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english - N.K.G. Mendis |
english - Rhys Davids T.W. |
русский - Парибок А.В. |
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"Puna caparaṃ, mahārāja, bhagavatā kho mahāsamayasuttante desiyamāne, mahāmaṅgalasuttante desiyamāne, samacittapariyāyasuttante desiyamāne, rāhulovādasuttante desiyamāne, parābhavasuttante desiyamāne gaṇanapathaṃ vītivattānaṃ devatānaṃ dhammābhisamayo ahosi, sabbete gihibhūtā, na pabbajitā"ti.
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Again, when the Blessed One delivered the Mahāsamaya Discourse, the Discourse on the Great Blessings, the Discourse on Even Mind, the Exhortation to Rāhula, and the Parābhava Discourse, there was an understanding of the Dhamma by innumerable deities.20 All these were householders, not those who had gone forth.”
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And again when the Blessed One delivered the Mahā Samaya discourse, and the discourse on the ‘Greatest Blessing,’ and the Exposition of Quietism, and the discourse on losses (Parābhava Suttanta), and the Exhortation to Rāhula, the multitude of gods who attained to comprehension of the truth cannot be numbered. And not one of those beings, all of whom were laymen, had renounced the world.’
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И еще, государь, во время проповеди Блаженного в большом собрании, во время проповеди сутры «Высшее благо», во время проповеди-увещания к Рахуле, во время проповеди сутры о «способе сделать мысль гладкой», во время проповеди сутры «Презрение» к несметному числу божеств пришло постижение Учения, и все они в миру, не отшельники90.
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"Tena hi, bhante āyupāla, niratthikā tumhākaṃ pabbajjā, pubbe katassa pāpakammassa nissandena samaṇā sakyaputtiyā pabbajanti dhutaṅgāni ca pariharanti.
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“Well then, revered Āyupāla, your going forth is useless. It must be because of some evil kamma done in the past that sons of the Sakyans go forth as ascetics and observe the ascetic practices.
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‘Then, most venerable Āyupāla, your renunciation is of no use. It must be in consequence of sins committed in some former birth, that the Buddhist Samanas renounce the world, and even subject themselves to the restraints of one or other of the thirteen aids to purity!
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– Раз так, почтенный Аюпала, то бессмыслен, выходит, ваш постриг; лишь из-за прежде свершенных греховных деяний шраманы, сыны шакьев91, себя постригают и чистые обеты92 соблюдают.
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Ye kho te, bhante āyupāla, bhikkhū ekāsanikā, nūna te pubbe paresaṃ bhogahārakā corā, te paresaṃ bhoge acchinditvā tassa kammassa nissandena etarahi ekāsanikā bhavanti, na labhanti kālena kālaṃ paribhuñjituṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyaṃ.
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Revered Āyupāla, those monks who eat but one meal a day are perhaps thieves who formerly robbed others of their food and, as a result of that kamma, they eat only one meal a day and have no chance to enjoy food constantly.21 That is no virtue on their part, no brilliance, no holy life.
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Those who remain on one seat till they have finished their repast were, forsooth, in some former birth, thieves who robbed other men of their food. It is in consequence of the Karma of having so deprived others of food that they have now only such food as they can get at one sitting; and are not allowed to eat from time to time as they want. It is no virtue on their part, no meritorious abstinence, no righteousness of life.
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Те монахи, почтенный Аюпала, что ныне одноеды93, – те были прежде ворами, у других добро отнимали. Раз они отнимали добро у других, то из-за такого деяния и стали теперь одноедами – время от времени, походя им есть не дано. Нет у них тапаса94, нет добродетели, нет воздержания.
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Ye kho pana te, bhante āyupāla, bhikkhū abbhokāsikā, nūna te pubbe gāmaghātakā corā, te paresaṃ gehāni vināsetvā tassa kammassa nissandena etarahi abbhokāsikā bhavanti, na labhanti senāsanāni paribhuñjituṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyaṃ.
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“Those monks who live in the open air are perhaps thieves who formerly plundered whole villages and destroyed the homes of others and, as a result of that kamma, live in the open air and have no chance to enjoy lodgings. That is no virtue on their part, no brilliance, no holy life.
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And they who live in the open air were, forsooth, in some former birth, dacoits who plundered whole villages. It is in consequence of the Karma of having destroyed other people’s homes, that they live now without a home, and are not allowed the use of huts. It is no virtue on their part, no meritorious abstinence, no righteousness of life.
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Те монахи, почтенный Аюпала, что ныне бездомники95, – те были прежде ворами, разоряли чужие деревни. Раз рушили они дома других, то из-за такого деяния и стали теперь бездомниками; приютом воспользоваться им не дано. Нет у них тапаса, нет добродетели, нет воздержания.
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Ye kho pana te, bhante āyupāla, bhikkhū nesajjikā, nūna te pubbe panthadūsakā corā, te paresaṃ pathike jane gahetvā bandhitvā nisīdāpetvā tassa kammassa nissandena etarahi nesajjikā bhavanti, na labhanti seyyaṃ kappetuṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariya"nti āha.
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Those monks who remain in a sitting position are perhaps thieves who formerly were highwaymen who seized people on the high road, bound them and left them sitting there and, as a result of that kamma, they remain in a sitting position and have no chance of lying on a bed. That is no virtue on their part, no brilliance, no holy life.”
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And those who never lie down, they, forsooth, in some former birth, were highwaymen who seized travellers, and bound them, and left them sitting there. It is in consequence of the Karma of that habit that they have become Nesajjikā in this life (men who always sit) and get no beds to lie on. It is no virtue on their part, no meritorious abstinence, no righteousness of life!’
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Те монахи, почтенный Аюпала, что ныне нележальцы96, – те были прежде ворами, грабили на дорогах. Они путников хватали, вязали, сидеть оставляли; из-за такого вот деяния они стали теперь нележальцами и им себе постель постелить не дано. Нет у них тапаса, нет добродетели, нет воздержания.
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