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Ближайшая эпоха Палийский оригинал

пали Rhys Davids - english vandanaa - indaratana - english Рената, правки khantibalo - русский Комментарии
"Santikenidānaṃpana 'bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Р.Д. в заголовке The Proximate Epoch делает сноску, где пишет об этом предисловии, с отсылкой на 82 страницу. Но там перевода этого фрагмента я не виж...
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Vesāliyaṃ viharati mahāvane kūṭāgārasālāya'nti evaṃ tesu tesu ṭhānesu viharato tasmiṃ tasmiṃ ṭhāneyeva labbhatī"ti vuttaṃ.
Kiñcāpi evaṃ vuttaṃ, atha kho pana tampi ādito paṭṭhāya evaṃ veditabbaṃ – udānaṃ udānetvā jayapallaṅke nisinnassa hi bhagavato etadahosi "ahaṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni imassa pallaṅkassa kāraṇā sandhāviṃ, ettakaṃ me kālaṃ imasseva pallaṅkassa kāraṇā alaṅkatasīsaṃ gīvāya chinditvā dinnaṃ, suañjitāni akkhīni hadayamaṃsañca ubbaṭṭetvā dinnaṃ, jālīkumārasadisā puttā kaṇhājinakumārisadisā dhītaro maddīdevisadisā bhariyāyo ca paresaṃ dāsatthāya dinnā, ayaṃ me pallaṅko jayapallaṅko varapallaṅko ca. ... Now whilst he was still seated there, after he had sung the hymn of triumph, the Blessed One thought : "It is in order to attain to this seat that I have undergone successive births for so long a time,1 that I severed my crowned head from my neck and gave it away, that I tore out my darkened eyes and my heart s flesh and gave them away, that I gave away to serve others such sons as Jali the Prince, and such daughters as Kanha Jina the Princess, and such wives as Maddi the Queen. This seat is a seat of triumph to me, and a seat of glory ; ... Сидя там, провозгласив своё восклицание победы, Благословенный подумал: "Для того чтобы воссесть здесь я прошёл множество перерождений в течении четырёх асанкхей и ста тысяч циклов; я отрубал свою венценосную голову и отдавал её, я вырывал свои смазанные [косметикой] глаза и свое сердце, я отдавал в услужение своих сыновей, таких как принц Джали, дочерей, таких как принцесса Канха Джина, жён, таких как королева Мадди. Это сиденье моей победы и славы,
Ettha me nisinnassa saṅkappā paripuṇṇā, na tāva ito uṭṭhahissāmī"ti anekakoṭisatasahassā samāpattiyo samāpajjanto sattāhaṃ tattheva nisīdi. while seated on it my aims have been fulfilled : I will not leave it yet. " And he sat there absorbed in many thoughts 2 for those seven days сидя здесь я достиг своих целей и я пока не уйду отсюда". И он провел семь дней сидя в состоянии бесчисленных сотен тысяч мириадов достижений. РД здест делает сноску и почему-то даёт странный перевод "много мыслей". тут скорее "много достижений"
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Yaṃ sandhāya vuttaṃ "atha kho bhagavā sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī"ti (udā. 1; mahāva. 1). referred to in the text, beginning : " And then the Blessed One sat motionless for seven days, realizing the bliss of Nirvana." В отношении этого сказано: "И затем Благословенный сидел в неподвижности семь дней испытывая блаженство ниббаны".
Atha ekaccānaṃ devatānaṃ "ajjāpi nūna siddhatthassa kattabbakiccaṃ atthi, pallaṅkasmiñhi ālayaṃ na vijahatī"ti parivitakko udapādi. Now certain of the devas began to doubt, thinking : " This day also there must be something more Siddhattha has to do, for he still lingers seated there." Некоторые божества начали беспокоиться, думая: "Сейчас Сиддхаттха должен сделать так много, а он все медлит, сидя там".
Satthā devatānaṃ parivitakkaṃ ñatvā tāsaṃ vitakkavūpasamanatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. The Master, knowing their thoughts, and to appease their doubts, rose into the air, and performed the twin-miracle.3 Учитель, узнав эти мысли, чтобы успокоить божеств поднялся в воздух и явил двойное чудо.
Mahābodhimaṇḍasmiñhi katapāṭihāriyañca, ñātisamāgame katapāṭihāriyañca, pāthikaputtasamāgame katapāṭihāriyañca, sabbaṃ kaṇḍambarukkhamūle yamakapāṭihāriyasadisaṃ ahosi. Он явил двойное чудо у дерева Бодхи, при встрече с родственниками, при встрече с Патикапуттой, при встрече со всеми собравшимися у подножия дерева кандамба. Видимо это комментарий, забегающий вперёд.
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Evaṃ satthā iminā pāṭihāriyena devatānaṃ vitakkaṃ vūpasametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā "imasmiṃ vata me pallaṅke sabbaññutaññāṇaṃ paṭividdha"nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. And the Master having thus by this miracle dispelled the devas doubts, stood a little to the north east of the seat, thinking : "It was on that seat that I attained all-knowing insight. " And he thus spent seven days gazing steadfastly at the spot where he had gained the result of the deeds of virtue fulfilled through such countless years. And that spot became known as the Dagaba of the Steadfast Gaze. Развеяв с помощью этого чуда сомнения божеств Учитель встал с северо-восточной стороны от сиденья и подумал: "На этом месте я обрел всеведение". И он провёл семь дней, непоколебимо вглядываясь в то место, где он обрёл плод совершенств, полученный в результате их развития в течение четырёх асанкхей и ста тысяч циклов. Это место известно как мемориал непоколебимому взору.
Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā caṅkamaṃ māpetvā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Then he created between the seat and the spot where he had stood a cloistered walk, and he spent seven days walking up and down in that treasure-cloister which stretched from east to west. And that spot became known as the Dagaba of the Treasure-Cloister. Затем он сделал между сиденьем и тем местом, где он стоял, закрытую тропинку и провёл семь дней, шагая взад-вперёд по этой драгоценной тропе, протянувшейся с востока на запад. И это место стало известно как мемориал драгоценной закрытой тропы.
Catutthe pana sattāhe bodhito pacchimuttaradisābhāge devatā ratanagharaṃ māpayiṃsu, tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayaṃ samantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi. But for the fourth week the devas created to the north-west of the Bo-tree a Treasure-house ; and he spent the week seated there cross-legged, and thinking out the Abhidhamma Pitaka and here especially the entire Patthana with its infinite methods. На четвертую неделю божества создали дом-сокровище. Он находился на северо-западе от дерева Бодхи и Благословенный провел в нем неделю, сидя со скрещенными ногами и размышляя об Абхидхамма Питаке, в особенности обо всей Паттхане с её бесконечными методами.
Ābhidhammikā panāhu "ratanagharaṃ nāma na sattaratanamayaṃ gehaṃ, sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ 'ratanaghara'nti vuccatī"ti. (But the Abhidhammikas 1 say that Treasure-house here means either a mansion built of the seven kinds of jewels, or the place where the seven books were thought out : (Но декламаторы Абхидхаммы утверждают что дом-сокровище означает либо дворец, построенный из семи различных видов драгоценностей, либо место, где было продумано семь книг [Абхидхаммы]
Yasmā panettha ubhopete pariyāyā yujjanti, tasmā ubhayampetaṃ gahetabbameva. and as they give these two explanations of the passage, both may be accepted as correct.) и поскольку они дают эти два объяснения, оба могут считаться правильными).
Tato paṭṭhāya pana taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. С того момента это место стало известно как мемориал дома-сокровища.
Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, tatrāpi dhammaṃ vicinantoyeva vimuttisukhaṃ paṭisaṃvedento nisīdi. Having thus spent four weeks close to the Bo-tree, he went, in the fifth week, to the Shepherd's Nigrodhatree : and sat there meditating on Doctrine, and experiencing the happiness of deliverance. Проведя четыре недели возле дерева Бодхи на пятую неделю Благословенный переместился к пастушьему баньяну и сел там, обдумывая Учение и наслаждаясь счастьем освобождения.
Tasmiṃ samaye māro devaputto "ettakaṃ kālaṃ anubandhanto otārāpekkhopi imassa na kiñci khalitaṃ addasaṃ, atikkantodāni esa mama vasa"nti domanassappatto mahāmagge nisīditvā soḷasa kāraṇāni cintento bhūmiyaṃ soḷasa lekhā kaḍḍhi – "ahaṃ eso viya dānapāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto"ti ekaṃ lekhaṃ kaḍḍhi. Now at that time the deva Mara thought to himself : "So long a time have I followed this man seeking some access to him, and find no fault in him ; and now, indeed, he is beyond my power. " And overcome with sorrow he sat down on the highway, and as he thought of the following sixteen things he drew sixteen lines on the ground. Thinking, " I did not attain, as he did, to the perfection of Giving ; therefore I have not become like him ", he drew one line. А в это время Мара думал: "Так долго следовал я за этим человеком поджидая возможность и не нашел в нём никакого изъяна, а уж теперь он и подавно недоступен моей власти". И преисполнившись печали он сел на дороге и думая о шестандцати вещах начертил на земле шестнадцать линий. Думая: "Я не достиг, а он достиг совершенства дарения, поэтому я не стал таким как он", - так Мара начертил одну линию.
Tathā "ahaṃ eso viya sīlapāramiṃ, nekkhammapāramiṃ, paññāpāramiṃ, vīriyapāramiṃ, khantipāramiṃ, saccapāramiṃ, adhiṭṭhānapāramiṃ, mettāpāramiṃ, upekkhāpāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto"ti dasamaṃ lekhaṃ kaḍḍhi. Then thinking : " I did not attain, as he did, to the Perfections of Moral Practice, and Self-abnegation, and Wisdom, and Exertion, and Patience, and Truth, and Resolution, and Kindness, and Equanimity ; therefore I have not become like him," he drew nine more lines. Затем думая: "Я не достиг, а он достиг совершенств нравственности, отрешения, мудрости, усердия, терпения, правдивости, целеустремлённости, дружелюбия и безмятежного наблюдения, поэтому я не стал таким как он", - он начертил еще девять линий.
Tathā "ahaṃ eso viya asādhāraṇassa indriyaparopariyattañāṇassa paṭivedhāya upanissayabhūtā dasa pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto"ti ekādasamaṃ lekhaṃ kaḍḍhi. Then thinking : "I did not attain the Ten Perfections, the conditions precedent to the penetration, the extraordinary knowledge of the complete way of the senses, and therefore I have not become like him ", he drew the eleventh line. Затем думая: "Я не развил десять совершенств - условий необходимых для постижения, а также необыкновенной способности познания намерений других, поэтому я не стал таким как он" , - Мара начертил одиннадцатую линию. Это место под вопросом. В PED: Pariyatta1 (nt.) [abstr. fr. pariya (pari+i) but confused with pariyatta2 & pariyatti fr. pari+āp] learning, understand...
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Tathā "ahaṃ eso viya asādhāraṇassa āsayānusayañāṇassa, mahākaruṇāsamāpattiñāṇassa, yamakapāṭihīrañāṇassa, anāvaraṇañāṇassa, sabbaññutaññāṇassa paṭivedhāya upanissayabhūtā dasa pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto"ti soḷasamaṃ lekhaṃ kaḍḍhi. Then thinking : "I did not attain to the Ten Perfections, the conditions precedent to the penetration, the extraordinary knowledge of inclinations and latent tendencies, of the attainment of compassion, of the double miracle, of the removal of hindrances, and of all-knowing : therefore I have not become like him ", he drew the five other lines. Затем подумав: "Я не развил десять совершенств - условий необходимых для постижения, а также необыкновенных знаний: знание склонностей и предрасположенностей, входа в состояние великого сострадания, двойного чуда, устранения препятствий, всеведения, поэтому я не стал таким как он", - Мара начертил пять новых линий.
Evaṃ imehi kāraṇehi mahāmagge soḷasa lekhā kaḍḍhamāno nisīdi. And so he sat on the highway, drawing sixteen lines for these sixteen thoughts. И вот так сидя на дороге он начертил шестнадцать линий согласно своим мыслям.
Tasmiṃ samaye taṇhā, arati, ragāti tisso māradhītaro "pitā no na paññāyati, kahaṃ nu kho etarahī"ti olokayamānā taṃ domanassappattaṃ bhūmiṃ vilekhamānaṃ nisinnaṃ disvā pitu santikaṃ gantvā "kasmā, tāta, dukkhī dummano"ti pucchiṃsu. At that time Craving, Discontent, and Lust, 2 the three daughters of Mara, could not find their father, and were looking for him, wondering where he could be. And when they saw him, sad at heart, writing on the ground, they went up to him, and asked : " Why, dear, are you sad and sorrowful ?" А в это время три дочери Мары - Жажда, Недовольство и Страсть - сбились с ног, разыскивая отца. И когда наконец увидели его, полного печали, чертящего что-то на земле, то подошли и спросили: "Дорогой, почему ты горюешь и опечален?".
Ammā, ayaṃ mahāsamaṇo mayhaṃ vasaṃ atikkanto, ettakaṃ kālaṃ olokento otāramassa daṭṭhuṃ nāsakkhiṃ, tenāhaṃ dukkhī dummanoti. And he answered : " My women, this great recluse is escaping from my power. Long have I watched, but in vain, to find some fault in him. Therefore it is that I am sad and sorrowful." И он ответил: "Девочки мои, этот великий отшельник ушел от моей власти. Долго я следил за ним пытаясь найти в нём какой-нибудь изъян, но тщетно. Именно поэтому я горюю и опечален".
