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ДН 29 Наставление, доставляющее отраду Палийский оригинал

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164.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde. I have heard that on one occasion the Blessed One was staying among the Sakyans in the mansion in the mango grove of the Sakyan family called Vedhañña [Archer].

Nigaṇṭhanāṭaputtakālaṅkiriyā Таблица Палийский оригинал

Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato hoti. And on that occasion Nigaṇṭha Nāṭaputta had just died in Pāvā.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – "na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? On his death, the Nigaṇṭhas had split into two factions. They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: “You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya?
Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. You practice wrongly. I practice rightly.
Sahitaṃ me, asahitaṃ te. I’m consistent. You’re inconsistent.
Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. What should be said first, you said last. What should be said last, you said first.
Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī"ti. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!"
Vadhoyeva kho [vadhoyeveko (ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati [anuvattati (syā. ka.)]. Nothing but slaughter, as it were, was being committed among the Nigaṇṭha Nāṭa-sons.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi [te tesu (ka.)] nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (ka.)] virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seemed disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter.1
165.Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. pī.)] yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Then Cunda the novice, who had spent the Rains at Pāvā, went to Ven. Ānanda at Sāmagāma and, on arrival, having bowed down to him, sat to one side.
Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – "nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. As he was sitting there, he said to Ven. Ānanda, “Venerable sir, Nigaṇṭha Nāṭaputta has just died in Pāvā.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā - pe - bhinnathūpe appaṭisaraṇe"ti. On his death, the Nigaṇṭhas have split into two factions. They keep arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: ‘You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!’ Nothing but slaughter, as it were, is being committed among the Nigaṇṭha Nāṭa-sons. Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its support [now] broken, without an arbiter.”
Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – "atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. When this was said, Ven. Ānanda said to Cunda the novice, “Friend Cunda, there is warrant here for talking to the Blessed One.
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā"ti [āroceyyāmāti (syā.)]. Let’s go to the Blessed One and, on arrival, report this matter to him.”
"Evaṃ, bhante"ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. “As you say, venerable sir,” Cunda the novice responded to Ven. Ānanda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Then Ven. Ānanda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – "ayaṃ, bhante, cundo samaṇuddeso evamāha, 'nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā - pe - bhinnathūpe appaṭisaraṇe"'ti. As they were sitting there, Ven. Ānanda said to the Blessed One, “Lord, Cunda the novice, here, has said that Nigaṇṭha Nāṭaputta has just died in Pāvā. … Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its support broken, without an arbiter.”

Asammāsambuddhappaveditadhammavinayo Таблица Палийский оригинал

166."Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. “That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.
Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. “There is the case, Cunda, where a teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. A disciple of that Dhamma does not dwell practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma, but deviates from it.
So evamassa vacanīyo – 'tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. He is to be told, ‘It is a gain for you, friend, well-gained by you, that—when your teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened—
Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī'ti. you are one who does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.’
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. There, Cunda, the teacher is to be criticized, the Dhamma is to be criticized, but the disciple is to be thus praised.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 'etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto'ti. “Whoever might say to such a disciple, ‘Come, friend, practice in line with the Dhamma as taught and formulated by your teacher’:
Yo ca samādapeti [samādāpeti (sī. ṭṭha.)], yañca samādapeti, yo ca samādapito [samādāpito (sī. ṭṭha.)] tathattāya paṭipajjati. The person who urged him, the thing urged, and the person who practiced in line with what was urged
Sabbe te bahuṃ apuññaṃ pasavanti. would all produce much demerit.
Taṃ kissa hetu? Why is that?
Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.
167."Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. “There is the case, Cunda, where a teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. A disciple of that Dhamma dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it.
So evamassa vacanīyo – 'tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. He is to be told, ‘It is no gain for you, friend, poorly-gained by you, that—when your teacher is not rightly self-awakened, and his Dhamma-Vinaya, is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened—
Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī'ti. you are one who dwells practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma, and acts to conform to it.’
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. There, Cunda, the teacher is to be criticized, the Dhamma is to be criticized, and the disciple is to be thus criticized.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 'addhāyasmā ñāyappaṭipanno ñāyamārādhessatī'ti. “Whoever might say to such a disciple, ‘Yes, friend, practicing the right way, you will succeed in the right way’:
Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. The person who praised him, the thing praised, and the person who, being praised, aroused even greater persistence
Sabbe te bahuṃ apuññaṃ pasavanti. would all produce much demerit.
Taṃ kissa hetu? Why is that?
Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

