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Showing posts with label paritta - chanting. Show all posts
Showing posts with label paritta - chanting. Show all posts

Monday, September 8, 2014

佛徒之祈

南無佛,南無法,南無僧; 佛陀,菩提薩多,
Námó fó, námó fǎ, námó sēng; Fó tuó, pú tí sà duō,
願佛法引導弟子走向善德之途,
yüàn fó fǎ yǐn dǎo dì zǐ zǒu xiàng shàn dé zhī tú,
誘導弟子修善去惡,做個好人,虛心謙卑,寬大厚道。
Yòu dǎo dì zǐ xiū shàn qǜ è, zuò gè hǎo rén, xǖ xīn qiān bēi, kuān dà hòu dào.
開啟智慧抵制邪念,遠離自私自理。
Kāi qǐ zhì huì dǐ zhì xié niàn, yüǎn lí zì sī zì lǐ.
不要讓弟子的心智被兇惡歹意迷惑。
Bú yào ràng dì zǐ de xīn zhì bèi xiōng è dǎi yì mí huò.
請求佛陀菩薩保佑弟子闔家平安,
脫離危難,安康也長壽。

Qǐng qiú fó tuó pú sà bǎo yòu dì zǐ hé jiā ping ān,
tuō lí wéi nàn, ān kāng yě cháng shòu.

祝善良及有仁德的人一切平安無事,
脫離危難,安康也長壽。

Zhù shàn liáng jí yǒu rén dé de rén yí qiè píng ān wú shì,
tuō lí wéi nán, ān kāng yě cháng shòu.

自皈依佛陀當願眾生題解大道發無上心。
Zì guīyī fó tuó dāng yüàn zhòngshēng tí jiě dà dào fā wú shàng xīn.
自皈依天地之法“ㄊㄚˋ ㄇㄡˊ”當願眾生深入經藏智慧如海。
Zì guīyī tiāndì zhī fǎ “tà móu” dāng yüàn zhòngshēng shēnrù jīng zàng zhì huì rú hǎi.
自皈依僧伽當願眾生統領大眾一切無礙。
Zì guīyī sēng qié dāng yüàn zhòng shēng tǒng lǐng dà zhòng yí qiè wú ài.
願所有敵意、宿怨及危難都消失。
Yüàn suǒ yǒu dí yì, sù yüàn jí wéi nàn dōu xiāo shī.
南無菩提薩,南無菩提薩,南無菩提薩。
Ná mó pú tí sà, Ná mó pú tí sà, Ná mó pú tí sà.



南無佛,南無法,南無僧; 佛陀,菩提薩多,願佛法引導弟子走向善德之途,
誘導弟子修善去惡,做個好人,虛心謙卑,寬大厚道。
開啟智慧抵制邪念,遠離自私自理。不要讓弟子的心智被兇惡歹意迷惑。
請求佛陀菩薩保佑弟子闔家平安,脫離危難,安康也長壽。
祝善良及有仁德的人一切平安無事,脫離危難,安康也長壽。
自皈依佛陀當願眾生題解大道發無上心。
自皈依天地之法“ㄊㄚˋ ㄇㄡˊ”當願眾生深入經藏智慧如海。
自皈依僧伽當願眾生統領大眾一切無礙。
願所有敵意、宿怨及危難都消失。
南無菩提薩,南無菩提薩,南無菩提薩。



簡體字
南无佛,南无法,南无僧; 佛陀,菩提萨多,
愿佛法引导弟子走向善德之途,
诱导弟子修善去恶,做个好人,虚心谦卑,宽大厚道。
开启智慧抵制邪念,远离自私自理。
不要让弟子的心智被凶恶歹意迷惑。
请求佛陀菩萨保佑弟子阖家平安,脱离危难,安康也长寿。
祝善良及有仁德的人一切平安无事,脱离危难,安康也长寿。
自皈依佛陀当愿众生题解大道发无上心。
自皈依天地之法“ㄊㄚˋ ㄇㄡˊ”当愿众生深入经藏智慧如海。
自皈依僧伽当愿众生统领大众一切无碍。
愿所有敌意、宿怨及危难都消失。
南无菩提萨,南无菩提萨,南无菩提萨。

Saturday, April 19, 2014

Paritta 讚頌



“Yassa-nussaranenapi, antalikkhepi panino;
patiṭṭhaṃ adhigacchanti, bhūmiyaṃ viyā sabbathā.
Sabbupaddavā jalaṃ ha, yakkhā coradisambhava;
gaṇanā na ca muttānaṃ. Parittaṃ taṃ bhaṇāma he.”

“Iti pi so bhagava: araham, sammasambuddho, vijjācaraṇa sampanno, sugato, lokavidū,
anuttaro purisadammasarathi, sattha devamanussanam, buddho, bhagava’ti.
Namo tassa Sammasambuddhassa, Ye ca buddha atita ca—ye ca buddha anagata
Paccuppanna ca ye buddha—aham vandami sabbada. Natthi me saranam aññam—buddho me saranam varam Etena saccavajjena—hotu me jayamangalam. Uttamangena vande’ham—pada-pamsu varuttamam, Buddhe yo khalito doso—buddho khamatu tam mamam. Buddham jivitapariyantam saranam gacchami.”

Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo; Sa ve vantamalo dhīro, so theroti pavuccati.
Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ; Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati; Attano sukhamesāno, pecca so na labhate sukhaṃ.

Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati; Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.
Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ; Garukaṃ vāpi ābādhaṃ, cittakkhepañca pāpuṇe.
Rājato vā upasaggaṃ, abbhakkhānañca dāruṇaṃ; Parikkhayañca ñātīnaṃ, bhogānañca pabhaṅguraṃ.
Atha vāssa agārāni, aggi ḍahati pāvako; Kāyassa bhedā duppañño, nirayaṃ sopapajjati.


=====================================

Terjemahan:
Dengan hanya mengingat wacana ini, makhluk akan mendapatkan pijakan bahkan ketika mereka berada di langit, bagaikan pijakan di atas bumi. Melalui perlindungan ini, orang-orang yang membacanya terbebas dari segala jeratan mara bahaya yang diciptakan oleh kekuatan makluk jahat, pencuri dan yang bersumber dari yang batinnya penuh kejahatan, kekejian dan tega menganiaya. Mari kita bersama sama menghaturkan perlindungan ini.

Demikianlah Bhagava, yang maha suci,
yang telah mencapai penerangan sempurna,
Sempurna kebijaksanaan serta keluhuranNya,
Yang telah merealisasikan nirvana,
Yang mengenal dan memahami semesta alam,
Pembimbing makluk yang tiada taranya,
Guru pada makhluk surgawi dengan manusianya,
Ia lah Yang berpenerangan sempurna [Buddha], Yang Agung nan Luhur.[Bhagava]
[...]

Hormatku kepada Yang Tercerahkan nan sempurna kebijaksanaannya.

Kepada Buddha dimasa lampau,
Kepada Buddha dimasa mendatang,
Kepada Buddha pada masa ini,
Aku memujikan Engkau [yang Maha Bijaksana] selamanya.

Tiada perlindungan lainnya bagiku,
Buddha-lah pelindungku yang sejati,
Dengan ungkapan kebenaran ini,
Biarlah kemenangan [melawan kebatilan] kuperoleh

Aku dengan kepala ku sendiri
Menghormat diatas kaki Sang Buddha,
Jika terdapat kesalahan kesalahan,
Semoga Buddha mengampuni kesalahan saya.

Sampai selamanya, aku berlindung kepada Buddha.


siapapun yang menjalankan kebajikan sesuai hukum alam,
tidak-lah kejam, terkendali dan terlatih,
teguh didalam kebajikan dan batin yang bebas dari noda-noda,
sesungguhnya ia patut disebut Thera
[Thera: seorang sesepuh; seorang panutan, tetuah; yang ditua-kan atau patut dihormati].

Semuanya takut akan hukuman;
semuanya takut akan kematian.
Setelah membandingkan diri sendiri dengan yang lain,
hendaknya seseorang tidak membunuh atau mengakibatkan yang lainnya tersiksa [dan terjadinya kematian].

Semuanya takut akan hukuman;
semuanya mencintai hidupnya.
Setelah membandingkan diri sendiri dengan yang lain,
hendaknya seseorang tidak membunuh atau mengakibatkan yang lainnya tersiksa [dan terjadinya kematian].

Barang siapa mencari kebahagiaan untuk dirinya sendiri
dengan jalan menganiaya makhluk lain yang juga mendambakan kebahagiaan,
setelah kematian datang, ia tak akan memperoleh kebahagiaan.

Seseorang yang menghukum mereka yang tidak patut dihukum dan tidak bersalah,
akan segera memperoleh salah satu di antara sepuluh keadaan berikut:
Ia akan mengalami penderitaan hebat, kecelakaan, luka berat, sakit berat, atau bahkan hilang ingatan.
Atau ditindak oleh raja, atau mendapat tuduhan yang berat, atau kehilangan sanak saudara, atau harta kekayaannya habis.
Atau rumahnya musnah terbakar. Dan setelah hidupnya berakhir [meninggal dunia], orang bodoh ini akan terlahir di alam neraka.

Sunday, March 2, 2014

Kisah Sang Merak

मोरजातकं
MORA-JĀTAKA


“Di sanalah dia bangkit, raja dari semua penglihatan,” dan seterusnya. Kisah ini diceritakan oleh Sang Guru di Jetavana, tentang seorang bhikkhu yang menyesal. Bhikkhu ini dibimbing oleh beberapa yang lain ke hadapan Sang Guru, yang kemudian bertanya, “Benarkah, Bhikkhu, seperti yang Aku dengar, bahwa Anda menyesal?” “Ya, Bhante.” “Apa yang membuatmu berbuat demikian?” “Seorang wanita yang mengenakan pakaian yang bagus sekali.” Kemudian kata Sang Guru, “Tidaklah mengherankan jika wanita membawa masalah bagi orang seperti dirimu! Bahkan orang bijak, yang selama tujuh ratus tahun tidak melakukan perbuatan buruk (sehubungan dengan nafsu/kilesa), dengan hanya mendengar suara wanita membuat dirinya melakukan pelanggaran dengan segera; bahkan seorang yang suci menjadi tidak suci; bahkan mereka yang telah mencapai kehormatan tertinggi kemudian mendapat aib—apalagi orang biasa!” dan Beliau menceritakan sebuah kisah masa lampau.



Dahulu kala ketika Brahmadatta adalah Raja Benares, Bodhisatta terlahir ke dunia ini sebagai seekor merak. Cangkang telur tempat dia berada, memiliki kulit yang berwarna kuning seperti kuncup kaṇikāra26; dan ketika telurnya pecah, dia menjadi seekor merak emas, cantik dan indah, dengan garis-garis indah berwarna merah di bawah sayapnya.

Dalam kehidupannya sehari-hari, dia melewati tiga barisan perbukitan, dan pada bukit keempat dia berdiam, di dataran tinggi sebuah bukit emas di Gunung Daṇḍaka. Ketika hari mulai subuh, saat dia duduk di bukit, sambil memandang terbitnya matahari, dia melafalkan doa brahma untuk melindungi dirinya agar selamat dari yang jahat, di tempat ia mencari makanan;

『 Di sanalah bangkit,
Raja semesta yang maha melihat
yang membuat segala sesuatunya terang berkilauan dengan sinar emasnya.
Engkau yang ku puja, makhluk agung nan mulia,
yang menerangi dunia dengan sinar cahaya keemasan-Mu.
Kumohon Lindungilah daku didalam keselamatan,
didalam melewati hari dalam hidupku.

Setelah menghaturkan penghormatan dan doa dengan cara seperti ini kepada yang maha kuasa,
ia kemudian melanjutkan doanya yang tertuju kepada para Buddha beserta kemuliaan mereka:

『Semua orang suci, yang berbudi luhur nan bijaksana
yang mengerti segala kebenaran dan fenomena alam [pengetahuan tertinggi],
Dengan segenap jiwa daku menjunjung tinggi Engkau, para Brahmana Agung nan Luhur,
Dengan segenap hati daku memohon perlindungan dari Engkau.
segala puja kuhaturkan kepada para Bijaksana yang luhur 【Buddha】,
daku menjunjung tinggi Ia yang telah mencapai Pencerahan dan Kebijaksanaan yang luhur,
Segala puja kuhaturkan kepada Engkau yang telah terbebas [mencapai Nirvana],
daku menjunjung tinggi Ia yang telah berhasil melepaskan segala ikatan belenggu napsu.』



=======================================================================
Pali 【पाळि】
Udetayaṃ cakkhumā ekarājā, harissavaṇṇo pathavippabhāsyā
Taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ, tayājja guttā viharemu divasaṃ.
Ye brāhmaṇā vedagū sabbadhamme, te me namo te ca maṃ pālayantu;
Namatthu buddhānaṃ namatthu bodhiyā, namo vimuttānaṃ, namo vimuttiyā;
Imaṃ so parittaṃ katvā, moro carati esanā.

【English】
"There he rises, king of all-seeing,
Making all things bright with his golden light.
Thee I worship, glorious being,
Making all things bright with thy golden light,
Keep me safe, I pray,
Through the coming day."

Worshipping the Almighty on this wise by the verse here recited,
he repeats another in worship of the Buddhas who have passed away, and all their virtues:

"All saints, the righteous, wise in holy lore,
These do I honour, and their aid implore:
All honour to the wise, to wisdom honour be,
To freedom, and to all that freedom has made free."

Uttering this charm to keep himself from harm, the Peacock went a-feeding

Mandarin 【中文翻譯】

我此有眼唯一王,金色升照世界者,
我礼金色照世界,依汝守护渡一日。
菩萨以此偈礼拜太阳,又唱第二之偈,
礼拜过去入于涅槃诸佛及其佛德:
通一切法诸梵志,归命汝等请护我,
我拜诸佛拜菩提,拜解脱与得脱者。

=======================================================================



Setelah memanjatkan doa perlindungan ini, sang merak pun pergi makan.

Kemudian setelah terbang selama seharian penuh, dia kembali pulang di saat senja dan duduk di atas bukit untuk melihat terbenamnya matahari; kemudian sambil bermeditasi, dia mengucapkan doa lain untuk perlindungan dan menjauhkannya dari yang jahat:



『 Di sanalah dia berada,
Raja semesta yang maha mengetahui,
yang membuat segala sesuatunya terang benderang dengan cahaya sinar keemasan-nya.
Engkau yang ku puja, makhluk agung nan mulia,
yang menerangi dunia dengan sinar emasmu.
Mohon Lindungilah daku didalam keselamatan pada malam ini,
seperti saat melewati siang hari.

『Semua Brahmana, yang berbudi luhur nan bijaksana
yang mengerti segala kebenaran dan fenomena alam [pengetahuan tertinggi],
Dengan segenap jiwa daku menjunjung tinggi Engkau, para Brahmana Agung nan Luhur,
Dengan segenap hati daku memohon perlindungan dari Engkau.
segala puja kuhaturkan kepada para Bijaksana yang luhur 【Buddha】,
daku menjunjung tinggi Ia yang telah mencapai Pencerahan dan Kebijaksanaan yang luhur,
Segala puja kuhaturkan kepada Engkau yang telah terbebas [mencapai Nirvana],
daku menjunjung tinggi Ia yang telah berhasil melepaskan segala ikatan belenggu napsu.』

Setelah memanjatkan doa perlindungan ini, sang merak pun jatuh tertidur.