Yadi evaṃ mā cintayittha, mayametaṃ attano vase katvā ādāya āgamissāmāti. " If that is so," replied they, " think not thus. We will subject him to our influence, and come back bringing him captive with us." "Если это причина, - ответили они, - не думай больше об этом. Мы подчиним его нашему влиянию и схватив приведем к тебе".
Na sakkā, ammā, eso kenaci vase kātuṃ, acalāya saddhāya patiṭṭhito eso purisoti. " My women," said he, " you cannot by any means bring him under your influence ; this man stands firm in faith, unwavering." "Девочки мои, - сказал Мара, - никоим образом не сможете вы подчинить его; этот человек непоколебим в своей уверенности".
"Tāta mayaṃ itthiyo nāma idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā"ti bhagavantaṃ upasaṅkamitvā "pāde te samaṇa paricāremā"ti āhaṃsu. " Dear one, we are women " was the reply ; " even now we shall bring him bound by the sweetness of lust. Do not think so." So they approached the Blessed One, and said : " recluse, upon thee we humbly wait ! " "Дорогой отец, не думай так. Мы женщины и даже сейчас мы сможем привести его, связанного сладостью вожделения". Затем они пришли к Благословенному и сказали: "Отшельник, мы будем тебе смиренно прислуживать".
Bhagavā va tāsaṃ vacanaṃ manasi akāsi, na akkhīni ummīletvā olokesi, anuttare upadhisaṅkhaye vimuttamānaso vivekasukhaññeva anubhavanto nisīdi. But the Blessed One neither paid any attention to their words, nor raised his eyes to look at them. He sat, with a mind made free by the complete extinction of rebirth-conditions, enjoying the bliss of detachment. Но Благословенный не обратил на эти слова никакого внимания и не поднял глаз чтобы посмотреть на них. В его рассудке были полностью искоренены условия для нового перерождения, и он сидел, наслаждаясь блаженством отрешения.
Puna māradhītaro "uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, yaṃnūna mayaṃ nānappakārehi rūpehi palobheyyāmā"ti ekamekā kumārivaṇṇādivasena sataṃ sataṃ attabhāve abhinimminitvā kumāriyo, avijātā, sakiṃvijātā, duvijātā, majjhimitthiyo, mahitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā "pāde te samaṇa paricāremā"ti āhaṃsu. Then the daughters of Mara considered with themselves : " Various are men s tastes. Some fall in love with girls, some with young women, some with mature women, some with older women. We will tempt him in various forms." So each of them assumed the appearance of a hundred women girls, women who had never had a child, or only once, or only twice, middle-aged women, older women and six times they went up to the Blessed One, and professed themselves his humble handmaidens ; Дочери Мары подумали: "Вкусы у мужчин очень разные. Некоторые влюбляются в юных девушек, некоторые в молодых женщин, некоторые в зрелых женщин. Мы соблазним его если покажем разные образы". И каждая из них изобразила сотню девушек, молодых женщин не имевших детей, или имевших только одного ребёнка, или только двух, женщин среднего возраста, пожилых женщин и шесть раз они приходили к Благословенному со словами: "Отшельник, мы будем тебе смиренно прислуживать",
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhayeva vimutto. and to that also the Blessed One paid no attention, so was he made free by the complete extinction of rebirth-conditions. и на это Благословенный также не обратил никакого внимания, настолько он был освобождён, исчерпав все причины для перерождения.
Keci panācariyā vadanti "tā mahitthibhāvena upagatā disvā bhagavā 'evamevaṃ etā khaṇḍadantā palitakesā hontū'ti adhiṭṭhāsī"ti, taṃ na gahetabbaṃ. Now, some teachers say that when the Blessed One saw them approaching in the form of elderly women, he commanded, saying : " Let these women remain just as they are, with broken teeth, and bald heads." This should not be believed, Некоторые учителя говорят что когда Благословенный увидел их в обличье пожилых женщин, то приказал им: "Оставайтесь такими, какие вы сейчас - лысыми и со сломанными зубами". Этому не следует верить,
Na hi satthā evarūpaṃ adhiṭṭhānaṃ karoti. for the Master issues not such commands. потому что Учитель не даёт таких указаний.
Bhagavā pana "apetha tumhe, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma avītarāgādīnaṃ purato kātuṃ yuttaṃ, tathāgatassa pana rāgo pahīno, doso pahīno, moho pahīno"ti attano kilesappahānaṃ ārabbha – But the Blessed One said : " Depart ye ! What have ye seen that ye thus strive ? Such things might be done in the presence of men who linger in the paths of sin ; but by the Tathagata lust is put away, ill-will is put away, delusion is put away." На самом деле Благословенный сказал: "Убирайтесь! Что вы видели, что так стараетесь? Подобные вещи можно делать в присутствии человека, не избавившегося от страсти и прочего, но Татхагата отбросил страсть, отбросил отвращение, отбросил неведение".
"Yassa jitaṃ nāvajīyati, jitamassa noyāti koci loke; 280. Whose conquest is not overthrown His conquest nought on earth assails. Чью победу нельзя обратить в поражение, ничто побеждённое в этом мире его не преследует Вот здесь подробный разбор: http://buddhism.lib.ntu.edu.tw/BDLM/en/lesson/pali/reading/gatha179.htm но он не учитывает палийский комментарий. Вот ещё...
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Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha. That Buddha, infinite in range, Pathless, by what path will ye lead ? Каким путём вы поведёте такого Будду, бесследного, чья сфера бесконечна?
"Yassa jālinī visattikā, taṇhā natthi kuhiñci netave; 281. In whom there is no snare besetting. Venomous craving any-whither leading. Того, в ком нет связывающей и опутывающей жажды, ведущей в какое-либо [бывание]
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessathā"ti. (dha. pa. 179-180) – That Buddha, infinite in range, Pathless, by what path will ye lead ?1 Каким путём вы поведёте такого Будду, бесследного, чья сфера бесконечна? Дхаммапада 179-180
Imā dhammapade buddhavagge dve gāthā vadanto dhammaṃ kathesi. And he admonished them in those two verses from the Chapter on the Buddha in the Scripture Verses. Он объяснил им истину, сказав эти две строфы Дхаммапады из "главы о Будде".
Tā "saccaṃ kira no pitā avoca, arahaṃ sugato loke na rāgena suvānayo"tiādīni vatvā pitu santikaṃ agamaṃsu. And they saying : " Our father spoke the truth indeed. The saint, the Well-Farer of the world is not easily led away " and so on, returned to their father. И дочери Мары сказали: "Воистину наш отец сказал правду. Араханта, достигшего блага в этом мире не сбить с пути страстью" и т.д. И они вернулись к отцу.
Bhagavāpi tattha sattāhaṃ vītināmetvā mucalindamūlaṃ agamāsi. But the Blessed One when he had spent a week at that spot, went on to the Muchalinda-tree. Благословенный же проведя неделю в этом месте отправился к подножию дерева Мучалинды.
Tattha sattāhavaddalikāya uppannāya sītādipaṭibāhanatthaṃ mucalindena nāgarājena sattakkhattuṃ bhogehi parikkhitto asambādhāya gandhakuṭiyaṃ viharanto viya vimuttisukhaṃ paṭisaṃvediyamāno sattāhaṃ vītināmetvā rājāyatanaṃ upasaṅkami, tatthāpi vimuttisukhaṃ paṭisaṃvediyamānoyeva nisīdi. There he spent a week. Muchalinda, the snake-king, when a storm arose, shielding him with seven folds of his hood, so that the Blessed One enjoyed the bliss of deliverance as if he had been resting unharassed in a fragrant chamber. Thence he went away to the Kingstead-tree and there also sat down enjoying the bliss of deliverance. Там он провел неделю. Мучалинда, король нагов, во время бури укрыл его семью складками своего капюшона, так что Благословенный наслаждался блаженством освобождения и чувствовал себя беззаботно как в благоухающей келье. Затем он отправился к дереву раджаятана, под которым он сидел, наслаждаясь блаженством освобождения. словарь Буддхадатты даёт rājāyatana - the tree Budhanania Latifolia, судя по всему опечатка и должно быть Buchanania latifolia, упоминается тут: http...
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Ettāvatā satta sattāhāni paripuṇṇāni. And so seven weeks passed away, Так прошло семь недель,
Etthantare neva mukhadhovanaṃ, na sarīrapaṭijagganaṃ, na āhārakiccaṃ ahosi, jhānasukhaphalasukheneva vītināmesi. during which he experienced no bodily wants, but fed on Jhana-joy, Path-joy, and Fruition-joy. в течение которых не возникала потребность умываться, ухаживать за телом или заниматься вопросами пропитания. Он питался лишь блаженством джхан и блаженством плода. В "даре Суджаты" сказано, что он поделил её кашу на 49 комков, чтобы хватило на 7 недель.
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Athassa tasmiṃ sattasattāhamatthake ekūnapaññāsatime divase tattha nisinnassa "mukhaṃ dhovissāmī"ti cittaṃ udapādi. Now, as lie sat there on the last day of the seven weeks the forty-ninth day he felt a desire to bathe his face. По окончании 7 недель у сидящего там на 49 день возникло желание умыться.
Sakko devānamindo agadaharīṭakaṃ āharitvā adāsi, satthā taṃ paribhuñji, tenassa sarīravaḷañjaṃ ahosi. And Sakka, the deva-governor, brought a fruit of the myrobolan-tree, and gave him to eat. Сакка, правитель божеств, принёс ему плод миробалана. Учитель съел его, после чего возникла необходимость по уходу за телом. paribhuñji может быть и "использовал", а не съел. Это же вроде орех, может для жевания? Ниже приведено, что когда подали пищу, встал вопрос куда приня...
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Athassa sakkoyeva nāgalatādantakaṭṭhañceva mukhadhovanaudakañca adāsi. And Sakka, too, provided a tooth-cleanser of the thorns of the snake-creeper, and water to bathe his face. И тогда Сакка принёс зубочистку из отростков плюща, а также воду для умывания.
Satthā taṃ dantakaṭṭhaṃ khāditvā anotattadahodakena mukhaṃ dhovitvā tattheva rājāyatanamūle nisīdi. And the Master used the tooth-cleanser, and bathed his face, and sat him down there at the foot of the Kingstead-tree. Учитель почистил зубы, умылся и сел у подножия дерева раджаятана.
Tasmiṃ samaye tapussabhallikā nāma dve vāṇijā pañcahi sakaṭasatehi ukkalājanapadā majjhimadesaṃ gacchantā attano ñātisālohitāya devatāya sakaṭāni sannirumbhitvā satthu āhārasampādane ussāhitā manthañca madhupiṇḍikañca ādāya "paṭiggaṇhātu no, bhante, bhagavā imaṃ āhāraṃ anukampaṃ upādāyā"ti satthāraṃ upasaṅkamitvā aṭṭhaṃsu. At that time two merchants, Tapassu and Bhalluka by name, were travelling from Orissa to Central India 1 with five hundred carts. And a deva, a blood relation of theirs, stopped their carts, and moved their hearts to offer food to the Master. And they took a rice cake, and a honey cake, and went up to the Master, and said : "O sir, Blessed One ! out of compassion for us accept this food." В это самое время два купца, братья Тапассу и Бхаллука путешествовали из Ориссы в центральную Индию с караваном из пятисот повозок. Божество, которое было их родственником, остановило повозки и внушило им желание предложить еду Учителю. Они взяли рисовый пирог и медовый пирог и отправились к Учителю со словами: "Благословенный! Из сострадания к нам прими, пожалуйста, эту пищу!".
Bhagavā pāyāsapaṭiggahaṇadivaseyeva pattassa antarahitattā "na kho tathāgatā hatthesu paṭiggaṇhanti, kimhi nu kho ahaṃ paṭiggaṇheyya"nti cintesi. Now, on the day when he had received the sweet rice-milk, his bowl had disappeared ; 2 so the Blessed One thought : " The Buddhas never receive food in their hands. How shall I accept it ?" Но у Благословенного не было сосуда для подаяния, ведь он исчез ещё в тот день, когда ему поднесли рисовую кашу и он подумал: "Будды никогда не принимают подаяние прямо в руки, как же мне взять эту пищу?". Интересно что от Сакки он принял-таки миробалановый плод без сосуда.
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Athassa cittaṃ ñatvā catūhi disāhi cattāro mahārājāno indanīlamaṇimaye patte upanāmesuṃ, bhagavā te paṭikkhipi. Then the four Guardians knew his thought and, coming from the four quarters of the sky, they brought bowls made of sapphire. And the Blessed One accepted them. Тогда четыре великих правителя сторон света познали его мысли и, спустившись с четырёх сторон неба поднесли Благословенному сапфировые сосуды для подаяния. Благословенный отверг их. У РД ошибка: paṭikkhipi - отверг.
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Puna muggavaṇṇaselamaye cattāro patte upanāmesuṃ. Then they brought four other bowls, made of jade ; Затем они поднесли Благословенному другие четыре сосуда для подаяния - из нефрита.
Bhagavā catunnampi devaputtānaṃ anukampāya cattāropi patte paṭiggahetvā uparūpari ṭhapetvā "eko hotū"ti adhiṭṭhāsi, cattāropi mukhavaṭṭiyaṃ paññāyamānalekhā hutvā majjhimena pamāṇena ekattaṃ upagamiṃsu. and the Blessed one, out of kindness to the four devas, received the four, and placing them one above another commanded, saying : " Let them become one. " And the four closed up into one of medium size, becoming visible only as lines round the mouth of it. Благословенный, из сострадания к четырём божествам, взял сосуды, поставил друг на друга и приказал: "Пусть они станут одним сосудом". И они сложились в один сосуд среднего размера, их было видно только по тонким линиям вокруг края.