Sammāsambuddhappaveditadhammavinayo Таблица Палийский оригинал

168."Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. “There is the case, Cunda, where a teacher is rightly self-awakened, and his Dhamma-Vinaya, is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. A disciple of that Dhamma does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.
So evamassa vacanīyo – 'tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. He is to be told, ‘It is no gain for you, friend, poorly-gained by you, that—when your teacher is rightly self-awakened, and his Dhamma-Vinaya is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened—
Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī'ti. you are one who does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.’
Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. There, Cunda, the teacher is to be praised, the Dhamma is to be praised, but the disciple is to be thus criticized.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 'etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto'ti. “Whoever might say to such a disciple, ‘Come, friend, practice in line with the Dhamma as taught and formulated by your teacher’:
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. The person who urged him, the thing urged, and the person who practiced in line with what was urged
Sabbe te bahuṃ puññaṃ pasavanti. would all produce much merit.
Taṃ kissa hetu? Why is that?
Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite. That’s the way it is, Cunda, with a well-proclaimed Dhamma-Vinaya, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.
169."Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. “There is the case, Cunda, where a teacher is rightly self-awakened, and his Dhamma-Vinaya, is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. A disciple of that Dhamma dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it.
So evamassa vacanīyo – 'tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te [satthā ca te arahaṃ (syā.)] sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. He is to be told, ‘It is a gain for you, friend, well-gained by you, that—when your teacher is rightly self-awakened, and his Dhamma-Vinaya is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened—
Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī'ti. you are one who dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it.’
Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. There, Cunda, the teacher is to be praised, the Dhamma is to be praised, and the disciple is to be thus praised.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 'addhāyasmā ñāyappaṭipanno ñāyamārādhessatī'ti. “Whoever might say to such a disciple, ‘Yes, friend, practicing the right way, you will succeed in the right way’:
Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito [pasattho (syā.)] bhiyyoso mattāya vīriyaṃ ārabhati. The person who praised him, the thing praised, and the person who, being praised, aroused even greater persistence
Sabbe te bahuṃ puññaṃ pasavanti. would all produce much merit.
Taṃ kissa hetu? Why is that?
Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite. That’s the way it is, Cunda, with a well-proclaimed Dhamma-Vinaya, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.

Sāvakānutappasatthu Таблица Палийский оригинал

170."Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. “There is the case, Cunda, where a teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. But his disciples have not been instructed in the meaning/goal of the True Dhamma,2 nor has the complete holy life been entirely disclosed to them, made plain, with all its steps collected, complete with miracles,3 well-proclaimed as far as human beings & devas.
Atha nesaṃ satthuno antaradhānaṃ hoti. Then their teacher disappears.
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. When a teacher of that sort has died, it is a matter of regret for his disciples.
Taṃ kissa hetu? Why is that?
Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Because: ‘A teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. But we have not been instructed in the meaning/goal of the True Dhamma, nor has the complete holy life been entirely disclosed to us, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas,
Atha no satthuno antaradhānaṃ hotīti. and now our teacher has disappeared.’
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. When a teacher of that sort has died, it is a matter of regret for his disciples.

Sāvakānanutappasatthu Таблица Палийский оригинал

171."Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. “But then there is the case, Cunda, where a teacher has appeared in the world, worthy & rightly self-awakened.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.
Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. His disciples have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas.
Atha nesaṃ satthuno antaradhānaṃ hoti. Then their teacher disappears.
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti. When a teacher of that sort has died, it is a matter of no regret for his disciples.
Taṃ kissa hetu? Why is that?
Satthā ca no loke udapādi arahaṃ sammāsambuddho. Because: ‘A teacher has appeared in the world, worthy & rightly self-awakened.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.
Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. And we have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to us, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas,
Atha no satthuno antaradhānaṃ hotīti. and now our teacher has disappeared.’
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti. When a teacher of that sort has died, it is a matter of no regret for his disciples.