=======================================================================
Pali 【पाळि】
Apetayaṃ cakkhumā ekarājā, harissavaṇṇo pathavippabhāso;
Taṃ taṃ nammassāmi harissavaṇṇaṃ pathavippabhāsaṃ, tayājja guttā viharemu rattiṃ.
Ye brāhmaṇā vedagū sabbadhamme, te me namo te ca maṃ pālayantu;
Namatthu buddhānaṃ namatthu bodhiyā, namo vimuttānaṃ namo vimuttiyā;
Imaṃ so parittaṃ katvā, moro vāsamakappayīti.

【English】

So after flying about all day,
he came back at even and sat or the he hilltop to see the sun go down;
then as he meditated, he uttered another spell to preserve himself
and keep off evil, the one beginning "There he sets":--

"There he sets, the king all-seeing,
He that makes all bright with his golden light.
Thee I worship, glorious being,
Making all things bright with thy golden light.
Through the night, as through the day,
Keep me safe, I pray.

"All saints, the righteous, wise in holy lore,
These do I honour and their aid implore:
All honour to the wise, to wisdom honour be,
To freedom, and to all that freedom has made free."

Uttering this charm to keep himself from harm,
the Peacock fell a-sleeping


Mandarin 【中文翻譯】

如此日间出往各处,
黄昏立于山顶观日之西沈,思念佛德,
为保护所栖之家,再唱梵咒如次曰:
我此有眼唯一王,金色照没世界者,
我礼金色照世界,依汝守护过一夜;
通一切法诸梵志,归命汝等请护我,
我拜诸佛拜菩提,拜解脱与得脱者。
彼孔雀如此坚固守身于栖所。

=======================================================================


Story 【故事】

Kala itu, seorang pemburu jahat tinggal di sebuah desa pemburu liar dekat Benares.
Di saat mengembara di sekitar Himalaya, dia melihat Bodhisatta bertengger di bukit emas Gunung Daṇḍaka, dan memberitahukannya kepada putranya.

Secara kebetulan, pada suatu hari, salah satu istri Raja Benares, yang bernama Khemā (Khema), melihat dalam sebuah mimpi seekor merak emas sedang memberikan wejangan. Hal ini diberitahukannya kepada raja, mengatakan bahwa dia ingin sekali untuk mendengarkan wejangan dari merak emas.

Sang raja bertanya kepada anggota istananya tentang ini; dan anggota istananya berkata, “Para brahmana pasti mengetahui tentang ini.” Para brahmana berkata: “Ya, ada merak emas.” Ketika ditanya di manakah mereka berada, mereka menjawab, “Para pemburu pasti mengetahuinya.” Raja memanggil para pemburu dan menanyakannya kepada mereka. Kemudian pemburu ini menjawab, “Oh Paduka, ada sebuah bukit emas di Daṇḍaka; dan ada seekor merak emas hidup di sana.” “Kalau begitu, bawalah dia ke sini–jangan dibunuh, bawalah dia dalam keadaan hidup.”

Pemburu itu mulai memasang perangkap di lahan makanan sang merak. Tetapi bahkan ketika sang merak berpijak di sana, perangkapnya tidak mau menutup. Pemburu ini mencoba untuk tujuh tahun lamanya, tetapi dia tidak sanggup menangkapnya sendirian; dan di sanalah dia meninggal. Ratu Khema pun meninggal tanpa mendapatkan impiannnya.

Raja sangat gusar karena ratunya mati karena seekor merak. Dia memerintahkan agar sebuah pesan ditulis di atas papan emas: “Di antara pegunungan Himalaya terdapat sebuah bukit emas di Gunung Daṇḍaka. Di sana hidup seekor merak emas; dan barang siapa yang memakan dagingnya akan menjadi awet muda dan abadi.” Ini diletakkannya di dalam sebuah peti.

Setelah dia meninggal, raja berikutnya membaca papan ini; dan berpikir, “Saya akan menjadi awet muda dan abadi;” kemudian dia mengutus pemburu yang lain. Seperti yang pertama, pemburu ini gagal untuk menangkap sang merak, dan meninggal dalam pencariannya. Dengan cara yang sama, kerajaan tersebut mengalami kejadian yang sama oleh enam raja-raja penerusnya.

Kemudian yang ketujuh pun bangkit, dia juga mengirim seorang pemburu. Sang pemburu mengamati bahwa ketika sang merak emas datang ke perangkap, perangkap tidak tertutup, dan juga dia mengucapkan doa sebelum keluar mencari makanan. Kemudian dia pergi, dan menangkap seekor merak betina, yang dilatih untuk menari ketika dia menepuk tangannya dan dengan jentikan jarinya dia membuatnya bersuara. Kemudian, dia membawanya bersamanya, menyiapkan perangkap, meletakkan dengan benar di tanah, saat pagi-paginya, sebelum sang merak mengucapkan doanya. Kemudian dia membuat merak betina untuk bersuara. Suara yang tidak diinginkan ini—suara (merak) betina—menimbulkan hasrat di dalam hati sang merak; meninggalkan doa tanpa terucap, dia datang menuju merak betina; dan tertangkap di dalam perangkap. Kemudian sang pemburu membawanya dan menyerahkannya kepada Raja Benares.

Sang Raja sangat senang dengan keindahan sang merak; dan memerintahkan untuk meletakkan sebuah kursi untuk sang merak. Duduk di atas kursi yang telah disediakan, Bodhisatta bertanya, “Mengapa Anda menangkapku, Paduka?”

“Karena mereka berkata bahwa yang memakan dirimu akan menjadi awet muda dan abadi. Maka dari itu, saya berharap untuk menjadi awet muda dan abadi dengan memakan dirimu,” kata raja.

“Kalau begitu — katakanlah benar semua yang memakanku akan menjadi awet muda dan abadi. Tetapi di satu sisi yang lain, saya harus mati!”

“Tentu saja,” jawab raja
“Baiklah—dan jika saya mati, bagaimana bisa dagingku memberikan keabadian bagi yang memakannya?”
“Warnamu adalah emas; Maka dari itu konon mereka yang memakan dagingmu akan menjadi muda dan hidup selama-lamanya27.”

“Paduka,” balas sang burung, “ada alasan yang sangat bagus untuk warna emasku. Dahulu kala, saya mempunyai kekuasaan di seluruh dunia, memerintah tepat di kota ini sebagai seorang Cakkavati28; Saya menjalankan lima latihan moralitas, dan membuat semua orang untuk melakukan yang sama. Untuk itu saya terlahirkan kembali, setelah kematian, di Alam Tāvatiṁsā; di sana saya hidup, tetapi di kelahiran berikutnya saya menjadi seekor merak sebagai hasil dari perbuatan buruk; walaupun demikian, saya berwarna emas karena sebelumnya saya telah menjalankan latihan-latihan moralitas tersebut.”

“Apa? Sangat menakjubkan! Anda adalah seorang raja dunia, yang menjalankan latihan moralitas, dan terlahirkan dengan warna emas sebagai hasilnya! Silakan buktikan!”

“Saya punya satu, Paduka.”
“Apakah itu?”
“Baiklah, Paduka, ketika saya memerintah, saya selalu berjalan di udara dengan kendaraan yang berhiaskan permata, yang sekarang terkubur di bumi, di bawah air danau kerajaan. Galilah dari dasar danau, dan itu akan menjadi bukti.”

Raja menyetujui rencananya; dia memerintahkan untuk mengeringkan danaunya dan menggali keluar kereta kerajaannya, dan kemudian memercayai Bodhisatta. Kemudian Bodhisatta berkata demikian kepadanya: “Paduka, selain nibbana yang abadi, semua benda lain, yang sifatnya merupakan hasil uraian, adalah tidak kekal, semuanya akan selalu berubah, dan akan hidup dan mati.”

Sambil menguraikan tentang pembahasan ini, dia membuat raja menjadi kukuh di dalam latihan moralitas. Kedamaian menyelimuti hati sang raja, dia melimpahkan kerajaannya kepada Bodhisatta, dan menunjukkan penghormatan tertingginya. Bodhisatta mengembalikan pemberiannya dan setelah persinggahannya selama beberapa hari, kemudian dia terbang ke udara dan kembali ke bukit emas di Gunung Daṇḍaka, dengan nasihat perpisahan–“Oh Paduka, selalu waspada!“ Dan raja menuruti nasihat dari Bodhisatta; dan setelah mempraktikkan perbuatan memberikan derma dan berbuat kebajikan lainnya, dia meninggal untuk menuai hasil sesuai dengan perbuatannya.

『Uraian ini berakhir, Sang Guru memaparkan Kebenarankebenarannya dan mempertautkan kisah kelahiran mereka:—Di akhir kebenarannya, bhikkhu yang (tadinya) menyesal itu menjadi mencapai tingkat kesucian Arahat:—“Pada masa itu, Ānanda adalah raja, dan diri-Ku sendiri adalah sang merak emas.”』


Word Bank

Udetayaṃ = udeti:[u + i + a]
rises; comes out; increases.【升起、上升】
Apetayaṃ = apeta
has gone, disappear: go down / set 【離去了;落: 日落】
cakkhumā = Having eyes or sight,seeing;
having wisdom views 【看透了一切,具有智慧】
ekarājā = A universal king 【諸王之王】
harissavaṇṇo = harissavaṇṇa:[adj.]
having a golden hue.【擁有金黃的顏色】
pathavippabhāsyā = [pathavi+pabhāsa]
pathavī,puthavī,puthuvī,puṭhuvī refer to Earth 【世界】
pabhāsa:[m.] beautiful light; splendour; with beauty / beautifully 【美麗地發光】
Taṃ = tvaṃ:[nom.sin.of tumha] thou.【爾,祢】
namassāmi = which I respect deeply 【我最尊敬的;我崇拜的】
namassā:Reverence,veneration,worship 【崇敬;衷心尊敬】
tayājja = Taya + ajja
Taya = tvaṃ:[nom.sin.of tumha] thou.【爾,祢】
ajja divasa = the present day 【當今;太陽出來之時】
guttā = gutta:[pp.of gopeti]
guarded; protected; watchful.【保佑;保守/看守保護】
viharemu divasaṃ = viharemu divā° passing the time of day 【過日、過午】
viharemu divasaṃ = passing night time【過夜晚】
rattiṃ = at night time period 【夜晚之時】
Ye = who, what, which 【一些[人];他們】
brāhmaṇā = wise and noble heart;ascetic 【菠蘿門;修行者】
vedagū = [m.] one who has attained the highest knowledge.【明智者;心覺醒了;覺悟了】
sabbadhamme = all the truth and phenomena; the Dhamma 【所有真理與現象】
te = You 【祢;您】
me = I 【吾;我】
namo = homage and pray 【崇敬、衷心祈禱】
ca = ever,whoever,what-ever,etc.
maṃ = myself 【我】
pālayantu = pālaka,pāletu = guard, protect 【守護;保佑】
Namatthu = [namo + atthu] be homage 【崇敬】
buddhānaṃ = the enlightened being 【佛陀;覺悟之人】
bodhiyā = he who attain the enlightenment【開明者】,
vimuttānaṃ= Vimutta [pp.of vimuñcati]
freed,released,intellectually emancipated。
【解脫,釋放,智力解放】
vimuttiyā = he who is in the highest sense,is that kind of concentration (samādhi) which is bound up with the path of Arahatship 【阿羅漢】
Deliverance of mind 【心裡的解脫】
Imaṃ so = he who is 【祂】
parittaṃ = find protection 【得到保佑;獲得守護】
katvā = made, do 【做了】
moro = peacock 【孔雀】
carati = to move about, set out, to live and move: to travel 【行動;出去】
esanā = for food [for live] 【為了獲得生活必要的;為了食物】
vāsamakappayīti=
vāsaṁ kappeti to live (at a place) 【安樂的過...】



terjemahan [translation 翻譯]:
  1. Indonesia Tipitaka Center [edited]
  2. Pali dictionary 
  3. 雅安市蘆山縣佛圖寺
  4. Sacred texts


Source:
तिपिटक (मूल) - सुत्तपिटक - खुद्दकनिकाय - जातक १ - दुकनिपातो - मोरजातकं (२-१-९)
Tipiṭaka - Suttapiṭaka - Khuddakanikāya - Jātaka 1 - Dukanipāto - Morajātakaṃ (2-1-9)
三藏經 - 經臟 - 小部經典 【法語百科】 - 本生經 第一集 - 第二卷 - 孔雀:佛本生譚
大藏经 - 经藏 - 小部经典 【德语百科】 - 往世经 第一集 - 第二卷 - 孔雀:佛本生谭


“見人善,即思齊; 縱去遠,以漸躋。見人惡,即內省; 有則改,無加警”
“Seeing others being good, think of equaling them. Seeing bad deeds, introspect oneself to avoid it.”

Wednesday, September 18, 2013

Abhinhapaccavekkhana ~ 十法經

Dasa Dhamma Sutta
【十法經】


法增比丘中譯及注釋


如此吾所聽聞的:
有一次,佛住在舍衛國1,在給孤獨長者2供養的祇樹園精舍3裡。
佛陀告訴諸比丘:諸比丘!

離家出家修行的梵行者4應審思5十法6,是那十法呢?
1.梵行者應審思:我等是無有階級7。
2.梵行者應審思:我等是依賴眾人的供養8而得以資生9。
3.梵行者應審思:我等是追循更多的戒律10修行。
4.梵行者應審思:我將不會后悔11自己的戒行12。
5.梵行者應審思:其他的有見識的13梵行者14將不會批評我的戒行。
6.梵行者應審思:這是有分別於俗家的15,我將不得不與家人分離16,我將不能得到我喜愛的物品17。
7.梵行者應審思:我是自己業的主人18,是自己業的繼承人19,由自己的業而生20,是自己業的親族21,依自己的業支撐而活22,不論我造何種業,善的或惡的23,我必將去承擔24。
8.梵行者應審思:日以繼夜就這麼過去了25,我現在正在作些什麼呢26?
9.梵行者應審思:我是否喜愛獨住遠離於幽僻之地27呢?
10.梵行者應審思:我是否已得上人法28,是否已得聖者的智慧29,往后死時,若梵行者問我,我會懊惱30嗎?。

諸比丘!這就是離家出家修行的梵行者應審思的十法。
佛陀說完已,諸比丘聞佛所說,歡喜奉行。



註釋:
1. 舍衛國,Sāvatthi,佛時印度北方的一個小國。
2. 給孤獨長者,Anāthapindika 佛陀的大施主,因常施捨給孤苦貧困者,故名'給孤獨'。
3. 祇樹園精舍,Jetavana 給孤獨長者向祇陀Jeta太子購買的王家園林,用以布施給佛陀,並建成寺院。
4. 梵行者,pabbajitena 由在家而出家修梵行的人,為得智慧pabba 的行者。
5. 審思,abhinham paccavekkhitabbam 沉思,考慮。
6. 十法,dasa-dhammā:​​無有階級,托缽資生,更高戒律,不悔戒行,請淨戒行,離世所愛,業的審思,正念當下,獨住遠離,得上人法。
7. 無有階級,Vevanniyamhi 改變ajjhupagato 以上的,變為沒有。
8. 供養,Parapatibaddhā 依賴。
9. 資生,jivikā 延命。
10. 追循更多的戒律, ākappo行為karaniyo應該做的。
11. 後悔,Kacci 疑問,kho 當然,attā silato 我的戒行,upavadati責怪。
12. 德行,silato。
13. 其他的有見識的,anuvicca 發現viññu 見識。
14. 梵行者,sabrahmacāri。
15. 有分別於俗家的,Sabbehi 知道的,有分別的。
16. 不得不與家人分離,nānābhavo 不同的分離vinābhāvo 不分離。
17. 不能得到我喜愛的物品,me piyehi 喜愛的manāpehi 令人喜愛的。
18. 業的主人,Kammassakomhi。
19. 業的繼承人,kammadāyādo。
20. 由自己的業而生,kammayoni。
21. 業的親族, kammabandhu。
22. 依自己的業支撐而活,kamma patisarano。
23. 不論我造何種業,kammam karissāmi; 善的或惡的,kalyānam vā pāpakam vā。
24. 我必將去承擔,tassa dāyādo bhavissāmi ti。
25. 日以繼夜就這麼過去了,rattin 夜晚divā 白天viti 已過patanti 放下。
26. 我現在正在作些什麼呢,Katham 在那裡bhutassa 已發生。
27. 喜愛獨住遠離於幽僻之地,suññāgāre 空居處abhiramāmi 合意的。
28. 上人法, uttarimanussadhammā。
29. 聖者的智慧,ariya ñāna。
30. 懊惱, puttho被問man 心意ku 懊悔bhavissāmi成為。


Source:
http://wap.goodweb.cn/news/news_view.asp?newsid=26611

Thursday, July 4, 2013

Vattapotaka Paritta

Atthi loke sīla-guno
Saccam soceyyanuddayā
Tena saccena kāhāmi
Sacca-kiriyam-anuttaram

Dalam dunia ini terdapatlah berkah Sīla
Kebenaran, kesucian dan kasih sayang
Berdasarkan pada kebenaran ini saya akan
Berusaha sungguh-sungguh dengan tekad suci.



