සූත්‍ර අධ්‍යයනය 04, Pali Sutta Study 04 скачать в хорошем качестве

සූත්‍ර අධ්‍යයනය 04, Pali Sutta Study 04

Seven Matted-Hair Ascetics At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. The same narrative introduces different verses at Ud 6.2. | After the Jetavana, this was the best-known monastery in Sāvatthī. It was offered by the lady Visākhā, known as Migāra’s mother. Then in the late afternoon, the Buddha came out of retreat and sat outside the gate. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their pack with shoulder-poles. “Matted-hair ascetics” were Vedic ascetics practicing bathing and worshiping the sacred flame (Ud 1.9; see note on MN 40:5.10). | “Jain ascetics” (nigaṇṭhā) were followers of Mahāvīra. The next two types might be the two main subsets of Jains: the Digambara were “naked ascetics” (acelakā), while Śvetāmbara were “one-cloth ascetics” (see AN 6.57:4.1). However, the suttas usually seem to mean the Ājīvakas when they speak of naked ascetics. | “Wanderers (paribbājakā) were homeless religious renunciates—male or female—who wandered seeking alms (see note on DN 1:1.1.3). | For khāri (“pack”) see also SN 7.9:14.1. Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward those various ascetics, and pronounced his name three times: “Sirs, I am Pasenadi, king of Kosala! … I am Pasenadi, king of Kosala!” Then, soon after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, these are among those in the world who are perfected or who are on the path to perfection!” This sentence is phrased as a statement in all editions here. It is also a statement in the parallel passage at Ud 6.2:4.2, except the PTS edition, where it is a question. The commentary in both places confirms it is meant as a statement (“ime arahanto”ti vutte). Pasenadi is testing the Buddha. “Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection. You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.” “It’s incredible, sir, it’s amazing, how well said this was by the Buddha. … Sir, these are my spies, my undercover agents returning after spying on the country. The use of ascetics for spies (cara), which is still common today, is detailed by Kauṭilya in his Arthaśāstra. Those seeking a job can imitate bald (muṇḍa) or matted-hair (jaṭila) ascetics, pretending to live on a handful of greens but secretly eating what they like (as here). Other fake ascetics or spies disguised as merchants then acclaim them to build reputation (as Pasenadi here). When people seek prophecies, he foretells that those loyal to the king shall prosper and those who oppose him will suffer. The king’s minister then ensures that such prophecies come true (1.11.13, 1.13.15). Female mendicants are especially useful for manipulating the wives of officials (5.1.19, 5.1.50, 12.2.20), or officials regarding their wives (11.1.52). Ascetic spies are taught to manipulate loyalties with morality tales (1.14) and to fool enemy kings by faking magical powers (13.2; cp. Devadatta using magic to seduce Ajātasattu at Kd 17:2.1.1). They conduct assassinations by tricking targets into consuming poisons in the guise of a ritual (5.1.33) or love-potions (11.1.40), or he may first instigate rape, then accuse the rapist (11.1.48). Princes may also don the guise of such ascetics in order to escape a coup, while forest ascetics misdirect pursuers (7.17.50). Such spies earn a solid middle income comparable to soldiers, superintendents, teachers, or accountants (5.3.22–3). I shall later make use of what they first spied out. Readings for osāpayissāmi are highly uncertain, and the sentence may be corrupt. Udāna commentary glosses paṭipajjissāmi karissāmi, which suggests Sanskrit apāśri, “employ, practice, use”. Now—when they have rinsed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”