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| − | '''Dasarathajātakavaṇṇanā sattamā.''' |
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| − | [462] 8. Saṃvarajātakavaṇṇanā |
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| − | Jānanto no mahārājāti idaṃ satthā jetavane viharanto ekaṃ ossaṭṭhavīriyaṃ bhikkhuṃ ārabbha kathesi. So kira sāvatthivāsī kulaputto satthu dhammadesanaṃ sutvā pabbajitvā laddhūpasampado ācariyupajjhāyavattaṃ pūrento ubhayāni pātimokkhāni paguṇāni katvā paripuṇṇapañcavasso kammaṭṭhānaṃ gahetvā ‘‘araññe vasissāmī’’ti ācariyupajjhāye āpucchitvā kosalaraṭṭhe ekaṃ paccantagāmaṃ gantvā tattha iriyāpathe pasannamanussehi paṇṇasālaṃ katvā upaṭṭhiyamāno vassaṃ upagantvā yuñjanto ghaṭento vāyamanto accāraddhena vīriyena temāsaṃ kammaṭṭhānaṃ bhāvetvā obhāsamattampi uppādetuṃ asakkonto cintesi ‘‘addhā ahaṃ satthārā desitesu catūsu puggalesu padaparamo, kiṃ me araññavāsena, jetavanaṃ gantvā tathāgatassa rūpasiriṃ passanto madhuradhammadesanaṃ suṇanto vītināmessāmī’’ti. So vīriyaṃ ossajitvā tato nikkhanto anupubbena jetavanaṃ gantvā ācariyupajjhāyehi ceva sandiṭṭhasambhattehi ca āgamanakāraṇaṃ puṭṭho tamatthaṃ kathetvā tehi ‘‘kasmā evamakāsī’’ti garahitvā satthu santikaṃ netvā ‘‘kiṃ, bhikkhave, anicchamānaṃ bhikkhuṃ ānayitthā’’ti vutte ‘‘ayaṃ, bhante, vīriyaṃ ossajitvā āgato’’ti ārocite satthā ‘‘saccaṃ kirā’’ti pucchitvā ‘‘saccaṃ, bhante’’ti vutte ‘‘kasmā bhikkhu vīriyaṃ ossaji, imasmiñhi sāsane nibbīriyassa kusītapuggalassa aggaphalaṃ arahattaṃ nāma natthi, āraddhavīriyā imaṃ dhammaṃ ārādhenti, tvaṃ kho pana pubbe vīriyavā ovādakkhamo, teneva kāraṇena bārāṇasirañño puttasatassa sabbakaniṭṭho hutvāpi paṇḍitānaṃ ovāde ṭhatvā setacchattaṃ pattosī’’ti vatvā atītaṃ āhari. |
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| − | Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente saṃvarakumāro nāma puttasatassa sabbakaniṭṭho ahosi. Rājā ekekaṃ puttaṃ ‘‘sikkhitabbayuttakaṃ sikkhāpethā’’ti ekekassa amaccassa adāsi. Saṃvarakumārassa ācariyo amacco bodhisatto ahosi paṇḍito byatto rājaputtassa pituṭṭhāne ṭhito. Amaccā sikkhitasippe rājaputte rañño dassesuṃ. Rājā tesaṃ janapadaṃ datvā uyyojesi. Saṃvarakumāro sabbasippassa nipphattiṃ patvā bodhisattaṃ pucchi ‘‘tāta, sace maṃ pitā janapadaṃ peseti, kiṃ karomī’’ti? ‘‘Tāta, tvaṃ janapade dīyamāne taṃ aggahetvā ‘deva ahaṃ sabbakaniṭṭho, mayipi gate tumhākaṃ pādamūlaṃ tucchaṃ bhavissati, ahaṃ tumhākaṃ pādamūleyeva vasissāmī’ti vadeyyāsī’’ti. Athekadivasaṃ rājā saṃvarakumāraṃ vanditvā ekamantaṃ nisinnaṃ pucchi ‘‘kiṃ tāta, sippaṃ te niṭṭhita’’nti? ‘‘Āma, devā’’ti. ‘‘Tuyhampi janapadaṃ demī’’ti. ‘‘Deva tumhākaṃ pādamūlaṃ tucchaṃ bhavissati, pādamūleyeva vasissāmī’’ti. Rājā tussitvā ‘‘sādhū’’ti sampaṭicchi. So tato paṭṭhāya rañño pādamūleyeva hutvā punapi bodhisattaṃ pucchi ‘‘tāta aññaṃ kiṃ karomī’’ti? ‘‘Tāta rājānaṃ ekaṃ purāṇuyyānaṃ yācāhī’’ti. So ‘‘sādhū’’ti uyyānaṃ yācitvā tattha jātakehi pupphaphalehi nagare issarajanaṃ saṅgaṇhitvā puna ‘‘kiṃ karomī’’ti pucchi. ‘‘Tāta, rājānaṃ āpucchitvā antonagare bhattavetanaṃ tvameva dehī’’ti. So tathā katvā antonagare kassaci kiñci ahāpetvā bhattavetanaṃ datvā puna bodhisattaṃ pucchitvā rājānaṃ viññāpetvā antonivesane dāsaporisānampi hatthīnampi assānampi balakāyassapi vattaṃ aparihāpetvā adāsi, tirojanapadehi āgatānaṃ dūtādīnaṃ nivāsaṭṭhānādīni vāṇijānaṃ suṅkanti sabbakaraṇīyāni attanāva akāsi. Evaṃ so mahāsattassa ovāde ṭhatvā sabbaṃ antojanañca bahijanañca nāgare ca raṭṭhavāsino ca āgantuke ca āyavattane ca tena tena saṅgahavatthunā ābandhitvā saṅgaṇhi, sabbesaṃ piyo ahosi manāpo. |
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| − | Aparabhāge rājānaṃ maraṇamañce nipannaṃ amaccā pucchiṃsu ‘‘deva, tumhākaṃ accayena setacchattaṃ kassa demā’’ti? ‘‘Tāta, mama puttā sabbepi setacchattassa sāminova. Yo pana tumhākaṃ manaṃ gaṇhāti, tasseva setacchatthaṃ dadeyyāthā’’ti. Te tasmiṃ kālakate tassa sarīraparihāraṃ katvā sattame divase sannipatitvā ‘‘raññā ‘yo tumhākaṃ manaṃ gaṇhāti, tassa setacchattaṃ ussāpeyyāthā’ti vuttaṃ, amhākañca ayaṃ saṃvarakumāro manaṃ gaṇhātī’’ti ñātakehi parivāritā tassa kañcanamālaṃ setacchattaṃ ussāpayiṃsu. Saṃvaramahārājā bodhisattassa ovāde ṭhatvā dhammena rajjaṃ kāresi. Itare