Āvajjitvā Dhamma-balam
Saritvā pubbake jine
Sacca-balam-avassāya
Sacca-kiriyam-akāsaham

Merenungkan kekuatan Dhamma
Dan mengingat “Para Penakluk” yang lampau
Berdasarkan pada kekuatan kebenaran ini
Saya melakukan tekad suci ini.



Santi pakkhā apattanā
Santi pādā avancanā
Mātā pitā ca nikkhantā
Jāta-veda paṭikkama

Ini adalah sayap-sayap yang tidak dapat terbang
Ini adalah kaki-kaki yang tidak dapat berjalan
Dan ayah serta ibu telah pergi
Api Jātaveda, kembali!


Saha sacce kate mayham
Mahāpajjalito sikhī
Vajjesi solasa karīsāni
Udakam patvā yathā sikhī
Saccena me samo natthi
Esā me sacca-pāramī’ti.

Perbuatan ini saya lakukan berdasarkan kebenaran
Kobaran jilatan api yang ganas
Seluas enam belas kubik terhenti
Bagaikan api yang tersiram air
Karena kebenaran tiada yang dapat kubandingkan
Inilah Sacca Pāramitā-ku.

Translation:
Paritta Buddhist


Script Source 【經源】:
तिपिटक - सुत्तपिटक - खुद्दकनिकाय - चरियापिटक - ३. युधञ्जयवग्गो - ९. वट्टपोतकचरिया
Tipiṭaka - Suttapiṭaka - Khuddakanikāya - Cariyāpiṭaka - 3. Yudhañjayavaggo - 9. Vaṭṭapotakacariyā




Pali Script
Vattaka Story in English, click here

Friday, June 14, 2013

Atanatiya Sutta

Dīgha Nikāya 32

Āṭānāṭiyasuttaṃ
The Āṭānāṭiya Discourse
The Occasion

Thus I have heard: at one time the Gracious One was dwelling near Rājagaha on the Vultures’ Peak mountain. Then the Four Great Kings, with a great army of yakkhas, with a great army of gandhabbas, with a great army of kumbhaṇḍas, with a great army of nāgas, having set up a protection over the four quarters, having set serried troops at the four directions, having set up a barricade at the four directions, at the end of the night, having lit up the whole of Vultures’ Peak with their surpassing beauty, approached the Gracious One, and after approaching and worshipping the Gracious One, they sat down on one side. Then of those yakkhas, some, after worshipping the Gracious One, sat down on one side. Some exchanged greetings with the Gracious One, and after exchanging polite and courteous greetings, sat down on one side. Some, after raising their hands in respectful salutation to the Gracious One, sat down on one side. Some, after announcing their name and family, sat down on one side. Some, while keeping silent, sat down on one side. Then, while sitting on one side, the Great King Vessavaṇa said this to the Gracious One:

“There are, reverend Sir, some high ranking yakkhas who are not pleased with the Gracious One, there are, reverend Sir, some high ranking yakkhas who are pleased with the Gracious One, there are, reverend Sir, some middle ranking yakkhas who are not pleased with the Gracious One, there are, reverend Sir, some middle ranking yakkhas who are pleased with the Gracious One, there are, reverend Sir, some low ranking yakkhas who are not pleased with the Gracious One, there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious One. But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.

“What is the reason for that? Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from killing living creatures, preaches the Dhamma of refraining from taking what has not been given, preaches the Dhamma of refraining from sexual misconduct, preaches the Dhamma of refraining from false speech, preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness. But, reverend Sir, almost all of the yakkhas do not refrain from killing living creatures, do not refrain from taking what has not been given, do not refrain from sexual misconduct, do not refrain from false speech, do not refrain from liquors, wines, or intoxicants which cause heedlessness. To them that is neither dear nor appealing.

“There are, reverend Sir, disciples of the Gracious One in the wilderness, who are practising in remote jungle dwelling places, where there is little sound, little noise, which have a lonely atmosphere, lying hidden away from men, which are suitable for seclusion. And there are high ranking yakkhas settled there who are not pleased with the word of the Gracious One, To please then, reverend Sir, may the Gracious One learn this Āṭānāṭiya protection, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living.”

The Gracious One by keeping silent gave consent. Then the Great King Vessavaṇa having understood the Gracious One’s consent on that occasion recited this Āṭānāṭiya protection:
The Seven Buddhas

“May you revere Vipassī,
the glorious Visionary,
may you revere Sikhī,
who has pity on all beings,

“May you revere Vessabhū,
the austere one, cleansed (of corruptions),
may you revere Kakusandha,
who has crushed Māra’s army,

“May you revere Koṇāgamana,
the accomplished brahmin,
may you revere Kassapa,
who is free in every respect.

“May you revere Aṅgīrasa,
the glorious son of the Sakyans,
he who preached this Dhamma,
which is the dispelling of all suffering.

“Those who are emancipated in the world,
who have insight (into things) as they are,
those people free from malicious speech,
who are great and fully mature,

“They will revere that Gotama,
who is of benefit to gods and men,
who has understanding and good conduct,
who is great and fully mature.

The East

“From where the sun comes up,
the son of Aditi, the great circle,
while that one is coming up,
the darkness of night comes to an end,

“And after the sun has come up,
it is said to be the daytime,
there is a deep lake in that place,
an ocean where the waters have flowed,

“Thus in that place they know there is
an ocean where the waters have flowed,
from here that is the Easterly direction,
so the people declare.

“That direction is watched over
by a resplendent Great King,
he is the master of the gandhabbas,
Dhataraṭṭha, such is his name.

“He delights in song and dance,
he is honoured by gandhabbas,
he also has a great many sons,
all of one name, so I have heard,

“They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“From afar, do reverence him,
who is great and fully mature:
‘Reverence to you, excellent one!
Reverence to you, supreme one!’

“You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!’

The South

“There they say (go) the departed,
who speak maliciously, backbiters,
killers of creatures, hunters,
thieves, and fraudulent people,
from here that is the Southerly direction,
so the people declare.

“That direction is watched over
by a resplendent Great King,
he is the master of the kumbhaṇḍhas,
Virūḷha, such is his name.

“He delights in song and dance,
he is honoured by kumbhaṇḍhas,
he also has a great many sons,
all of one name, so I have heard,

“They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“From afar, do reverence him,
who is great and fully mature:
‘Reverence to you, excellent one!
Reverence to you, supreme one!’

“You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!’

The West

“That place where the sun goes down,
the son of Aditi, the great circle,
while that one is going down
the light of day comes to an end,

“And after the sun has gone down,
it is said to be night-time,
there is a deep lake in that place,
an ocean where the waters have flowed,

“Thus in that place they know there is
an ocean where the waters have flowed,
from here that is the Westerly direction,
so the people declare.

“That direction is watched over
by a resplendent Great King,
he is the master of the nāgas,
Virūpakkha, such is his name.

“He delights in song and dance,
he is honoured by nāgas,
he also has a great many sons,
all of one name, so I have heard,

“They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“From afar, do reverence him,
who is great and fully mature:
‘Reverence to you, excellent one!
Reverence to you, supreme one!’

“You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!’

The North

“Where delightful Uttarakuru is,
and the good looking Mount Neru,
the men who are born in that place
are unselfish, without possessions.

“They do not sow the seed,
and nor are there ploughs led along,
the rice that men enjoy the use of there
matures in untilled ground,

“Without husk powder or chaff, pure,
sweet smelling grains of the finest rice,
having cooked it on hot rocks (without smoke),
they then enjoy their food.

“Having made their cows solid-hooved
they go about from place to place,
having made their kine solid-hooved
they go about from place to place,

“Having made women their vehicle
they go about from place to place,
having made men their vehicle
they go about from place to place,

“Having made girls their vehicle
they go about from place to place,
having made boys their vehicle
they go about from place to place.

“Having mounted their (various) carriages,
the messengers of that King go around in all directions,
being furnished with elephant,
and horse, and divine-carriages.

“And for that Great and resplendent King
there are palaces and palanquins,
and there are cities for him also,
that are well built in the heavens (called):

“Āṭānāṭā, Kusināṭā, Parakusināṭā, Nāṭapuriyā, Parakusitanāṭā. To the North is Kapīvanta, and on the other side is Janogha, Navanavatiya, Ambara-ambaravatiya, and the king’s capital named Ālakamandā. The Great King Kuvera’s capital, dear Sir, is named Visāṇā, therefore is the Great King also called Vessavaṇa. These each individually inform (the King): Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tatojasi, Sūra, Rājā, Ariṭṭha, Nemi. There is a lake in that place also, named Dharaṇī, and from there the clouds rain down, from there the rains spread. There also is the public hall named Bhagalavatī where the yakkhas assemble.

“There the trees are always in fruit,
and have a crowd of birds of diverse kinds,
resounding with peacocks and hens,
and also with the lovely cuckoos,

“There is the pheasant who calls out “Live on!”,
and the bird who calls out “Lift up your minds!”,
there are the jungle fowl, and golden cocks,
and in the wood the lotus crane,

“There are the sounds of parrot and mynah,
and birds who have young mens’ faces, and Kuvera’s lotus pond is ever attractive, all of the time,
from here that is the Northerly direction,
so the people declare.

“That direction is watched over
by a resplendent Great King,
he is the master of the yakkhas,
Kuvera, such is his name.

“He delights in song and dance,
he is honoured by yakkhas,
he also has a great many sons,
all of one name, so I have heard,

“They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“From afar, do reverence him,
who is great and fully mature:
‘Reverence to you, excellent one!
Reverence to you, supreme one!’

“You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!’

“This, dear Sir, is the Āṭānāṭiya protection, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living. Whoever, dear Sir—be they monk or nun or layman or laywoman—learns this Āṭānāṭiya protection well, and will master it in its entirety, then if a non-human being—be they male yakkha or female yakkha or yakkha boy or yakkha girl or yakkha minister or yakkha councillor or yakkha messenger or male gandhabba or female gandhabba or gandhabba boy or gandhabba girl or gandhabba minister or gandhabba councillor or gandhabba messenger or male kumbhaṇḍa or female kumbhaṇḍa or kumbhaṇḍa boy or kumbhaṇḍa girl or kumbhaṇḍa minister or kumbhaṇḍa councillor or kumbhaṇḍa messenger or male nāga or female nāga or nāga boy or nāga girl or nāga minister or nāga councillor or nāga messenger—with a wicked mind come near while they are going, or stand near while they are standing, or sit near while they are sitting, or lie near while they are lying, then that non-human being, dear Sir, would not receive in my villages and towns, honour or respect. That non-human being, dear Sir, would not receive in my royal city Ālakamandā, ground or dwelling. That non-human being, dear Sir, would not be able to go to the gathering of the yakkhas. Further, dear Sir, non-human beings would not give or take him in marriage. Further, dear Sir, non-human beings would abuse him with very personal abuse. Further, dear Sir, non-human beings would drop an empty bowl over his head. Further, dear Sir, non-human beings would split his head into seven pieces.

“There are non-human beings, dear Sir, who are fierce, cruel, and violent, they do not take notice of the Great Kings, they do not take notice of the Great Kings’ men, they do not take notice of the Great Kings’ mens’ men, and those non-human beings, dear Sir, are said to be in revolt against the Great Kings. Just as, dear Sir, there are thieves in the king of Magadha’s realm, who do not take notice of the king of Magadha, who do not take notice of the king of Magadha’s men, who do not take notice of the king of Magadha’s mens’ men, and those great thieves, dear Sir, are said to be in revolt against the king of Magadha. Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent, they do not take notice of the Great Kings, they do not take notice of the Great Kings’ men, they do not take notice of the Great Kings’ mens’ men, and those non-human beings, dear Sir, are said to be in revolt against the Great Kings.

“Now, dear Sir, whatever non-human beings—be they male yakkha or female yakkha or yakkha boy or yakkha girl or yakkha minister or yakkha councillor or yakkha messenger or male gandhabba or female gandhabba or gandhabba boy or gandhabba girl or gandhabba minister or gandhabba councillor or gandhabba messenger or male kumbhaṇḍa or female kumbhaṇḍa or kumbhaṇḍa boy or kumbhaṇḍa girl or kumbhaṇḍa minister or kumbhaṇḍa councillor or kumbhaṇḍa messenger or male nāga or female nāga or nāga boy or nāga girl or nāga minister or nāga councillor or nāga messenger—with a wicked mind should come near a monk or a nun or a layman or a laywoman while they are going, or stand near while they are standing, or sit near while they are sitting, or lie near while they are lying, then to these yakkhas, great yakkhas, generals, great generals, one should call out, one should shout out, one should cry out: “This yakkha has seized me, this yakkha has grabbed me, this yakkha annoys me, this yakkha harasses me, this yakkha hurts me, this yakkha injures me, this yakkha will not release me.” To which yakkhas, great yakkhas, generals, and great generals?

“Inda, Soma, and Varuṇa,
Bhāradvāja, Pajāpati,
Candana, and Kāmaseṭṭha,
Kinnughaṇḍu, and Nighaṇḍu,
Panāda, and Opamañña,
and Mātali, the gods’ charioteer.

“The gandhabbas Citta and Sena,
the kings Nala and Janesabha,
Sātāgira, Hemavata,
Puṇṇaka, Karatiya, Guḷa,

“Sīvaka, and Mucalinda,
Vessāmitta, Yugandhara,
Gopāla, and Suppagedha,
Hiri, Netti, and Mandiya,

“Pañcālacaṇḍa, Ālavaka,
Pajjuna, Sumana, Sumukha, Dadhīmukha,
Maṇi, Māṇi, Cara, Dīgha,
together with Serissaka
:

“Then to these yakkhas, great yakkhas, generals, and great generals, one should call out, one should shout out, one should cry out: ‘This yakkha has seized me, this yakkha has grabbed me, this yakkha annoys me, this yakkha harasses me, this yakkha hurts me, this yakkha injures me, this yakkha will not release me.’

“This, dear Sir, is the Āṭānāṭiyā protection, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living. And now, dear Sir, we shall go, as we have many duties, and there is much which ought to be done.”

“Now is the time for whatever you Great Kings are thinking.” Then the Four Great Kings rose from their seats and after worshipping and circumambulating the Gracious One, vanished right there. Then some yakkhas rose from their seats and after worshipping and circumambulating the Gracious One, vanished right there. Some exchanged greetings with the Gracious One, and after exchanging polite and courteous greetings, vanished right there. Some, after raising their hands in respectful salutation to the Gracious One, vanished right there. Some, after announcing their name and family vanished right there. And some, while keeping silent, vanished right there.

