Sutta Pitaka
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 5 Ý âditta Vagga
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 5. 1.
(41) âdittam Ý On Fire
Thus I heard. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
A certain deity, when the night was waning illuminating the whole of Jeta's grove with an effulgent light approached the Blessed One, worshipped and stood on a side.
Standing on a side, that deity pronounced these stanzas in the presence of the Blessed One:
ßWhen the house is on fire, things given away,
Are important, the rest get burnt with the house.
Thus our forefathers were carried away by decay and death,
And whatever they gave got established for them.
The given brought pleasant results, the not given was left behind,
Robbers or kings took them, or it was destroyed by fire.
At the end the body is burnt with all its belongings,
Knowing this the wise partake and give their wealth
By partaking and giving in their capacity
Without blame procure a place in heaven.û
1. 5. 2.
(42) Kimdada Ý Giving What?
ßGiving what is giving strength? Giving what is giving beauty?
Giving what is giving pleasantness? Giving what is giving sight?
Who gives everything? May I know about this?û
ßGiving food is giving strength.
Giving clothing is giving beauty.
Giving conveyances is giving pleasantness
And giving light is giving sight
He that gives a dwelling gives everything.
And advising according to the Teaching,
One gives the deathless state.û
1. 5. 3.
(43) Annam Ý Food
ßGods and men, revel partaking food.
Yet this non-human does not enjoy food?û
ßHe that bestows him food out of faith, with a pleasant mind
That same he shares in this and the other world
Therefore if gifts are given overcoming the stains of miserliness
The merit establishes beings, well in the other world.û
1. 5. 4.
(44) Ekamuulà Ý A Single Root
ßThe sage crossed the abyss with a single root two turns
Three stains, five stones and the ocean with twelve eddies.û
1. 5. 5.
(45) Anomiya Ý Has No Name.
ßHis name is Anoma, he sees subtle meanings
Gives wisdom without clinging to sensuality
Look at the sage wise in all matters,
He proceeds along the path of the noble ones.û
1. 5. 6.
(46) Accharà Ý For The Snapping of the Finger.
ßWith the snapping of the finger, the demons are associated,
At the end of the forest is the enticement, how is this done?û
ßUpright, is the name of the path, no fear is the direction.
Not crooked is the name of the chariot with the eye of the Teaching.
Shame is the brakes and the accessories are mindfulness.
Charioteer I say is the Teaching and right view, the attendant
If any woman or man goes in this direction,
He reaches close up to extinction in this vehicle.û
1. 5. 7.
(47) Vanaropà Ý Forestation
ßWhose wisdom grows constantly day and night?
Which virtuous people live righteously and go to heaven?û
ßThey who grow orchards, forests, and make bridges,
They who provide water for drinking and give dwellings
Their wisdom grows constantly day and night.
Those virtuous people living righteously go to heaven.û
1. 5. 8.
(48) Jetavana Ý Jeta's Grove.
ßThis Jeta's grove, home of many sages,
And inhabited by the king of righteousness, arouses joy in me.û
ßBeings who have to die, are purified by actions, knowledge, righteousness,
Virtues and noble livelihood, not by birth or wealth
Therefore the wise for their own welfare
Penetrate into the Teaching and purify their selves
In wisdom, virtues and appeasement like Sàriputta,
Of those bhikkhus who have crossed over, he is the foremost.û
1. 5. 9.
(49) Maccharã Ý Miserly
ßIn this world there are the miserly, greedy and the revilers
They destroy gifts given to others. What results do they reap?
And where do they go hereafter? We came to know about this.û
ßThe miserly, greedy and the revilers, who destroy gifts given to others
Are reborn in hell, as animals or the underworld
If reborn as humans would be in a poor clan,
Clothes, scraps of food, amusement and play, from wherever
They gain with difficulty, when others see them as foolish,
That too they will not gain.
These are results here and now and decrease hereafter.û
ßNow we know this. And ask another question:
If a benevolent one, free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkus, what results, does he reap in this world and hereafter?
We want to know this too.û
ßIf a benevolent one free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkhus
Where he is born, explains the heaven.
If born as a human in this world,
Will be born in a wealthy family with resources
Clothes, scraps of food, amusement and play, he will gain without difficulty.
And he will enjoy the wealth amassed by others, as if it was his own.
These are results here and now and increase, hereafter.û
1. 5. 10.
(50) Ghañãkàrasuttaü
10. Ghatikara Sutta:
Discourse to Ghatikara
Aditta Vagga, Devata Samyutta
Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka
SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA"
Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association,
1998
10. Ghatikara Sutta: Discourse to Ghatikara
50. (The brahma Ghatikara said)
"Seven bhikkhus have been reborn in the AvihaBrahma realm, and have
been released from all defilements (through attainment of arahatship).
Extinct in them are attachment and hatred. They have transcended Craving
in the world of sentient beings.
"Who are the bhikkhus that have crossed over the mire (of
defilements), death's domain, very difficult of transversing? Who are the
ones that have left behind the human frame1 and (also) have destroyed
bonds that cause rebirth in the deva realms2?
"Upaka, Palagandha, Pukkusati, the trio, and then Bhaddiya,
Khandhadeva, Bhahuraggi and Singiya - these seven have left behind then
human frame and (also) have destroyed the bonds that cause rebirth in the
deva realms"
(The Bhagava said)
"You speak of the faultlessness of these bhikkhus who have have been
able to do away with Mara's snare. Knowing whose teaching have they been
able to break up the bonds of existence?"
(The brahma said)
"Without the Bhagava they would not have been able to break up the
bonds of existence. Without the Bhagava's teaching they would not have
been able to break up the bonds of existence. It was only after knowing
the Bhagava's teaching that they have been able to break up the bonds of
existence.
"In Nibbana mind and matter cease utterly. In this Teaching these bhikkhus
comprehend that Nibbana and have (accordingly) been able to break up the
bonds of existence."
(The Bhagava said)
"You say what is profound, what is difficult to know what is
particularly subtle to be perceived. Knowing whose teaching do you speak
in such terms?"
(The brahma said:)
"In the past I had been a potter by the name of Ghatikara in the
village of Vekalinga. I looked after my parents. And I was a lay disciple
of Kassapa Buddha. I abstained from sex and led a pure life being devoid
of sensual desire. 3I was of the same village as yourself and was an old
friend of yours."
"I know of these seven bhikkhus who have been released form
defilements (through attainment of arahatship) in whom attachment and
hatred are extinct, and who have transcended Craving in the world of
sentient beings."
(The Bhagava said:)
"Bhagava,4 what you said is just as what had taken place in the
past. You had been a potter in the village of Vekalinga. You looked after
your parents. And you were then a lay disciple of Kassapa Buddha.
"We belonged to the same village and were old friends. You abstained
form sex and led a pure life being free from sensual desire"
(Addendum by the Theras of the First Synod.)
Thus took place the reunion of two persons who were friends in a
former existence and who both had cultivated their minds and who were
bearers of their last mortal frames.
End of the Ghatikara Sutta, the tenth in this vagga
End of the Aditta Vagga, the fifth in this samyutta.
1. the human frame manusam deham: Here this term includes the devas
of the sensuous realms. Five lower fetters cause rebirth in the sensuous
realms.
2. (a) destroyed: In the Pali text - upaccagum, lit , went over,
fig., passed beyond, overcome, transcended, (b) the deva realms: Here this
term means the brahma realms.
3. Ghatikara was then an anagami.
4. Bhaggava: The personal name of the potter in the previous
existence of Brahma Ghatikara Ghatikflra means 'jar-maker', potter
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