ekūnasatakumārā ‘‘pitā kira no kālakato, saṃvarakumārassa kira setacchattaṃ ussāpesuṃ, so sabbakaniṭṭho, tassa chattaṃ na pāpuṇāti, sabbajeṭṭhakassa chattaṃ ussāpessāmā’’ti ekato āgantvā ‘‘chattaṃ vā no detu, yuddhaṃ vā’’ti saṃvaramahārājassa paṇṇaṃ pesetvā nagaraṃ uparundhiṃsu. Rājā bodhisattassa taṃ pavattiṃ ārocetvā ‘‘idāni kiṃ karomā’’ti pucchi. Mahārāja, tava bhātikehi saddhiṃ yujjhanakiccaṃ natthi, tvaṃ pitu santakaṃ dhanaṃ satakoṭṭhāse kāretvā ekūnasataṃ bhātikānaṃ pesetvā ‘‘imaṃ tumhākaṃ koṭṭhāsaṃ pitu santakaṃ gaṇhatha, nāhaṃ tumhehi saddhiṃ yujjhāmī’’ti sāsanaṃ pahiṇāhīti. So tathā akāsi. Athassa sabbajeṭṭhabhātiko uposathakumāro nāma sese āmantetvā ‘‘tātā, rājānaṃ nāma abhibhavituṃ samatthā nāma natthi, ayañca no kaniṭṭhabhātiko paṭisattupi hutvā na tiṭṭhati, amhākaṃ pitu santakaṃ dhanaṃ pesetvā ‘nāhaṃ tumhehi saddhiṃ yujjhāmī’ti pesesi, na kho pana mayaṃ sabbepi ekakkhaṇe chattaṃ ussāpessāma, ekasseva chattaṃ ussāpessāma, ayameva rājā hotu, etha taṃ passitvā rājakuṭumbaṃ paṭicchādetvā amhākaṃ janapadameva gacchāmā’’ti āha. Atha te sabbepi kumārā nagaradvāraṃ vivarāpetvā paṭisattuno ahutvā nagaraṃ pavisiṃsu. |
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| − | Rājāpi tesaṃ amaccehi paṇṇākāraṃ gāhāpetvā paṭimaggaṃ peseti. Kumārā nātimahantena parivārena pattikāva āgantvā rājanivesanaṃ abhiruhitvā saṃvaramahārājassa nipaccakāraṃ dassetvā nīcāsane nisīdiṃsu. Saṃvaramahārājā setacchattassa heṭṭhā sīhāsane nisīdi, mahanto yaso mahantaṃ sirisobhaggaṃ ahosi, olokitolokitaṭṭhānaṃ kampi. Uposathakumāro saṃvaramahārājassa sirivibhavaṃ oloketvā ‘‘amhākaṃ pitā attano accayena saṃvarakumārassa rājabhāvaṃ ñatvā maññe amhākaṃ janapade datvā imassa na adāsī’’ti cintetvā tena saddhiṃ sallapanto tisso gāthā abhāsi – |
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| − | 97. |
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| − | ‘‘Jānanto no mahārāja, tava sīlaṃ janādhipo; |
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| − | Ime kumāre pūjento, na taṃ kenaci maññatha. |
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| − | 98. |
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| − | ‘‘Tiṭṭhante no mahārāje, adu deve divaṅgate; |
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| − | Ñātī taṃ samanuññiṃsu, sampassaṃ atthamattano. |
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| − | 99. |
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| − | ‘‘Kena saṃvara vattena, sañjāte abhitiṭṭhasi; |
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| − | Kena taṃ nātivattanti, ñātisaṅghā samāgatā’’ti. |
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| − | Tattha jānanto noti jānanto nu. Janādhipoti amhākaṃ pitā narindo. Imeti ime ekūnasate kumāre. Pāḷipotthakesu pana ‘‘aññe kumāre’’ti likhitaṃ. Pūjentoti tena tena janapadena mānento. Na taṃ kenacīti khuddakenāpi kenaci janapadena taṃ pūjetabbaṃ na maññittha, ‘‘ayaṃ mama accayena rājā bhavissatī’’ti ñatvā maññe attano pādamūleyeva vāsesīti. Tiṭṭhante noti tiṭṭhante nu, dharamāneyeva nūti pucchati, adu deveti udāhu amhākaṃ pitari divaṅgate attano atthaṃ vuḍḍhiṃ passantā saddhiṃ rājakārakehi negamajānapadehi ñātayo taṃ ‘‘rājā hohī’’ti samanuññiṃsu. Vattenāti sīlācārena. Sañjāte abhitiṭṭhasīti samānajātike ekūnasatabhātaro abhibhavitvā tiṭṭhasi. Nātivattantīti na abhibhavanti. |
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| − | Taṃ sutvā saṃvaramahārājā attano guṇaṃ kathento cha gāthā abhāsi – |
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| − | 100. |
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| − | ‘‘Na rājaputta usūyāmi, samaṇānaṃ mahesinaṃ; |
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| − | Sakkaccaṃ te namassāmi, pāde vandāmi tādinaṃ. |
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| − | 101. |
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| − | ‘‘Te maṃ dhammaguṇe yuttaṃ, sussūsamanusūyakaṃ; |
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| − | Samaṇā manusāsanti, isī dhammaguṇe ratā. |
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| − | 102. |
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| − | ‘‘Tesāhaṃ vacanaṃ sutvā, samaṇānaṃ mahesinaṃ; |