The first recital is finished.

Then the Gracious One when that night had passed addressed the monks, saying: “This night, monks, the Four Great Kings, with a great army of yakkhas, with a great army of gandhabbas, with a great army of kumbhaṇḍas, with a great army of nāgas, having set up a protection over the four quarters, having set serried troops at the four directions, having set up a barricade at the four directions, at the end of the night, having lit up the whole of Vultures’ Peak with their surpassing beauty, approached me, and after approaching and worshipping me, they sat down on one side. Then of those yakkhas, monks, some, after worshipping me, sat down on one side. Some exchanged greetings with me, and after exchanging polite and courteous greetings, sat down on one side. Some, after raising their hands in respectful salutation to me, sat down on one side. Some, after announcing their name and family, sat down on one side. Some, while keeping silent, sat down on one side. Then, while sitting on one side, monks, the Great King Vessavaṇa said this to me: ‘There are, reverend Sir, some high ranking yakkhas who are not pleased with the Gracious One, there are, reverend Sir, some high ranking yakkhas who are pleased with the Gracious One, there are, reverend Sir, some middle ranking yakkhas who are not pleased with the Gracious One, there are, reverend Sir, some middle ranking yakkhas who are pleased with the Gracious One, there are, reverend Sir, some low ranking yakkhas who are not pleased with the Gracious One, there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious One. But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.

“‘What is the reason for that? Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from killing living creatures, preaches the Dhamma of refraining from taking what has not been given, preaches the Dhamma of refraining from sexual misconduct, preaches the Dhamma of refraining from false speech, preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness. But, reverend Sir, almost all of the yakkhas do not refrain from killing living creatures, do not refrain from taking what has not been given, do not refrain from sexual misconduct, do not refrain from false speech, do not refrain from liquors, wines, or intoxicants which cause heedlessness. To them that is neither dear nor appealing.

“‘There are, reverend Sir, disciples of the Gracious One in the wilderness, who are practising in remote jungle dwelling places, where there is little sound, little noise, which have a lonely atmosphere, lying hidden away from men, which are suitable for seclusion. And there are high ranking yakkhas settled there who are not pleased with the word of the Gracious One, To please then, reverend Sir, may the Gracious One learn this Āṭānāṭiya protection, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living.’ And I, monks, by keeping silent, gave consent. Then the Great King Vessavaṇa, monks, having understood my consent on that occasion recited this Āṭānāṭiya protection:
The Seven Buddhas

“‘May you revere Vipassī,
the glorious Visionary,
may you revere Sikhī,
who has pity on all beings,

“‘May you revere Vessabhū,
the austere one, cleansed (of corruptions),
may you revere Kakusandha,
who has crushed Māra’s army,

“‘May you revere Koṇāgamana,
the accomplished brahmin,
may you revere Kassapa,
who is free in every respect.

“‘May you revere Aṅgīrasa,
the glorious son of the Sakyans,
he who preached this Dhamma,
which is the dispelling of all suffering.

“‘Those who are emancipated in the world,
who have insight (into things) as they are,
those people who are free from malicious speech,
who are great and fully mature,

“‘They will revere that Gotama,
who is of benefit to gods and men,
who has understanding and good conduct,
who is great and fully mature.

The East

“‘From where the sun comes up,
the son of Aditi, the great circle,
while that one is coming up,
the darkness of night comes to an end,

“‘And after the sun has come up,
it is said to be the daytime,
there is a deep lake in that place,
an ocean where the waters have flowed,

“‘Thus in that place they know there is
an ocean where the waters have flowed,
from here that is the Easterly direction,
so the people declare.

“‘That direction is watched over
by a resplendent Great King,
he is the master of the gandhabbas,
Dhataraṭṭha, such is his name.

“‘He delights in song and dance,
he is honoured by gandhabbas,
he also has a great many sons,
all of one name, so I have heard,

“‘They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“‘From afar, do reverence him,
who is great and fully mature:
“Reverence to you, excellent one!
Reverence to you, supreme one!”

“‘You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘“You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!”

The South

“‘There they say (go) the departed,
who speak maliciously, backbiters,
killers of creatures, hunters,
thieves, and fraudulent people,
from here that is the Southerly direction,
so the people declare.

“‘That direction is watched over
by a resplendent Great King,
he is the master of the kumbhaṇḍhas,
Virūḷha, such is his name.

“‘He delights in song and dance,
he is honoured by kumbhaṇḍhas,
he also has a great many sons,
all of one name, so I have heard,

“‘They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“‘From afar, do reverence him,
who is great and fully mature:
“Reverence to you, excellent one!
Reverence to you, supreme one!”

“‘You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘“You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!”

The West

“‘That place where the sun goes down,
the son of Aditi, the great circle,
while that one is going down
the light of day comes to an end,

“‘And after the sun has gone down,
it is said to be night-time,
there is a deep lake in that place,
an ocean where the waters have flowed,

“‘Thus in that place they know there is
an ocean where the waters have flowed,
from here that is the Westerly direction,
so the people declare.

“‘That direction is watched over
by a resplendent Great King,
he is the master of the nāgas,
Virūpakkha, such is his name.

“‘He delights in song and dance,
he is honoured by nāgas,
he also has a great many sons,
all of one name, so I have heard,

“‘They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“‘From afar, do reverence him,
who is great and fully mature:
“Reverence to you, excellent one!
Reverence to you, supreme one!”

“‘You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘“You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!”

The North

“‘Where delightful Uttarakuru is,
and the good looking Mount Neru,
the men who are born in that place
are unselfish, without possessions.

“‘They do not sow the seed,
and nor are there ploughs led along,
the rice that men enjoy the use of there
matures in untilled ground,

“‘Without husk powder or chaff, pure,
sweet smelling grains of the finest rice,
having cooked it on hot rocks (without smoke),
they then enjoy their food.

“‘Having made their cows solid-hooved
they go about from place to place,
having made their kine solid-hooved
they go about from place to place,

“‘Having made women their vehicle
they go about from place to place,
having made men their vehicle
they go about from place to place,

“‘Having made girls their vehicle
they go about from place to place,
having made boys their vehicle
they go about from place to place.

“‘Having mounted their (various) carriages,
the messengers of that King go around in all directions,
being furnished with elephant,
and horse, and divine-carriages.

“‘And for that Great and resplendent King
there are palaces and palanquins,
and there are cities for him also,
that are well built in the heavens (called):

“‘Āṭānāṭā, Kusināṭā, Parakusināṭā, Nāṭapuriyā, Parakusitanāṭā. To the North is Kapīvanta, and on the other side is Janogha, Navanavatiya, Ambara-ambaravatiya, and the king’s capital named Ālakamandā. The Great King Kuvera’s capital, dear Sir, is named Visāṇā, therefore is the Great King also called Vessavaṇa. These each individually inform (the King): Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tatojasi, Sūra, Rājā, Ariṭṭha, Nemi. There is a lake in that place also, named Dharaṇī, and from there the clouds rain down, from there the rains spread. There also is the public hall named Bhagalavatī where the yakkhas assemble.

“‘There the trees are always in fruit,
and have a crowd of birds of diverse kinds,
resounding with peacocks and hens,
and also with the lovely cuckoos,

“‘There is the pheasant who calls out “Live on!”,
and the bird who calls out “Lift up your minds!”,
there are the jungle fowl, and golden cocks,
and in the wood the lotus crane,

“‘There are the sounds of parrot and mynah,
and birds who have young mens’ faces,
and Kuvera’s lotus pond is ever attractive, all of the time,
from here that is the Northerly direction,
so the people declare.

“‘That direction is watched over
by a resplendent Great King,
he is the master of the yakkhas,
Kuvera, such is his name.

“‘He delights in song and dance,
he is honoured by yakkhas,
he also has a great many sons,
all of one name, so I have heard,

“‘They are eighty and ten and one,
Inda by name, ones of great strength,
they, having seen the Awakened One,
the Buddha, kinsman of the sun,

“‘From afar, do reverence him,
who is great and fully mature:
‘Reverence to you, excellent one!
Reverence to you, supreme one!’

“‘You have looked on us with goodness,
the non-human beings worship you,
we have heard this repeatedly,
therefore we should speak like this:

“‘You should worship the victor Gotama,
we should worship the victor Gotama,
who has understanding and good conduct,
we should worship the Buddha Gotama!’

“‘This, dear Sir, is the Āṭānāṭiya protection, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living. Whoever, dear Sir—be they monk or nun or layman or laywoman—learns this Āṭānāṭiya protection well, and will master it in its entirety, then if a non-human being—be they male yakkha or female yakkha or yakkha boy or yakkha girl or yakkha minister or yakkha councillor or yakkha messenger or male gandhabba or female gandhabba or gandhabba boy or gandhabba girl or gandhabba minister or gandhabba councillor or gandhabba messenger or male kumbhaṇḍa or female kumbhaṇḍa or kumbhaṇḍa boy or kumbhaṇḍa girl or kumbhaṇḍa minister or kumbhaṇḍa councillor or kumbhaṇḍa messenger or male nāga or female nāga or nāga boy or nāga girl or nāga minister or nāga councillor or nāga messenger—with a wicked mind should come near while they are going, or stand near while they are standing, or sit near while they are sitting, or lie near while they are lying, then that non-human being, dear Sir, would not receive in my villages and towns, honour or respect. That non-human being, dear Sir, would not receive in my royal city Ālakamandā, ground or dwelling. That non-human being, dear Sir, would not be able to go to the gathering of the yakkhas. Further, dear Sir, non-human beings would not give or take him in marriage. Further, dear Sir, non-human beings would abuse him with very personal abuse. Further, dear Sir, non-human beings would drop an empty bowl over his head. Further, dear Sir, non-human beings would split his head into seven pieces.

“‘There are non-human beings, dear Sir, who are fierce, cruel, and violent, they do not take notice of the Great Kings, they do not take notice of the Great Kings’ men, they do not take notice of the Great Kings’ mens’ men, and those non-human beings, dear Sir, are said to be in revolt against the Great Kings. Just as, dear Sir, there are thieves in the king of Magadha’s realm, who do not take notice of the king of Magadha, who do not take notice of the king of Magadha’s men, who do not take notice of the king of Magadha’s mens’ men, and those great thieves, dear Sir, are said to be in revolt against the king of Magadha. Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent, they do not take notice of the Great Kings. They do not take notice of the Great Kings’ men, they do not take notice of the Great Kings’ mens’ men, and those non-human beings, dear Sir, are said to be in revolt against the Great Kings.

“‘Now, dear Sir, whatever non-human beings—be they male yakkha or female yakkha or yakkha boy or yakkha girl or yakkha minister or yakkha councillor or yakkha messenger or male gandhabba or female gandhabba or gandhabba boy or gandhabba girl or gandhabba minister or gandhabba councillor or gandhabba messenger or male kumbhaṇḍa or female kumbhaṇḍa or kumbhaṇḍa boy or kumbhaṇḍa girl or kumbhaṇḍa minister or kumbhaṇḍa councillor or kumbhaṇḍa messenger or male nāga or female nāga or nāga boy or nāga girl or nāga minister or nāga councillor or nāga messenger—with a wicked mind should come near a monk or a nun or a layman or a laywoman while they are going, or stand near while they are standing, or sit near while they are sitting, or lie near while they are lying, then to these yakkhas, great yakkhas, generals, great generals, one should call out, one should shout out, one should cry out: “This yakkha has seized me, this yakkha has grabbed me, this yakkha annoys me, this yakkha harasses me, this yakkha hurts me, this yakkha injures me, this yakkha will not release me.” To which yakkhas, great yakkhas, generals, and great generals?

“‘Inda, Soma, and Varuṇa,
Bhāradvāja, Pajāpati,
Candana, and Kāmaseṭṭha,
Kinnughaṇḍu, and Nighaṇḍu,
Panāda, and Opamañña,
and Mātali, the gods’ charioteer.

“‘The gandhabbas Citta and Sena,
the kings Nala and Janesabha,
Sātāgira, Hemavata,
Puṇṇaka, Karatiya, Guḷa,

“‘Sīvaka, and Mucalinda,
Vessāmitta, Yugandhara,
Gopāla, and Suppagedha,
Hiri, Netti, and Mandiya,

“‘Pañcālacaṇḍa, Ālavaka,
Pajjuna, Sumana, Sumukha, Dadhīmukha,
Maṇi, Māṇi, Cara, Dīgha,
together with Serissaka
:

“‘Then to these yakkhas, great yakkhas, generals, and great generals, one should call out, one should shout out, one should cry out: “This yakkha has seized me, this yakkha has grabbed me, this yakkha annoys me, this yakkha harasses me, this yakkha hurts me, this yakkha injures me, this yakkha will not release me.” This, dear Sir, is the Āṭānāṭiyā protection, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living. And now, dear Sir, we shall go, as we have many duties, and there is much which ought to be done.”

“‘Now is the time for whatever you Great Kings are thinking.’ Then the Four Great Kings, monks, rose from their seats and after worshipping and circumambulating me, vanished right there. Then some yakkhas, monks, rose from their seats and after worshipping and circumambulating me, vanished right there. Some exchanged greetings with me, and after exchanging polite and courteous greetings, vanished right there. Some, after raising their hands in respectful salutation to me, vanished right there. Some, after announcing their name and family vanished right there. And some, while keeping silent, vanished right there.

“Learn the Āṭānāṭiya protection, monks, master the Āṭānāṭiya protection, monks, bear in mind the Āṭānāṭiya protection, monks, the Āṭānāṭiya protection, monks, is for your welfare and benefit, for the monks’, nuns’, laymen’s, and laywomen’s guard, protection, freedom from harm, and comfortable living.”

The Gracious One said this, and those monks were uplifted and greatly rejoiced in what was said by the Gracious One. The Āṭānāṭiyasutta is well read.



Translation taken from:
Sutta central




Source 【經源】:
तिपिटक - सुत्तपिटक - दीघनिकाय - पाथिकवग्ग - ९. आटानाटियसुत्तं - पठमभाणवारो
Tipiṭaka - Suttapiṭaka - Dīghanikāya - Pāthikavagga - 9. Āṭānāṭiyasuttaṃ - Paṭhamabhāṇavāro





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Pubbanha Sutta



Yam dunnimittam avamangalanca,
yo ca manapo sakunassa saddo;
papaggaho dussupinam akantam,
buddhanubhavena vinasam-entu.

Whatever bad omens, inauspicious signs, undesirable sounds of birds, influence of bad planets, or unpleasant dreams there are, may they be destroyed by the glorious power of the Buddha.



Yam dunnimittam avamangalanca,
yo ca manapo sakunassa saddo;
papaggaho dussupinam akantam,
dhamanubhavena vinasam-entu.

Whatever bad omens, inauspicious signs, undesirable sounds of birds, influence of unlucky planets, or unpleasant dreams there are, may they be destroyed by the glorious power of the Dhamma.



Yam dunnimittam avamangalanca,
yo ca manapo sakunassa saddo;
papaggaho dussupinam akantam,
samghanubhavena vinasam-entu.

Whatever bad omens, inauspicious signs, undesirable sounds of birds, unlucky planets, or unpleasant dreams there are, may they be destroyed by the glorious power of the Samgha.



Dukkhappatta ca niddukkha,
bhayappatta ca nibbhaya;
sokappatta ca nissoka,
hontu sabbepi panino.

May those beings who suffer, be free from suffering. May those beings who are in fear be free from fear. May those beings who are in grief be free from grief.



Ettavata ca amhehi,
sambhatam punnasampadam;
sabbe deva numodantu,
sabbasampatti-siddhiya.

