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english - I.B. Horner, Bhikkhu Brahmali |
english - Khematto Bhikkhu |
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Atha kho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
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Then the Lord approached the venerable Soṇa’s dwelling-place, and having approached he sat down on an appointed seat.
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Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out.
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Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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And the venerable Soṇa, having greeted the Lord, sat down at a respectful distance.
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Ven. Soṇa, after bowing down to the Blessed One, also sat to one side.
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Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca – "nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.
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The Lord spoke thus to the venerable Soṇa as he was sitting at a respectful distance: “Soṇa, as you were meditating in private did not a reasoning arise in your mind like this: ‘Those who are the Lord’s disciples dwell putting forth energy; I am one of these,
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As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one,
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Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati.
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yet my mind is not freed from the cankers with no grasping,
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but my mind is not released from the effluents through lack of clinging/sustenance.
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Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ.
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and moreover there are my family’s possessions. It might be possible to enjoy the possessions and to do good.
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Now, my family has enough wealth that it would be possible to enjoy wealth & make merit.
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Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"'nti?
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Suppose that I, having returned to the low life, should enjoy the possessions and should do good’? ”
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What if I were to, return to the lower life, enjoy wealth, and make merit?’”
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"Evaṃ, bhante"ti.
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“Yes, Lord.”
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“Yes, lord.”
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"Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agārikabhūto vīṇāya tantissare"ti?
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“What do you think about this, Soṇa? Were you clever at the lute’s stringed music when formerly you were a householder? ”
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“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”
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vīṇā: (f.) a lute. (Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera)
Все комментарии (1)
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"Evaṃ, bhante"ti.
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“Yes, Lord.”
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“Yes, lord.”
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"Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti?
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“What do you think about this, Soṇa? When the strings of your lute were too taut, was your lute at that time tuneful and fit for playing? ”
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“And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?”
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"No hetaṃ, bhante"ti.
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“No, indeed, Lord.”
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“No, lord.”
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"Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti?
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What do you think about this, Soṇa? When the strings of your lute were too slack, was your lute at that time tuneful and fit for playing? ”
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“And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?”
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"No hetaṃ, bhante"ti.
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“No, indeed, Lord.”
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“No, lord.”
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"Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo neva accāyatā honti nātisithilā, same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti?
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“What do you think about this, Soṇa? When the strings of your lute were neither too taut nor too slack, but were keyed to an even pitch, was your lute at that time tuneful and fit for playing? ”
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“And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?”
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"Evaṃ, bhante"ti.
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“Yes, Lord.”
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“Yes, lord.”
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"Evameva kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atilīnavīriyaṃ kosajjāya saṃvattati.
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“Even so, Soṇa, does too much output of energy conduce to restlessness, does too feeble energy conduce to slothfulness.
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“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness.
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Tasmātiha tvaṃ, soṇa, vīriyasamataṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī"ti.
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“Therefore do you, Soṇa, determine upon evenness in energy and pierce the evenness of the faculties and reflect upon it.”
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“Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.”
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"Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paccassosi.
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“Yes, Lord,” the venerable Soṇa answered the Lord in assent.
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“Yes, lord,” Ven. Soṇa responded to the Blessed One.
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Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – sītavane āyasmato soṇassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi.
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Then the Lord, having exhorted the venerable Soṇa with this exhortation, as a strong man might stretch out his bent arm or might bend back his outstretched arm, so did he, vanishing from in front of the venerable Soṇa in the Cool Grove, appear on Mount Vulture Peak.
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Then, having given this exhortation to Ven. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Wood and appeared on Vulture Peak Mountain.
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Atha kho āyasmā soṇo aparena samayena vīriyasamataṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi.
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After that the venerable Soṇa determined upon evenness in energy and he pierced the evenness of the faculties and reflected upon it.
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So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme.
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Atha kho āyasmā soṇo, eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto, na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti – tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
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Then the venerable Soṇa, dwelling alone, aloof, earnest, ardent, self-resolute, having soon realised here and now by his own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, abided in it,
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Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now.
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'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti abhiññāsi.
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and he understood: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such and such.
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He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”
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Aññataro ca panāyasmā soṇo arahataṃ ahosi.
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And so the venerable Soṇa became one of the perfected ones.
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And thus Ven. Soṇa became another one of the arahants.
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