Bhagavā tasmiṃ paccagghe selamaye patte āhāraṃ paṭiggaṇhitvā paribhuñjitvā anumodanaṃ akāsi. The Blessed One received the food into that newcreated bowl, and ate it, and gave thanks. Благословенный принял еду в этот новый сосуд, поел и поблагодарил братьев.
Dve bhātaro vāṇijā buddhañca dhammañca saraṇaṃ gantvā dvevācikā upāsakā ahesuṃ. The two brothers took refuge in the Buddha, the Doctrine, and the Order, 1 and became professed disciples. Братья приняли прибежище в Будде и Дхамме и стали мирскими последователями Будды, произнесшими два слова. РД в комментарии пишет, что Дхамма и Сангха в то время ещё не существовали. Но в палийском оригинале про Сангху не говорится - только Будда и Дхамма. ...
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Atha nesaṃ "ekaṃ no, bhante, paricaritabbaṭṭhānaṃ dethā"ti vadantānaṃ dakkhiṇahatthena attano sīsaṃ parāmasitvā kesadhātuyo adāsi. Then, when they asked him, saying : " Lord, bestow upon us something to which we may pay reverence," with his own right hand he tore from his head, and gave to them, the hair-relics. В ответ на просьбу: "Почтенный, дайте нам что-то, чему мы сможем выражать своё почтение" он правой рукой вырвал из головы и подарил им волосы как реликвию.
Te attano nagare tā dhātuyo suvaṇṇasamuggassa anto pakkhipitvā cetiyaṃ patiṭṭhāpesuṃ. And they built a Dagaba in their own city, and placed the relics within it.2 И они построили мемориал в своем родном городе и поместили реликвию вовнутрь.
Sammāsambuddhopi kho tato uṭṭhāya puna ajapālanigrodhameva gantvā nigrodhamūle nisīdi. But the Perfectly Enlightened One rose up thence, and returned to the Shepherd's Nigrodha-tree, and sat down at its foot. А Постигший в совершенстве встал и вернулся к пастушьему баньяну и сел у его подножия.
Athassa tattha nisinnamattasseva attanā adhigatassa dhammassa gambhīrataṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo "adhigato kho myāyaṃ dhammo"ti paresaṃ dhammaṃ adesetukamyatākārapavatto vitakko udapādi. And no sooner was he seated there, considering the depth of the Doctrine which he had gained, than there arose in his mind a doubt (felt by each of the Buddhas as he became aware of his having arrived at the Doctrine) that he had not that kind of ability necessary to explain that Doctrine to others. И как только он там уселся и стал размышлять о глубине постигнутой им истины, в его уме возникли сомнения (возникающие у всех будд, когда они понимают, что постигли эту истину) в том, обладает ли он возможностью объяснить Учение об этой истине другим.
Atha brahmā sahampati "nassati vata bho loko, vinassati vata bho loko"ti dasahi cakkavāḷasahassehi sakkasuyāmasantusitasunimmitavasavattimahābrahmāno ādāya satthu santikaṃ gantvā "desetu, bhante, bhagavā dhamma"ntiādinā nayena dhammadesanaṃ āyāci. Then the great Kuler of the Brahma heavens, exclaiming : " Alas ! the world is lost. Alas ! the world is altogether lost ! " brought with him the rulers of the worlds in the tenthousand world-systems, 1 and went up to the Master, and said : "O Blessed Lord, do thou proclaim the Doctrine ! Proclaim the Doctrine, Blessed Lord ! " and in other words of like purport begged from him the preaching of the Doctrine. Тогда брахма Сахампати воскликнул: "Увы! Мир пропал. Увы! Мир совсем пропал!" и приведя с собой Сакку, Суяму, Сантуситу, Суниммиту, Васаватти и Махабрахму из десяти тысяч мировых систем отправился к Учителю и сказал: "Пусть Благословенный проповедует Учение!" и другими подобными словами попросил проповедовать Учение.
Satthā tassa paṭiññaṃ datvā "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya"nti cintento "āḷāro paṇḍito, so imaṃ dhammaṃ khippaṃ ājānissatī"ti cittaṃ uppādetvā puna olokento tassa sattāhakālakatabhāvaṃ ñatvā udakaṃ āvajjesi. Then the Master granted his request. And considering to whom he should first reveal the Doctrine, thought at first of Alara, his former teacher, as one who would quickly comprehend it. But, on surveying (the country), he perceived that Alara had been dead seven days. So he fixed on Uddaka. Тогда Учитель, исполняя его просьбу, подумал о том, кому первому следует объяснить Учение. Благословенный вспомнил о своем бывшем наставнике Аларе [Каламе] как о человеке, который смог бы быстро понять Учение. Но осмотрев [землю] он постиг, что Алара умер семь дней назад. Тогда он остановился на Уддаке [Рамапутте],
Tassāpi abhidosakālakatabhāvaṃ ñatvā "bahūpakārā kho me pañcavaggiyā bhikkhū"ti pañcavaggiye ārabbha manasikāraṃ katvā "kahaṃ nu kho te etarahi viharantī"ti āvajjento "bārāṇasiyaṃ isipatane migadāye"ti ñatvā "tattha gantvā dhammacakkaṃ pavattessāmī"ti katipāhaṃ bodhimaṇḍasāmantāyeva piṇḍāya caranto viharitvā āsāḷhipuṇṇamāsiyaṃ "bārāṇasiṃ gamissāmī"ti cātuddasiyaṃ paccūsasamaye vibhātāya rattiyā kālasseva pattacīvaramādāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvaṃ ācikkhitvā taṃ divasaṃyeva sāyanhasamaye isipatanaṃ agamāsi. But he learnt that he too had died that very evening. Then he thought of the five mendicants : " they were very helpful ! " And casting about in his mind : " where are they now dwelling ? " he perceived they were at the Deer-park in Benares. And he determined, saying, " There going I will set rolling the wheel of Doctrine. " But he delayed a few days, begging his daily food in the neighbourhood of the Bo-tree, with the intention : "I will go to Benares on the fullmoon day of Asalhi. " And at dawn on the fourteenth day of the month, when the night had passed away, he took his robe and his bowl : and had gone eighteen leagues, just half way, when he met the Ajivika friar Upaka. And he announced to him how he had become a Buddha ; and on the evening of that day he arrived at the hermitage near Benares.1 но понял что тот умер этим вечером. Тогда Благословенный подумал: "Пять аскетов много помогали мне". "Где они сейчас?" - задался он вопросом и постиг, что они находятся в Баранаси, в Оленьем парке. И он принял решение, сказав: "Я пойду туда и запущу колесо Учения". Однако несколько дней Благословенный оставался у дерева Бодхи, прося подаяния в той же местности, так как решил войти в Баранаси в полнолуние дня Асалхи. И в четырнадцатый день от новолуния, рано утром он оделся, взял свой сосуд для подаяния и прошёл восемнадцать йоджан, что составляло половину пути. Там он встретил странника-адживаку Упаку. Благословенный объявил ему, что стал Буддой. К вечеру того же дня Благословенный достиг жилища аскетов, которое находилось недалеко от Баранаси. История с Упакой более подробно, чем в комментарии к Дхаммападе, объясняется в МН26: https://tipitaka.theravada.su/node/table/1604
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Pañcavaggiyā therā tathāgataṃ dūratova āgacchantaṃ disvā "ayaṃ āvuso samaṇo gotamo paccayabāhullāya āvattitvā paripuṇṇakāyo pīṇindriyo suvaṇṇavaṇṇo hutvā āgacchati, imassa abhivādanādīni na karissāma, mahākulapasuto kho panesa āsanābhihāraṃ arahati, tenassa āsanamattaṃ paññāpessāmā"ti katikaṃ akaṃsu. The five elders, 2 seeing already from afar the Buddha coming, said one to another : " Brethren, here comes the recluse Gotama. He has turned back to a free use of the necessaries of life, and has recovered roundness of form, acuteness of sense, and beauty of complexion. We ought to pay him no reverence ; but as he is, after all, of a good family, he deserves the honour of a seat. So we will simply prepare a seat for him."3 Пять аскетов уже издалека увидели приближающегося Татхагату и стали говорить между собой так: "Друзья, вот идёт отшельник Готама. Он вернулся к вольному использованию всего необходимого для жизни, округлился в формах, с довольством в способностях восприятия, прекрасно выглядит. Мы не будем оказывать ему почести, но поскольку он всё-таки произошел из хорошей семьи, то заслуживает места для сидения. Так что мы только подготовим ему место". На том они и порешили. pīṇindriyo видимо то же самое, что в PED pīṇitindriya
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Bhagavā sadevakassa lokassa cittācāraṃ jānanasamatthena ñāṇena "kiṃ nu kho ime cintayiṃsū"ti āvajjetvā cittaṃ aññāsi. The Blessed One, casting about in his mind by the power that he had of knowing what was going on in the thoughts of all beings, as to what they were thinking, knew their thoughts. Благословенный с помощью способности познания происходящего в умах существ всего мира с его божествами задался вопросом о чём они думают и понял что они решили.
Atha ne sabbadevamanussesu anodissakavasena pharaṇasamatthaṃ mettacittaṃ saṅkhipitvā odissakavasena mettacittena phari. Then, concentrating that feeling of his good-will which was able to pervade generally all beings in earth and heaven, he directed it specially towards them. Затем, сосредоточив дружелюбие, которое могло охватить всех существ, где бы они ни были, на земле или на небе, он направил его на аскетов.
Te bhagavatā mettacittena phuṭṭhā tathāgate upasaṅkamante sakāya katikāya saṇṭhātuṃ asakkontā abhivādanapaccuṭṭhānādīni sabbakiccāni akaṃsu, sammāsambuddhabhāvaṃ panassa ajānamānā kevalaṃ nāmena ca āvusovādena ca samudācaranti. And the sense of his good will diffused itself through their hearts ; 4 and as he came nearer and nearer, unable any longer to adhere to their resolve, they rose from their seats, and bowed down before him, and welcomed him with every mark of reverence and respect. But, not knowing that he had become a Buddha, they addressed him, in everything they said, either by name, or as " Brother ".5 Чувство дружелюбия Благословенного затронуло их и по мере того как он подходил ближе и ближе аскеты, не в силах больше соблюдать свою договорённость, поднялись с сидений, склонились перед ним и поприветствовали его всеми видами уважения и почтения. Но, не зная что он стал Буддой, аскеты продолжали обращаться к нему во всех случаях или по имени или словом "друг". РД в комментарии к слову avuso пишет, что это искажение слова ayasma (почтенный). Но вроде всегда переводят как "друг".
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Atha ne bhagavā "mā vo, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha, arahaṃ, bhikkhave, tathāgato sammāsambuddho"ti attano buddhabhāvaṃ saññāpetvā paññatte varabuddhāsane nisinno uttarāsāḷhanakkhattayoge vattamāne aṭṭhārasahi brahmakoṭīhi parivuto pañcavaggiye there āmantetvā dhammacakkappavattanasuttantaṃ desesi. Then the Blessed One announced to them his Buddhahood, saying : " Mendicants, address not a Buddha by his name, or as avuso. I, mendicants, am a perfectly awakened one, one of those who have thus come. "1 Then, seated on the place prepared for him, and surrounded by myriads of devas, he addressed the five attendant elders, just as the moon was passing out of conjunction with the lunar mansion in Uttarasalha and taught them in that discourse which was The Foundation of the Kingdom of Righteousness.2 Благословенный объявил им о своем достижении состояния Будды, сказав: "Монахи, не обращайтесь к Татхагате по имени или словом "друг". Татхагата, о монахи, является арахантом (достойным) и постигшим в совершенстве". Затем, сев на приготовленное для него сиденье, окруженный мириадами божеств, он обратился к монахам группы пяти когда луна выходила из соединения со звездой Уттарасалха и преподал им наставление о запуске колеса Учения (Дхаммы).
Tesu aññāsikoṇḍaññatthero desanānusārena ñāṇaṃ pesento suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Of the five Elders, Kondanya the Believer 3 sending forth insight as the discourse went on, as it concluded, he, with myriads of devas, had arrived at the Fruit of the First Path.4 Среди них Конданья-понявший, когда читалось это наставление применил глубокое знание и по окончании проповеди вместе с мириадами божеств укрепился в плоде вхождения в поток. странный перевод ñāṇaṃ pesento
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Satthā tattheva vassaṃ upagantvā punadivase vappattheraṃ ovadanto vihāreyeva nisīdi, sesā cattāro piṇḍāya cariṃsu. And the Master, who remained, there for the rainy season, sat in the vihdra the next day, when the other four had gone a-begging, talking to Vappa : Учитель, оставшийся в том месте на время сезона дождей, на следующий день, в то время как остальные ходили за подаянием, сел в том же месте, где они находились, и наставлял Ваппу.
Vappatthero pubbaṇheyeva sotāpattiphalaṃ pāpuṇi. and Vappa that morning attained to the Fruit of the First Path. И Ваппа утром достиг плода вхождения в поток.
