Mil 3.4.5
5. Question on the Reason for Effort
5. Vāyāmakaraṇapañha
aus: Nibbāna Chapter
Für diesen Text gibt es noch keine deutsche Übersetzung — angezeigt wird Englisch.
5. Question on the Reason for Effort
The king said: “Venerable Nāgasena, you told me that, so that this suffering would cease and another suffering would not arise, that was the goal of your going forth. Is it just because of previous effort? Should not one make an effort at the current time?” The elder said: “Effort at the current time is not so useful, effort made previously is useful.”
“Please give me an analogy.” “What do you think, your majesty, when you become thirsty, would you then have a well or a dam dug and say ‘I will drink water’?” “Certainly not, venerable sir.” “In the same way, effort at the current time is not so useful, effort made previously is useful.”
“Give me another analogy.” “What do you think, your majesty, when you become hungry, would you then have a field ploughed, plant rice, and have the grain brought in, and say ‘I will eat rice’?” “Certainly not, venerable sir.” “In the same way, effort at the current time is not so useful, effort made previously is useful.”
“Give me another analogy.” “What do you think, your majesty, when you are faced with a battle, would you then have a moat dug, a rampart, a gateway, and a watchtower constructed, and then train in the use of elephants, horses, chariots, bows and swords?” “Certainly not, venerable sir.” “In the same way, effort at the current time is not so useful, effort made previously is useful. And this too was said, your majesty, by the Blessed One:
‘One should do formerly
what one knows is for one’s benefit;
Not having thoughts like a wagon driver,
one is steadfast in wisdom.
As a wagon driver who has abandoned
the well-prepared, even, high road,
Climbing on the uneven path,
just broods with his axle broken,
Straying from the Dhamma thus,
and following what isn’t Dhamma,
The lazy one coming face-to-face with death,
just broods with his axle broken.’”
“You are clever, Venerable Nāgasena!”
Question on the Reason for Effort fifth
5. Vāyāmakaraṇapañha
Rājā āha— “bhante nāgasena, tumhe bhaṇatha— ‘kinti imaṁ dukkhaṁ nirujjheyya, aññañca dukkhaṁ nuppajjeyyāti. Etadatthā, mahārāja, amhākaṁ pabbajjā’ti. Kiṁ paṭikacceva vāyamitena, nanu sampatte kāle vāyamitabban”ti? Thero āha— “sampatte kāle, mahārāja, vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti.
“Opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ pipāsito bhaveyyāsi, tadā tvaṁ udapānaṁ khaṇāpeyyāsi, taḷākaṁ khaṇāpeyyāsi ‘pānīyaṁ pivissāmī’”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ bubhukkhito bhaveyyāsi, tadā tvaṁ khettaṁ kasāpeyyāsi, sāliṁ ropāpeyyāsi, dhaññaṁ atiharāpeyyāsi ‘bhattaṁ bhuñjissāmī’”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti.
“Bhiyyo opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā te saṅgāmo paccupaṭṭhito bhaveyya, tadā tvaṁ parikhaṁ khaṇāpeyyāsi, pākāraṁ kārāpeyyāsi, gopuraṁ kārāpeyyāsi, aṭṭālakaṁ kārāpeyyāsi, dhaññaṁ atiharāpeyyāsi, tadā tvaṁ hatthismiṁ sikkheyyāsi, assasmiṁ sikkheyyāsi, rathasmiṁ sikkheyyāsi, dhanusmiṁ sikkheyyāsi, tharusmiṁ sikkheyyāsī”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavati. Bhāsitampetaṁ, mahārāja bhagavatā—
‘Paṭikacceva taṁ kayirā,
yaṁ jaññā hitamattano;
Na sākaṭikacintāya,
mantā dhīro parakkame.
Yathā sākaṭiko maṭṭhaṁ,
samaṁ hitvā mahāpathaṁ;
Visamaṁ maggamāruyha,
akkhacchinnova jhāyati.
Evaṁ dhammā apakkamma,
adhammamanuvattiya;
Mando maccu mukhaṁ patto,
akkhacchinnova jhāyatī’”ti.
“Kallosi, bhante nāgasenā”ti.
Vāyāmakaraṇapañho pañcamo.