“I am new, friend, one not long gone forth, “But what is the doctrine of the venerable’s Teacher, what does he say?” “Kiṁvādī panāyasmato Satthā kim-akkhāyī?” ti That Fortunate One is my Teacher, that Fortunate One’s Dhamma I prefer.” So ca me Bhagavā Satthā, tassa cāhaṁ Bhagavato Dhammaṁ rocemī.” ti On account of that Fortunate One I went forth, “There is, friend, a Great Ascetic, a Sakyan Son, who has gone forth from the Sakya family, “Atthāvuso Mahāsamaṇo Sakyaputto Sakyakulā pabbajito, Who is your teacher, what Dhamma do you prefer?” Ko vā te Satthā, kassa vā tvaṁ Dhammaṁ rocesī?” ti On account of whom, friend, did you go forth, “Your faculties, friend, are very clear, purified is your skin and bright, “Vippasannāni kho te āvuso indriyāni, parisuddho chavivaṇṇo pariyodāto, While standing on one side the wanderer Sāriputta Sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā, ekam-antaṁ aṭṭhāsi.Īnd after exchanging polite and courteous greetings, he stood on one side.Įkam-antaṁ ṭhito kho Sāriputto paribbājako Upasaṅkamitvā āyasmatā Assajinā saddhiṁ sammodi,Īnd after approaching he exchanged greetings with the venerable Assaji, Then the wanderer Sāriputta approached the venerable Assaji, Then the venerable Assaji, after walking for alms in RājagahaĪtha kho Sāriputto paribbājako yenāyasmā Assaji tenupasaṅkami, With a desire (to find) the path he has found?”Ītha kho āyasmā Assaji, Rājagahe piṇḍāya caritvā Now what if I were to follow along closely behind Word repetition normally signifies emphasis in Pāḷi: piṭṭhito = behind, piṭṭhito piṭṭhito = closely behind. Yan-nūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ He has entered amongst the houses for alms. Then this occurred to the wanderer Sāriputta: Who is your teacher, what Dhamma do you prefer?’ ”Ītha kho Sāriputtassa paribbājakassa etad-ahosi: Ko vā te Satthā, kassa vā tvaṁ Dhammaṁ rocesī?’ ” ti ‘On account of whom, friend, did you go forth, Now what if I, having approached this monk, were to ask: Yan-nūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ: “Of those in the world who are Worthy or have entered the path to Worthiness “Ye vata loke Arahanto vā Arahattamaggaṁ vā samāpannā In bending, in stretching, having downcast eyes, and endowed with good posture,Īnd having seen (him), this occurred to him: Sammiñjitena pasāritena, okkhittacakkhuṁ iriyāpathasampannaṁ, The venerable Assaji walking for alms in Rājagaha, Āyasmantaṁ Assajiṁ Rājagahe piṇḍāya carantaṁ, In bending, in stretching, having downcast eyes, and endowed with good posture. Sammiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Pleasing in going forwards, in going back, in looking ahead, in looking around, Pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena, Pattacīvaram-ādāya Rājagahaṁ piṇḍāya pāvisi,Īfter taking up his bowl and robe, entered Rājagaha for alms, Then the venerable Assaji, having dressed in the morning time, explains that seeking the Deathless the two friends had joined Sañjaya’s Wanderers, but soon realised that the essence ( sāra = Nibbāna) was not to be found there, so they made the above pact.Ītha kho āyasmā Assaji, pubbaṇhasamayaṁ nivāsetvā, ![]() “Whoever attains the Deathless first, he should inform the other.” The comm. “Yo paṭhamaṁ Amataṁ adhigacchati, so itarassa ārocetū.” ti ![]() Were living the spiritual life under the wanderer Sañjaya,Īnd there was an agreement amongst themselves: Sañjaye paribbājake brahmacariyaṁ caranti, Then at that time Sāriputta and Moggallāna Tena kho pana samayena Sāriputta-Moggallānā Together with a great assembly of wanderers, Then at that time the wanderer Sañjaya Apparently to be identified with Sañjaya Belaṭṭhiputta, one of the six famous teachers in Lord Buddha’s time, who taught a radical scepticism. Tena kho pana samayena Sañjayo paribbājako Rājagahe paṭivasati The Story of the Going-Forth of Sāriputta and Moggallāna ![]() ![]() Mahakhandhako - The Great Chapter - In RajagahaĤ1.
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