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56.Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī"ti.
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Then the venerable Uruvelakassapa, after rising from his seat, arranging his outer robe on one shoulder, and falling with his head at the feet of the Gracious One, said to the Gracious One: 08 “The Gracious One is my Teacher, venerable Sir, I am his disciple, the Gracious One is my Teacher, venerable Sir, I am his disciple.”
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Then Ven. Uruvelakassapa got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said, “The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.”
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Затем достопочтенный Урувелакассапа, поднявшись со своего сиденья поправив верхнюю часть одеяния, так что оно закрывало одно плечо и, припав головой к ступням Благословенного, сказал: "Почтенный, Благословенный - мой учитель, а я его ученик. Почтенный, Благословенный - мой учитель, а я его ученик".
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Atha kho tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – "uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī"ti.
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Then this occurred to those twelve myriads of brāhmaṇas and householders from Magadha: “Uruvelakassapa lives the spiritual life under the Great Ascetic. ”
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Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Uruvelakassapa is living the holy life under the great contemplative.”
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Тогда поняли те 12 мириадов брахманов и домохозяев из Магадхи: "Урувелакассапа ведет монашескую жизнь под наставничеством Великого Отшельника".
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Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.
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Then the Gracious One, knowing with his mind the reflection that had arisen in the minds of the Magadhan brāhmaṇas and householders, spoke about the gradual teaching to them, that is to say: talk about giving, talk about virtue, talk about heaven, the danger, degradation, and defilement of sensual desires, and the advantages of renunciation, (these) he explained.
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Then the Blessed One, having known with his awareness the train of thought in the minds of the 120,000 Magadhan householders and brahmans, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.
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А Благословенный, увидев какие мысли возобладали в умах брахманов и домохозяев, стал наставлять их последовательным наставлением, а именно: словами о щедрости, о нравственности, о высших мирах, об опасности, упадке и загрязнении от чувственных желаний, о преимуществах отрешения; всё это он объяснил им.
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Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
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When the Gracious One knew that they had ready minds, pliable minds, open minds, uplifted minds, confident minds, he explained to them the Dhamma teaching the Awakened Ones have discovered themselves: Suffering, Origination, Cessation, Path.
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When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.
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Когда Благословенный постиг, что их умы подготовлены, гибки, открыты, вдохновлены, убеждены он объяснил им истину, которую Постигшие открыли самостоятельно: страдание, происхождение страдания, прекращение страдания и путь [прекращения страдания].
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Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva ekādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ bimbisārappamukhānaṃ tasmiṃ yeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti.
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Just as it is known that a clean cloth without a stain will take the dye well, just so to eleven myriads of the Magadhan brāhmaṇas and householders, 11 with Bimbisāra at their head on that very seat, the dust-free, stainless Vision-of-the-Dhamma arose: “Whatever has the nature of arising, all that has the nature of ceasing. ”
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Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless eye of Dhamma arose for 110,000 Magadhan householders and brahmans, headed by Bimbisāra, as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”
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И как чистая незапятнанная одежда легко окрашивается, так и одиннадцать мириадов брахманов и домохозяев из Магадхи во главе с Бимбисарой на том самом месте обрели незагрязнённое и незапятнанное видение Дхаммы: "Всё, что имеет свойство возникновения, имеет свойство прекращения".
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Ekanahutaṃ upāsakattaṃ paṭivedesi.
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and one myriad (of them) made known their state as lay-followers.
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(The remaining) 10,000 declared themselves lay-followers.
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И из них брахманы в количестве одной мириады объявили свой статус мирского последователя.
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