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| − | Na kiñci atimaññāmi, dhamme me nirato mano. |
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| − | 103. |
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| − | ‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā; |
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| − | Tesaṃ nappaṭibandhāmi, niviṭṭhaṃ bhattavetanaṃ. |
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| − | 104. |
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| − | ‘‘Mahāmattā ca me atthi, mantino paricārakā; |
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| − | Bārāṇasiṃ voharanti, bahumaṃsasurodanaṃ. |
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| − | 105. |
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| − | ‘‘Athopi vāṇijā phītā, nānāraṭṭhehi āgatā; |
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| − | Tesu me vihitā rakkhā, evaṃ jānāhuposathā’’ti. |
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| − | Tattha na rājaputtāti ahaṃ rājaputta, kañci sattaṃ ‘‘ayaṃ sampatti imassa mā hotū’’ti na usūyāmi. Tādinanti tādilakkhaṇayuttānaṃ samitapāpatāya samaṇānaṃ mahantānaṃ sīlakkhandhādīnaṃ guṇānaṃ esitatāya mahesīnaṃ dhammikasamaṇabrāhmaṇānaṃ pañcapatiṭṭhitena pāde vandāmi, dānaṃ dadanto dhammikañca nesaṃ rakkhāvaraṇaguttiṃ paccupaṭṭhapento sakkaccaṃ te namassāmi, manena sampiyāyanto ca pūjemīti attho. Te manti te samaṇā maṃ ‘‘ayaṃ dhammakoṭṭhāse yuttapayutto sussūsaṃ anusūyako’’ti tathato ñatvā maṃ dhammaguṇe yuttaṃ sussūsaṃ anusūyakaṃ anusāsanti, ‘‘idaṃ kara, idaṃ mā karī’’ti ovadantīti attho. Tesāhanti tesaṃ ahaṃ. Hatthārohāti hatthiṃ āruyha yujjhanakā yodhā. Anīkaṭṭhāti hatthānīkādīsu ṭhitā. Rathikāti rathayodhā. Pattikārakāti pattinova. Niviṭṭhanti yaṃ tehi sajjitaṃ bhattañca vetanañca, ahaṃ taṃ nappaṭibandhāmi, aparihāpetvā dadāmīti attho. |
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| − | Mahāmattāti bhātika, mayhaṃ mahāpaññā mantesu kusalā mahāamaccā ceva avasesamantino ca paricārakā atthi. Iminā imaṃ dasseti ‘‘tumhe mantasampanne paṇḍite ācariye na labhittha, amhākaṃ pana ācariyā paṇḍitā upāyakusalā, te no setacchattena yojesu’’nti. Bārāṇasinti bhātika, mama chattaṃ ussāpitakālato paṭṭhāya ‘‘amhākaṃ rājā dhammiko anvaddhamāsaṃ devo vassati, tena sassāni sampajjanti, bārāṇasiyaṃ bahuṃ khāditabbayuttakaṃ macchamaṃsaṃ pāyitabbayuttakaṃ surodakañca jāta’’nti evaṃ raṭṭhavāsino bahumaṃsasurodakaṃ katvā bārāṇasiṃ voharanti. Phītāti hatthiratanaassaratanamuttaratanādīni āharitvā nirupaddavā vohāraṃ karontā phītā samiddhā. Evaṃ jānāhīti bhātika uposatha ahaṃ imehi ettakehi kāraṇehi sabbakaniṭṭhopi hutvā mama bhātike abhibhavitvā setacchattaṃ patto, evaṃ jānāhīti. |
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| − | Athassa guṇaṃ sutvā uposathakumāro dve gāthā abhāsi – |
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| − | 106. |
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| − | ‘‘Dhammena kira ñātīnaṃ, rajjaṃ kārehi saṃvara; |
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| − | Medhāvī paṇḍito cāsi, athopi ñātinaṃ hito. |
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| − | 107. |
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| − | ‘‘Taṃ taṃ ñātiparibyūḷhaṃ, nānāratanamocitaṃ; |
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| − | Amittā nappasahanti, indaṃva asurādhipo’’ti. |
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| − | Tattha dhammena kira ñātīnanti tāta saṃvara mahārāja, dhammena kira tvaṃ ekūnasatānaṃ ñātīnaṃ attano jeṭṭhabhātikānaṃ ānubhāvaṃ abhibhavasi, ito paṭṭhāya tvameva rajjaṃ kārehi, tvameva medhāvī ceva paṇḍito ca ñātīnañca hitoti attho. Taṃ tanti evaṃ vividhaguṇasampannaṃ taṃ. Ñātiparibyūḷhanti amhehi ekūnasatehi ñātakehi parivāritaṃ. Nānāratanamocitanti nānāratanehi ocitaṃ sañcitaṃ bahuratanasañcayaṃ. Asurādhipoti yathā tāvatiṃsehi parivāritaṃ indaṃ asurarājā nappasahati, evaṃ amhehi ārakkhaṃ karontehi parivāritaṃ taṃ tiyojanasatike kāsiraṭṭhe dvādasayojanikāya bārāṇasiyā rajjaṃ kārentaṃ amittā nappasahantīti dīpeti. |