Brahmacariyaaparipūrādikathā Таблица Палийский оригинал

172."Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. “Now, if a holy life is endowed with those factors, yet there is no teacher who is an elder, of long standing, long gone forth, senior, attained to old age,
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena. then a holy life of that sort is incomplete with regard to that factor.
"Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena. then a holy life of that sort is complete with regard to that factor.
173."Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. “But if a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, yet there are no elder monk disciples of his that are experienced, trained, mature, attained to security from the yoke,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles,
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena. then a holy life of that sort is incomplete with regard to that factor.
"Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena. then a holy life of that sort is complete with regard to that factor. {…} реконструированный фрагмент
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174."Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. “But if a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, {…} реконструированный фрагмент
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Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, {…} реконструированный фрагмент
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No ca khvassa majjhimā bhikkhū sāvakā honti - pe - majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti - pe - navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti - pe - therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti - pe - majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti - pe - navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino - pe - upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino - pe - upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo - pe - upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo - pe - upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ - pe - brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. yet there are no monk disciples of his of middle standing… there are monk disciples of his of middle standing, yet no junior monk disciples of his… there are junior monk disciples of his, yet no elder nun disciples of his… there are elder nun disciples of his, yet no nun disciples of his of middle standing… there are nun disciples of his of middle standing, yet no junior nun disciples of his… there are junior nun disciples of his, yet no male lay disciples of his, householders wearing white, following the celibate life… there are male lay disciples of his, householders wearing white, following the celibate life, yet no male lay disciples of his, householders wearing white, partaking of sensuality… there are male lay disciples of his, householders wearing white, partaking of sensuality, yet no female lay disciples of his, householders wearing white, following the celibate life… there are female lay disciples of his, householders wearing white, following the celibate life, yet no female lay disciples of his, householders wearing white, partaking of sensuality… there are female lay disciples of his, householders wearing white, partaking of sensuality, yet his holy life has not become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings… his holy life has become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings, yet has not attained supremacy in terms of gains & supremacy in terms of status, Сыркин избегает сворачивания повторов, а вместо этого перефразирует.
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Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena. then a holy life of that sort is incomplete with regard to that factor.
"Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. “But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles;
Majjhimā cassa bhikkhū sāvakā honti - pe - navā cassa bhikkhū sāvakā honti - pe - therā cassa bhikkhuniyo sāvikā honti - pe - majjhimā cassa bhikkhuniyo sāvikā honti - pe - navā cassa bhikkhuniyo sāvikā honti - pe - upāsakā cassa sāvakā honti - pe - gihī odātavasanā brahmacārino. and there are monk disciples of his of middle standing; there are junior monk disciples of his; there are elder nun disciples of his… nun disciples of his of middle standing… junior nun disciples of his… male lay disciples of his, householders wearing white, following the celibate life…
Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino - pe - upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo - pe - upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo - pe - brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. male lay disciples of his, householders wearing white, partaking of sensuality… female lay disciples of his, householders wearing white, following the celibate life; there are female lay disciples of his, householders wearing white, partaking of sensuality; and his holy life has become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings, and has attained supremacy in terms of gains & supremacy in terms of status,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena. then a holy life of that sort is complete with regard to that factor.
175."Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. “Cunda, I am now a teacher who has appeared in the world, worthy & rightly self-awakened.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.
Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. My disciples have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas.
Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto. I am now a teacher who is an elder, of long standing, long gone forth, senior, attained to old age.
"Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. “There are now elder monk disciples of mine who are experienced, trained, mature, attained to security from the yoke,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles.
Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā - pe - santi kho pana me, cunda, etarahi navā bhikkhū sāvakā - pe - santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā - pe - santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā - pe - santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā - pe - santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino - pe - santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino - pe - santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo - pe - santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo - pe - etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. There are now monk disciples of mine of middle standing. There are now junior monk disciples of mine. There are now elder nun disciples of mine… nun disciples of mine of middle standing… junior nun disciples of mine… male lay disciples of mine, householders wearing white, following the celibate life… male lay disciples of mine, householders wearing white, partaking of sensuality… female lay disciples of mine, householders wearing white, following the celibate life. There are now female lay disciples of mine, householders wearing white, partaking of sensuality; and my holy life has now become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings.
176."Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. “Cunda, to the extent that I am now a teacher who has appeared in the world, I do not see any other teacher who has attained supremacy in terms of gains & supremacy in terms of status equal to what I have.
Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. And to the extent that my community or group has appeared in the world, I do not see any other community that has attained supremacy in terms of gains & supremacy in terms of status, equal to what the Saṅgha of monks has.
Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – 'sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita'nti. “If one speaking rightly were to say, ‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking & nothing in excess,’
Idameva taṃ sammā vadamāno vadeyya – 'sabbākārasampannaṃ - pe - suppakāsita'nti. he would, speaking rightly, say it of this: ‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking & nothing in excess.’
"Udako [uddako (sī. syā. pī.)] sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati – 'passaṃ na passatī'ti. “Udaka Rāmaputta5 once made this statement: ‘Seeing, one doesn’t see.’
Kiñca passaṃ na passatīti? And what is it that, ‘seeing, one doesn’t see’?
Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. One sees the blade of a well-sharpened razor, but not the edge of the razor.
Idaṃ vuccati – 'passaṃ na passatī'ti. This, Cunda, is called, ‘seeing, one doesn’t see.’
Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. But this statement of Uddaka Rāmaputta is base, vulgar, common, ignoble, unprofitable, dealing only with a razor.
Yañca taṃ [yañcetaṃ (syā. ka.)], cunda, sammā vadamāno vadeyya – 'passaṃ na passatī'ti, idameva taṃ [idamevetaṃ (ka.)] sammā vadamāno vadeyya – 'passaṃ na passatī'ti. “But how would one, speaking rightly, say, ‘Seeing, one doesn’t see’? One speaking rightly, would say just this: ‘Seeing, one doesn’t see.’
Kiñca passaṃ na passatīti? And what is it that, ‘seeing, one doesn’t see’?
Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati [suppakāsitaṃ, iti hetaṃ na passatīti (syā. ka.)]. Such a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess: This is what one sees.
Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati [na passatīti (syā. ka.)]. One doesn’t see, ‘If this were taken away from here, it would become purer.’
Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ [parisuddhataraṃ (syā. ka.), paripūrataraṃ (?)] assāti, iti hetaṃ na passati. One doesn’t see, ‘If this were added here, it would become more complete.’
Idaṃ vuccati cunda – 'passaṃ na passatī'ti. This is called, ‘seeing, one doesn’t see.’
Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – 'sabbākārasampannaṃ - pe - brahmacariyaṃ suppakāsita'nti. “Cunda, if one speaking rightly were to say, ‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess,’
Idameva taṃ sammā vadamāno vadeyya – 'sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita'nti. he would, speaking rightly, say it of this: ‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess.’