To this extent, may all deities rejoice in the accomplishment of merits which we have thus fulfilled.



Danam dadantu saddhaya,
silam rakkhantu sabbada;
bhavanabhirata hontu,
gacchantu devata' gata.

May you all practise generosity with confidence. May you all always observe moral precepts. May you all take delight in meditation. May all the deities who have assembled here return to their respective abodes.



Sabbe buddha balappatta,
paccekananca yam balam;
arhantananca tejena,
rakkham bandhami sabbaso.

All Buddhas, all Pacceka Buddhas and all Arahants possessed great physical strength and intellectual strength. By the glorious power of them, I fortify protection around me at all the time.



Yam kinci vittam idha va huram va,
saggesu va yam ratanam panitam;
na no samam atthi tathagatena,
idampi buddhe ratanam panitam,
etena saccena suvatthi hotu.

Whatever treasures there be either here or in the world beyond, or whatever precious jewel is in the heavenly world, there is no equal to the Accomplished One. In the Buddha is this precious jewel. By this utterance of truth, may there be happiness.



Yam kinci vittam idha va huram va,
saggesu va yam ratanam panitam;
na no samam atthi tathagatena,
idampi dhamme ratanam panitam,
etena saccena suvatthi hotu.

Whatever treasures there be either here or in the world beyond, or whatever precious jewel is in the heavenly world, there is no equal to the Accomplished Dhamma. In the Dhamma is this precious jewel. By this utterance of truth, may there be happiness.



Yam kinci vittam idha va huram va,
saggesu va yam ratanam panitam;
na no samam atthi tathagatena,
idampi samghe ratanam panitam,
etena saccena suvatthi hotu.

Whatever treasures there be either here or in the world beyond, or whatever precious jewel is in the heavenly world, there is no equal to the Accomplished Samgha. In the Samgha is this precious jewel. By this utterance of truth, may there be happiness.



Bhavatu sabbamangalam,
rakkhantu sabbadevata;
sabba-buddhanubhavena,
sada sukhi bhavantu te.

May all blessings be upon you. May all deities protect you. By the gracious power of all Buddhas, may you all ever be well and happy.



Bhavatu sabbamangalam,
rakkhantu sabbadevata;
sabba-dhammanubhavena,
sada sukhi bhavantu te.

May all blessings be upon you. May all deities protect you. By the gracious power of all Dhammas, may you all ever be well and happy.



Bhavatu sabbamangalam,
rakkhantu sabbadevata;
sabba-samghanubhavena,
sada sukhi bhavantu te.

May all blessings be upon you. May all deities protect you. By the gracious power of all Samghas, may you all ever be well and happy.



Maharuniko natho,
hitaya sabbapaninam;
puretva parami sabba,
patto sambodhimuttamam;
etena saccavajjena,
sotthi te hotu sabbada.

The Great Compassionate Lord fulfilled all the Perfections for the benefit of all beings and reached the highest state of the Supreme Enlightenment. By this utterance of truth, may there be happiness for you always.



Jayanto bodhiya mule,
sakyanam nandi vaddhano,
evameva jayo hotu,
jayassu jaya mangale.

Just as the Buddha, who enhanced the satisfaction of the Sakyas, was victorious at the foot of the Bodhi Tree of Enlightenment. Even so, may this victory be yours. May you achieve victory with joy by the blessings of this event.



Aparajita pallanke,
sise puthuvipukkhale,
abhiseke sabba buddhanam,
aggappatto pamodati.

The Lord attained the highest stage at the undefeatable seat, the best on the earth and being consecrated by all Buddhas and rejoiced in it. In the same way, may you reach the highest stage and rejoice in it.



Sunakkhattam sumangalam,
suppabhatam suhutthitam;
sukhano sumuhutto ca,
suyittham brahmacarisu.

Through out the day, may the stars, blessings, daybreak, waking time, and every moment of the day be auspicious. Offerings made to the Noble Ones on such a day are well-made.



Padakkhinam kayakammam,
vacakammam padakkhinam;
padakkhinam manokammam,
panidhi te padakkhine.

On such a day all bodily actions are right, all verbal actions are right, and all mental actions are right. These three actions are established in the right way for prosperity.



Padakkhinani katvana,
labhantatthe padakkhine;
te atthaladdha sukhita,
virulha buddha sasane.
aroga sukhita hotha,
saha sabbehi natibhi.

One carries out good actions so that he obtains good results. Having obtained good results may you have bliss and growth in the Dispensation of the Buddha. May you together with all your relatives, be free from all diseases and be happy.


Pubbanha Suttam Nitthitam
Here ends the Discourse on A Good Morning.





for protection against bad omens, etc.

Thursday, June 13, 2013

Atanatiya Paritta

Appasannehi nathassa,
sasane sadhusammate;
amanussehi candehi,
sada kibbisakaribhi.

Demons (in-human beings) and others who have no faith
in the well-esteemed Dispensation of the Buddha always commit evil.

Parisanam catassannam,
ahimsaya ca guttiya;
yam desesi mahaviro,
parittam tam bhanama he.

The Great Courageous One preached this sutta
so that it would protect them from dangers and no harm would fall
on the four social classes of people.
Oh, noble ones! Let us recite the sutta.

Vipassissa ca namatthu,
cakkhumantassa sirimato;
sikkhissapi ca namatthu,
sabbabhuta-nukampino.

Homage to the Vipassi Buddha,
possessed of the eye of wisdom and glory;
homage to Sikhi Buddha,
the great compassionate towards all beings.

Vessabhussa ca namatthu,
nhatakassa tapassino;
namatthu kakusandhassa,
marasena-pamaddinno.

Homage to Vessabhu Buddha who has washed away all the defilements
and who possesses good ascetic practices.
Homage to Kakusandha Buddha
who defeated the army of Mara (evil one).

Konagamanassa namatthu,
brahmanassa vusimato;
kassapassa ca namatthu,
vippamuttassa sabbadhi.

Homage to Konagamana Buddha
who had eradicated all evil and lived the noble life.
Homage to Kassapa Buddha
who was freed from all defilements.

Angirasassa namatthu,
sakyaputtassa sirimato;
yo imam dhammam desesi,
sabbadukkha-panudanam.

Gotama the Buddha preached this Dhamma
which removed all suffering.
Homage to this son of Sakyas (Gotama Buddha)
from whose body issued rays of light and who was glorious.

Ye capi nibbuta loke,
yathabhutam vipassisum;
te jana apisunatha,
mahanta vitasarada.

In this world, those who have extinguished
all the flames of passions and have thoroughly seen things as they really are –
these persons being Arahants never slander.
They are great and free from fear.

Hitam deva manussanam,
yam namassanti gotamam;
vijjacaranasampannam,
mahantam vitasaradam.

They pay homage to Gotama Buddha
who works for the benefit of gods and men,
who is endowed with wisdom and good conduct,
who is great and free from fear.

Ete canne ca sambuddha,
Aneka satakotiyo;
sabbe buddha samasama,
sabbe buddha mahiddhika.

Those seven Buddhas and the other hundreds of crores of Buddha-
all these Buddhas are equal only to the Former Ones,
all these Buddhas have great power.

Sabbe dasa balupeta,
vesarajjeh-upagata;
sabbe te patijananti,
asabham thana muttamam.

All these Buddhas are endowed
with ten kinds of strength and wisdom of fearlessness.
All these Buddhas proclaim that
they possess the state of Omniscience.

Sihanadam nadante-te,
parisasu visarada;
brahma cakkam pavattenti,
loke appativattiyam.

These Buddhas, being fearless among the eight kinds of audience,
roar the lion’s roar, and they set in motion the Wheel of Dhamma
in the world without turning back.

Upeta buddha dhammehi,
attharasahi nayaka;
battimsa lakkhanupeta,
sita nubyanjana dhara.

These leaders of the world are endowed
with eighteen special qualities of virtues in the Buddhas.
They possess thirty-two major marks
and eighty minor marks of ‘a great man’.

Byama ppabhaya suppabha,
sabbe te muni kunjara;
buddha sabbannuno ete,
sabbe khinasava jina.

All these Supreme Sages shine with surrounding halos;
all these Buddhas are Omniscient.
All these Buddhas have extinguished
the defilements and they are conquerors.

Mahapabha mahateja,
mahapanna mahabbala;
mahakarunika dhira,
sabbesanam sukhavaha.

These Buddhas possess a radiant light, great power,
great wisdom and great strength,
great compassion and steadfast concentration.
They fulfill the happiness of all beings.

Dipa natha patittha ca,
tana lena ca paninam;
gati bandhu mahessasa,
sarana ca hitesino.

They are the islands for beings, the lords,
the supporting ground, the protectors,
the shelters, the havens, the friends,
the glorious saviours, the refuges,
and they seek the welfare of all beings.

Sadevakassa lokassa,
sabbe ete parayana;
tesa'ham sirasa pade,
vandami purisuttame.

All these Buddhas are the gracious refuges for the world of gods and men.
I respectfully bow my head at the feet of these Supreme Ones.

Vacasa manasa ceva,
vandam-ete tathagate;
sayane asane thane,
gamane capi sabbada.

I pay homage to these Accomplished Ones
by words and by thoughts,
whenever I am lying down
or sitting or standing or walking.

Sada sukkhena rakkhantu,
buddha santikara tuvam;
tehi tvam rakkhito santo,
mutto sabbabhayehi ca.

May the Buddhas who are peacemakers
protect you always so that you are happy.
Being protected by them,
may you be free from all dangers.

Sabbaroga vinimutto,
sabbasantapa vajjito;
sabbaveram-atikkanto,
nibbuto ca tuvam bhava.

May you be free from all diseases,
may you be free from worry and anxiety.
May you overcome all enemies and
may you be peaceful.

Tesam saccena silena,
khanti metta balena ca;
tepi amhe-nurakkhantu,
arogena sukhena ca.

By the power of their truthfulness,
virtue, patience and loving-kindness,
may those Buddhas protect us
so that we are free from all diseases and be happy.

Puratthimasmim disabhage,
santi bhuta mahiddhika;
tepi amhe-nurakkhantu,
arogena sukhena ca.

There are in the eastern direction divine beings called Gandhabbas
who have great power.
May they also protect us
so that we are free from all diseases and be happy.

Dakkhinasamim disabhage,
santi deva mahiddhika;
tepi amhe-nurakkhantu,
arogena sukhena ca.

There are in the southern direction divine beings called Kumbhandas
who have great power.
May they also protect us so that
we are free from all diseases and be happy.

Pacchimasmim disabhage,
santi naga mahiddhika;
tepi amhe-nurakkhantu,
arogena sukhena ca.

There are in the western direction Nagas (divine dragons) who have great power.
May they also protect us so that we are free from all diseases and be happy.

Uttarasmim disabhage,
santi yakkha mahiddhika;
tepi amhe-nurakkhantu,
arogena sukkhena ca.

There are in the northern direction divine beings called Yakkhas who have great power.
May they also protect us so that we are free from all diseases and be happy.

Puratthimena dhatarattho,
dakkhinena virulhako;
pacchimena virupakkho,
kuvero uttaram disam.

There is Dhatarattha in the east, Virulhaka in the south,
Virupakkha in the west, and Kuvera in the north.

Cattaro te maharaja,
lokapala yasassino;
tepi amhe-nurakkhantu,
arogena sukhena ca.

These four divine Kings are the guardians of the world with the large retinues.
May they also protect us so that we are free from all diseases and to be happy.

Akasattha ca bhumattha,
deva naga mahiddhika;
tepi amhe-nurakkhantu,
arogena sukhena ca.

There are mighty deities and dragons,
residing in the sky and on the earth.
May they also protect us so that we are free from all diseases and be happy.

Iddhimanto ca ye deva,
vasanta idha sasane;
tepi amhe-nurakkhantu,
arogena sukhena ca.

There are deities of great power who live within the range of the Buddha’s Dispensation.
May they also protect us so that we are free from all diseases and be happy.

Sabbitiyo vivajjantu,
soko rogo vinassatu;
ma te bhavantv-antaraya,
sukhi dighayuko bhava.

May all calamities be away from you.
May sorrow and disease be destroyed.
May you never face any dangers.
May you have happiness and a long life.

Abhivadana silissa,
niccam vuddhapacayino;
cattaro dhamma vaddhanti,
ayu vanno sukham balam.

For those, who are endowed with a pious culture
and are always respecting the elders,
these four gifted things grow:
longevity, beauty, happiness and strength.

Atanatiya Suttam Nitthitam.
Here ends the Discourse on the Protection at the Divine City of Atanata.



for protection against evil spirits, and
gaining health and happiness.
[eat merely vegetable and atthasila is recommended]






For the Sutta, click here:
Pali Script, please click here.
Bahasa Indonesia, klik disini.
English Translation please click here.

Wednesday, June 12, 2013

Āṭānāṭiya Suttaṃ आटानाटियसुत्तं

आटानाटियसुत्तं
Āṭānāṭiyasuttaṃ

पठमभाणवारो
Paṭhamabhāṇavāro

२७५. एवं मे सुतं – एकं समयं भगवा राजगहे विहरति गिज्झकूटे पब्बते। अथ खो चत्तारो महाराजा [महाराजानो (क॰)] महतिया च यक्खसेनाय महतिया च गन्धब्बसेनाय महतिया च कुम्भण्डसेनाय महतिया च नागसेनाय चतुद्दिसं रक्खं ठपेत्वा चतुद्दिसं गुम्बं ठपेत्वा चतुद्दिसं ओवरणं ठपेत्वा अभिक्कन्ताय रत्तिया अभिक्कन्तवण्णा केवलकप्पं गिज्झकूटं पब्बतं ओभासेत्वा [गिज्झकूटं ओभासेत्वा (सी॰ स्या॰ पी॰)] येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। तेपि खो यक्खा अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।
275. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho cattāro mahārājā [mahārājāno (ka.)] mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā [gijjhakūṭaṃ obhāsetvā (sī. syā. pī.)] yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tepi kho yakkhā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