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| − | Saṃvaramahārājā sabbesampi bhātikānaṃ mahantaṃ yasaṃ adāsi. Te tassa santike māsaḍḍhamāsaṃ vasitvā ‘‘mahārāja janapadesu coresu uṭṭhahantesu mayaṃ jānissāma, tvaṃ rajjasukhaṃ anubhavā’’ti vatvā attano attano janapadaṃ gatā. Rājāpi bodhisattassa ovāde ṭhatvā āyupariyosāne devanagaraṃ pūrento agamāsi. |
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| − | Satthā imaṃ dhammadesanaṃ āharitvā ‘‘bhikkhu evaṃ tvaṃ pubbe ovādakkhamo, idāni kasmā vīriyaṃ na akāsī’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne so bhikkhu sotāpattiphale patiṭṭhahi. |
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| − | Tadā saṃvaramahārājā ayaṃ bhikkhu ahosi, uposathakumāro sāriputto, sesabhātikā therānutherā, parisā buddhaparisā, ovādadāyako amacco pana ahameva ahosinti. |
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| − | Dasarathajātakavaṇṇanā sattamā. |
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(Source: tipitaka.org) |
(Source: tipitaka.org) |
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| − | दसरथजातकवण्णना सत्तमा। |
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| − | [४६२] ८. संवरजातकवण्णना |
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| − | जानन्तो नो महाराजाति इदं सत्था जेतवने विहरन्तो एकं ओस्सट्ठवीरियं भिक्खुं आरब्भ कथेसि। सो किर सावत्थिवासी कुलपुत्तो सत्थु धम्मदेसनं सुत्वा पब्बजित्वा लद्धूपसम्पदो आचरियुपज्झायवत्तं पूरेन्तो उभयानि पातिमोक्खानि पगुणानि कत्वा परिपुण्णपञ्चवस्सो कम्मट्ठानं गहेत्वा ‘‘अरञ्ञे वसिस्सामी’’ति आचरियुपज्झाये आपुच्छित्वा कोसलरट्ठे एकं पच्चन्तगामं गन्त्वा तत्थ इरियापथे पसन्नमनुस्सेहि पण्णसालं कत्वा उपट्ठियमानो वस्सं उपगन्त्वा युञ्जन्तो घटेन्तो वायमन्तो अच्चारद्धेन वीरियेन तेमासं कम्मट्ठानं भावेत्वा ओभासमत्तम्पि उप्पादेतुं असक्कोन्तो चिन्तेसि ‘‘अद्धा अहं सत्थारा देसितेसु चतूसु पुग्गलेसु पदपरमो, किं मे अरञ्ञवासेन, जेतवनं गन्त्वा तथागतस्स रूपसिरिं पस्सन्तो मधुरधम्मदेसनं सुणन्तो वीतिनामेस्सामी’’ति। सो वीरियं ओस्सजित्वा ततो निक्खन्तो अनुपुब्बेन जेतवनं गन्त्वा आचरियुपज्झायेहि चेव सन्दिट्ठसम्भत्तेहि च आगमनकारणं पुट्ठो तमत्थं कथेत्वा तेहि ‘‘कस्मा एवमकासी’’ति गरहित्वा सत्थु सन्तिकं नेत्वा ‘‘किं, भिक्खवे, अनिच्छमानं भिक्खुं आनयित्था’’ति वुत्ते ‘‘अयं, भन्ते, वीरियं ओस्सजित्वा आगतो’’ति आरोचिते सत्था ‘‘सच्चं किरा’’ति पुच्छित्वा ‘‘सच्चं, भन्ते’’ति वुत्ते ‘‘कस्मा भिक्खु वीरियं ओस्सजि, इमस्मिञ्हि सासने निब्बीरियस्स कुसीतपुग्गलस्स अग्गफलं अरहत्तं नाम नत्थि, आरद्धवीरिया इमं धम्मं आराधेन्ति, त्वं खो पन पुब्बे वीरियवा ओवादक्खमो, तेनेव कारणेन बाराणसिरञ्ञो पुत्तसतस्स सब्बकनिट्ठो हुत्वापि पण्डितानं ओवादे ठत्वा सेतच्छत्तं पत्तोसी’’ति वत्वा अतीतं आहरि। |
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| − | अतीते बाराणसियं ब्रह्मदत्ते रज्जं कारेन्ते संवरकुमारो नाम पुत्तसतस्स सब्बकनिट्ठो अहोसि। राजा एकेकं पुत्तं ‘‘सिक्खितब्बयुत्तकं सिक्खापेथा’’ति एकेकस्स अमच्चस्स अदासि। संवरकुमारस्स आचरियो अमच्चो बोधिसत्तो अहोसि पण्डितो ब्यत्तो राजपुत्तस्स पितुट्ठाने ठितो। अमच्चा सिक्खितसिप्पे राजपुत्ते रञ्ञो दस्सेसुं। राजा तेसं जनपदं दत्वा उय्योजेसि। संवरकुमारो सब्बसिप्पस्स निप्फत्तिं पत्वा बोधिसत्तं पुच्छि ‘‘तात, सचे मं पिता जनपदं पेसेति, किं करोमी’’ति? ‘‘तात, त्वं जनपदे दीयमाने तं अग्गहेत्वा ‘देव अहं सब्बकनिट्ठो, मयिपि गते तुम्हाकं पादमूलं तुच्छं भविस्सति, अहं तुम्हाकं पादमूलेयेव वसिस्सामी’ति वदेय्यासी’’ति। अथेकदिवसं राजा संवरकुमारं वन्दित्वा एकमन्तं निसिन्नं पुच्छि ‘‘किं तात, सिप्पं ते निट्ठित’’न्ति? ‘‘आम, देवा’’ति। ‘‘तुय्हम्पि जनपदं देमी’’ति। ‘‘देव तुम्हाकं पादमूलं तुच्छं भविस्सति, पादमूलेयेव वसिस्सामी’’ति। राजा तुस्सित्वा ‘‘साधू’’ति सम्पटिच्छि। सो ततो पट्ठाय रञ्ञो पादमूलेयेव हुत्वा पुनपि बोधिसत्तं पुच्छि ‘‘तात अञ्ञं किं करोमी’’ति? ‘‘तात राजानं एकं पुराणुय्यानं याचाही’’ति। सो ‘‘साधू’’ति उय्यानं याचित्वा तत्थ जातकेहि पुप्फफलेहि नगरे इस्सरजनं सङ्गण्हित्वा पुन ‘‘किं करोमी’’ति पुच्छि। ‘‘तात, राजानं आपुच्छित्वा अन्तोनगरे भत्तवेतनं त्वमेव देही’’ति। सो तथा कत्वा अन्तोनगरे कस्सचि किञ्चि अहापेत्वा भत्तवेतनं दत्वा पुन बोधिसत्तं पुच्छित्वा राजानं विञ्ञापेत्वा अन्तोनिवेसने दासपोरिसानम्पि हत्थीनम्पि अस्सानम्पि बलकायस्सपि वत्तं अपरिहापेत्वा अदासि, तिरोजनपदेहि आगतानं दूतादीनं निवासट्ठानादीनि वाणिजानं सुङ्कन्ति सब्बकरणीयानि अत्तनाव अकासि। एवं सो महासत्तस्स ओवादे ठत्वा सब्बं अन्तोजनञ्च बहिजनञ्च नागरे च रट्ठवासिनो च आगन्तुके च आयवत्तने च तेन तेन सङ्गहवत्थुना आबन्धित्वा सङ्गण्हि, सब्बेसं पियो अहोसि मनापो। |