Saṅgāyitabbadhammo Таблица Палийский оригинал

177.Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. “Therefore, Cunda, with regard to the qualities I have taught, having directly known them, you should all, having assembled & gathered together, recite & compare6 meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas.
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? And which are the qualities I have taught that you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas?
Seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. The four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path.7
Ime kho te, cunda, dhammā mayā abhiññā desitā. These are the qualities I have taught
Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. that you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. In them, you should train yourselves harmoniously, cordially, without dispute.

Saññāpetabbavidhi Таблица Палийский оригинал

178."Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ [sikkhitabbaṃ (bahūsu)] aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. “If one of your fellows in the holy life should speak of the Dhamma in the Saṅgha,
Tatra ce tumhākaṃ evamassa – 'ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī'ti. and if the thought occurs to you, ‘Friends, this venerable one has grasped the wrong meaning and picked up the wrong expression,’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – 'imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca [imesaṃ vā (syā. pī. ka.), imesaṃ (sī.)] byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro'ti ? you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent? And with regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’
So ce evaṃ vadeyya – 'imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] etāni; imesañca [imedaṃ (sabbattha)] byañjanānaṃ ayameva attho opāyikataro, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] eso'ti. “If he should say, ‘Friends, with regard to this meaning, these expressions are more pertinent than those; and with regard to these expressions, this meaning is more pertinent than that,’ then he is neither to be praised nor disparaged.
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā. Neither praising nor disparaging him, you should show him how to examine that meaning & those expressions.
179."Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. “If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha,
Tatra ce tumhākaṃ evamassa – 'ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī'ti. and if the thought occurs to you, ‘Friends, this venerable one has grasped the wrong meaning but picked up the right expression,’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – 'imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro'ti? you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘With regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’
So ce evaṃ vadeyya – 'imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso'ti. “If he should say, ‘Friends, with regard to these expressions, this meaning is more pertinent than that,’ then he is neither to be praised nor disparaged.
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā. Neither praising nor disparaging him, you should show him how to examine that meaning.
180."Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. “If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha,
Tatra ce tumhākaṃ evamassa – 'ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī'ti. and if the thought occurs to you, ‘Friends, this venerable one has grasped the right meaning but picked up the wrong expression,’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo – 'imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī'ti? you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent?’
So ce evaṃ vadeyya – 'imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī'ti. “If he should say, ‘Friends, with regard to this meaning, these expressions are more pertinent than those,’ then he is neither to be praised nor disparaged.
So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā. Neither praising nor disparaging him, you should show him how to examine those expressions.
181."Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. “If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha,
Tatra ce tumhākaṃ evamassa – 'ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī'ti. and if the thought occurs to you, ‘Friends, this venerable one has grasped the right meaning and picked up the right expression,’
Tassa 'sādhū'ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa 'sādhū'ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo – 'lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupeta'nti. saying, ‘Excellent,’ you should express delight & rejoice in his statement. Expressing delight & rejoicing in his statement, saying, ‘Excellent,’ you should say to him, ‘It’s a gain for us, friend, a great gain, that we see a venerable one like you who has entered into the meaning and the expression in this way.’