Eteneva upāyena punadivase bhaddiyattheraṃ, punadivase mahānāmattheraṃ, punadivase assajittheranti sabbe sotāpattiphale patiṭṭhāpetvā pañcamiyaṃ pakkhassa pañcapi jane sannipātetvā anattalakkhaṇasuttantaṃ (saṃ. ni. 3.59; mahāva. 20 ādayo) desesi. And, in a similar manner, Bhaddiya on the next day, and Maha-Nama on the next, and Assaji on the next, attained to the Fruit of the First Path. And, on the fifth day, he called all five to his side, and preached to them the discourse On the Mark ofnot-soul.5 И таким же образом на следующий день он укрепил во вхождении в поток монаха Бхаддию, на следующий день Маханаму, на следующий день Ассаджи. На пятый день, собрав всех пятерых он прочёл им наставление о характеристике безличности.
Desanāpariyosāne pañcapi therā arahattaphale patiṭṭhahiṃsu. At the end of that discourse the five elders attained to the Arahant-fruition. По окончании проповеди пятеро монахов укрепились в плоде архатства.
Atha satthā yasakulaputtassa upanissayaṃ disvā taṃ rattibhāge nibbijjitvā gehaṃ pahāya nikkhantaṃ "ehi yasā"ti pakkositvā tasmiṃyeva rattibhāge sotāpattiphale, punadivase arahatte patiṭṭhāpetvā, aparepi tassa sahāyake catupaṇṇāsa jane ehibhikkhupabbajjāya pabbājetvā arahattaṃ pāpesi. Then the Master perceived that Yasa, a young man of good family, was capable of entering the Paths. And when day was breaking, he having left his home and gone away, the Master called him, saying: "Come, Yasa !" and on that very night he attained to the Fruit of the First Path, and on the next day to Arahantship. And he received also the other fifty-four, his companions, into the order, with the formula, “Come bhikkhus!” and caused them to attain to Arahatship. Затем Учитель постиг, что Яса, молодой человек из хорошей семьи, обладает необходимыми условиями. И на рассвете, когда Яса покинул дом, Учитель позвал его, сказав: "Подойди, Яса!" и в ту же ночь он укрепил его во вхождении в поток, а на следующий день - в архатстве. 54 человека из его свиты он также принял в монахи словами "идите, монахи" и привёл к архатству.
Evaṃ loke ekasaṭṭhiyā arahantesu jātesu satthā vutthavasso pavāretvā "caratha, bhikkhave, cārika"nti saṭṭhi bhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsa jane bhaddavaggiyakumāre vinesi. Now when there were thus in the world sixty-one persons who had become Arahats, the Teacher, after the rainy season and the Feast with which it closes were over, sent out the sixty in different directions, with the words, “Go forth, O mendicants, preaching and teaching.” And himself going towards Uruvelā, overcame at the Kappāsiya forest, half way there, the thirty young Bhaddavaggiya nobles.
Tesu sabbapacchimako sotāpanno, sabbuttamo anāgāmī ahosi. Of these the least advanced entered the First, and the most advanced the Third Path:
Tepi sabbe ehibhikkhubhāveneva pabbājetvā disāsu pesetvā uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāveneva pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (mahāva. 54) arahatte patiṭṭhāpetvā tena arahantasahassena parivuto "bimbisārarañño dinnaṃ paṭiññaṃ mocessāmī"ti rājagahaṃ gantvā nagarūpacāre laṭṭhivanuyyānaṃ agamāsi. and he received them all into the Saṅgha with the formula, “Come, monks!” And sending them also forth into the regions round about, he himself went on to Uruvelā. There he overcame, by performing three thousand five hundred miracles, the three brahmin ascetics, brothers – Uruvelā Kassapa and the rest – who had one thousand disciples. And he received them into the Saṅgha with the formula, “Come, monks!” and established them in Arahatship by his discourse, when they were seated on the Gayāsīsa hill, “On the Lessons to be drawn from Fire.” And attended by these thousand Arahats, he went to the grove called the Palm-grove, nearby Rājagaha, with the object of redeeming the promise he had made to Bimbisāra the king.
Rājā uyyānapālassa santikā "satthā āgato"ti sutvā dvādasanahutehi brāhmaṇagahapatikehi parivuto satthāraṃ upasaṅkamitvā cakkavicittatalesu suvaṇṇapaṭṭavitānaṃ viya pabhāsamudayaṃ vissajjantesu tathāgatassa pādesu sirasā nipatitvā ekamantaṃ nisīdi saddhiṃ parisāya. When the king heard from the keeper of the grove the saying: “The Teacher is come,” he went to the Teacher, attended by innumerable priests and nobles, and fell down at the feet of the Tathāgata – those sacred feet, which bore on their surface the mystic figure of the sacred wheel, and gave forth a halo of light like a canopy of cloth of gold. Then he and his retinue respectfully took their seats on one side.
Atha kho tesaṃ brāhmaṇagahapatikānaṃ etadahosi "kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe"ti. Now the question occurred to those priests and nobles, “How is it, then? Has the Great Ascetic entered as a student in the spiritual life under Uruvelā Kassapa, or Uruvelā Kassapa under the Great Ascetic?”
Bhagavā tesaṃ cetasā cetoparivitakkamaññāya theraṃ gāthāya ajjhabhāsi – And the Fortunate One, becoming aware of their thus doubting within themselves, addressed the elder in the verse –
"Kimeva disvā uruvelavāsi, pahāsi aggiṃ kisako vadāno; 282. “What have you seen, O dweller in Uruvelā, That you have abandoned the Fire God, counting thyself poor?
Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pahīnaṃ tava aggihutta"nti. (mahāva. 55); I ask thee, Kassapa, the meaning of this thing: How is it you have given up the sacrifice of fire?”
Theropi bhagavato adhippāyaṃ viditvā – And the elder, perceiving what the Fortunate One intended, replied in the verse –
"Rūpe ca sadde ca atho rase ca, kāmitthiyo cābhivadanti yaññā; 283. “Some men rely on sights, and sounds, and taste, Others on sensual women, and some on sacrifice;
Etaṃ malanti upadhīsu ñatvā, tasmā na yiṭṭhe na hute arañji"nti. (mahāva. 55) – But this, I see, is dross so long as attachment remains. Therefore I find no charm in sacrifices great or small.”
Imaṃ gāthaṃ vatvā attano sāvakabhāvapakāsanatthaṃ tathāgatassa pādapiṭṭhe sīsaṃ ṭhapetvā "satthā me, bhante, bhagavā, sāvakohamasmī"ti vatvā ekatālaṃ dvitālaṃ titālanti yāva sattatālappamāṇaṃ sattakkhattuṃ vehāsaṃ abbhuggantvā oruyha tathāgataṃ vanditvā ekamantaṃ nisīdi. And in order to make known his discipleship he bowed his head to the Tathāgata’s feet, saying: “The Fortunate One is my teacher, and I am the disciple!” And seven times he rose into the air up to the height of one, two, three, and so on, up to the height of seven palm trees; and descending again, he saluted the Tathāgata, and respectfully took a seat aside.
Taṃ pāṭihāriyaṃ disvā mahājano "aho mahānubhāvā buddhā, evaṃ thāmagatadiṭṭhiko nāma 'arahā'ti maññamāno uruvelakassapopi diṭṭhijālaṃ bhinditvā tathāgatena damito"ti satthu guṇakathaṃyeva kathesi. Seeing that wonder, the multitude praised the Teacher, saying: “Ah! How great is the power of the Buddhas! Even so mighty an infidel as this has thought him worthy! Even Uruvelā Kassapa has broken through the net of delusion, and has yielded to the Tathāgata!”
Bhagavā "nāhaṃ idāniyeva uruvelakassapaṃ damemi, atītepi esa mayā damitoyevā"ti vatvā imissā aṭṭhuppattiyā mahānāradakassapajātakaṃ (jā. 2.22.545 ādayo) kathetvā cattāri saccāni pakāsesi. But the Fortunate One said: “Not only now have I overcome Uruvelā Kassapa; in former ages, too, he was conquered by me.” And he uttered in that connexion the Mahānāradakassapajātaka [Ja 544], and proclaimed the Four Truths.
Magadharājā ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhāsi, ekaṃ nahutaṃ upāsakattaṃ paṭivedesi. And the king of Magadha, with nearly all his retinue, attained to the Fruit of the First Path, and the rest became lay disciples (without entering the Paths).
Rājā satthu santike nisinnoyeva pañca assāsake pavedetvā saraṇaṃ gantvā svātanāya nimantetvā āsanā vuṭṭhāya bhagavantaṃ padakkhiṇaṃ katvā pakkāmi. And the king still sitting near the Teacher told him of the five wishes he had had; and then, confessing his faith, he invited the Fortunate One for the next day, and rising from his side, departed with respectful salutation.
Punadivase yehi ca bhagavā diṭṭho, yehi ca adiṭṭho, sabbepi rājagahavāsino aṭṭhārasakoṭisaṅkhā manussā tathāgataṃ daṭṭhukāmā pātova rājagahato laṭṭhivanuyyānaṃ agamaṃsu. The next day all the men who dwelt in Rājagaha, eighteen billions in number, both those who had already seen the Tathāgata, and those who had not, came out early from Rājagaha to the Grove of Reeds to see the Tathāgata.
Tigāvuto maggo nappahosi, sakalalaṭṭhivanuyyānaṃ nirantaraṃ phuṭaṃ ahosi. The road, six miles long, could not contain them. The whole of the Grove of Reeds became like a basket packed quite full.
Mahājano dasabalassa rūpasobhaggappattaṃ attabhāvaṃ passanto tittiṃ kātuṃ nāsakkhi. The multitude, beholding the exceeding beauty of the Tathāgata, could not contain their delight.
Vaṇṇabhūmi nāmesā. Vaṇṇabhū was it called (that is, the Place of Praise),
Evarūpesu hi ṭhānesu tathāgatassa lakkhaṇānubyañjanādippabhedā sabbāpi rūpakāyasirī vaṇṇetabbā. for at such spots all the greater and lesser characteristics of a Buddha, and the glorious beauty of his person, are fated to be sung.
Evaṃ rūpasobhaggappattaṃ dasabalassa sarīraṃ passamānena mahājanena nirantaraṃ phuṭe uyyāne ca magge ca ekabhikkhussapi nikkhamanokāso nāhosi. There was not room for even a single mendicant to get out on the road, or in the grove, so crowded was it with the multitude gazing at the beautiful form of the Being endowed with the Ten Powers.
Taṃ divasaṃ kira bhagavā chinnabhatto bhaveyya, taṃ mā ahosīti sakkassa nisinnāsanaṃ uṇhākāraṃ dassesi. So that day they say the throne of Sakka felt hot, to warn him that the Fortunate One might be deprived of nourishment, which should not be.
So āvajjamāno taṃ kāraṇaṃ ñatvā māṇavakavaṇṇaṃ abhinimminitvā buddhadhammasaṅghapaṭisaṃyuttā thutiyo vadamāno dasabalassa purato otaritvā devatānubhāvena okāsaṃ katvā – And, on consideration, he understood the reason; and he took the form of a young brahmin, and descended in front of the Buddha, and made way for him, singing the praises of the Buddha, the Dhamma, and the Saṅgha.
"Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi; 284. “He whose passions are subdued has come to Rājagaha Glorious as Siṅgī gold – the Fortunate One;
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. And with him those who once were mere ascetics, Now all subdued in heart and freed from sin
"Mutto muttehi saha purāṇajaṭilehi, vippamutto vippamuttehi; 285. He who is free from defilements has come to Rājagaha Glorious as Siṅgī gold – the Fortunate One;
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. And with him those who once were mere ascetics, Now freed from sin and saved.
"Tiṇṇo tiṇṇehi saha purāṇajaṭilehi, vippamutto vippamuttehi; 286. He who has crossed the flood has come to Rājagaha Glorious as Siṅgī gold – the Fortunate One;
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. And with him those who once were mere ascetics, But now crossed o’er the flood and freed from sin.
"Dasavāso dasabalo, dasadhammavidū dasabhi cupeto; 287. He whose dwelling and whose wisdom are tenfold; He who has seen and gained ten precious things;
So dasasataparivāro, rājagahaṃ pāvisi bhagavā"ti. (mahāva. 58) – Attended by ten hundred as a retinue – The Fortunate One – has come to Rājagaha.”
Imāhi gāthāhi satthu vaṇṇaṃ vadamāno purato pāyāsi. And he walked in front, magnifying the Teacher in these verses (see above).
Tadā mahājano māṇavakassa rūpasiriṃ disvā "ativiya abhirūpo ayaṃ māṇavako, na kho pana amhehi diṭṭhapubbo"ti cintetvā "kuto ayaṃ māṇavako, kassa vāya"nti āha. The multitude, seeing the beauty of the young brahmin, thought: “This young brahmin is exceeding fair, and yet we have never yet beheld him.” And they said: “Whence comes the young brahmin, or whose son is he?”
Taṃ sutvā māṇavo – And the young brahmin, hearing what they said,
"Yo dhīro sabbadhi danto, suddho appaṭipuggalo; 288. “He who is wise, and all subdued in heart, The Buddha, the unequalled among men,
Arahaṃ sugato loke, tassāhaṃ paricārako"ti. (mahāva. 58) – gāthamāha; The Arahat, the most happy upon earth! – His servant am I.” answered in the verse (see above).
Satthā sakkena katokāsaṃ maggaṃ paṭipajjitvā bhikkhusahassaparivuto rājagahaṃ pāvisi. Then the Teacher entered upon the path thus made free by the great Deva, and entered Rājagaha attended by a thousand mendicants.