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| − | अपरभागे राजानं मरणमञ्चे निपन्नं अमच्चा पुच्छिंसु ‘‘देव, तुम्हाकं अच्चयेन सेतच्छत्तं कस्स देमा’’ति? ‘‘तात, मम पुत्ता सब्बेपि सेतच्छत्तस्स सामिनोव। यो पन तुम्हाकं मनं गण्हाति, तस्सेव सेतच्छत्थं ददेय्याथा’’ति। ते तस्मिं कालकते तस्स सरीरपरिहारं कत्वा सत्तमे दिवसे सन्निपतित्वा ‘‘रञ्ञा ‘यो तुम्हाकं मनं गण्हाति, तस्स सेतच्छत्तं उस्सापेय्याथा’ति वुत्तं, अम्हाकञ्च अयं संवरकुमारो मनं गण्हाती’’ति ञातकेहि परिवारिता तस्स कञ्चनमालं सेतच्छत्तं उस्सापयिंसु। संवरमहाराजा बोधिसत्तस्स ओवादे ठत्वा धम्मेन रज्जं कारेसि। इतरे एकूनसतकुमारा ‘‘पिता किर नो कालकतो, संवरकुमारस्स किर सेतच्छत्तं उस्सापेसुं, सो सब्बकनिट्ठो, तस्स छत्तं न पापुणाति, सब्बजेट्ठकस्स छत्तं उस्सापेस्सामा’’ति एकतो आगन्त्वा ‘‘छत्तं वा नो देतु, युद्धं वा’’ति संवरमहाराजस्स पण्णं पेसेत्वा नगरं उपरुन्धिंसु। राजा बोधिसत्तस्स तं पवत्तिं आरोचेत्वा ‘‘इदानि किं करोमा’’ति पुच्छि। महाराज, तव भातिकेहि सद्धिं युज्झनकिच्चं नत्थि, त्वं पितु सन्तकं धनं सतकोट्ठासे कारेत्वा एकूनसतं भातिकानं पेसेत्वा ‘‘इमं तुम्हाकं कोट्ठासं पितु सन्तकं गण्हथ, नाहं तुम्हेहि सद्धिं युज्झामी’’ति सासनं पहिणाहीति। सो तथा अकासि। अथस्स सब्बजेट्ठभातिको उपोसथकुमारो नाम सेसे आमन्तेत्वा ‘‘ताता, राजानं नाम अभिभवितुं समत्था नाम नत्थि, अयञ्च नो कनिट्ठभातिको पटिसत्तुपि हुत्वा न तिट्ठति, अम्हाकं पितु सन्तकं धनं पेसेत्वा ‘नाहं तुम्हेहि सद्धिं युज्झामी’ति पेसेसि, न खो पन मयं सब्बेपि एकक्खणे छत्तं उस्सापेस्साम, एकस्सेव छत्तं उस्सापेस्साम, अयमेव राजा होतु, एथ तं पस्सित्वा राजकुटुम्बं पटिच्छादेत्वा अम्हाकं जनपदमेव गच्छामा’’ति आह। अथ ते सब्बेपि कुमारा नगरद्वारं विवरापेत्वा पटिसत्तुनो अहुत्वा नगरं पविसिंसु। |
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| − | राजापि तेसं अमच्चेहि पण्णाकारं गाहापेत्वा पटिमग्गं पेसेति। कुमारा नातिमहन्तेन परिवारेन पत्तिकाव आगन्त्वा राजनिवेसनं अभिरुहित्वा संवरमहाराजस्स निपच्चकारं दस्सेत्वा नीचासने निसीदिंसु। संवरमहाराजा सेतच्छत्तस्स हेट्ठा सीहासने निसीदि, महन्तो यसो महन्तं सिरिसोभग्गं अहोसि, ओलोकितोलोकितट्ठानं कम्पि। उपोसथकुमारो संवरमहाराजस्स सिरिविभवं ओलोकेत्वा ‘‘अम्हाकं पिता अत्तनो अच्चयेन संवरकुमारस्स राजभावं ञत्वा मञ्ञे अम्हाकं जनपदे दत्वा इमस्स न अदासी’’ति चिन्तेत्वा तेन सद्धिं सल्लपन्तो तिस्सो गाथा अभासि – |
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| − | ९७. |
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| − | ‘‘जानन्तो नो महाराज, तव सीलं जनाधिपो। |
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| − | इमे कुमारे पूजेन्तो, न तं केनचि मञ्ञथ॥ |
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| − | ९८. |
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| − | ‘‘तिट्ठन्ते नो महाराजे, अदु देवे दिवङ्गते। |
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| − | ञाती तं समनुञ्ञिंसु, सम्पस्सं अत्थमत्तनो॥ |
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| − | ९९. |
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| − | ‘‘केन संवर वत्तेन, सञ्जाते अभितिट्ठसि। |
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| − | केन तं नातिवत्तन्ति, ञातिसङ्घा समागता’’ति॥ |
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| − | तत्थ जानन्तो नोति जानन्तो नु। जनाधिपोति अम्हाकं पिता नरिन्दो। इमेति इमे एकूनसते कुमारे। पाळिपोत्थकेसु पन ‘‘अञ्ञे कुमारे’’ति लिखितं। पूजेन्तोति तेन तेन जनपदेन मानेन्तो। न तं केनचीति खुद्दकेनापि केनचि जनपदेन तं पूजेतब्बं न मञ्ञित्थ, ‘‘अयं मम अच्चयेन राजा भविस्सती’’ति ञत्वा मञ्ञे अत्तनो पादमूलेयेव वासेसीति। तिट्ठन्ते नोति तिट्ठन्ते नु, धरमानेयेव नूति पुच्छति, अदु देवेति उदाहु अम्हाकं पितरि दिवङ्गते अत्तनो अत्थं वुड्ढिं पस्सन्ता सद्धिं राजकारकेहि नेगमजानपदेहि ञातयो तं ‘‘राजा होही’’ति समनुञ्ञिंसु। वत्तेनाति सीलाचारेन। सञ्जाते अभितिट्ठसीति समानजातिके एकूनसतभातरो अभिभवित्वा तिट्ठसि। नातिवत्तन्तीति न अभिभवन्ति। |
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| − | तं सुत्वा संवरमहाराजा अत्तनो गुणं कथेन्तो छ गाथा अभासि – |
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| − | १००. |
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| − | ‘‘न राजपुत्त उसूयामि, समणानं महेसिनं। |
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| − | सक्कच्चं ते नमस्सामि, पादे वन्दामि तादिनं॥ |
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| − | १०१. |
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| − | ‘‘ते मं धम्मगुणे युत्तं, सुस्सूसमनुसूयकं। |
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| − | समणा मनुसासन्ति, इसी धम्मगुणे रता॥ |