Paccayānuññātakāraṇaṃ Таблица Палийский оригинал

182."Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. “Cunda, I don’t teach you the Dhamma only for the restraint of effluents in the present life,
Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. nor do I teach you the Dhamma only for the warding off of effluents in the afterlife.
Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. I teach you the Dhamma both for the restraint of effluents in the present life and for the warding off of effluents in the afterlife.
Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ – yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa [siriṃsapa (syā.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. “Therefore, the robe I have allowed you is enough simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.
Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca [cāti (bahūsu)]. “The alms food I have allowed you is enough simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.’
Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārāmatthaṃ. “The lodgings I have allowed you are enough simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.
Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya [abyāpajjhaparamatāyāti (sī. syā. pī.), abyābajjhaparamatāya (?)]. “The medicinal requisites used for curing the sick that I have allowed you are enough simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

Sukhallikānuyogo Таблица Палийский оригинал

183."Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī'ti. “Now, it’s possible, Cunda, that wanderers of other sects might say, ‘The Sakyan-son contemplatives live devoted to the devotion to pleasure.’
Evaṃvādino [vadamānā (syā.)], cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'katamo so, āvuso, sukhallikānuyogo? When they are saying that, the wanderers of other sects should be told, ‘Which devotion to pleasure, friends?
Sukhallikānuyogā hi bahū anekavihitā nānappakārakā'ti. —for devotion to pleasure has many modes, many permutations.’
"Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. 8 “There are four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding.
Katame cattāro? Which four?
"Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. “There is the case where a certain fool finds pleasure & rapture for himself in killing living beings.
Ayaṃ paṭhamo sukhallikānuyogo. This is the first devotion to pleasure.
"Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. “Further, there is the case where a certain person finds pleasure & rapture for himself in taking what is not given.
Ayaṃ dutiyo sukhallikānuyogo. This is the second devotion to pleasure.
"Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. “Further, there is the case where a certain person finds pleasure & rapture for himself in telling lies.
Ayaṃ tatiyo sukhallikānuyogo. This is the third devotion to pleasure.
"Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. “Further, there is the case where a certain person goes about endowed & provided with the five strings of sensuality.
Ayaṃ catuttho sukhallikānuyogo. This is the fourth devotion to pleasure.
"Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. “These are the four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding.
"Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – "ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī'ti. “Now, it’s possible that wanderers of other sects might say, ‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’
Te vo [te (sī. pī.)] 'māhevaṃ' tissu vacanīyā. They are to be told, ‘Not so!’
Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena. They would not be speaking rightly of you. They would be slandering you with what is unfactual & untrue.
184."Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. “There are four devotions to pleasure, Cunda, that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding.
Katame cattāro? Which four?
"Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. “There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
Ayaṃ paṭhamo sukhallikānuyogo. This is the first devotion to pleasure.
"Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja viharati. “Further, Cunda, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
Ayaṃ dutiyo sukhallikānuyogo. This is the second devotion to pleasure.
"Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā - pe - tatiyaṃ jhānaṃ upasampajja viharati. “Further, Cunda, with the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’
Ayaṃ tatiyo sukhallikānuyogo. This is the third devotion to pleasure.
"Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati. “Further, Cunda, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
Ayaṃ catuttho sukhallikānuyogo. This is the fourth devotion to pleasure.
"Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. “These are the four devotions to pleasure that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding.
"Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – "ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī'ti. “Now, it’s possible, Cunda, that wanderers of other sects might say, ‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’
Te vo 'evaṃ' tissu vacanīyā. They are to be told, ‘That is so!’
Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena. They would be speaking rightly of you. They would not be slandering you with what is unfactual & untrue.

Sukhallikānuyogānisaṃso Таблица Палийский оригинал

185."Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā'ti? “It’s possible that wanderers of other sects might say, ‘Living devoted to these four devotions to pleasure, friends, what fruits, what rewards can be expected?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. “The wanderers of other sects saying that are to be told, ‘Living devoted to these four devotions to pleasure, friends, four fruits, four rewards can be expected.
Katame cattāro? Which four?
Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. “‘Friends, there is the case where a monk, with the wasting away of (the first) three fetters, is a stream-enterer, certain, never again destined for the lower realms, headed for self-awakening.
Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. This is the first fruit, the first reward.
Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. “‘Further, friends, the monk—with the wasting away of (the first) three fetters, and with the attenuation of passion, aversion, & delusion—is a once-returner; who, on returning only once more to this world, will make an ending to stress.
Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. This is the second fruit, the second reward.
Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. “‘Further, the monk—with the wasting away of the five lower fetters—is due to arise spontaneously (in the Pure Abodes), there to totally unbind, destined never again to return from that world.
Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. This is the third fruit, the third reward.
Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. “‘Further, the monk—with the ending of effluents—enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here & now.
Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso.
Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā"ti. “‘Living devoted to these four devotions to pleasure, friends, these four fruits, these four rewards can be expected.’

