| пали |
english - I.B. Horner |
english - Khematto Bhikkhu |
Комментарии |
|
Atha kho bhagavā anupubbena cārikaṃ caramāno yena ātumā tadavasari.
|
Then the Lord, walking on tour, in due course arrived at Ātumā.
|
Then the Blessed One wandering by stages, arrived at Ātumā.
|
|
|
Tatra sudaṃ bhagavā ātumāyaṃ viharati bhusāgāre.
|
The Lord stayed there in Ātumā in the House with the threshing-floor.
|
There at Ātumā, he stayed at the granary.
|
|
|
Atha kho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṃ yāguṃ paṭiyādāpetvā bhagavato upanāmesi – "paṭiggaṇhātu me, bhante, bhagavā yāgu"nti.
|
Then he who had gone forth when old having had a quantity of conjey prepared towards the end of that night, brought it to the Lord, saying: “Lord, may the Lord accept conjey from me.”
|
Then, as the night was ending, the (monk) who had gone forth late in life, having prepared a great deal of conjey, presented it to the Blessed One, (saying,) “Lord, may the Blessed One accept my conjey.”
|
|
|
Jānantāpi tathāgatā pucchanti - pe - sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti.
|
Now Truth-finders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask, knowing the right time (to ask), and they do not ask, knowing the right time (when not to ask). Truthfinders ask about what belongs to the goal, not about what does not belong to the goal; there is bridge-breaking for Truth-finders in whatever does not belong to the goal. Awakened ones, Lords, question monks concerning two matters, either: “Shall we preach dhamma?” or, “Shall we lay down a rule of training for disciples?”
|
Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”
|
|
|
Atha kho bhagavā taṃ vuḍḍhapabbajitaṃ etadavoca – "kutāyaṃ, bhikkhu yāgū"ti?
|
Then the Lord spoke thus to him who had gone forth when old: “Where is this conjey from, monk?”
|
Then the Blessed One said to the (monk) who had gone forth late in life, “Where is the conjey from, monk?”
|
|
|
Atha kho so vuḍḍhapabbajito bhagavato etamatthaṃ ārocesi.
|
Then he who had gone forth when old told this matter to the Lord.
|
So the (monk) who had gone forth late in life reported the matter to the Blessed One.
|
|
|
Vigarahi buddho bhagavā, "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ.
|
The awakened one, the Lord rebuked him, saying: “It is not suitable, foolish man, it is not fitting, it is not becoming, it is not worthy of a recluse, it is not allowable, it is not to be done.
|
The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.
|
|
|
Kathañhi nāma tvaṃ, moghapurisa, pabbajito akappiye samādapessasi .
|
For how can you, foolish man, one who has gone forth, cause (others) to take what is not allowable?
|
“How can you, worthless man, having gone forth, get others to undertake what is not proper?
|
|
|
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi 'na, bhikkhave, pabbajitena akappiye samādapetabbaṃ, yo samādapeyya, āpatti dukkaṭassa.
|
It is not, foolish man, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying: “ Monks, one who has gone forth should not make (others) take what is not allowable. Whoever should make (others) take (these things), there is an offence of wrong-doing.
|
Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, one who has gone forth should not get others to undertake what is not proper. Whoever should do so: an offense of wrong doing.
|
|
|
Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṃ pariharitabbaṃ.
|
Nor, monks, should one who was formerly a barber carry about a barber’s equipment.
|
“And one who was formerly a barber should not keep barber equipment.
|
|
|
Yo parihareyya, āpatti dukkaṭassā"'ti.
|
Whoever should carry it about, there is an offence of wrong-doing.”
|
Whoever should keep it: an offense of wrong doing.”
|
|