Rājā buddhappamukhassa saṅghassa mahādānaṃ datvā "ahaṃ, bhante, tīṇi ratanāni vinā vattituṃ na sakkhissāmi, velāya vā avelāya vā bhagavato santikaṃ āgamissāmi, laṭṭhivanuyyānaṃ nāma atidūre, idaṃ pana amhākaṃ veḷuvanaṃ nāma uyyānaṃ nātidūre nāccāsanne gamanāgamanasampannaṃ buddhārahaṃ senāsanaṃ. he king gave a great donation to the Saṅgha with the Buddha at their head; “I, my lord, cannot live without the Three Jewels (the Buddha, the Dhamma, and the Saṅgha). In season and out of season I would visit the Fortunate One. Now the Grove of Reeds is far away; but this Grove of mine, called the Bamboo Grove, is close by, is easy of resort, and is a fit dwelling-place for a Buddha.
Idaṃ me bhagavā paṭiggaṇhātū"ti suvaṇṇabhiṅkārena pupphagandhavāsitaṃ maṇivaṇṇaṃ udakaṃ ādāya veḷuvanuyyānaṃ pariccajanto dasabalassa hatthe udakaṃ pātesi. Let the Fortunate One accept it from me!” and had water brought, bright as gems, and scented with flowers, in a golden goblet. And he poured the water over the hand of the One with Ten Powers, in token of the presentation of the Bamboo Grove, saying (see above).
Tasmiṃ ārāmapaṭiggahaṇe "buddhasāsanassa mūlāni otiṇṇānī"ti mahāpathavī kampi. At the acceptance of this monastery the broad earth shook, as if it said: “Now the dispensation of the Buddha has taken root!”
Jambudīpasmiñhi ṭhapetvā veḷuvanaṃ aññaṃ mahāpathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. For in all Jambudīpa there is no dwelling-place, save the Bamboo Grove, whose acceptance caused the earth to shake:
Tambapaṇṇidīpepi ṭhapetvā mahāvihāraṃ aññaṃ pathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. and in Ceylon there is no dwelling-place, save the Great Vihāra, whose acceptance caused the earth to shake.
Satthā veḷuvanārāmaṃ paṭiggahetvā rañño anumodanaṃ katvā uṭṭhāyāsanā bhikkhusaṅghaparivuto veḷuvanaṃ agamāsi. And when the Teacher had accepted the Bamboo Grove monastery, and had given thanks for it, he rose from his seat and went, surrounded by the members of the Saṅgha, to the Bamboo Grove.
Tasmiṃ kho pana samaye sāriputto ca moggallāno cāti dve paribbājakā rājagahaṃ upanissāya viharanti amataṃ pariyesamānā. Now at that time two ascetics, named Sāriputta and Moggallāna, were living near Rājagaha, seeking after salvation.
Tesu sāriputto assajittheraṃ piṇḍāya paviṭṭhaṃ disvā pasannacitto payirupāsitvā "ye dhammā hetuppabhavā"ti gāthaṃ sutvā sotāpattiphale patiṭṭhāya attano sahāyakassa moggallānaparibbājakassapi tameva gāthaṃ abhāsi. Of these, Sāriputta, seeing the elder Assaji on his begging round, was pleasurably impressed by him, and waited on him, and heard from him the verse beginning, “Whatever things are produced from causes. Their cause the Tathāgata has told, And also that which is their cessation - Such is the Great Ascetic’s doctrine.” And he attained to the blessings which result from conversion; and repeated that verse to his companion Moggallāna the ascetic.
Sopi sotāpattiphale patiṭṭhāsi. And he, too, attained to the blessings which first result from conversion.
Te ubhopi janā sañcayaṃ oloketvā attano parisāya saddhiṃ bhagavato santike pabbajiṃsu. And each of them left Sañjaya, and with his attendants took orders under the Teacher.
Tesu mahāmoggallāno sattāhena arahattaṃ pāpuṇi, sāriputtatthero aḍḍhamāsena. Of these two, Moggallāna attained Arahatship in seven days, and Sāriputta the elder in half a month.
Ubhopi ca ne satthā aggasāvakaṭṭhāne ṭhapesi. And the Teacher appointed these two to the office of his chief disciples; И также учитель присвоил обоим статус главных учеников.
Sāriputtattherena arahattappattadivaseyeva sāvakasannipātaṃ akāsi. and on the day on which Sāriputta the elder attained Arahatship, he held the so-called Council of the Disciples Именно в день достижения Сарипуттой архатства он провёл собрание учеников.
Tathāgate pana tasmiṃyeva veḷuvanuyyāne viharante suddhodanamahārājā "putto kira me chabbassāni dukkarakārikaṃ caritvā paramābhisambodhiṃ patvā pavattavaradhammacakko rājagahaṃ upanissāya veḷuvane viharatī"ti sutvā aññataraṃ amaccaṃ āmantesi "ehi, bhaṇe, purisasahassaparivāro rājagahaṃ gantvā mama vacanena 'pitā vo suddhodanamahārājā daṭṭhukāmo'ti vatvā puttaṃ me gaṇhitvā ehī"ti āha. Now while the Tathāgata was dwelling there in the Bamboo Grove, Suddhodana the king heard that his son, who for six years had devoted himself to works of self-mortification, had attained to Complete Awakening, had Set Rolling the noble Dhamma Wheel, and was then dwelling at the Bamboo Grove near Rājagaha. So he said to a certain courtier, “Look you, sir; take a thousand men as a retinue, and go to Rājagaha, and say in my name, ‘Your father, Suddhodana the king, desires to see you;’ and bring my son here.”
So "evaṃ, devā"ti rañño vacanaṃ sirasā sampaṭicchitvā purisasahassaparivāro khippameva saṭṭhiyojanamaggaṃ gantvā dasabalassa catuparisamajjhe nisīditvā dhammadesanāvelāya vihāraṃ pāvisi. And he respectfully accepted the king’s command with the reply, “So be it, O king!” and went quickly with a thousand followers the sixty leagues distance, and sat down amongst the disciples of the One with Ten Powers, and at the hour of instruction entered the Vihāra.
So "tiṭṭhatu tāva rañño pahitasāsana"nti pariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassena arahattaṃ patvā pabbajjaṃ yāci. And thinking: “Let the king’s message stay awhile,” he stood just beyond the disciples and listened to the discourse. And as he so stood he attained to Arahatship, with his whole retinue, and asked to be admitted to the Saṅgha.
Bhagavā "etha bhikkhavo"ti hatthaṃ pasāresi, sabbe taṅkhaṇaṃyeva iddhimayapattacīvaradharā saṭṭhivassattherā viya ahesuṃ. And the Fortunate One stretched forth his hand and said: “Come, monk.” And all of them that moment appeared there, with robes and bowls created by Supernormal Powers, like elders of a hundred years’ standing.
Arahattaṃ pattakālato paṭṭhāya pana ariyā nāma majjhattāva hontīti so raññā pahitasāsanaṃ dasabalassa na kathesi. Now from the time when they attain Arahatship the Arahats become indifferent to worldly things: so he did not deliver the king’s message to the Sage
Rājā "neva gato āgacchati, na sāsanaṃ suyyatī"ti "ehi, bhaṇe, tvaṃ gacchāhī"ti teneva niyāmena aññaṃ amaccaṃ pesesi. The king, seeing that neither did his messenger return, nor was any message received from him, called another courtier in the same manner as before, and sent him.
Sopi gantvā purimanayeneva saddhiṃ parisāya arahattaṃ patvā tuṇhī ahosi. And he went, and in the same manner attained Arahatship with his followers, and remained silent.
Rājā eteneva niyāmena purisasahassaparivāre nava amacce pesesi, sabbe attano kiccaṃ niṭṭhāpetvā tuṇhībhūtā tattheva vihariṃsu. Then the king in the same manner sent nine courtiers each with a retinue of a thousand men. And they all, neglecting what they had to do, stayed away there in silence.
Rājā sāsanamattampi āharitvā ācikkhantaṃ alabhitvā cintesi "ettakā janā mayi sinehābhāvena sāsanamattampi na paccāhariṃsu, ko nu kho mama vacanaṃ karissatī"ti sabbaṃ rājabalaṃ olokento kāḷudāyiṃ addasa. And when the king found no one who would come and bring even a message, he thought: “Not one of these brings back, for my sake, even a message from the One with Ten Powers: who will then carry out what I say?” And searching among all his people he thought of Kāḷudāyī
So kira rañño sabbatthasādhako amacco abbhantariko ativissāsiko bodhisattena saddhiṃ ekadivase jāto sahapaṃsukīḷako sahāyo. For he was in everything serviceable to the king – intimate with him, and trustworthy. He was born on the same day as the future Buddha, and had been his playfellow and companion.
Atha naṃ rājā āmantesi "tāta, kāḷudāyi ahaṃ mama puttaṃ passitukāmo nava purisasahassāni pesesiṃ, ekapurisopi āgantvā sāsanamattaṃ ārocentopi natthi, dujjāno kho pana jīvitantarāyo, ahaṃ jīvamānova puttaṃ daṭṭhuṃ icchāmi, sakkhissasi nu kho me puttaṃ dassetu"nti. For he was in everything serviceable to the king – intimate with him, and trustworthy. He was born on the same day as the future Buddha, and had been his playfellow and companion.
Sakkhissāmi, deva, sace pabbajituṃ labhissāmīti. “I can, O king!” was the reply, “if I am allowed to become a recluse.”
Tāta, tvaṃ pabbajitvā vā apabbajitvā vā mayhaṃ puttaṃ dassehīti. “My friend,” said the king, “become a recluse or not as you will, but help me to see my son!”
So "sādhu, devā"ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaphalaṃ patvā ehibhikkhubhāve patiṭṭhāsi. And he respectfully received the king’s message, with the words, “So be it, O king!” and went to Rājagaha; and stood at the edge of the disciples at the time of the Teacher’s instruction, and heard the gospel, and attained Arahatship with his followers, and was received into the Saṅgha.
Satthā buddho hutvā paṭhamaṃ antovassaṃ isipatane vasitvā vutthavasso pavāretvā uruvelaṃ gantvā tattha tayo māse vasanto tebhātikajaṭile vinetvā bhikkhusahassaparivāro phussamāsapuṇṇamāyaṃ rājagahaṃ gantvā dve māse vasi. The Teacher spent the first Rains Retreat after he had become Buddha at Isipatana; and when it was over went to Uruvelā and stayed there three months and overcame the three brothers who were ascetics. And on the full-moon day of the month of January, he went to Rājagaha with a retinue of a thousand mendicants, and there he dwelt two months.
Ettāvatā bārāṇasito nikkhantassa pañca māsā jātā, sakalo hemanto atikkanto. Thus five months had elapsed since he left Benares, the cold season was past,
Kāḷudāyittherassa āgatadivasato sattaṭṭha divasā vītivattā, so phagguṇīpuṇṇamāsiyaṃ cintesi "atikkanto hemanto, vasantasamayo anuppatto, manussehi sassādīni uddharitvā sammukhasammukhaṭṭhānehi maggā dinnā, haritatiṇasañchannā pathavī, supupphitā vanasaṇḍā, paṭipajjanakkhamā maggā, kālo dasabalassa ñātisaṅgahaṃ kātu"nti. and seven or eight days since the arrival of Udāyī, the elder. And on the full-moon day of March Udāyī thought: “The cold season is past; the spring has come; men raise their crops and set out on their journeys; the earth is covered with fresh grass; the woods are full of flowers; the roads are fit to walk on; now is the time for the Sage to show favour to his family.”
Atha bhagavantaṃ upasaṅkamitvā – And going to the Fortunate One,
"Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya; 289. “Red are the trees with blossoms bright, They give no shade to him who seeks for fruit;
Te accimantova pabhāsayanti, samayo mahāvīra aṅgīrasānaṃ - pe -. Brilliant they seem as glowing fires. The very season’s full, O Great Hero, of delights.
"Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ; 290. ’Tis not too hot; ’tis not too cold; There’s plenty now of all good things;
Saddalā haritā bhūmi, esa kālo mahāmunī"ti. – The earth is clad with verdure green, Fit is the time, O Great Sage!”
Saṭṭhimattāhi gāthāhi dasabalassa kulanagaraṃ gamanatthāya gamanavaṇṇaṃ vaṇṇesi. he praised travelling in sixty verses, that the One with Ten Powers might revisit his native town. (above)
Atha naṃ satthā "kiṃ nu kho udāyi madhurassarena gamanavaṇṇaṃ vaṇṇesī"ti āha. Then the Teacher said to him, “But why, Udāyī, do you sing the pleasures of travelling with so sweet a voice?”
Bhante, tumhākaṃ pitā suddhodanamahārājā passitukāmo, karotha ñātakānaṃ saṅgahanti. “My lord!” was the reply, “your father is anxious to see you once more; will you not show favour to your relations?”
Sādhu udāyi, karissāmi ñātakānaṃ saṅgahaṃ, bhikkhusaṅghassa ārocehi, gamikavattaṃ pūressantīti. “ ’Tis well said, Udāyī! I will do so. Tell the Saṅgha that they shall fulfil the duty laid on all its members of journeying from place to place.”
"Sādhu, bhante"ti thero tesaṃ ārocesi. Kāḷudāyī accordingly told the brethren.