२७६. एकमन्तं निसिन्नो खो वेस्सवणो महाराजा भगवन्तं एतदवोच – ‘‘सन्ति हि, भन्ते, उळारा यक्खा भगवतो अप्पसन्ना। सन्ति हि, भन्ते, उळारा यक्खा भगवतो पसन्ना। सन्ति हि , भन्ते, मज्झिमा यक्खा भगवतो अप्पसन्ना। सन्ति हि, भन्ते, मज्झिमा यक्खा भगवतो पसन्ना। सन्ति हि, भन्ते, नीचा यक्खा भगवतो अप्पसन्ना। सन्ति हि, भन्ते, नीचा यक्खा भगवतो पसन्ना। येभुय्येन खो पन, भन्ते, यक्खा अप्पसन्नायेव भगवतो। तं किस्स हेतु? भगवा हि, भन्ते, पाणातिपाता वेरमणिया धम्मं देसेति, अदिन्नादाना वेरमणिया धम्मं देसेति, कामेसुमिच्छाचारा वेरमणिया धम्मं देसेति, मुसावादा वेरमणिया धम्मं देसेति, सुरामेरयमज्जप्पमादट्ठाना वेरमणिया धम्मं देसेति। येभुय्येन खो पन, भन्ते, यक्खा अप्पटिविरतायेव पाणातिपाता, अप्पटिविरता अदिन्नादाना, अप्पटिविरता कामेसुमिच्छाचारा, अप्पटिविरता मुसावादा, अप्पटिविरता सुरामेरयमज्जप्पमादट्ठाना । तेसं तं होति अप्पियं अमनापं। सन्ति हि, भन्ते, भगवतो सावका अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति अप्पसद्दानि अप्पनिग्घोसानि विजनवातानि मनुस्सराहस्सेय्यकानि [मनुस्सराहसेय्यकानि (सी॰ स्या॰ पी॰)] पटिसल्लानसारुप्पानि। तत्थ सन्ति उळारा यक्खा निवासिनो, ये इमस्मिं भगवतो पावचने अप्पसन्ना। तेसं पसादाय उग्गण्हातु, भन्ते, भगवा आटानाटियं रक्खं भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराया’’ति। अधिवासेसि भगवा तुण्हीभावेन।
अथ खो वेस्सवणो महाराजा भगवतो अधिवासनं विदित्वा तायं वेलायं इमं आटानाटियं रक्खं अभासि –
276. Ekamantaṃ nisinno kho vessavaṇo mahārājā bhagavantaṃ etadavoca – ‘‘santi hi, bhante, uḷārā yakkhā bhagavato appasannā. Santi hi, bhante, uḷārā yakkhā bhagavato pasannā. Santi hi , bhante, majjhimā yakkhā bhagavato appasannā. Santi hi, bhante, majjhimā yakkhā bhagavato pasannā. Santi hi, bhante, nīcā yakkhā bhagavato appasannā. Santi hi, bhante, nīcā yakkhā bhagavato pasannā. Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. Taṃ kissa hetu? Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti, adinnādānā veramaṇiyā dhammaṃ deseti, kāmesumicchācārā veramaṇiyā dhammaṃ deseti, musāvādā veramaṇiyā dhammaṃ deseti, surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti. Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā, appaṭiviratā adinnādānā, appaṭiviratā kāmesumicchācārā, appaṭiviratā musāvādā, appaṭiviratā surāmerayamajjappamādaṭṭhānā . Tesaṃ taṃ hoti appiyaṃ amanāpaṃ. Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā. pī.)] paṭisallānasāruppāni. Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā. Tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho vessavaṇo mahārājā bhagavato adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi –

२७७. ‘‘विपस्सिस्स च [इमे चकारा पोराणपोत्थकेसु नत्थि] नमत्थु, चक्खुमन्तस्स सिरीमतो।
सिखिस्सपि च [इमे चकारा पोराणपोत्थकेसु नत्थि] नमत्थु, सब्बभूतानुकम्पिनो॥
‘‘वेस्सभुस्स च [इमे चकारा पोराणपोत्थकेसु नत्थि] नमत्थु, न्हातकस्स तपस्सिनो।
नमत्थु ककुसन्धस्स, मारसेनापमद्दिनो॥
‘‘कोणागमनस्स नमत्थु, ब्राह्मणस्स वुसीमतो।
कस्सपस्स च [इमे चकारा पोराणपोत्थकेसु नत्थि] नमत्थु, विप्पमुत्तस्स सब्बधि॥
‘‘अङ्गीरसस्स नमत्थु, सक्यपुत्तस्स सिरीमतो।
यो इमं धम्मं देसेसि [धम्ममदेसेसि (सी॰ स्या॰ पी॰), धम्मं देसेति (?)], सब्बदुक्खापनूदनं॥
‘‘ये चापि निब्बुता लोके, यथाभूतं विपस्सिसुं।
ते जना अपिसुणाथ [अपिसुणा (सी॰ स्या॰ पी॰)], महन्ता वीतसारदा॥
‘‘हितं देवमनुस्सानं, यं नमस्सन्ति गोतमं।
विज्जाचरणसम्पन्नं, महन्तं वीतसारदं॥
277. ‘‘Vipassissa ca [ime cakārā porāṇapotthakesu natthi] namatthu, cakkhumantassa sirīmato.
Sikhissapi ca [ime cakārā porāṇapotthakesu natthi] namatthu, sabbabhūtānukampino.
‘‘Vessabhussa ca [ime cakārā porāṇapotthakesu natthi] namatthu, nhātakassa tapassino;
Namatthu kakusandhassa, mārasenāpamaddino.
‘‘Koṇāgamanassa namatthu, brāhmaṇassa vusīmato;
Kassapassa ca [ime cakārā porāṇapotthakesu natthi] namatthu, vippamuttassa sabbadhi.
‘‘Aṅgīrasassa namatthu, sakyaputtassa sirīmato;
Yo imaṃ dhammaṃ desesi [dhammamadesesi (sī. syā. pī.), dhammaṃ deseti (?)], sabbadukkhāpanūdanaṃ.
‘‘Ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ;
Te janā apisuṇātha [apisuṇā (sī. syā. pī.)], mahantā vītasāradā.
‘‘Hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ;
Vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ.

२७८. ‘‘यतो उग्गच्छति सूरियो [सुरियो (सी॰ स्या॰ पी॰)], आदिच्चो मण्डली महा।
यस्स चुग्गच्छमानस्स, संवरीपि निरुज्झति।
यस्स चुग्गते सूरिये, ‘दिवसो’ति पवुच्चति॥
‘‘रहदोपि तत्थ गम्भीरो, समुद्दो सरितोदको।
एवं तं तत्थ जानन्ति, ‘समुद्दो सरितोदको’॥
‘‘इतो ‘सा पुरिमा दिसा’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘‘गन्धब्बानं अधिपति [आधिपति (सी॰ स्या॰ पी॰) एवमुपरिपि], ‘धतरट्ठो’ति नामसो।
रमती नच्चगीतेहि, गन्धब्बेहि पुरक्खतो॥
‘‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतमं’॥

278. ‘‘Yato uggacchati sūriyo [suriyo (sī. syā. pī.)], ādicco maṇḍalī mahā.
Yassa cuggacchamānassa, saṃvarīpi nirujjhati;
Yassa cuggate sūriye, ‘divaso’ti pavuccati.
‘‘Rahadopi tattha gambhīro, samuddo saritodako;
Evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
‘‘Ito ‘sā purimā disā’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘‘Gandhabbānaṃ adhipati [ādhipati (sī. syā. pī.) evamuparipi], ‘dhataraṭṭho’ti nāmaso;
Ramatī naccagītehi, gandhabbehi purakkhato.
‘‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.

२७९. ‘‘येन पेता पवुच्चन्ति, पिसुणा पिट्ठिमंसिका।
पाणातिपातिनो लुद्दा [लुद्धा (पी॰ क॰)], चोरा नेकतिका जना॥
‘‘इतो ‘सा दक्खिणा दिसा’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘‘कुम्भण्डानं अधिपति, ‘विरूळ्हो’ इति नामसो।
रमती नच्चगीतेहि, कुम्भण्डेहि पुरक्खतो॥
‘‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतमं’॥
279. ‘‘Yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.
Pāṇātipātino luddā [luddhā (pī. ka.)], corā nekatikā janā.
‘‘Ito ‘sā dakkhiṇā disā’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘‘Kumbhaṇḍānaṃ adhipati, ‘virūḷho’ iti nāmaso;
Ramatī naccagītehi, kumbhaṇḍehi purakkhato.
‘‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.
२८०. ‘‘यत्थ चोग्गच्छति सूरियो, आदिच्चो मण्डली महा।
यस्स चोग्गच्छमानस्स, दिवसोपि निरुज्झति।
यस्स चोग्गते सूरिये, ‘संवरी’ति पवुच्चति॥
‘‘रहदोपि तत्थ गम्भीरो, समुद्दो सरितोदको।
एवं तं तत्थ जानन्ति, ‘समुद्दो सरितोदको’॥
‘‘इतो ‘सा पच्छिमा दिसा’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘‘नागानञ्च अधिपति, ‘विरूपक्खो’ति नामसो।
रमती नच्चगीतेहि, नागेहेव पुरक्खतो॥
‘‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतमं’॥
280. ‘‘Yattha coggacchati sūriyo, ādicco maṇḍalī mahā.
Yassa coggacchamānassa, divasopi nirujjhati;
Yassa coggate sūriye, ‘saṃvarī’ti pavuccati.
‘‘Rahadopi tattha gambhīro, samuddo saritodako;
Evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.
‘‘Ito ‘sā pacchimā disā’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘‘Nāgānañca adhipati, ‘virūpakkho’ti nāmaso;
Ramatī naccagītehi, nāgeheva purakkhato.
‘‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.

२८१. ‘‘येन उत्तरकुरुव्हो [उत्तरकुरू रम्मा (सी॰ स्या॰ पी॰)], महानेरु सुदस्सनो।
मनुस्सा तत्थ जायन्ति, अममा अपरिग्गहा॥
‘‘न ते बीजं पवपन्ति, नपि नीयन्ति नङ्गला।
अकट्ठपाकिमं सालिं, परिभुञ्जन्ति मानुसा॥
‘‘अकणं अथुसं सुद्धं, सुगन्धं तण्डुलप्फलं।
तुण्डिकीरे पचित्वान, ततो भुञ्जन्ति भोजनं॥
‘‘गाविं एकखुरं कत्वा, अनुयन्ति दिसोदिसं।
पसुं एकखुरं कत्वा, अनुयन्ति दिसोदिसं॥
‘‘इत्थिं वा वाहनं [इत्थी-वाहनं (सी॰ पी॰), इत्थीं वाहनं (स्या॰)] कत्वा, अनुयन्ति दिसोदिसं।
पुरिसं वाहनं कत्वा, अनुयन्ति दिसोदिसं॥
‘‘कुमारिं वाहनं कत्वा, अनुयन्ति दिसोदिसं।
कुमारं वाहनं कत्वा, अनुयन्ति दिसोदिसं॥
‘‘ते याने अभिरुहित्वा,
सब्बा दिसा अनुपरियायन्ति [अनुपरियन्ति (स्या॰)]।
पचारा तस्स राजिनो॥
‘‘हत्थियानं अस्सयानं, दिब्बं यानं उपट्ठितं।
पासादा सिविका चेव, महाराजस्स यसस्सिनो॥
‘‘तस्स च नगरा अहु,
अन्तलिक्खे सुमापिता।
आटानाटा कुसिनाटा परकुसिनाटा,
नाटसुरिया [नाटपुरिया (सी॰ पी॰), नाटपरिया (स्या॰)] परकुसिटनाटा॥
‘‘उत्तरेन कसिवन्तो [कपिवन्तो (सी॰ स्या॰ पी)],
जनोघमपरेन च।
नवनवुतियो अम्बरअम्बरवतियो,
आळकमन्दा नाम राजधानी॥
‘‘कुवेरस्स खो पन, मारिस, महाराजस्स विसाणा नाम राजधानी।
तस्मा कुवेरो महाराजा, ‘वेस्सवणो’ति पवुच्चति॥
‘‘पच्चेसन्तो पकासेन्ति, ततोला तत्तला ततोतला।
ओजसि तेजसि ततोजसी, सूरो राजा अरिट्ठो नेमि॥
‘‘रहदोपि तत्थ धरणी नाम, यतो मेघा पवस्सन्ति।
वस्सा यतो पतायन्ति, सभापि तत्थ सालवती [भगलवती (सी॰ स्या॰ पी॰)] नाम॥
‘‘यत्थ यक्खा पयिरुपासन्ति, तत्थ निच्चफला रुक्खा।
नाना दिजगणा युता, मयूरकोञ्चाभिरुदा।
कोकिलादीहि वग्गुहि॥
‘‘जीवञ्जीवकसद्देत्थ, अथो ओट्ठवचित्तका।
कुक्कुटका [कुकुत्थका (सी॰ पी॰)] कुळीरका, वने पोक्खरसातका॥
‘‘सुकसाळिकसद्देत्थ, दण्डमाणवकानि च।
सोभति सब्बकालं सा, कुवेरनळिनी सदा॥
‘‘इतो ‘सा उत्तरा दिसा’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘‘यक्खानञ्च अधिपति, ‘कुवेरो’ इति नामसो।
रमती नच्चगीतेहि, यक्खेहेव पुरक्खतो॥
‘‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
‘‘ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतम’’’न्ति॥
‘‘अयं खो सा, मारिस, आटानाटिया रक्खा भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराय।
281. ‘‘Yena uttarakuruvho [uttarakurū rammā (sī. syā. pī.)], mahāneru sudassano.
Manussā tattha jāyanti, amamā apariggahā.
‘‘Na te bījaṃ pavapanti, napi nīyanti naṅgalā;
Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
‘‘Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;
Tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.
‘‘Gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ;
Pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
‘‘Itthiṃ vā vāhanaṃ [itthī-vāhanaṃ (sī. pī.), itthīṃ vāhanaṃ (syā.)] katvā, anuyanti disodisaṃ;
Purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.
‘‘Kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ;
Kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.
‘‘Te yāne abhiruhitvā,
Sabbā disā anupariyāyanti [anupariyanti (syā.)];
Pacārā tassa rājino.
‘‘Hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ;
Pāsādā sivikā ceva, mahārājassa yasassino.
‘‘Tassa ca nagarā ahu,
Antalikkhe sumāpitā;
Āṭānāṭā kusināṭā parakusināṭā,
Nāṭasuriyā [nāṭapuriyā (sī. pī.), nāṭapariyā (syā.)] parakusiṭanāṭā.
‘‘Uttarena kasivanto [kapivanto (sī. syā. pī)],
Janoghamaparena ca;
Navanavutiyo ambaraambaravatiyo,
Āḷakamandā nāma rājadhānī.
‘‘Kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī;
Tasmā kuvero mahārājā, ‘vessavaṇo’ti pavuccati.
‘‘Paccesanto pakāsenti, tatolā tattalā tatotalā;
Ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.
‘‘Rahadopi tattha dharaṇī nāma, yato meghā pavassanti;
Vassā yato patāyanti, sabhāpi tattha sālavatī [bhagalavatī (sī. syā. pī.)] nāma.
‘‘Yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā;
Nānā dijagaṇā yutā, mayūrakoñcābhirudā;
Kokilādīhi vagguhi.
‘‘Jīvañjīvakasaddettha, atho oṭṭhavacittakā;
Kukkuṭakā [kukutthakā (sī. pī.)] kuḷīrakā, vane pokkharasātakā.
‘‘Sukasāḷikasaddettha, daṇḍamāṇavakāni ca;
Sobhati sabbakālaṃ sā, kuveranaḷinī sadā.
‘‘Ito ‘sā uttarā disā’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘‘Yakkhānañca adhipati, ‘kuvero’ iti nāmaso;
Ramatī naccagītehi, yakkheheva purakkhato.
‘‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
‘‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotama’’’nti.
‘‘Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya.

२८२. ‘‘यस्स कस्सचि, मारिस, भिक्खुस्स वा भिक्खुनिया वा उपासकस्स वा उपासिकाय वा अयं आटानाटिया रक्खा सुग्गहिता भविस्सति समत्ता परियापुता [परियापुटा (क॰)]। तं चे अमनुस्सो यक्खो वा यक्खिनी वा यक्खपोतको वा यक्खपोतिका वा यक्खमहामत्तो वा यक्खपारिसज्जो वा यक्खपचारो वा, गन्धब्बो वा गन्धब्बी वा गन्धब्बपोतको वा गन्धब्बपोतिका वा गन्धब्बमहामत्तो वा गन्धब्बपारिसज्जो वा गन्धब्बपचारो वा, कुम्भण्डो वा कुम्भण्डी वा कुम्भण्डपोतको वा कुम्भण्डपोतिका वा कुम्भण्डमहामत्तो वा कुम्भण्डपारिसज्जो वा कुम्भण्डपचारो वा, नागो वा नागी वा नागपोतको वा नागपोतिका वा नागमहामत्तो वा नागपारिसज्जो वा नागपचारो वा, पदुट्ठचित्तो भिक्खुं वा भिक्खुनिं वा उपासकं वा उपासिकं वा गच्छन्तं वा अनुगच्छेय्य, ठितं वा उपतिट्ठेय्य, निसिन्नं वा उपनिसीदेय्य, निपन्नं वा उपनिपज्जेय्य। न मे सो, मारिस, अमनुस्सो लभेय्य गामेसु वा निगमेसु वा सक्कारं वा गरुकारं वा। न मे सो, मारिस, अमनुस्सो लभेय्य आळकमन्दाय नाम राजधानिया वत्थुं वा वासं वा। न मे सो, मारिस, अमनुस्सो लभेय्य यक्खानं समितिं गन्तुं। अपिस्सु नं, मारिस, अमनुस्सा अनावय्हम्पि नं करेय्युं अविवय्हं। अपिस्सु नं, मारिस, अमनुस्सा अत्ताहिपि परिपुण्णाहि परिभासाहि परिभासेय्युं। अपिस्सु नं, मारिस, अमनुस्सा रित्तंपिस्स पत्तं सीसे निक्कुज्जेय्युं। अपिस्सु नं, मारिस, अमनुस्सा सत्तधापिस्स मुद्धं फालेय्युं।
282. ‘‘Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā [pariyāpuṭā (ka.)]. Taṃ ce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā. Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ. Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ. Apissu naṃ, mārisa, amanussā attāhipi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ. Apissu naṃ, mārisa, amanussā rittaṃpissa pattaṃ sīse nikkujjeyyuṃ. Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ.