Khīṇāsavaabhabbaṭhānaṃ Таблица Палийский оригинал

186."Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'aṭṭhitadhammā samaṇā sakyaputtiyā viharantī'ti. “Now, it’s possible, Cunda, that wanderers of other sects might say, ‘The Sakan-son contemplatives live without an established Dhamma.’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. The wanderers of other sects saying that should be told, ‘There are, friends, Dhammas taught & formulated by the Blessed One—the one who knows, the one who sees, worthy, & rightly self-awakened—that are not to be transgressed throughout life.
Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Just like a gate post or iron post that is deeply buried, well-planted, immovable, unshakable,
Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. in the same way there are Dhammas taught & formulated by the Blessed One—the one who knows, the one who sees, worthy, & rightly self-awakened—that are not to be transgressed throughout life.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. “‘Friends, an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress nine principles:
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. “‘[1] It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. [2] It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. [3] It is impossible for a monk whose effluents are ended to engage in sexual intercourse. [4] It is impossible for a monk whose effluents are ended to tell a conscious lie. [5] It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder. “‘[6] It is impossible for a monk whose effluents are ended to follow a bias based on desire. [7] It is impossible for a monk whose effluents are ended to follow a bias based on aversion. [8] It is impossible for a monk whose effluents are ended to follow a bias based on fear. [9] It is impossible for a monk whose effluents are ended to follow a bias based on delusion.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu"nti. “‘An arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress nine principles.’

Pañhābyākaraṇaṃ Таблица Палийский оригинал

187."Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū'ti? “Now, it’s possible, Cunda, that some wanderers of other sects might say, ‘Gotama the contemplative describes unlimited knowledge & vision with regard to the past, but doesn’t describe unlimited knowledge & vision with regard to the future. What is this? How is this?’
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Those wanderers of other sects construe the sort of knowing that is not knowledge & vision9 to be the sort of knowing that is knowledge & vision, just like inexperienced fools.
Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. The Tathāgata’s memory-&-recollection knowledge with regard to the past is such that he recollects whatever he wants.
Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – 'ayamantimā jāti, natthidāni punabbhavo'ti. The Tathāgata’s knowledge with regard to the future arises born from his awakening: ‘This is the last birth. There is now no further becoming.’
'Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. “With regard to what is past: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it.
Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. If it is factual, true, but unbeneficial, the Tathāgata does not declare it.
Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question.
Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti - pe - tassa pañhassa veyyākaraṇāya. “With regard to what is future…
Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. “With regard to what is present: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it.
Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. If it is factual, true, but unbeneficial, the Tathāgata does not declare it.
Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question.10
188."Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī [kālavādī saccavādī (syā.)] bhūtavādī atthavādī dhammavādī vinayavādī, tasmā 'tathāgato'ti vuccati. “Thus, Cunda, with regard to things that are past, future, & present, the Tathāgata is one who speaks at the proper time, speaks what is true, speaks what is factual, speaks the meaning, speaks Dhamma, speaks Vinaya. Thus he is called the Tathāgata.
Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā 'tathāgato'ti vuccati. “Cunda, whatever in this world—with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people—is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathāgata. Thus he is called the Tathāgata.
Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. “From the night the Tathāgata fully awakens to the unsurpassed right self-awakening until the night he totally unbinds in the unbinding property with no fuel remaining,11 whatever the Tathāgata has said, spoken, explained
Sabbaṃ taṃ tatheva hoti no aññathā, tasmā 'tathāgato'ti vuccati. is just so [tatha] and not otherwise. Thus he is called the Tathāgata.
Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. “The Tathāgata is one who does in line with [tatha] what he teaches, one who teaches in line with what he does.
Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā 'tathāgato'ti vuccati. Thus he is called the Tathāgata.
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā 'tathāgato'ti vuccati. “In this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people, the Tathāgata is the unconquered conqueror, all-seeing, the wielder of power. Thus he is called the Tathāgata.12