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| − | १०२. |
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| − | ‘‘तेसाहं वचनं सुत्वा, समणानं महेसिनं। |
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| − | न किञ्चि अतिमञ्ञामि, धम्मे मे निरतो मनो॥ |
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| − | १०३. |
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| − | ‘‘हत्थारोहा अनीकट्ठा, रथिका पत्तिकारका। |
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| − | तेसं नप्पटिबन्धामि, निविट्ठं भत्तवेतनं॥ |
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| − | १०४. |
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| − | ‘‘महामत्ता च मे अत्थि, मन्तिनो परिचारका। |
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| − | बाराणसिं वोहरन्ति, बहुमंससुरोदनं॥ |
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| − | १०५. |
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| − | ‘‘अथोपि वाणिजा फीता, नानारट्ठेहि आगता। |
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| − | तेसु मे विहिता रक्खा, एवं जानाहुपोसथा’’ति॥ |
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| − | तत्थ न राजपुत्ताति अहं राजपुत्त, कञ्चि सत्तं ‘‘अयं सम्पत्ति इमस्स मा होतू’’ति न उसूयामि। तादिनन्ति तादिलक्खणयुत्तानं समितपापताय समणानं महन्तानं सीलक्खन्धादीनं गुणानं एसितताय महेसीनं धम्मिकसमणब्राह्मणानं पञ्चपतिट्ठितेन पादे वन्दामि, दानं ददन्तो धम्मिकञ्च नेसं रक्खावरणगुत्तिं पच्चुपट्ठपेन्तो सक्कच्चं ते नमस्सामि, मनेन सम्पियायन्तो च पूजेमीति अत्थो। ते मन्ति ते समणा मं ‘‘अयं धम्मकोट्ठासे युत्तपयुत्तो सुस्सूसं अनुसूयको’’ति तथतो ञत्वा मं धम्मगुणे युत्तं सुस्सूसं अनुसूयकं अनुसासन्ति, ‘‘इदं कर, इदं मा करी’’ति ओवदन्तीति अत्थो। तेसाहन्ति तेसं अहं। हत्थारोहाति हत्थिं आरुय्ह युज्झनका योधा। अनीकट्ठाति हत्थानीकादीसु ठिता। रथिकाति रथयोधा। पत्तिकारकाति पत्तिनोव। निविट्ठन्ति यं तेहि सज्जितं भत्तञ्च वेतनञ्च, अहं तं नप्पटिबन्धामि, अपरिहापेत्वा ददामीति अत्थो। |
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| − | महामत्ताति भातिक, मय्हं महापञ्ञा मन्तेसु कुसला महाअमच्चा चेव अवसेसमन्तिनो च परिचारका अत्थि। इमिना इमं दस्सेति ‘‘तुम्हे मन्तसम्पन्ने पण्डिते आचरिये न लभित्थ, अम्हाकं पन आचरिया पण्डिता उपायकुसला, ते नो सेतच्छत्तेन योजेसु’’न्ति। बाराणसिन्ति भातिक, मम छत्तं उस्सापितकालतो पट्ठाय ‘‘अम्हाकं राजा धम्मिको अन्वद्धमासं देवो वस्सति, तेन सस्सानि सम्पज्जन्ति, बाराणसियं बहुं खादितब्बयुत्तकं मच्छमंसं पायितब्बयुत्तकं सुरोदकञ्च जात’’न्ति एवं रट्ठवासिनो बहुमंससुरोदकं कत्वा बाराणसिं वोहरन्ति। फीताति हत्थिरतनअस्सरतनमुत्तरतनादीनि आहरित्वा निरुपद्दवा वोहारं करोन्ता फीता समिद्धा। एवं जानाहीति भातिक उपोसथ अहं इमेहि एत्तकेहि कारणेहि सब्बकनिट्ठोपि हुत्वा मम भातिके अभिभवित्वा सेतच्छत्तं पत्तो, एवं जानाहीति। |
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| − | अथस्स गुणं सुत्वा उपोसथकुमारो द्वे गाथा अभासि – |
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| − | १०६. |
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| − | ‘‘धम्मेन किर ञातीनं, रज्जं कारेहि संवर। |
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| − | मेधावी पण्डितो चासि, अथोपि ञातिनं हितो॥ |
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| − | १०७. |
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| − | ‘‘तं तं ञातिपरिब्यूळ्हं, नानारतनमोचितं। |
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| − | अमित्ता नप्पसहन्ति, इन्दंव असुराधिपो’’ति॥ |
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| − | तत्थ धम्मेन किर ञातीनन्ति तात संवर महाराज, धम्मेन किर त्वं एकूनसतानं ञातीनं अत्तनो जेट्ठभातिकानं आनुभावं अभिभवसि, इतो पट्ठाय त्वमेव रज्जं कारेहि, त्वमेव मेधावी चेव पण्डितो च ञातीनञ्च हितोति अत्थो। तं तन्ति एवं विविधगुणसम्पन्नं तं। ञातिपरिब्यूळ्हन्ति अम्हेहि एकूनसतेहि ञातकेहि परिवारितं। नानारतनमोचितन्ति नानारतनेहि ओचितं सञ्चितं बहुरतनसञ्चयं। असुराधिपोति यथा तावतिंसेहि परिवारितं इन्दं असुरराजा नप्पसहति, एवं अम्हेहि आरक्खं करोन्तेहि परिवारितं तं तियोजनसतिके कासिरट्ठे द्वादसयोजनिकाय बाराणसिया रज्जं कारेन्तं अमित्ता नप्पसहन्तीति दीपेति। |
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| − | संवरमहाराजा सब्बेसम्पि भातिकानं महन्तं यसं अदासि। ते तस्स सन्तिके मासड्ढमासं वसित्वा ‘‘महाराज जनपदेसु चोरेसु उट्ठहन्तेसु मयं जानिस्साम, त्वं रज्जसुखं अनुभवा’’ति वत्वा अत्तनो अत्तनो जनपदं गता। राजापि बोधिसत्तस्स ओवादे ठत्वा आयुपरियोसाने देवनगरं पूरेन्तो अगमासि। |