‘‘सन्ति हि, मारिस, अमनुस्सा चण्डा रुद्धा [रुद्दा (सी॰ पी॰)] रभसा, ते नेव महाराजानं आदियन्ति, न महाराजानं पुरिसकानं आदियन्ति, न महाराजानं पुरिसकानं पुरिसकानं आदियन्ति। ते खो ते, मारिस, अमनुस्सा महाराजानं अवरुद्धा नाम वुच्चन्ति। सेय्यथापि, मारिस, रञ्ञो मागधस्स विजिते महाचोरा। ते नेव रञ्ञो मागधस्स आदियन्ति, न रञ्ञो मागधस्स पुरिसकानं आदियन्ति, न रञ्ञो मागधस्स पुरिसकानं पुरिसकानं आदियन्ति। ते खो ते, मारिस, महाचोरा रञ्ञो मागधस्स अवरुद्धा नाम वुच्चन्ति। एवमेव खो, मारिस, सन्ति अमनुस्सा चण्डा रुद्धा रभसा, ते नेव महाराजानं आदियन्ति, न महाराजानं पुरिसकानं आदियन्ति, न महाराजानं पुरिसकानं पुरिसकानं आदियन्ति। ते खो ते, मारिस, अमनुस्सा महाराजानं अवरुद्धा नाम वुच्चन्ति। यो हि कोचि, मारिस, अमनुस्सो यक्खो वा यक्खिनी वा…पे॰… गन्धब्बो वा गन्धब्बी वा … कुम्भण्डो वा कुम्भण्डी वा… नागो वा नागी वा नागपोतको वा नागपोतिका वा नागमहामत्तो वा नागपारिसज्जो वा नागपचारो वा पदुट्ठचित्तो भिक्खुं वा भिक्खुनिं वा उपासकं वा उपासिकं वा गच्छन्तं वा अनुगच्छेय्य, ठितं वा उपतिट्ठेय्य, निसिन्नं वा उपनिसीदेय्य, निपन्नं वा उपनिपज्जेय्य। इमेसं यक्खानं महायक्खानं सेनापतीनं महासेनापतीनं उज्झापेतब्बं विक्कन्दितब्बं विरवितब्बं – ‘अयं यक्खो गण्हाति, अयं यक्खो आविसति, अयं यक्खो हेठेति, अयं यक्खो विहेठेति, अयं यक्खो हिंसति, अयं यक्खो विहिंसति, अयं यक्खो न मुञ्चती’ति।
‘‘Santi hi, mārisa, amanussā caṇḍā ruddhā [ruddā (sī. pī.)] rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā…pe… gandhabbo vā gandhabbī vā … kumbhaṇḍo vā kumbhaṇḍī vā… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.

२८३. ‘‘कतमेसं यक्खानं महायक्खानं सेनापतीनं महासेनापतीनं?
‘‘इन्दो सोमो वरुणो च, भारद्वाजो पजापति।
चन्दनो कामसेट्ठो च, किन्नुघण्डु निघण्डु च॥
‘‘पनादो ओपमञ्ञो च, देवसूतो च मातलि।
चित्तसेनो च गन्धब्बो, नळो राजा जनेसभो [जनोसभो (स्या॰)]॥
‘‘सातागिरो हेमवतो, पुण्णको करतियो गुळो।
सिवको मुचलिन्दो च, वेस्सामित्तो युगन्धरो॥
‘‘गोपालो सुप्परोधो च [सुप्पगेधो च (सी॰ स्या॰ पी॰)], हिरि नेत्ति [हिरी नेत्ती (सी॰ पी॰)] च मन्दियो।
पञ्चालचण्डो आळवको, पज्जुन्नो सुमनो सुमुखो।
दधिमुखो मणि माणिवरो [मणि मानिचरो (स्या॰ पी॰)] दीघो, अथो सेरीसको सह॥
283. ‘‘Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ?
‘‘Indo somo varuṇo ca, bhāradvājo pajāpati;
Candano kāmaseṭṭho ca, kinnughaṇḍu nighaṇḍu ca.
‘‘Panādo opamañño ca, devasūto ca mātali;
Cittaseno ca gandhabbo, naḷo rājā janesabho [janosabho (syā.)].
‘‘Sātāgiro hemavato, puṇṇako karatiyo guḷo;
Sivako mucalindo ca, vessāmitto yugandharo.
‘‘Gopālo supparodho ca [suppagedho ca (sī. syā. pī.)], hiri netti [hirī nettī (sī. pī.)] ca mandiyo;
Pañcālacaṇḍo āḷavako, pajjunno sumano sumukho;
Dadhimukho maṇi māṇivaro [maṇi mānicaro (syā. pī.)] dīgho, atho serīsako saha.

‘‘इमेसं यक्खानं महायक्खानं सेनापतीनं महासेनापतीनं उज्झापेतब्बं विक्कन्दितब्बं विरवितब्बं – ‘अयं यक्खो गण्हाति, अयं यक्खो आविसति, अयं यक्खो हेठेति, अयं यक्खो विहेठेति, अयं यक्खो हिंसति, अयं यक्खो विहिंसति, अयं यक्खो न मुञ्चती’ति।
‘‘Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.

‘‘अयं खो सा, मारिस, आटानाटिया रक्खा भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराय। हन्द च दानि मयं, मारिस, गच्छाम बहुकिच्चा मयं बहुकरणीया’’ति। ‘‘यस्सदानि तुम्हे महाराजानो कालं मञ्ञथा’’ति।
‘‘Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Handa ca dāni mayaṃ, mārisa, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tumhe mahārājāno kālaṃ maññathā’’ti.





२८४. अथ खो चत्तारो महाराजा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायिंसु। तेपि खो यक्खा उट्ठायासना अप्पेकच्चे भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा तत्थेवन्तरधायिंसु । अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे नामगोत्तं सावेत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे तुण्हीभूता तत्थेवन्तरधायिंसूति।
284. Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Tepi kho yakkhā uṭṭhāyāsanā appekacce bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu . Appekacce yena bhagavā tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsūti.

पठमभाणवारो निट्ठितो।
Paṭhamabhāṇavāro niṭṭhito.






दुतियभाणवारो
Dutiyabhāṇavāro

२८५. अथ खो भगवा तस्सा रत्तिया अच्चयेन भिक्खू आमन्तेसि – ‘‘इमं, भिक्खवे, रत्तिं चत्तारो महाराजा महतिया च यक्खसेनाय महतिया च गन्धब्बसेनाय महतिया च कुम्भण्डसेनाय महतिया च नागसेनाय चतुद्दिसं रक्खं ठपेत्वा चतुद्दिसं गुम्बं ठपेत्वा चतुद्दिसं ओवरणं ठपेत्वा अभिक्कन्ताय रत्तिया अभिक्कन्तवण्णा केवलकप्पं गिज्झकूटं पब्बतं ओभासेत्वा येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदिंसु। तेपि खो, भिक्खवे, यक्खा अप्पेकच्चे मं अभिवादेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे मया सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे येनाहं तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।
285. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tepi kho, bhikkhave, yakkhā appekacce maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

२८६. ‘‘एकमन्तं निसिन्नो खो, भिक्खवे, वेस्सवणो महाराजा मं एतदवोच – ‘सन्ति हि, भन्ते, उळारा यक्खा भगवतो अप्पसन्ना…पे॰… सन्ति हि , भन्ते नीचा यक्खा भगवतो पसन्ना। येभुय्येन खो पन, भन्ते, यक्खा अप्पसन्नायेव भगवतो। तं किस्स हेतु? भगवा हि, भन्ते, पाणातिपाता वेरमणिया धम्मं देसेति… सुरामेरयमज्जप्पमादट्ठाना वेरमणिया धम्मं देसेति। येभुय्येन खो पन, भन्ते, यक्खा अप्पटिविरतायेव पाणातिपाता… अप्पटिविरता सुरामेरयमज्जप्पमादट्ठाना। तेसं तं होति अप्पियं अमनापं। सन्ति हि, भन्ते, भगवतो सावका अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति अप्पसद्दानि अप्पनिग्घोसानि विजनवातानि मनुस्सराहस्सेय्यकानि पटिसल्लानसारुप्पानि। तत्थ सन्ति उळारा यक्खा निवासिनो, ये इमस्मिं भगवतो पावचने अप्पसन्ना, तेसं पसादाय उग्गण्हातु, भन्ते, भगवा आटानाटियं रक्खं भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराया’ति। अधिवासेसिं खो अहं, भिक्खवे, तुण्हीभावेन। अथ खो, भिक्खवे, वेस्सवणो महाराजा मे अधिवासनं विदित्वा तायं वेलायं इमं आटानाटियं रक्खं अभासि –
286. ‘‘Ekamantaṃ nisinno kho, bhikkhave, vessavaṇo mahārājā maṃ etadavoca – ‘santi hi, bhante, uḷārā yakkhā bhagavato appasannā…pe… santi hi , bhante nīcā yakkhā bhagavato pasannā. Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. Taṃ kissa hetu? Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti… surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti. Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā… appaṭiviratā surāmerayamajjappamādaṭṭhānā. Tesaṃ taṃ hoti appiyaṃ amanāpaṃ. Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā, tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā’ti. Adhivāsesiṃ kho ahaṃ, bhikkhave, tuṇhībhāvena. Atha kho, bhikkhave, vessavaṇo mahārājā me adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi –

२८७. ‘विपस्सिस्स च नमत्थु, चक्खुमन्तस्स सिरीमतो।

सिखिस्सपि च नमत्थु, सब्बभूतानुकम्पिनो॥

‘वेस्सभुस्स च नमत्थु, न्हातकस्स तपस्सिनो।

नमत्थु ककुसन्धस्स, मारसेनापमद्दिनो॥

‘कोणागमनस्स नमत्थु, ब्राह्मणस्स वुसीमतो।

कस्सपस्स च नमत्थु, विप्पमुत्तस्स सब्बधि॥

‘अङ्गीरसस्स नमत्थु, सक्यपुत्तस्स सिरीमतो।

यो इमं धम्मं देसेसि, सब्बदुक्खापनूदनं॥

‘ये चापि निब्बुता लोके, यथाभूतं विपस्सिसुं।

ते जना अपिसुणाथ, महन्ता वीतसारदा॥

‘हितं देवमनुस्सानं, यं नमस्सन्ति गोतमं।

विज्जाचरणसम्पन्नं, महन्तं वीतसारदं॥
287. ‘Vipassissa ca namatthu, cakkhumantassa sirīmato.
Sikhissapi ca namatthu, sabbabhūtānukampino.
‘Vessabhussa ca namatthu, nhātakassa tapassino;
Namatthu kakusandhassa, mārasenāpamaddino.
‘Koṇāgamanassa namatthu, brāhmaṇassa vusīmato;
Kassapassa ca namatthu, vippamuttassa sabbadhi.
‘Aṅgīrasassa namatthu, sakyaputtassa sirīmato;
Yo imaṃ dhammaṃ desesi, sabbadukkhāpanūdanaṃ.
‘Ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ;
Te janā apisuṇātha, mahantā vītasāradā.
‘Hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ;
Vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ.

२८८. ‘यतो उग्गच्छति सूरियो, आदिच्चो मण्डली महा।
यस्स चुग्गच्छमानस्स, संवरीपि निरुज्झति।
यस्स चुग्गते सूरिये, ‘‘दिवसो’’ति पवुच्चति॥
‘रहदोपि तत्थ गम्भीरो, समुद्दो सरितोदको।
एवं तं तत्थ जानन्ति, ‘‘समुद्दो सरितोदको’’॥
‘इतो ‘‘सा पुरिमा दिसा’’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘गन्धब्बानं अधिपति, ‘‘धतरट्ठो’’ति नामसो।
रमती नच्चगीतेहि, गन्धब्बेहि पुरक्खतो॥
‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
‘ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्सा एवं वदेमसे॥
‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतमं’’॥
288. ‘Yato uggacchati sūriyo, ādicco maṇḍalī mahā.
Yassa cuggacchamānassa, saṃvarīpi nirujjhati;
Yassa cuggate sūriye, ‘‘divaso’’ti pavuccati.
‘Rahadopi tattha gambhīro, samuddo saritodako;
Evaṃ taṃ tattha jānanti, ‘‘samuddo saritodako’’.
‘Ito ‘‘sā purimā disā’’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘Gandhabbānaṃ adhipati, ‘‘dhataraṭṭho’’ti nāmaso;
Ramatī naccagītehi, gandhabbehi purakkhato.
‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tassā evaṃ vademase.
‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’’.

२८९. ‘येन पेता पवुच्चन्ति, पिसुणा पिट्ठिमंसिका।
पाणातिपातिनो लुद्दा, चोरा नेकतिका जना॥
‘इतो ‘‘सा दक्खिणा दिसा’’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘कुम्भण्डानं अधिपति, ‘‘विरूळ्हो’’ इति नामसो।
रमती नच्चगीतेहि, कुम्भण्डेहि पुरक्खतो॥
‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
‘ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतमं’’॥
289. ‘Yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.
Pāṇātipātino luddā, corā nekatikā janā.
‘Ito ‘‘sā dakkhiṇā disā’’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘Kumbhaṇḍānaṃ adhipati, ‘‘virūḷho’’ iti nāmaso;
Ramatī naccagītehi, kumbhaṇḍehi purakkhato.
‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’’.
२९०. ‘यत्थ चोग्गच्छति सूरियो, आदिच्चो मण्डली महा।
यस्स चोग्गच्छमानस्स, दिवसोपि निरुज्झति।
यस्स चोग्गते सूरिये, ‘‘संवरी’’ति पवुच्चति॥
‘रहदोपि तत्थ गम्भीरो, समुद्दो सरितोदको।
एवं तं तत्थ जानन्ति, समुद्दो सरितोदको॥
‘इतो ‘‘सा पच्छिमा दिसा’’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘नागानञ्च अधिपति, ‘‘विरूपक्खो’’ति नामसो।
रमती नच्चगीतेहि, नागेहेव पुरक्खतो॥
‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
‘ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतमं’’॥
290. ‘Yattha coggacchati sūriyo, ādicco maṇḍalī mahā.
Yassa coggacchamānassa, divasopi nirujjhati;
Yassa coggate sūriye, ‘‘saṃvarī’’ti pavuccati.
‘Rahadopi tattha gambhīro, samuddo saritodako;
Evaṃ taṃ tattha jānanti, samuddo saritodako.
‘Ito ‘‘sā pacchimā disā’’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘Nāgānañca adhipati, ‘‘virūpakkho’’ti nāmaso;
Ramatī naccagītehi, nāgeheva purakkhato.
‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’’.