Abyākataṭṭhānaṃ Таблица Палийский оригинал

189."Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti? “It’s possible, Cunda, that wanderers of other sects might say, ‘How is it, friends? Is it the case that “after death a Tathāgata exists: Only this is true, anything otherwise is worthless”?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'abyākataṃ kho, āvuso, bhagavatā – "hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti. The wanderers of other sects who say this should be told, ‘Friends, it is undeclared by the Tathāgata that “after death a Tathāgata exists: Only this is true, anything otherwise is worthless.”
"Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti? ’ “It’s possible that wanderers of other sects might say, ‘How is it, friends? Is it the case that “after death a Tathāgata does not exist…”…
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'etampi kho, āvuso, bhagavatā abyākataṃ – "na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti.
"Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti? “both exists & does not exist…”…
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'abyākataṃ kho etaṃ, āvuso, bhagavatā – "hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti.
"Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti? “neither does nor doesn’t exist: Only this is true, anything otherwise is worthless”?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'etampi kho, āvuso, bhagavatā abyākataṃ – "neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti. The wanderers of other sects who say this should be told, ‘Friends, it is undeclared by the Tathāgata that “after death a Tathāgata neither does nor does not exist: Only this is true, anything otherwise is worthless.” ’
"Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kasmā panetaṃ, āvuso, samaṇena gotamena abyākata'nti? “It’s possible that wanderers of other sects might say, ‘But why, friends, is this undeclared by Gotama the contemplative?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākata'nti. The wanderers of other sects who say this should be told, ‘Friends, it isn’t connected with the goal, isn’t connected with the Dhamma, isn’t fundamental to the holy life. It doesn’t lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why it’s undeclared by the Blessed One.’ 13

Byākataṭṭhānaṃ Таблица Палийский оригинал

190."Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kiṃ panāvuso, samaṇena gotamena byākata'nti? “It’s possible that wanderers of other sects might say, ‘But what, friends, is declared by Gotama the contemplative?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākata'nti. The wanderers of other sects who say this should be told, ‘“This is stress,” is declared by the Blessed One. “This is the origination of stress,” is declared by the Blessed One. “This is the cessation of stress,” is declared by the Blessed One. “This is the path of practice leading to the cessation of stress,” is declared by the Blessed One.’
"Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'kasmā panetaṃ, āvuso, samaṇena gotamena byākata'nti? “It’s possible that wanderers of other sects might say, ‘And why, friends, is this declared by Gotama the contemplative?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. The wanderers of other sects who say this should be told, ‘This is connected with the goal, is connected with the Dhamma, is fundamental to the holy life. It leads to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding.
Tasmā taṃ bhagavatā byākata'nti. That’s why it’s declared by the Blessed One.’

Pubbantasahagatadiṭṭhinissayā Таблица Палийский оригинал

191."Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. “Cunda, the view-dependencies [diṭṭhi-nissayā]14 concerning beginning-points that I have declared as they are to be declared
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā [tattha (syā. ka.)] byākarissāmi? and as they are not to be declared: Would I [simply] declare them to you?
Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. And the view-dependencies concerning endpoints that I have declared as they are to be declared
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? and as they are not to be declared: Would I [simply] declare them to you?
Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) [(yathā ca te na byākātabbā) sabbattha] ? “And which are the view-dependencies concerning beginning-points that I have declared as they are to be declared and as they are not to be declared? 15
Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'sassato attā ca loko ca, idameva saccaṃ moghamañña'nti. “There are certain contemplatives & brahmans who are of this view, this opinion, ‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless.’
Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'asassato attā ca loko ca - pe - sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña'nti. There are certain contemplatives & brahmans who are of this view, this opinion, ‘The self & the cosmos are not eternal: Only this is true, anything otherwise is worthless.’ … ‘The self & the cosmos are both eternal & not eternal’ … ‘The self & the cosmos are neither eternal nor not-eternal’ … ‘The self & the cosmos are self-made’ … ‘The self & the cosmos are other-made’ … ‘The self & the cosmos are both self-made & other-made’ … ‘Without self-making or other-making, the self & the cosmos are spontaneously arisen: Only this is true, anything otherwise is worthless.’
Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña'nti. “There are certain contemplatives & brahmans who are of this view, this opinion, ‘Pleasure & pain are eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are not eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are both eternal & not eternal’ … ‘Pleasure & pain are neither eternal nor not-eternal’ … ‘Pleasure & pain are self-made’ … ‘Pleasure & pain are other-made’ … ‘Pleasure & pain are both self-made & other-made’ … ‘Without self-making or other-making, pleasure & pain are spontaneously arisen: Only this is true, anything otherwise is worthless.’
192."Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'sassato attā ca loko ca, idameva saccaṃ moghamañña'nti. “As for the contemplatives & brahmans who are of this view, this opinion, ‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless’: I, going to them,
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 'atthi nu kho idaṃ, āvuso, vuccati – "sassato attā ca loko cā"ti? say, ‘Friends, is it the case that this is said, “The self & the cosmos are eternal”?
Yañca kho te evamāhaṃsu – 'idameva saccaṃ moghamañña'nti. When they say, “Only this is true, anything otherwise is worthless,”
Taṃ tesaṃ nānujānāmi. I don’t grant their point.
Taṃ kissa hetu? Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā. Because with regard to that, there are some beings who are percipient otherwise.16
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. And I do not see that this doctrine is even equal to mine, so how better?
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. In fact, my doctrine is the better one.
193."Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'asassato attā ca loko ca - pe - sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña'nti. [Similarly with the remaining views.]
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 'atthi nu kho idaṃ, āvuso, vuccati – "asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha"'nti?
Yañca kho te evamāhaṃsu – 'idameva saccaṃ moghamañña'nti.
Taṃ tesaṃ nānujānāmi.
Taṃ kissa hetu?
Aññathāsaññinopi hettha, cunda, santeke sattā.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo.
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. “These, Cunda, are the view-dependencies concerning beginning-points that I have declared as they are to be declared
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)] ? and as they are not to be declared. Would I [simply] declare them to you?