Bhagavā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi, kapilavatthuvāsīnaṃ dasahi sahassehīti sabbeheva vīsatisahassehi khīṇāsavabhikkhūhi parivuto rājagahā nikkhamitvā divase divase yojanaṃ gacchati. And the Fortunate One, attended by twenty thousand mendicants free from pollutants – ten thousand from the upper classes in Magadha and Aṅga, and ten thousand from the upper classes in Kapilavatthu – started from Rājagaha, and travelled a league a day;
"Rājagahato saṭṭhiyojanaṃ kapilavatthuṃ dvīhi māsehi pāpuṇissāmī"ti aturitacārikaṃ pakkāmi. going slowly with the intention of reaching Kapilavatthu, sixty leagues from Rājagaha, in two months.
Theropi "bhagavato nikkhantabhāvaṃ rañño ārocessāmī"ti vehāsaṃ abbhuggantvā rañño nivesane pāturahosi. And the elder, thinking: “I will let the king know that the Fortunate One has started,” rose into the air and appeared in the king’s house
Rājā theraṃ disvā tuṭṭhacitto mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā adāsi. The king was glad to see the elder, made him sit down on a splendid couch, filled a bowl with the delicious food made ready for himself, and gave to him.
Thero uṭṭhāya gamanākāraṃ dassesi. Then the elder rose up, and made as if he would go away.
Nisīditvā bhuñjatha, tātāti. “Sit down and eat,” said the king.
Satthu santikaṃ gantvā bhuñjissāmi, mahārājāti. “I will rejoin the Teacher, and eat then,” said he.
Kahaṃ pana, tāta, satthāti? “Where is the Teacher now?” asked the king.
Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya cārikaṃ nikkhanto, mahārājāti. “He has set out on his journey, attended by twenty thousand mendicants, to see you, O king!” said he.
Rājā tuṭṭhamānaso āha "tumhe imaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ pāpuṇāti, tāvassa itova piṇḍapātaṃ harathā"ti. The king, glad at heart, said: “Do you eat this; and until my son has arrived at this town, provide him with food from here.”
Thero adhivāsesi. The elder agreed;
Rājā theraṃ parivisitvā pattaṃ gandhacuṇṇena ubbaṭṭetvā uttamabhojanassa pūretvā "tathāgatassa dethā"ti therassa hatthe patiṭṭhāpesi. and the king waited on him, and then had the bowl cleansed with perfumed chunam, and filled with the best of food, and placed it in the elder’s hand, saying: “Give it to the Tathāgata.”
Thero sabbesaṃ passantānaṃyeva pattaṃ ākāse khipitvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ āharitvā satthu hatthe ṭhapesi. And the elder, in the sight of all, threw the bowl into the air, and himself rising up into the sky, took the food again, and placed it in the hand of the Teacher.
Satthā taṃ paribhuñji. The Teacher ate it
Etenupāyena thero divase divase āhari, satthāpi antarāmagge raññoyeva piṇḍapātaṃ paribhuñji. Every day the elder brought him food in the same manner. So the Teacher himself was fed, even on the journey, from the king’s table.
Theropi bhattakiccāvasāne divase divase "ajja ettakaṃ bhagavā āgato, ajja ettaka"nti buddhaguṇapaṭisaṃyuttāya kathāya sakalaṃ rājakulaṃ satthu dassanaṃ vināyeva satthari sañjātappasādaṃ akāsi. The elder, day by day, when he had finished his meal, told the king, “Today the Fortunate One has come so far, today so far.”
Teneva naṃ bhagavā "etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī"ti (a. ni. 1.219, 225) etadagge ṭhapesi. On that account the Fortunate One gave him pre-eminence, saying: “Pre-eminent, O monks, among all those of my disciples who were pleasing to families, was Kāḷudāyī.”
Sākiyāpi kho "anuppatte bhagavati amhākaṃ ñātiseṭṭhaṃ passissāmā"ti sannipatitvā bhagavato vasanaṭṭhānaṃ vīmaṃsamānā "nigrodhasakkassa ārāmo ramaṇīyo"ti sallakkhetvā tattha sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphahatthā paccuggamanaṃ karontā sabbālaṅkārapaṭimaṇḍite daharadahare nāgaradārake ca nāgaradārikāyo ca paṭhamaṃ pahiṇiṃsu, tato rājakumāre ca rājakumārikāyo ca, tesaṃ anantaraṃ sāmaṃ gandhapupphacuṇṇādīhi pūjayamānā bhagavantaṃ gahetvā nigrodhārāmameva agamaṃsu. The Sākyas, as they sat talking of the prospect of seeing their distinguished relative, considered what place he could stay in; and deciding that the Nigrodha Grove would be a pleasant residence, they made everything ready there. And with flowers in their hands they went out to meet him; and sending in front the little children, and the boys and girls of the village, and then the young men and maidens of the royal family; they themselves, decked of their own accord with sweet-smelling flowers and chunam, came close behind, conducting the Fortunate One to the Nigrodha Grove.
Tatra bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. There the Fortunate One sat down on the Buddha’s throne prepared for him, surrounded by twenty thousand Arahats.
Sākiyā nāma mānajātikā mānatthaddhā, te "siddhatthakumāro amhehi daharataro, amhākaṃ kaniṭṭho, bhāgineyyo, putto, nattā"ti cintetvā daharadahare rājakumāre āhaṃsu "tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito nisīdissāmā"ti. The Sākyas are proud by nature, and stubborn in their pride. Thinking: “Siddhattha is younger than we are, standing to us in the relation of younger brother, or nephew, or son, or grandson,” they said to the little children and the young people, “Do you bow down before him, we will seat ourselves behind you.”
Tesu evaṃ avanditvā nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā "na maṃ ñātayo vandanti, handa dāni ne vandāpessāmī"ti abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā tato vuṭṭhāya ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya kaṇḍambarukkhamūle yamakapāṭihāriyasadisaṃ pāṭihāriyaṃ akāsi. The Fortunate One, when they had thus taken their seats, perceived what they meant; and thinking: “My relations pay me no reverence; come now, I must force them to do so,” he gained spiritual power based on Absorption, and rising into the air as if shaking off the dust of his feet upon them, he performed a miracle like unto that double miracle at the foot of the Gaṇḍamba tree
Rājā taṃ acchariyaṃ disvā āha – "bhagavā tumhākaṃ jātadivase kāḷadevalassa vandanatthaṃ upanītānaṃ pāde vo parivattitvā brāhmaṇassa matthake patiṭṭhite disvāpi ahaṃ tumhe vandiṃ, ayaṃ me paṭhamavandanā. The king, seeing that miracle, said: “O Fortunate One! When you were presented to Kāḷa Devala to do obeisance to him on the day on which you were born, and I saw your feet turn round and place themselves on the brahmin’s head, I did obeisance to you. That was my first obeisance.
Vappamaṅgaladivase jambucchāyāya sirisayane nisinnānaṃ vo jambucchāyāya aparivattanaṃ disvāpi pāde vandiṃ, ayaṃ me dutiyavandanā. When you were seated on your couch in the shade of the Jambu tree on the day of the ploughing festival, I saw how the shadow over you did not turn, and I bowed down at your feet. That was my second obeisance. да, ему тогда было 7 лет
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Idāni imaṃ adiṭṭhapubbaṃ pāṭihāriyaṃ disvāpi ahaṃ tumhākaṃ pāde vandāmi, ayaṃ me tatiyavandanā"ti. Now, seeing this unprecedented miracle, I bow down at your feet. This is my third obeisance.”
Raññā pana vandite bhagavantaṃ avanditvā ṭhātuṃ samattho nāma ekasākiyopi nāhosi, sabbe vandiṃsuyeva. Then, when the king did obeisance to him, there was not a single Sākya who was able to refrain from bowing down before the Fortunate One; and all of them did obeisance.
Iti bhagavā ñātayo vandāpetvā ākāsato otaritvā paññattāsane nisīdi. So the Fortunate One, having compelled his relatives to bow down before him, descended from the sky, and sat down on the seat prepared for him.
Nisinne bhagavati sikhāpatto ñātisamāgamo ahosi, sabbe ekaggacittā hutvā nisīdiṃsu. And when the Fortunate One was seated, the assembly of his relatives yielded him pre-eminence; and all sat there at peace in their hearts.
Tato mahāmegho pokkharavassaṃ vassi. Then a thunder-cloud poured forth a shower of rain,
Tambavaṇṇaṃ udakaṃ heṭṭhā viravantaṃ gacchati, temitukāmova temeti, atemitukāmassa sarīre ekabindumattampi na patati. and the copper-coloured water went away rumbling beneath the earth. He who wished to get wet, did get wet; but not even a drop fell on the body of him who did not wish to get wet.
Taṃ disvā sabbe acchariyabbhutacittajātā "aho acchariyaṃ, aho abbhuta"nti kathaṃ samuṭṭhāpesuṃ. And all seeing it became filled with astonishment, and said one to another, “Lo! What miracle! Lo! What wonder!”
Satthā "na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassati, atītepi vassī"ti imissā aṭṭhuppattiyā vessantarajātakaṃ kathesi. But the Teacher said: “Not only now did a shower of rain fall upon me in the assembly of my relations, formerly also this happened.” And in this connexion he pronounced the story of his birth as Vessantara [Ja 547]
Dhammadesanaṃ sutvā sabbe uṭṭhāya vanditvā pakkamiṃsu. When they had heard his discourse they rose up, and paid reverence to him, and went away.
Ekopi rājā vā rājamahāmatto vā "sve amhākaṃ bhikkhaṃ gaṇhathā"ti vatvā gato nāma natthi. Not one of them, either the king or any of his ministers, asked him on leaving, “Tomorrow accept your meal of us.”
Satthā punadivase vīsatisahassabhikkhuparivuto kapilavatthuṃ piṇḍāya pāvisi. So on the next day the Teacher, attended by twenty thousand mendicants, entered Kapilavatthu to beg
Taṃ na koci gantvā nimantesi, pattaṃ vā aggahosi. Then also no one came to him or invited him to his house, or took his bowl.
Bhagavā indakhīle ṭhitova āvajjesi "kathaṃ nu kho pubbabuddhā kulanagare piṇḍāya cariṃsu, kiṃ uppaṭipāṭiyā issarajanānaṃ gharāni agamaṃsu, udāhu sapadānacārikaṃ cariṃsū"ti. The Fortunate One, standing at the gate, considered, “How then did the former Buddhas go on their begging rounds in their native town? Did they go direct to the houses of the kings, or did they go for alms from house to house?”
Tato ekabuddhassapi uppaṭipāṭiyā gamanaṃ adisvā "mayāpi idāni ayameva vaṃso, ayaṃ paveṇī paggahetabbā, āyatiñca me sāvakāpi mamaññeva anusikkhantā piṇḍacārikavattaṃ paripūressantī"ti koṭiyaṃ niviṭṭhagehato paṭṭhāya sapadānaṃ piṇḍāya cari. Then, not finding that any of the Buddhas had gone direct, he thought: “I, too, must accept this descent and tradition as my own; so shall my disciples in future, learning of me, fulfil the duty of collecting their daily food.” And beginning at the first house, he went for alms from house to house.
"Ayyo kira siddhatthakumāro piṇḍāya caratī"ti dvibhūmakatibhūmakādīsu pāsādesu sīhapañjare vivaritvā mahājano dassanabyāvaṭo ahosi. At the rumour that the young chief Siddhattha was going for alms from door to door, the windows in the two-storied and three-storied houses were thrown open, and the multitude was transfixed at the sight.
Rāhulamātāpi devī "ayyaputto kira imasmiṃyeva nagare mahantena rājānubhāvena suvaṇṇasivikādīhi vicaritvā idāni kesamassuṃ ohāretvā kāsāyavatthavasano kapālahattho piṇḍāya carati, sobhati nu kho"ti sīhapañjaraṃ vivaritvā olokayamānā bhagavantaṃ nānāvirāgasamujjalāya sarīrappabhāya nagaravīthiyo obhāsetvā byāmappabhāparikkhepasamaṅgībhūtāya asītianubyañjanāvabhāsitāya dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitāya anopamāya buddhasiriyā virocamānaṃ disvā uṇhīsato paṭṭhāya yāva pādatalā – And the lady, the mother of Rāhula, thought: “My lord, who used to go to and fro in this very town with gilded palanquin and every sign of royal pomp, now with a potsherd in his hand begs his food from door to door, with shaven hair and beard, and clad in yellow robes. Is this becoming?” And she opened the window, and looked at the Fortunate One; and she beheld him glorious with the unequalled majesty of a Buddha, distinguished with the thirty-two characteristic signs and the eighty lesser marks of a Great Being, and lighting up the street of the city with a halo resplendent with many colours, proceeding to a fathom’s length all round his person.
"Siniddhanīlamudukuñcitakeso, sūriyanimmalatalābhinalāṭo; 291. “Glossy and dark and soft and curly is his hair; Spotless and fair as the sun is his forehead;
Yuttatuṅgamudukāyatanāso, raṃsijālavitato narasīho. Well-proportioned and prominent and delicate is his nose; Around him is diffused a network of rays; The lion among Men!”
"Cakkavaraṅkitarattasupādo, lakkhaṇamaṇḍitaāyatapaṇhi; His red sacred feet are marked with an excellent wheel; His long heels are decked with characteristic marks;
Cāmarihatthavibhūsitapaṇho, esa hi tuyhaṃ pitā narasīho. His feet are adorned with a chowrie (cārama) and paraso. That indeed, is your father, lion of men.
"Sakyakumāro varado sukhumālo, lakkhaṇavicittapasannasarīro; He is delicate and a noble Sakya Prince; His body is full of characteristic marks;
Lokahitāya āgato naravīro, esa hi tuyhaṃ pitā narasīho. He is a hero amongst men, intent on the welfare of the world. That, indeed, is your father, lion of men.