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| − | सत्था इमं धम्मदेसनं आहरित्वा ‘‘भिक्खु एवं त्वं पुब्बे ओवादक्खमो, इदानि कस्मा वीरियं न अकासी’’ति वत्वा सच्चानि पकासेत्वा जातकं समोधानेसि, सच्चपरियोसाने सो भिक्खु सोतापत्तिफले पतिट्ठहि। |
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| − | तदा संवरमहाराजा अयं भिक्खु अहोसि, उपोसथकुमारो सारिपुत्तो, सेसभातिका थेरानुथेरा, परिसा बुद्धपरिसा, ओवाददायको अमच्चो पन अहमेव अहोसिन्ति। |
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Revision as of 16:44, 19 September 2020
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Jataka >>Dasaratha-Jātaka
Source: Adapted from Archaic Translation by W.H.D. Rouse
JATAKA No. 461
DASARATHA-JATAKA. (*1)
"Let Lakkhana," etc.--This story the Master told in Jetavana monastery about a landowner whose father was dead. This man on his father's death was overwhelmed with sorrow: leaving all his duties undone, he gave himself up to his sorrow wholly. The Master at dawn of day looking out upon mankind, perceived that he was ripe for attaining the fruit of the First Path(Trance). Next day, after going his rounds for alms in Shravasti city, his meal done, he dismissed the Brethren(Monks), and taking with him a junior Brother(Monk), went to this man's house, and gave him greeting, and addressed him as he sat there in words of honey sweetness. "You are in sorrow, lay disciple?" said he. "Yes, Sir, afflicted with sorrow for my father's sake." Said the Master, "Lay disciple, wise men of old who exactly knew the eight conditions of this world (*2), felt at a father's death no grief, not even a little." Then at his request he told a story of the past.
Once upon a time, at Benares, a great king named Dasaratha renounced the ways of evil, and reigned in righteousness. Of his sixteen thousand wives, the eldest and queen-wife had two sons, the elder son was named Rama-pandita, or Rama the Wise, the second was named Prince Lakkhana. They also had Sita who was daughter like. (Child marriage was quite common in ancient India)
In course of time, the queen-wife died. At her death the king was for a long time crushed by sorrow, but urged by his courtiers he performed her funeral rites, and set another in her place as queen-wife. She was dear to the king and beloved. In time she also conceived, and all due attention having been given her, she brought on a son, and they named him Prince Bharata.
The king loved his son much, and said to the queen, "Lady, I offer you a boon: choose." She accepted the offer, but put it off for the time. When the boy was seven years old, she went to the king, and said to him, "My lord, you promised a boon for my son. Will you give it me now?" "Choose, lady," said he. "My lord," said she, "give my son the kingdom." The king pointed his fingers at her; "Out, nasty vicious one!" said he angrily, "my other two sons shine like blazing fires; would you kill them, and ask the kingdom for a son of yours?" She fled in terror to her magnificent chamber, and on other days again and again asked the king for this. The king would not give her this gift. He thought within himself: "Women are ungrateful and treacherous. This woman might use a forged letter or a treacherous bribe to get my sons murdered." So he sent for his sons, and told them all about it, saying: "My sons, if you live here some mischief may happen to you. Go to some neighbouring kingdom, or to the woodland, and when my body is burnt, then return and inherit the kingdom which belongs to your family." Then he summoned fortune tellers, and asked them the limits of his own life. They told him he would live yet twelve years longer. Then he said, "Now, my sons, after twelve years you must return, and uplift the umbrella of royalty." They promised, and after taking leave of their father, went on from the palace weeping. The Lady Sita said, "I too will go " she said them farewell, and went on weeping.
These three departed amidst a great company of people. They sent the people back, and proceeded until at last they came to Himalaya. There in a spot well-watered, and convenient for the getting of wild fruits, they built a hermitage, and there lived, feeding upon the wild fruits.