Aparantasahagatadiṭṭhinissayā Таблица Палийский оригинал

194."Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) [( ) etthantare pāṭho sabbatthapi paripuṇṇo dissati] ? “And which are the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared? 17
Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña'nti. “There are certain contemplatives & brahmans who are of this view, this opinion, ‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless.’
Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'arūpī attā hoti - pe - rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña'nti. There are certain contemplatives & brahmans who are of this view, this opinion, ‘After death, the self is formless: Only this is true, anything otherwise is worthless.’ … ‘After death, the self is both possessed of form & formless’ … ‘After death, the self is neither possessed of form nor formless’ … ‘After death, the self is percipient’ … ‘After death, the self is not percipient’ … ‘After death, the self is both percipient & not percipient’ … ‘After death, the self is neither percipient nor not percipient’ … ‘The self is annihilated, destroyed, & does not exist after death: Only this is true, anything otherwise is worthless.’
Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña'nti. “As for the contemplatives & brahmans who are of this view, this opinion, ‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless’: I, going to them,
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 'atthi nu kho idaṃ, āvuso, vuccati – "rūpī attā hoti arogo paraṃ maraṇā"'ti? say, ‘Friends, is it the case that this is said, “After death, the self is possessed of form & free from disease”?
Yañca kho te evamāhaṃsu – 'idameva saccaṃ moghamañña'nti. When they say, “Only this is true, anything otherwise is worthless,”
Taṃ tesaṃ nānujānāmi. I don’t grant their point.
Taṃ kissa hetu? Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā. Because with regard to that, there are some beings who are percipient otherwise.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. And I do not see that this doctrine is even equal to mine, so how better?
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. In fact, my doctrine is the better one.
195."Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'arūpī attā hoti - pe - rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña'nti. [Similarly with the remaining views.]
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 'atthi nu kho idaṃ, āvuso, vuccati – "attā ucchijjati vinassati na hoti paraṃ maraṇā"'ti?
Yañca kho te, cunda, evamāhaṃsu – 'idameva saccaṃ moghamañña'nti.
Taṃ tesaṃ nānujānāmi.
Taṃ kissa hetu?
Aññathāsaññinopi hettha, cunda, santeke sattā.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo.
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. “These, Cunda, are the view-dependencies concerning endpoints that I have declared as they are to be declared
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)] ? and as they are not to be declared. Would I [simply] declare them to you?
196."Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. “It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints that I have thus taught & formulated the four establishings of mindfulness.
Katame cattāro? Which four?
Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. “There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.
Vedanāsu vedanānupassī - pe - citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.18
Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. “It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints
Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā"ti. that I have thus taught & formulated these four establishings of mindfulness.”
197.Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Now on that occasion Ven. Upavāṇa19 was standing behind the Blessed One, fanning him.
Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – "acchariyaṃ, bhante, abbhutaṃ, bhante! He said to the Blessed One, “It’s amazing, lord. It’s astounding—
Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo"ti? how inspiring this Dhamma-sequence is, how very inspiring this Dhamma-sequence is. What is the name of this Dhamma-sequence?”
"Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ 'pāsādiko' tveva naṃ dhārehī"ti. “In that case, Upavāṇa, you may remember this Dhamma-sequence simply as ‘The Inspiring.’ ”
Idamavoca bhagavā. That is what the Blessed One said.
Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti. Gratified, Ven. Upavāṇa delighted in the Blessed One’s words.
Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.