"Āyatayuttasusaṇṭhitasoto, gopakhumo abhinīlanetto; Long and prominent is His well-formed nose, His eye-lashes are like those of a heifer; His eyes are extremely blue;
Indadhanuabhinīlabhamuko, esa hi tuyhaṃ pitā narasīho. like a rainbow are His deep blue eyebrows. That, indeed, is your father, lion of men.
"Puṇṇacandanibho mukhavaṇṇo, devanarānaṃ piyo naranāgo; Like the full moon is His face; He is dear to Gods and men; He is like an elephant amongst men;
Mattagajindavilāsitagāmī, esa hi tuyhaṃ pitā narasīho. His gait is graceful as that of an elephant of noble breed. That, indeed, is your father, lion of men.
"Siniddhasugambhīramañjusaghoso, hiṅgulavaṇṇarattasujivho; Soft and deep is His sweet voice; His tongue is as red as vermilion;
Vīsativīsatisetasudanto, esa hi tuyhaṃ pitā narasīho. His white teeth are twenty in each row. That, indeed, is your father, lion of men.
"Khattiyasambhavaaggakulindo, devamanussanamassitapādo; He is of noble lineage, sprung from the warrior caste; His feet have been honoured by Gods and men;
Sīlasamādhipatiṭṭhitacitto, esa hi tuyhaṃ pitā narasīho. His mind is well established in morality and concentration. That, indeed, is your father, lion of men.
"Vaṭṭasuvaṭṭasusaṇṭhitagīvo, sīhahanumigarājasarīro; Round and smooth is His well-formed neck; His jaw is like that of a lion; His body is like that of king of beast;
Kañcanasucchaviuttamavaṇṇo, esa hi tuyhaṃ pitā narasīho. His beautiful skin is of bright golden colour. That, indeed is your father, lion of men.
"Añjanasamavaṇṇasunīlakeso, kañcanapaṭṭavisuddhanalāṭo; Like the colour of collyrium is His deep blue hair; Like a polished golden plate is His forehead;
Osadhipaṇḍarasuddhasuuṇṇo, esa hi tuyhaṃ pitā narasīho. As white as the morning star is His beautiful tuft of hair (between the eyebrows). That, indeed, is your father, lion of men.
"Gacchantonilapathe viya cando, tārāgaṇaparivaḍḍhitarūpo; Just as the moon, surrounded by a multitude of stars, Follows the sky path,
Sāvakamajjhagato samaṇindo, esa hi tuyhaṃ pitā narasīho"ti. – even so goes the Lord of monks, Accompanied by His disciples. That, indeed, is your father, lion of men.
Evamimāhi dasahi narasīhagāthāhi nāma abhitthavitvā "tumhākaṃ putto kira idāni piṇḍāya caratī"ti rañño ārocesi. And she announced it to the king, saying: “Your son is going for alms from door to door;” and she magnified him with the eight verses on, “The lion among Men,” beginning (above).
Rājā saṃviggahadayo hatthena sāṭakaṃ saṇṭhapento turitaturitaṃ nikkhamitvā vegena gantvā bhagavato purato ṭhatvā āha – "kiṃ, bhante, amhe lajjāpetha, kimatthaṃ piṇḍāya caratha, kiṃ 'ettakānaṃ bhikkhūnaṃ na sakkā bhattaṃ laddhu'nti saññaṃ karitthā"ti. The king was deeply agitated; and he departed instantly, gathering up his robe in his hand, and went quickly and stood before the Fortunate One, and said: “Why, Teacher, do you put us to shame? Why do you go begging for your food? Do you think it impossible to provide a meal for so many monks?”
Vaṃsacārittametaṃ, mahārāja, amhākanti. “This is our custom, O king!” was the reply.
Nanu, bhante, amhākaṃ mahāsammatakhattiyavaṃso nāma vaṃso, tattha ca ekakhattiyopi bhikkhācaro nāma natthīti. “Not so, venerable sir, our descent is from the royal race of the Great Elected; and amongst them all not one chief has ever begged his daily food.”
"Ayaṃ, mahārāja, rājavaṃso nāma tava vaṃso, amhākaṃ pana dīpaṅkaro koṇḍañño - pe - kassapoti ayaṃ buddhavaṃso nāma. “This succession of kings is your descent, O king! But mine is the succession of the Buddhas, from Dīpaṅkara and Koṇḍañña and the rest down to Kassapa.
Ete ca aññe ca anekasahassasaṅkhā buddhā bhikkhācarā, bhikkhācāreneva jīvikaṃ kappesu"nti antaravīthiyaṃ ṭhitova – These, and an uncountable number of thousands of other Buddhas, have begged their daily food, and lived on alms.” And standing in the middle of the street
"Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care; 292. “Rise up, and loiter not! Follow after a holy life!
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā"ti. (dha. pa. 168) – Who follows virtue rests in bliss, Both in this world and in the next."
Imaṃ gāthamāha. he uttered the verse (above).
Gāthāpariyosāne rājā sotāpattiphale patiṭṭhāsi. And when the verse was finished the king attained to the Fruit of the First Path.
"Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care; 293. “Follow after a holy life! Follow not after wrong!
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā"ti. (dha. pa. 169) – Who follows virtue rests in bliss, Both in this world and in the next.”
Imaṃ pana gāthaṃ sutvā sakadāgāmiphale patiṭṭhāsi. and then, on hearing the following verse (above), to the Fruit of the Second Path.
Mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) sutvā anāgāmiphale patiṭṭhāsi, maraṇasamaye setacchattassa heṭṭhā sirisayane nipannoyeva arahattaṃ pāpuṇi. And when he heard the story of the birth as Dhammapāla, he attained to the Fruit of the Third Path. And just as he was dying, seated on the royal couch under the white canopy of state, he attained to Arahatship.
Araññavāsena pana padhānānuyogakiccaṃ rañño nāhosi. The king never practised in solitude the Great Struggle
Sotāpattiphalaṃ sacchikatvāyeva pana bhagavato pattaṃ gahetvā saparisaṃ bhagavantaṃ mahāpāsādaṃ āropetvā paṇītena khādanīyena bhojanīyena parivisi. Now as soon as he had realized the fruit of Stream-Entry, he took the Buddha’s bowl, and conducted the Fortunate One and his retinue to the palace, and served them with savoury food, both hard and soft.
Bhattakiccapariyosāne sabbaṃ itthāgāraṃ āgantvā bhagavantaṃ vandi ṭhapetvā rāhulamātaraṃ. And when the meal was over, all the women of the household came and did obeisance to the Fortunate One, except only the mother of Rāhula.
Sā pana "gaccha, ayyaputtaṃ vandāhī"ti parijanena vuccamānāpi "sace mayhaṃ guṇo atthi, sayameva mama santikaṃ ayyaputto āgamissati, āgatameva naṃ vandissāmī"ti vatvā na agamāsi. But she, though she told her attendants to go and salute their lord, stayed behind, saying: “If I am of any value in his eyes, my lord will himself come to me; and when he has come I will pay him reverence.”
Bhagavā rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rājadhītāya sirigabbhaṃ gantvā "rājadhītā yathāruci vandamānā na kiñci vattabbā"ti vatvā paññattāsane nisīdi. And the Fortunate One, giving his bowl to the king to carry, went with his two chief disciples to the apartments of the daughter of the king, saying: “The king’s daughter shall in no wise be rebuked, howsoever she may be pleased to welcome me.” And he sat down on the seat prepared for him.
Sā vegenāgantvā gopphakesu gahetvā pādapiṭṭhiyaṃ sīsaṃ parivattetvā yathāajjhāsayaṃ vandi. And she came quickly and held him by his ankles, and laid her head on his feet, and so did obeisance to him, even as she had intended.
Rājā rājadhītāya bhagavati sinehabahumānādiguṇasampattiyo kathesi "bhante, mama dhītā 'tumhehi kāsāyāni vatthāni nivāsitānī'ti sutvā tato paṭṭhāya kāsāyavatthanivatthā jātā, tumhākaṃ ekabhattikabhāvaṃ sutvā ekabhattikāva jātā, tumhehi mahāsayanassa chaḍḍitabhāvaṃ sutvā paṭṭikāmañcakeyeva nipannā, tumhākaṃ mālāgandhādīhi viratabhāvaṃ ñatvā viratamālāgandhāva jātā, attano ñātakehi 'mayaṃ paṭijaggissāmā'ti sāsane pesitepi ekañātakampi na olokesi, evaṃ guṇasampannā me dhītā bhagavā"ti. And the king told of the fullness of her love for the Fortunate One, and of her goodness of heart, saying: “When my daughter heard, O Teacher, that you had put on the yellow robes, from that time forth she dressed only in yellow. When she heard of your taking but one meal a day, she adopted the same custom. When she heard that you renounced the use of elevated couches, she slept on a mat spread on the floor. When she heard you had given up the use of garlands and unguents, she also used them no more. And when her relatives sent a message, saying, ‘Let us take care of you,’ she paid them no attention at all. Such is my daughter’s goodness of heart, O Fortunate One!”
"Anacchariyaṃ, mahārāja, yaṃ idāni tayā rakkhiyamānā rājadhītā paripakke ñāṇe attānaṃ rakkheyya, esā pubbe anārakkhā pabbatapāde vicaramānā aparipakke ñāṇe attānaṃ rakkhī"ti vatvā candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā uṭṭhāyāsanā pakkāmi. “ ’Tis no wonder, O king!” was the reply, “that she should watch over herself now that she has you for a protector, and that her wisdom is mature; formerly, even when wandering among the mountains without a protector, and when her wisdom was not mature, she watched over herself.” And he told the story of the Kinnarijātaka [Ja 485]; and rose from his seat, and went away.
Dutiyadivase pana nandassa rājakumārassa abhisekagehappavesanavivāhamaṅgalesu vattamānesu tassa gehaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetukāmo maṅgalaṃ vatvā uṭṭhāyāsanā pakkāmi. On the next day the festivals of the coronation, and of the housewarming, and of the marriage of Nanda, the king’s son, were being celebrated all together. But the Buddha went to his house, and gave him his bowl to carry; and with the object of making him abandon the world, he wished him true happiness; and then, rising from his seat, departed.
Janapadakalyāṇī kumāraṃ gacchantaṃ disvā "tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī"ti vatvā gīvaṃ pasāretvā olokesi. And (the bride) Janapada Kalyāṇī, seeing the young man go away, gazed wonderingly at him, and cried out, “My Lord, whither go you so quickly?”
Sopi bhagavantaṃ "pattaṃ gaṇhathā"ti vattuṃ avisahamāno vihāraṃyeva agamāsi, taṃ anicchamānaṃyeva bhagavā pabbājesi. But he, not venturing to say to the Fortunate One, “Take your bowl,” followed him even unto the monastery. And the Fortunate One received him, unwilling though he was, into the Saṅgha.
Iti bhagavā kapilavatthuṃ gantvā tatiyadivase nandaṃ pabbājesi. It was on the third day after he reached Kapilapura that the Fortunate One ordained Nanda.
Sattame divase rāhulamātā kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi "passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpavaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhayo ahesuṃ, tyāssa nikkhamanakālato paṭṭhāya na passāma, gaccha, naṃ dāyajjaṃ yācāhi – 'ahaṃ tāta kumāro abhisekaṃ patvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi. On the second day the mother of Rāhula arrayed the boy in his best, and sent him to the Fortunate One, saying: “Look, dear, at that monk, attended by twenty thousand monks, and glorious in appearance as the great Deva Brahmā! That is your father. He had certain great treasures, which we have not seen since he abandoned his home. Go now, and ask for your inheritance, saying, ‘Father, I am your son. When I am crowned, I shall become a king over all the earth. I have need of the treasure. Give me the treasure;
Sāmiko hi putto pitu santakassā'ti". for a son is heir to his father’s property.’ ”
Kumāro ca bhagavato santikaṃ gantvā pitu sinehaṃ paṭilabhitvā haṭṭhatuṭṭho "sukhā te, samaṇa, chāyā"ti vatvā aññañca bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. The boy went up to the Fortunate One, and gained the love of his father, and stood there glad and joyful, saying, “Happy, O monk, is thy shadow!” and adding many other words befitting his position.
Bhagavā katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. When the Fortunate One had ended his meal, and had given thanks, he rose from his seat, and went away.
Kumāropi "dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī"ti bhagavantaṃ anubandhi. And the child followed the Fortunate One, saying: “O monk! Give me my inheritance! Give me my inheritance!”
Bhagavā kumāraṃ na nivattāpesi, parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. And the Fortunate One prevented him not. And the disciples, being with the Fortunate One, ventured not to stop him.
Iti so bhagavatā saddhiṃ ārāmameva agamāsi. And so he went with the Fortunate One even up to the grove.
Tato bhagavā cintesi "yaṃ ayaṃ pitu santakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātaṃ, handassa bodhimaṇḍe paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī"ti āyasmantaṃ sāriputtaṃ āmantesi "tena hi, tvaṃ sāriputta, rāhulakumāraṃ pabbājehī"ti. Then the Fortunate One thought: “This wealth, this property of his father’s, which he is asking for, perishes in the using, and brings vexation with it! I will give him the sevenfold wealth of the Arahats which I obtained under the Bodhi tree, and make him the heir of a spiritual inheritance!” And he said to Sāriputta, “Well, then, Sāriputta, receive Rāhula into the Saṅgha.”
