-lender, “What do you think, householder: For Yasa, who has seen and known the Dhamma with the knowledge and vision of one in training—just as you have—
|
|
|
Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ.
|
whose mind, as he reflected on the level (of mind) as he had seen and known it, was through lack of clinging/sustenance released from effluents:
|
|
|
Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto"ti?
|
Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder? ”
|
|
|
"No hetaṃ, bhante".
|
“No, lord.”
|
|
|
"Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā.
|
“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have.
|
|
|
Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ.
|
“Reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.
|
|
|
Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto"ti.
|
“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.”
|
|
|
"Lābhā, bhante, yasassa kulaputtassa, suladdhaṃ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṃ vimuttaṃ.
|
[The money-lender:] “Lord, it’s a gain for Yasa, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents!
|
|
|
Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṃ yasena kulaputtena pacchāsamaṇenā"ti.
|
“May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.”
|
|
|
Adhivāsesi bhagavā tuṇhībhāvena.
|
The Blessed One acquiesced with silence.
|
|
|
Atha kho seṭṭhi gahapati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
|
Then the money-lender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.
|
|
|
Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti.
|
Then Yasa, not long after the money-lender had left, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance? ”
|
|
|
"Ehi bhikkhū"ti bhagavā avoca – "svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti.
|
“Come, monk.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life.”
|
|
|
Sāva tassa āyasmato upasampadā ahosi.
|
Such was the venerable one’s Acceptance.
|
|
|
Tena kho pana samayena satta loke arahanto honti.
|
At that time there were seven arahants in the world.
|
|
|
Yasassa pabbajjā niṭṭhitā.
|
(The section on) Yasa’s Going-forth is finished.
|
|
|
29.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
|
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, with Venerable Yasa as his attendant monk—went to the money-lender’s residence and, on arrival, sat down on a seat laid out.
|
|
|
Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
|
Then Venerable Yasa’s mother and former wife went to the Blessed One and, on arrival, having bowed down, sat to one side.
|
|
|
Tāsaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.
|
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
|
|
|
Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
|
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
|
|
|
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tāsaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.
|
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”
|
|
|
Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante, abhikkantaṃ, bhante - pe - etā mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, bhikkhusaṅghañca.
|
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. “We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.
|
|
|
Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṃ gatā"ti.
|
“May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”
|
|
|
Tā ca loke paṭhamaṃ upāsikā ahesuṃ tevācikā.
|
They were the first three-statement female lay disciples in the world.
|
|
|
Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ, ekamantaṃ nisīdiṃsu.
|
Then Venerable Yasa’s mother, father, and former wife, with their own hands, served & satisfied the Blessed One and Venerable Yasa with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side.
|
|
|
Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
|
The Blessed One, having instructed, urged, roused, & encouraged Yasa’s mother, father, and former wife with Dhamma talk, got up from his seat and left.
|
|
|
30.Assosuṃ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti.
|
Yasa’s four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī—heard that, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”
|
|
|
Sutvāna nesaṃ etadahosi – "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito"ti.
|
Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.”
|
|
|
Te [te cattāro janā (ka.)] yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
|
They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.
|
|
|
Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
|
Then Ven. Yasa, taking his four householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.
|
|
|
Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – "ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati.
|
As he was sitting there, Ven. Yasa said, “Lord, these are my four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī.
|
|
|
Ime [ime cattāro (ka.)] bhagavā ovadatu anusāsatū"ti.
|
“May the Blessed One teach and admonish them.”
|
|
|
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti.
|
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”
|
|
|
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti.
|
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance? ”
|
|
|
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti.
|
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”
|
|
|
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.
|
Such was the venerable ones’ Acceptance.
|
|
|
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.
|
Then the Blessed One taught and admonished the monks with talk on the Dhamma.
|
|
|
Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu.
|
Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.
|
|
|
Tena kho pana samayena ekādasa loke arahanto honti.
|
At that time there were eleven arahants in the world.
|
|
|
Catugihisahāyakapabbajjā niṭṭhitā.
|
The Four Householder Friends’ Going-forth is finished.
|
|
|
31.Assosuṃ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti.
|
Ven. Yasa’s fifty householder friends from the countryside—sons of prominent and moderately prominent families—heard, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”
|
|
|
Sutvāna nesaṃ etadahosi – "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito"ti.
|
Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.”
|
|
|
Te yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
|
They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.
|
|
|
Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
|
Then Ven. Yasa, taking his fifty householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.
|
|
|
Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – "ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā.
|
As he was sitting there, Ven. Yasa said to the Blessed One, “Lord, these are my fifty householder friends from the countryside—sons of prominent and moderately prominent families.
|
|
|
Ime bhagavā ovadatu anusāsatū"ti.
|
“May the Blessed One teach and admonish them.”
|
|
|
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.
|
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
|
|
|
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.
|
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”
|
|
|
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti.
|
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance? ”
|
|
|
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti.
|
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”
|
|
|
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.
|
Such was the venerable ones’ Acceptance.
|
|
|
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.
|
Then the Blessed One taught and admonished the monks with talk on the Dhamma.
|
|
|
Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu.
|
Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.”
|
|
|
Tena kho pana samayena ekasaṭṭhi loke arahanto honti.
|
At that time there were sixty-one arahants in the world.
|
|
|
Paññāsagihisahāyakapabbajjā niṭṭhitā.
|
The Fifty Householder Friends’ Going-forth is finished
|
|
|
Niṭṭhitā ca pabbajjākathā.
|
The Discussion of Going-forth is finished
|
|