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Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – "ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"nti. Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi "yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – 'ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"'nti. "Alaṃ ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa; na ca pana te āyasmantā jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā"ti. Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, jā naṃ uddissakataṃ maṃsaṃ paribhuñjitabbaṃ. Yo paribhuñjeyya āpatti dukkaṭassa. Anujānāmi, bhikkhave, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ assutaṃ aparisaṅkita"nti. |
| пали | english - I.B. Horner | english - Khematto Bhikkhu | русский - Рената, правки khantibalo | Комментарии |
| Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – "ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"nti. | Now at that time many Nigaṇṭhas, waving their arms, were moaning from carriage road to carriage road, from cross road to cross road in Vesālī: “Today a fat beast, killed by Sīha, the general, is made into a meal for the recluse Gotama, the recluse Gotama makes use of this meat, knowing that it was killed on purpose (for him), that the deed was (done) for his sake. | Now at that time in Vesālī many Nigaṇṭhas were weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) “Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.” | В это время многие джайны, вздымая руки и стеная, стали бродить по дорогам и перекресткам Весали со словами: "Сегодня откормленный зверь убит генералом Сихой для того, чтобы послужить пищей отшельнику Готаме; отшельник Готама принял в пищу это мясо, зная, что животное было убито специально (для него), это действие было совершено ради него". | |
| Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi "yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – 'ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"'nti. | ” Then a certain man approached Sīha, the general; having approached he whispered into Sīha, the general’s ear: “Please, honoured sir, you should know that many of these Nigaṇṭhas, waying their arms, are moaning from carriage road to carriage road, from cross road to cross road in Vesālī: ‘Today a fat beast … the deed was (done) for his sake’. ” | Then a certain man want to General Sīha and, on arrival, whispered in his ear, “Sir, you should know that in Vesālī, many of those Nigaṇṭhas are weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) ‘Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.” | Затем некий человек пришёл к генералу Сихе, придя к нему он прошептал Сихе на ухо: "Почтенный, да будет вам известно, что многие джайны, вздымая руки и стеная, бродят по дорогам и перекресткам Весали со словами: "Сегодня откормленный зверь убит генералом Сихой для того, чтобы послужить пищей отшельнику Готаме; отшельник Готама принял в пищу это мясо зная, что животное было убито специально (для него), это действие было совершено ради него". | |
| "Alaṃ ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa; na ca pana te āyasmantā jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā"ti. | “Enough, master, for a long time now these venerable ones have been desiring dispraise of the awakened one, have been desiring dispraise of dhamma, have been desiring dispraise of the Order. But these venerable ones, bad, vain, lying, do not harm this Lord because they are misrepresenting him by what is not fact—why, even we, for the sake of our livelihood, would not intentionally deprive a living thing of life. ” | “Enough, mister1. For a long time these venerable ones have wanted to discredit the Buddha, the Dhamma, and the Saṅgha. “But they haven’t been able to do anything to the Blessed One, slandering him with their lies, those dishonest, empty, liars! “And we would not deprive a living being of life, even for the sake of survival. | "Довольно, любезный. В течении долгого времени эти господа желали порицания Будде, желали порицания Дхамме, желали порицания Сообществу. Но эти господа дурны, пусты, лживы и они не навредят Благословенному, обвинив его в том, чего не было. Мы даже ради собственного выживания не стали бы намеренно лишать живое существо жизни". |
Comm. KT: 1. The term ‘ayya’ is usually a form of address for one of a higher social status, and thus has been translated as ‘master’. Here it seems u... Все комментарии (2) |
| Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then Sīha, the general, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with sumptuous food, solid and soft, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. | Then General Sīha, with his own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, General Sīha, taking a low seat, sat to one side. | Затем генерал Сиха сам прислуживал монашеской общине во главе с Буддой, угощая их великолепной едой, твёрдой и мягкой, а когда Благословенный поел, убрал руку от своего сосуда для подаяния, Сиха сел в одной стороне. |
ещё вполне себе употребимый вариант "в стороне от него", но он может означать "поодаль", а тут не поодаль, раз цель была разговаривать Все комментарии (4) |
| Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | Then the Lord having gladdened, rejoiced, roused, delighted Sīha, the general, with talk on dhamma as he was sitting down at a respectful distance, rising from his seat, departed. | The Blessed One, having instructed, urged, roused, & encouraged General Sīha, as he was sitting there, with Dhamma talk, got up from his seat and left. | И затем Благословенный радовал, восхищал, побуждал, вдохновлял сидящего в одной стороне генерала Сиху наставлением по Дхамме, по завершении чего Благословенный встал со своего места и ушёл. | |
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, jā naṃ uddissakataṃ maṃsaṃ paribhuñjitabbaṃ. | Then the Lord on this occasion having given reasoned talk, addressed the monks, saying: “ Monks, one should not knowingly make use of meat killed on purpose (for one). | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “One should not knowingly consume meat made [killed] for the sake of a monk. | Затем Благословенный, прочитав по этому поводу наставление по Дхамме, сказал, обращаясь к монахам: "Монахи, никто не должен употреблять мясо животного, убитого специально (для него). | |
| Yo paribhuñjeyya āpatti dukkaṭassa. | Whoever should make use of it, there is an offence of wrong-doing. | Whoever should consume it: an offense of wrong doing. | Тому, кто употребит такое мясо, засчитывается нарушение "дурной поступок". | |
| Anujānāmi, bhikkhave, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ assutaṃ aparisaṅkita"nti. | I allow you, monks, fish and meat that are quite pure in three respects: if they are not seen, heard, suspected (to have been killed on purpose for a monk). | “I allow fish and meat that is pure in three respects: One has not seen, heard, or suspected (that it was killed on purpose for a monk).” | Я разрешаю вам, монахи, [употреблять] рыбу и мясо, если они чисты в трёх отношениях: если вы не видели, не слышали и не подозревали (что живое существо было убито специально для вас)". |