२९१. ‘येन उत्तरकुरुव्हो, महानेरु सुदस्सनो।
मनुस्सा तत्थ जायन्ति, अममा अपरिग्गहा॥
‘न ते बीजं पवपन्ति, नापि नीयन्ति नङ्गला।
अकट्ठपाकिमं सालिं, परिभुञ्जन्ति मानुसा॥
‘अकणं अथुसं सुद्धं, सुगन्धं तण्डुलप्फलं।
तुण्डिकीरे पचित्वान, ततो भुञ्जन्ति भोजनं॥
‘गाविं एकखुरं कत्वा, अनुयन्ति दिसोदिसं।
पसुं एकखुरं कत्वा, अनुयन्ति दिसोदिसं॥
‘इत्थिं वा वाहनं कत्वा, अनुयन्ति दिसोदिसं।
पुरिसं वाहनं कत्वा, अनुयन्ति दिसोदिसं॥
‘कुमारिं वाहनं कत्वा, अनुयन्ति दिसोदिसं।
कुमारं वाहनं कत्वा, अनुयन्ति दिसोदिसं॥
‘ते याने अभिरुहित्वा,
सब्बा दिसा अनुपरियायन्ति।
पचारा तस्स राजिनो॥
‘हत्थियानं अस्सयानं,
दिब्बं यानं उपट्ठितं।
पासादा सिविका चेव,
महाराजस्स यसस्सिनो॥
‘तस्स च नगरा अहु,
अन्तलिक्खे सुमापिता।
आटानाटा कुसिनाटा परकुसिनाटा,
नाटसुरिया परकुसिटनाटा॥
‘उत्तरेन कसिवन्तो,
जनोघमपरेन च।
नवनवुतियो अम्बरअम्बरवतियो,
आळकमन्दा नाम राजधानी॥
‘कुवेरस्स खो पन, मारिस, महाराजस्स विसाणा नाम राजधानी।
तस्मा कुवेरो महाराजा, ‘‘वेस्सवणो’’ति पवुच्चति॥
‘पच्चेसन्तो पकासेन्ति, ततोला तत्तला ततोतला।
ओजसि तेजसि ततोजसी, सूरो राजा अरिट्ठो नेमि॥
‘रहदोपि तत्थ धरणी नाम, यतो मेघा पवस्सन्ति।
वस्सा यतो पतायन्ति, सभापि तत्थ सालवती नाम॥
‘यत्थ यक्खा पयिरुपासन्ति, तत्थ निच्चफला रुक्खा।
नाना दिजगणा युता, मयूरकोञ्चाभिरुदा।
कोकिलादीहि वग्गुहि॥
‘जीवञ्जीवकसद्देत्थ, अथो ओट्ठवचित्तका।
कुक्कुटका कुळीरका, वने पोक्खरसातका॥
‘सुकसाळिक सद्देत्थ, दण्डमाणवकानि च।
सोभति सब्बकालं सा, कुवेरनळिनी सदा॥
‘इतो ‘‘सा उत्तरा दिसा’’, इति नं आचिक्खती जनो।
यं दिसं अभिपालेति, महाराजा यसस्सि सो॥
‘यक्खानञ्च अधिपति, ‘‘कुवेरो’’ इति नामसो।
रमती नच्चगीतेहि, यक्खेहेव पुरक्खतो॥
‘पुत्तापि तस्स बहवो, एकनामाति मे सुतं।
असीति दस एको च, इन्दनामा महब्बला॥
‘ते चापि बुद्धं दिस्वान, बुद्धं आदिच्चबन्धुनं।
दूरतोव नमस्सन्ति, महन्तं वीतसारदं॥
‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम।
कुसलेन समेक्खसि, अमनुस्सापि तं वन्दन्ति।
सुतं नेतं अभिण्हसो, तस्मा एवं वदेमसे॥
‘‘जिनं वन्दथ गोतमं, जिनं वन्दाम गोतमं।
विज्जाचरणसम्पन्नं, बुद्धं वन्दाम गोतम’’न्ति॥
291. ‘Yena uttarakuruvho, mahāneru sudassano.
Manussā tattha jāyanti, amamā apariggahā.
‘Na te bījaṃ pavapanti, nāpi nīyanti naṅgalā;
Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
‘Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;
Tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.
‘Gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ;
Pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.
‘Itthiṃ vā vāhanaṃ katvā, anuyanti disodisaṃ;
Purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.
‘Kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ;
Kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.
‘Te yāne abhiruhitvā,
Sabbā disā anupariyāyanti;
Pacārā tassa rājino.
‘Hatthiyānaṃ assayānaṃ,
Dibbaṃ yānaṃ upaṭṭhitaṃ;
Pāsādā sivikā ceva,
Mahārājassa yasassino.
‘Tassa ca nagarā ahu,
Antalikkhe sumāpitā;
Āṭānāṭā kusināṭā parakusināṭā,
Nāṭasuriyā parakusiṭanāṭā.
‘Uttarena kasivanto,
Janoghamaparena ca;
Navanavutiyo ambaraambaravatiyo,
Āḷakamandā nāma rājadhānī.
‘Kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī;
Tasmā kuvero mahārājā, ‘‘vessavaṇo’’ti pavuccati.
‘Paccesanto pakāsenti, tatolā tattalā tatotalā;
Ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.
‘Rahadopi tattha dharaṇī nāma, yato meghā pavassanti;
Vassā yato patāyanti, sabhāpi tattha sālavatī nāma.
‘Yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā;
Nānā dijagaṇā yutā, mayūrakoñcābhirudā;
Kokilādīhi vagguhi.
‘Jīvañjīvakasaddettha, atho oṭṭhavacittakā;
Kukkuṭakā kuḷīrakā, vane pokkharasātakā.
‘Sukasāḷika saddettha, daṇḍamāṇavakāni ca;
Sobhati sabbakālaṃ sā, kuveranaḷinī sadā.
‘Ito ‘‘sā uttarā disā’’, iti naṃ ācikkhatī jano;
Yaṃ disaṃ abhipāleti, mahārājā yasassi so.
‘Yakkhānañca adhipati, ‘‘kuvero’’ iti nāmaso;
Ramatī naccagītehi, yakkheheva purakkhato.
‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;
Asīti dasa eko ca, indanāmā mahabbalā.
‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;
Dūratova namassanti, mahantaṃ vītasāradaṃ.
‘Namo te purisājañña, namo te purisuttama;
Kusalena samekkhasi, amanussāpi taṃ vandanti;
Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.
‘‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;
Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotama’’nti.

२९२. ‘अयं खो सा, मारिस , आटानाटिया रक्खा भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराय। यस्स कस्सचि, मारिस, भिक्खुस्स वा भिक्खुनिया वा उपासकस्स वा उपासिकाय वा अयं आटानाटिया रक्खा सुग्गहिता भविस्सति समत्ता परियापुता तं चे अमनुस्सो यक्खो वा यक्खिनी वा…पे॰… गन्धब्बो वा गन्धब्बी वा…पे॰… कुम्भण्डो वा कुम्भण्डी वा…पे॰… नागो वा नागी वा नागपोतको वा नागपोतिका वा नागमहामत्तो वा नागपारिसज्जो वा नागपचारो वा, पदुट्ठचित्तो भिक्खुं वा भिक्खुनिं वा उपासकं वा उपासिकं वा गच्छन्तं वा अनुगच्छेय्य, ठितं वा उपतिट्ठेय्य, निसिन्नं वा उपनिसीदेय्य, निपन्नं वा उपनिपज्जेय्य। न मे सो, मारिस, अमनुस्सो लभेय्य गामेसु वा निगमेसु वा सक्कारं वा गरुकारं वा। न मे सो, मारिस, अमनुस्सो लभेय्य आळकमन्दाय नाम राजधानिया वत्थुं वा वासं वा। न मे सो, मारिस, अमनुस्सो लभेय्य यक्खानं समितिं गन्तुं। अपिस्सु नं, मारिस, अमनुस्सा अनावय्हम्पि नं करेय्युं अविवय्हं। अपिस्सु नं, मारिस, अमनुस्सा अत्ताहि परिपुण्णाहि परिभासाहि परिभासेय्युं। अपिस्सु नं, मारिस, अमनुस्सा रित्तंपिस्स पत्तं सीसे निक्कुज्जेय्युं। अपिस्सु नं, मारिस, अमनुस्सा सत्तधापिस्स मुद्धं फालेय्युं। सन्ति हि, मारिस, अमनुस्सा चण्डा रुद्धा रभसा, ते नेव महाराजानं आदियन्ति, न महाराजानं पुरिसकानं आदियन्ति, न महाराजानं पुरिसकानं पुरिसकानं आदियन्ति। ते खो ते, मारिस, अमनुस्सा महाराजानं अवरुद्धा नाम वुच्चन्ति। सेय्यथापि, मारिस, रञ्ञो मागधस्स विजिते महाचोरा। ते नेव रञ्ञो मागधस्स आदियन्ति, न रञ्ञो मागधस्स पुरिसकानं आदियन्ति, न रञ्ञो मागधस्स पुरिसकानं पुरिसकानं आदियन्ति। ते खो ते, मारिस, महाचोरा रञ्ञो मागधस्स अवरुद्धा नाम वुच्चन्ति। एवमेव खो, मारिस, सन्ति अमनुस्सा चण्डा रुद्धा रभसा, ते नेव महाराजानं आदियन्ति, न महाराजानं पुरिसकानं आदियन्ति, न महाराजानं पुरिसकानं पुरिसकानं आदियन्ति। ते खो ते, मारिस, अमनुस्सा महाराजानं अवरुद्धा नाम वुच्चन्ति। यो हि कोचि, मारिस, अमनुस्सो यक्खो वा यक्खिनी वा…पे॰… गन्धब्बो वा गन्धब्बी वा…पे॰… कुम्भण्डो वा कुम्भण्डी वा…पे॰… नागो वा नागी वा…पे॰… पदुट्ठचित्तो भिक्खुं वा भिक्खुनिं वा उपासकं वा उपासिकं वा गच्छन्तं वा उपगच्छेय्य, ठितं वा उपतिट्ठेय्य, निसिन्नं वा उपनिसीदेय्य, निपन्नं वा उपनिपज्जेय्य। इमेसं यक्खानं महायक्खानं सेनापतीनं महासेनापतीनं उज्झापेतब्बं विक्कन्दितब्बं विरवितब्बं – ‘अयं यक्खो गण्हाति, अयं यक्खो आविसति, अयं यक्खो हेठेति, अयं यक्खो विहेठेति, अयं यक्खो हिंसति, अयं यक्खो विहिंसति, अयं यक्खो न मुञ्चती’ति।
292. ‘Ayaṃ kho sā, mārisa , āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā taṃ ce amanusso yakkho vā yakkhinī vā…pe… gandhabbo vā gandhabbī vā…pe… kumbhaṇḍo vā kumbhaṇḍī vā…pe… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā. Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ. Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ. Apissu naṃ, mārisa, amanussā attāhi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ. Apissu naṃ, mārisa, amanussā rittaṃpissa pattaṃ sīse nikkujjeyyuṃ. Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ. Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā…pe… gandhabbo vā gandhabbī vā…pe… kumbhaṇḍo vā kumbhaṇḍī vā…pe… nāgo vā nāgī vā…pe… paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā upagaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.

२९३. ‘कतमेसं यक्खानं महायक्खानं सेनापतीनं महासेनापतीनं?
‘इन्दो सोमो वरुणो च, भारद्वाजो पजापति।
चन्दनो कामसेट्ठो च, किन्नुघण्डु निघण्डु च॥
‘पनादो ओपमञ्ञो च, देवसूतो च मातलि।
चित्तसेनो च गन्धब्बो, नळो राजा जनेसभो॥
‘सातागिरो हेवमतो, पुण्णको करतियो गुळो।
सिवको मुचलिन्दो च, वेस्सामित्तो युगन्धरो॥
‘गोपालो सुप्परोधो च, हिरि नेत्ति च मन्दियो।
पञ्चालचण्डो आळवको, पज्जुन्नो सुमनो सुमुखो।
दधिमुखो मणि माणिवरो दीघो, अथो सेरीसको सह॥
‘इमेसं यक्खानं महायक्खानं सेनापतीनं महासेनापतीनं उज्झापेतब्बं विक्कन्दितब्बं विरवितब्बं – ‘‘अयं यक्खो गण्हाति, अयं यक्खो आविसति, अयं यक्खो हेठेति, अयं यक्खो विहेठेति, अयं यक्खो हिंसति, अयं यक्खो विहिंसति, अयं यक्खो न मुञ्चती’’ति। अयं खो, मारिस, आटानाटिया रक्खा भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराय। हन्द च दानि मयं, मारिस, गच्छाम, बहुकिच्चा मयं बहुकरणीया’’’ति। ‘‘‘यस्स दानि तुम्हे महाराजानो कालं मञ्ञथा’’’ति।
293. ‘Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ?
‘Indo somo varuṇo ca, bhāradvājo pajāpati;
Candano kāmaseṭṭho ca, kinnughaṇḍu nighaṇḍu ca.
‘Panādo opamañño ca, devasūto ca mātali;
Cittaseno ca gandhabbo, naḷo rājā janesabho.
‘Sātāgiro hevamato, puṇṇako karatiyo guḷo;
Sivako mucalindo ca, vessāmitto yugandharo.
‘Gopālo supparodho ca, hiri netti ca mandiyo;
Pañcālacaṇḍo āḷavako, pajjunno sumano sumukho;
Dadhimukho maṇi māṇivaro dīgho, atho serīsako saha.
‘Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’’ti. Ayaṃ kho, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Handa ca dāni mayaṃ, mārisa, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’’ti. ‘‘‘Yassa dāni tumhe mahārājāno kālaṃ maññathā’’’ti.

२९४. ‘‘अथ खो, भिक्खवे, चत्तारो महाराजा उट्ठायासना मं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायिंसु। तेपि खो, भिक्खवे, यक्खा उट्ठायासना अप्पेकच्चे मं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे मया सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे येनाहं तेनञ्जलिं पणामेत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे नामगोत्तं सावेत्वा तत्थेवन्तरधायिंसु। अप्पेकच्चे तुण्हीभूता तत्थेवन्तरधायिंसु।
294. ‘‘Atha kho, bhikkhave, cattāro mahārājā uṭṭhāyāsanā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Tepi kho, bhikkhave, yakkhā uṭṭhāyāsanā appekacce maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsu.

२९५. ‘‘उग्गण्हाथ , भिक्खवे, आटानाटियं रक्खं। परियापुणाथ, भिक्खवे, आटानाटियं रक्खं। धारेथ, भिक्खवे, आटानाटियं रक्खं। अत्थसंहिता [अत्थसंहितायं (स्या॰)], भिक्खवे, आटानाटिया रक्खा भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं गुत्तिया रक्खाय अविहिंसाय फासुविहाराया’’ति। इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
295. ‘‘Uggaṇhātha , bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Dhāretha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Atthasaṃhitā [atthasaṃhitāyaṃ (syā.)], bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

आटानाटियसुत्तं निट्ठितं नवमं।
Āṭānāṭiyasuttaṃ niṭṭhitaṃ navamaṃ.






Source 【經源】:
तिपिटक - सुत्तपिटक - दीघनिकाय - पाथिकवग्ग - ९. आटानाटियसुत्तं - पठमभाणवारो
Tipiṭaka - Suttapiṭaka - Dīghanikāya - Pāthikavagga - 9. Āṭānāṭiyasuttaṃ - Paṭhamabhāṇavāro




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