Lakkhana-pandita and Sita said to Rama-pandita, "You are in place of a father to us; remain then in the hut, and we will bring wild fruit, and feed you." He agreed: from then Rama-pandita stayed where he was, the others brought the wild fruit and fed him with it. ( Rama was devoted to ascetism , meditating, practised celibacy & control on passions, so Sita was like his sister in his mindset )
Thus they lived there, feeding upon the wild fruit; but King Dasaratha became weak in longing for his sons, and died in the ninth year. When his funeral rites were performed, the queen gave orders that the umbrella should be raised over her son, Prince Bharata. But the courtiers said, "The lords of the umbrella are living in the forest," and they would not allow it. Said Prince Bharata, "I will fetch back my brother Ramapandita from the forest, and raise the royal umbrella over him." Taking the five emblems of royalty (*3), he proceeded with a complete army of the four arms (*4) to their living-place. Not far away he caused camp to be pitched, and then with a few courtiers he visited the hermitage, at the time when Lakkhana-pandita and Sita were away in the woods. At the door of the hermitage sat Rama-pandita, undismayed and at ease, like a figure of fine gold firmly set. The prince approached him with a greeting, and standing on one side, told him of all that had happened in the kingdom, and falling at his feet along with the courtiers, burst into weeping. Rama-pandita neither sorrowed nor wept; emotion in his mind was none. When Bharata had finished weeping, and sat down, towards evening the other two returned with wild fruits. Rama-pandita thought--"These two are young: all-comprehending wisdom like mine is not theirs. If they are told on a sudden that our father is dead, the pain will be greater than they can bear, and who knows but their hearts may break. I will persuade them to go down into the water, and find a means of disclosing the truth." Then pointing out to them a place in front where there was water, he said, "You have been out too long: let this be your penance--go into that water, and stand there." Then he repeated a half-stanza:
"Let Lakkhana and Sita both into that pond descend."
One word sufficed, into the water they went, and stood there. Then he told them the news by repeating the other half-stanza:
"Bharata says, king Dasaratha's life is at an end."
When they heard the news of their father's death, they fainted. Again he repeated it, again they fainted, and when even a third time they fainted away, the courtiers raised them and brought them out of the water, and set them upon dry ground. When they had been comforted, they all sat weeping and wailing together. Then Prince Bharata thought: "My brother Prince Lakkhana, and the Lady Sita, cannot restrain their grief to hear of our father's death; but Rama-pandita neither wails nor weeps. I wonder what can the reason be that he grieves not? I will ask." Then he repeated the second stanza, asking the question:
"Say by what power you grieve not, Rama, when grief should be? Though it is said your father is dead grief overwhelms not you!"
Then Rama-pandita explained the reason of his feeling no grief by saying,
"When man can never keep a thing, though loudly he may cry, Why should a wise intelligence torment itself by that?"
"The young in years, the older grown, the fool, and the wise, For rich, for poor one end is sure: each man among them dies."
"As sure as for the ripened fruit there comes the fear of fall, So surely comes the fear of death to mortals one and all."
"Who in the morning light are seen by evening often are gone, And seen at evening time, is gone by morning many a one."
"If to a fool infatuate a blessing could accrue When he torments himself with tears, the wise this same would do."
"By this tormenting of himself he becomes thin and pale; This cannot bring the dead to life, and nothing tears avail."
"Even as a blazing house may be put out with water, so The strong, the wise, the intelligent, who well the scriptures know, Scatter their grief like cotton when the stormy winds do blow."
"One mortal dies--to familiar ties born is another straight: Each creature's bliss dependent is on ties associate."
"The strong man therefore, skilled in sacred text, Keen-contemplating this world and the next, Knowing their nature, not by any grief, However great, in mind and heart is annoyed."
"So to my family I will give, them will I keep and feed, All that remain I will maintain: such is the wise man's deed (*5)."
In these stanzas he explained the Impermanence of things.
When the company heard this discourse of Rama-pandita, explaining the teaching of Impermanence, they lost all their grief. Then Prince Bharata saluted Rama-pandita, begging him to receive the kingdom of Benares. "Brother," said Rama, "take Lakkhana and Sita with you, and administer the kingdom yourselves." "No, my lord, you take it." "Brother, my father commanded me to receive the kingdom at the end of twelve years. If I go now, I shall not carry out his asking. After three more years I will come." "Who will carry on the government all that time?" "You do it." "I will not." "Then until I come, these slippers shall do it," said Rama, and removing his slippers of straw he gave them to his brother. So these three persons took the slippers, and asking the wise man farewell, went to Benares with their great crowd of followers.
For three years the slippers ruled the kingdom. The courtiers placed these straw slippers upon the royal throne, when they judged a cause. If the cause were decided wrongly, the slippers beat upon each other , and at that sign it was examined again; when the decision was right, the slippers lay quiet.(*6)
When the three years were over, the wise man came out of the forest, and came to Benares , and entered the park. The princes hearing of his arrival proceeded with a great company to the park, and making Sita the queen consort, gave to them both the ceremonial annointing. The annointing ceremony thus performed, the Great Being standing in a magnificent chariot, and surrounded by a vast company, entered the city, making a circuit right-wise; then mounting to the great terrace of his splendid palace Suchandaka, he reigned there in righteousness for sixteen thousand years, and then went to the heaven.
This stanza of Perfect Wisdom explains the upshot:
"Years sixty times a hundred, and ten thousand more, all told, Reigned strong-armed Rama, on his neck the blessed triple fold." (*7)
The Master having ended this discourse, explained the truths, and identified the Birth: (now at the conclusion of the Truths, the land-owner was established in the fruit of the First Path(Trance):) "At that time the king Shuddhodana(father of Buddha & king of Kapilavastu) was king Dasaratha, Mahamaya (deceased birth mother of Buddha) was the mother, Rahul's mother (wife of Buddha) was Sita, Ananda was Bharata, and I myself was Rama-pandita."
Footnotes:
(1)The Dasaratha Jataka, the story is like that of the Ramayana.
(2)Gain and loss, fame and dishonour, praise and blame, bliss and suffering.
(3)Sword, umbrella, crown, slippers, and fan.
(4)Elephants, cavalry, chariots, infantry.
(5)The scholar quotes a stanza which occurred in the Kalabahu Birth, No. 329 beginning "Gain and loss".
(6)This last incident is not foud in Ramayana, nor is it found in Tulsi Das' Hindi version.
(7)Three timess on the neck, like shell-spirals, were a token of luck.
Pali-Roman Version
(Source: tipitaka.org )
Pali-Devnagri Version
(Source: tipitaka.org)