Thero taṃ pabbājesi.
Pabbajite pana kumāre rañño adhimattaṃ dukkhaṃ uppajji. But when the child had been taken into the Saṅgha the king grieved exceedingly.
Taṃ adhivāsetuṃ asakkonto bhagavato nivedetvā "sādhu, bhante, ayyā mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyu"nti varaṃ yāci. And he was unable to bear his grief, and made it known to the Fortunate One, and asked of him a boon, saying: “If you so please, O Teacher, let not the Fortunate One receive a son into the Saṅgha without the leave of his father and mother.” And the Fortunate One granted the boon.
Bhagavā tassa taṃ varaṃ datvā punadivase rājanivesane katapātarāso ekamantaṃ nisinnena raññā "bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā 'putto te kālakato'ti āha, tassā vacanaṃ asaddahanto 'na mayhaṃ putto bodhiṃ appatvā kālaṃ karotī'ti taṃ paṭikkhipi"nti vutte "idāni kiṃ saddahissatha, ye tumhe pubbepi aṭṭhikāni dassetvā 'putto te mato'ti vutte na saddahitthā"ti imissā aṭṭhuppattiyā mahādhammapālajātakaṃ kathesi. And the next day, as he sat in the king’s house after his meal was over, the king, sitting respectfully by him, said: “Teacher! When you were practising austerities, a Deva came to me, and said, ‘Your son is dead!’ And I believed him not, and rejected what he said, answering, ’My son will not die without attaining Buddhahood!’” And he replied, saying: “Why should you now have believed? When formerly, though they showed you my bones and said your son was dead, you did not believe them.” And in that connexion he told the story of his birth as the Great Dhammapāla.
Kathāpariyosāne rājā anāgāmiphale patiṭṭhāsi. And when the story was ended, the king attained to the Fruit of the Third Path.
Iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā veḷuvane vihāsi. And so the Fortunate One established his father in the Three Fruits; and he returned to Rājagaha attended by the company of the brethren, and resided at the Cool Grove.
Tasmiṃ samaye anāthapiṇḍiko gahapati pañcahi sakaṭasatehi bhaṇḍaṃ ādāya rājagahe attano piyasahāyakassa seṭṭhino gehaṃ gantvā tattha buddhassa bhagavato uppannabhāvaṃ sutvā balavapaccūsasamaye devatānubhāvena vivaṭena dvārena satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpattiphale patiṭṭhāya dutiyadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sāvatthiṃ āgamanatthāya satthu paṭiññaṃ gahetvā antarāmagge pañcacattālīsayojanaṭṭhāne satasahassaṃ satasahassaṃ datvā yojanike yojanike vihāre kāretvā jetavanaṃ koṭisanthārena aṭṭhārasahiraññakoṭīhi kiṇitvā navakammaṃ paṭṭhapesi. At that time the householder Anāthapiṇḍika, bringing merchandise in five hundred carts, went to the house of a trader in Rājagaha, his intimate friend, and there heard that a Fortunate Buddha had arisen. And very early in the morning he went to the Teacher, the door being opened by the power of a Deva, and heard the Dhamma and became converted. And on the next day he gave a great donation to the Saṅgha, with the Buddha at their head, and received a promise from the Teacher that he would come to Sāvatthi. Then along the road, forty-five leagues in length, he built resting-places at every league, at an expenditure of a hundred thousand for each. And he bought the Grove called Jetavana for eighteen koṭis of gold pieces, laying them side by side over the ground, and erected there a new building.
So majjhe dasabalassa gandhakuṭiṃ kāresi, taṃ parivāretvā asītimahātherānaṃ pāṭiyekkasannivesane āvāse ekakūṭāgāradvikūṭāgārahaṃsavaṭṭakadīghasālāmaṇḍapādivasena sesasenāsanāni pokkharaṇīcaṅkamanarattiṭṭhānadivāṭṭhānāni cāti aṭṭhārasakoṭipariccāgena ramaṇīye bhūmibhāge manoramaṃ vihāraṃ kārāpetvā dasabalassa āgamanatthāya dūtaṃ pesesi. In the midst thereof he made a pleasant room for the One with Ten Powers, and around it separately constructed dwellings for the eighty elders, and other residences with single and double walls, and long halls and open roofs, ornamented with ducks and quails; and ponds also he made, and terraces to walk on by day and by night. And so having constructed a delightful residence on a pleasant spot, at an expense of eighteen koṭis, he sent a message to the Sage that he should come.
Satthā dūtassa vacanaṃ sutvā mahābhikkhusaṅghaparivuto rājagahā nikkhamitvā anupubbena sāvatthinagaraṃ pāpuṇi. The Teacher, hearing the messenger’s words, left Rājagaha attended by a great multitude of monks, and in due course arrived at the city of Sāvatthi.
Mahāseṭṭhipi kho vihāramahaṃ sajjetvā tathāgatassa jetavanappavisanadivase puttaṃ sabbālaṅkārapaṭimaṇḍitaṃ katvā alaṅkatapaṭiyatteheva pañcahi kumārasatehi saddhiṃ pesesi. Then the wealthy merchant decorated the monastery; and on the day on which the Tathāgata should arrive at Jetavana he arrayed his son in splendour, and sent him on with five hundred youths in festival attire.
So saparivāro pañcavaṇṇavatthasamujjalāni pañca dhajasatāni gahetvā dasabalassa purato ahosi. And he and his retinue, holding five hundred flags resplendent with cloth of five different colours, appeared before the One with Ten Powers.
Tesaṃ pacchato mahāsubhaddā cūḷasubhaddāti dve seṭṭhidhītaro pañcahi kumārikāsatehi saddhiṃ puṇṇaghaṭe gahetvā nikkhamiṃsu. And behind him Mahāsubhaddā and Cullasubhaddā, the two daughters of the merchant, went forth with five hundred damsels carrying waterpots full of water.
Tāsaṃ pacchato seṭṭhibhariyā sabbālaṅkārapaṭimaṇḍitā pañcahi mātugāmasatehi saddhiṃ puṇṇapātiyo gahetvā nikkhami. And behind them, decked with all her ornaments, the merchant’s wife went forth, with five hundred matrons carrying vessels full of food.
Sabbesaṃ pacchato sayaṃ mahāseṭṭhi ahatavatthanivattho ahatavatthanivattheheva pañcahi seṭṭhisatehi saddhiṃ bhagavantaṃ abbhuggañchi. And behind them all the great merchant himself, clad in new robes, with five hundred traders also dressed in new robes, went out to meet the Fortunate One.
Bhagavā imaṃ upāsakaparisaṃ purato katvā mahābhikkhusaṅghaparivuto attano sarīrappabhāya suvaṇṇarasasekapiñjarāni viya vanantarāni kurumāno anantāya buddhalīḷāya apaṭisamāya buddhasiriyā jetavanavihāraṃ pāvisi. The Fortunate One, sending this retinue of lay disciples in front, and attended by the great multitude of monks, entered Jetavana with the infinite grace and unequalled majesty of a Buddha, making the spaces of the grove bright with the halo from his person, as if they were sprinkled with gold-dust.
Atha naṃ anāthapiṇḍiko pucchi – "kathāhaṃ, bhante, imasmiṃ vihāre paṭipajjāmī"ti. Then Anāthapiṇḍika asked him, “How, my Lord, shall I deal with this monastery?”
Tena hi gahapati imaṃ vihāraṃ āgatānāgatassa cātuddisassa bhikkhusaṅghassa dehīti. “O householder,” was the reply, “give it then to the monastic Saṅgha, whether now present or hereafter to arrive.”
"Sādhu, bhante"ti mahāseṭṭhi suvaṇṇabhiṅkāraṃ ādāya dasabalassa hatthe udakaṃ pātetvā "imaṃ jetavanavihāraṃ āgatānāgatassa cātuddisassa bhikkhusaṅghassa dammī"ti adāsi. And the great merchant, saying: “So be it, my Lord,” brought a golden vessel, and poured water over the hand of the One with Ten Powers, and dedicated the monastery, saying: “I give this Jetavana to the monastic Saṅgha with the Buddha at their head, and to all from every direction now present or hereafter to come.”
Satthā vihāraṃ paṭiggahetvā anumodanaṃ karonto – And the Teacher accepted the Vihāra, and giving thanks,
"Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca; 294. “Cold they ward, off, and heat; So also beasts of prey,
Sarīsape ca makase, sisire cāpi vuṭṭhiyo. And creeping things, and gnats, And rains in the cold season.
"Tato vātātapo ghoro, sañjāto paṭihaññati; And when the dreaded heat and winds Arise, they ward them off
Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ. 295. Wherein in safety and in peace To think till insight grows clear,
"Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ; To give to monks a dwelling-place, The Buddha calls a worthy deed
Tasmā hi paṇḍito poso, sampassaṃ atthamattano. 296. Let therefore a wise man, Regarding his own welfare,
"Vihāre kāraye ramme, vāsayettha bahussute; Have pleasant monasteries built, And lodge there learned men.
Tesaṃ annañca pānañca, vatthasenāsanāni ca. 297. Let him with cheerful gaze Give food to them, and drink,
"Dadeyya ujubhūtesu, vippasannena cetasā; And clothes, and dwelling-places To the upright in mind.
Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ; 298. Then they shall preach to him the Dhamma – The Dhamma, dispelling every grief –
Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo"ti. (cūḷava. 295) – Which Dhamma, when here a man understands, He has no more pollutants, and dies away!”
Vihārānisaṃsaṃ kathesi. pointed out the advantages of monasteries, saying (above).
Anāthapiṇḍiko dutiyadivasato paṭṭhāya vihāramahaṃ ārabhi. Anāthapiṇḍika began the dedication festival from the second day.
Visākhāya pāsādamaho catūhi māsehi niṭṭhito, anāthapiṇḍikassa pana vihāramaho navahi māsehi niṭṭhāsi. The festival held at the dedication of Visākhā’s building ended in four months, but Anāthapiṇḍika’s dedication festival lasted nine months.
Vihāramahepi aṭṭhāraseva koṭiyo pariccāgaṃ agamaṃsu. At the festival, too, eighteen koṭis were spent;
Iti ekasmiṃyeva vihāre catupaṇṇāsakoṭisaṅkhyaṃ dhanaṃ pariccaji. so on that one monastery he spent wealth amounting to fifty-four koṭis.
Atīte pana vipassissa bhagavato kāle punabbasumitto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne yojanappamāṇaṃ saṅghārāmaṃ kāresi. Long ago, too, in the time of the Blessed Buddha Vipassī, a merchant named Punabbasu Mitta bought that very spot by laying golden bricks over it, and built a monastery there a league in length.
Sikhissa bhagavato kāle sirivaḍḍho nāma seṭṭhi suvaṇṇaphālasanthārena kiṇitvā tasmiṃyeva ṭhāne tigāvutappamāṇaṃ saṅghārāmaṃ kāresi. And in the time of the Blessed Buddha Sikhī, a merchant named Sirivaḍḍha bought that very spot by standing golden ploughshares over it, and built there a monastery three-quarters of a league in length.
Vessabhussa bhagavato kāle sotthijo nāma seṭṭhi suvaṇṇahatthipadasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhayojanappamāṇaṃ saṅghārāmaṃ kāresi. And in the time of the Blessed Buddha Vessabhū, a merchant named Sotthiya bought that very spot by laying golden elephant feet along it, and built a monastery there half a league in length.
Kakusandhassa bhagavato kāle accuto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne gāvutappamāṇaṃ saṅghārāmaṃ kāresi. And in the time of the Blessed Buddha Kakusandha, a merchant named Accuta also bought that very spot by laying golden bricks over it, and built there a monastery a quarter of a league in length.
Koṇāgamanassa bhagavato kāle uggo nāma seṭṭhi suvaṇṇakacchapasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhagāvutappamāṇaṃ saṅghārāmaṃ kāresi. And in the time of the Blessed Buddha Koṇāgamana, a merchant named Ugga bought that very spot by laying golden turtles over it, and built there a monastery half a league in length.
Kassapassa bhagavato kāle sumaṅgalo nāma seṭṭhi suvaṇṇakaṭṭisanthārena kiṇitvā tasmiṃyeva ṭhāne soḷasakarīsappamāṇaṃ saṅghārāmaṃ kāresi. And in the time of the Blessed Buddha Kassapa, a merchant named Sumaṅgala bought that very spot by laying golden bricks over it, and built there a monastery sixty acres in extent.
Amhākaṃ pana bhagavato kāle anāthapiṇḍiko nāma seṭṭhi kahāpaṇakoṭisanthārena kiṇitvā tasmiṃyeva ṭhāne aṭṭhakarīsappamāṇaṃ saṅghārāmaṃ kāresi. And in the time of our Fortunate One, Anāthapiṇḍika the merchant bought that very spot by laying golden coins over it, and built there a monastery thirty acres in extent.
Idaṃ kira ṭhānaṃ sabbabuddhānaṃ avijahitaṭṭhānameva. For that spot is a place which not one of all the Buddhas has deserted.
Iti mahābodhimaṇḍe sabbaññutappattito yāva mahāparinibbānamañcā yasmiṃ yasmiṃ ṭhāne bhagavā vihāsi, idaṃ santikenidānaṃ nāma, tassa vasena sabbajātakāni vaṇṇayissāma. And so the Fortunate One lived in that spot from the attainment of omniscience under the Bodhi tree till his death. This is the Proximate Epoch. And now we will tell the stories of his births.
Nidānakathā niṭṭhitā.
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