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12. Чудеса в Урувеле - история происхождения огненной проповеди Палийский оригинал

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37.Atha kho bhagavā anupubbena cārikaṃ caramāno yena uruvelā tadavasari. Then the Gracious One while walking gradually on walking tour arrived at Uruvelā. Then the Blessed One, traveling by stages, arrived at Uruvelā. И вот Благословенный переходя пешком от места к месту прибыл в Урувелу.
Tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti – uruvelakassapo, nadīkassapo, gayākassapoti. Then at that time at Uruvelā there lived three yogis: known as Uruvelakassapa, Nadīkassapa, and Gayākassapa. At that time, three coiled-hair ascetics were staying in Uruvelā: Uruvelakassapa, Nadīkassapa [Kassapa of the River], and Gayākassapa. В то время там жили три аскета со спутанными волосами: Урувелакассапа, Надикассапа и Гаякассапа.
Tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. Of these, the yogi Uruvelakassapa was the leader, guide, chief, director, and instructor of five hundred yogis. Among them, Uruvelakassapa was the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief. Из них аскет Урувелакассапа был предводителем, руководителем, главой, начальником и наставником пяти сотен аскетов.
Nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. The yogi Nadīkassapa was the leader, guide, chief, director, and instructor of three hundred yogis. Nadīkassapa was the leader of three hundred coiled-hair ascetics—their trainer, foremost, and chief. Аскет Надикассапа был предводителем, руководителем, главой, начальником и наставником трёх сотен аскетов.
Gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. The yogi Gayākassapa was the leader, guide, chief, director, and instructor of two hundred yogis. Gayākassapa was the leader of two hundred coiled-hair ascetics—their trainer, foremost, and chief. Аскет Гаякассапа был предводителем, руководителем, главой, начальником и наставником двух сотен аскетов.
Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? Then the Gracious One approached the yogi Uruvelakassapa's ashram, and after approaching he said this to the yogi Uruvelakassapa: “If it is not troublesome to you, Kassapa, we 04 would stay for one night in the sacrificial firehouse.” Then the Blessed One went to Uruvelakassapa’s ashram and, on arrival, said to him, “If it’s not a burden for you, we would stay one night in your fire-hall.” Однажды Благословенный пришёл к отшельнической хижине аскета Урувелакассапы, и сказал Урувелакассапе следующее: "Если тебя не затруднит, о Кассапа, мы бы хотели остановиться на одну ночь в домике для ритуального огня". В словаре МК agyāgāra объясняется как a hut for the ritual fire(s)
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"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. “It is not troublesome to me, Great Ascetic, (but) there is a fierce, venomous, poisonous, Dragon-King here, having psychic power, he should not (be allowed to) harass you. ” “It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you. "О Великий Отшельник, меня-то не затруднит, но там находится обладающий сверхъестественными силами, свирепый и ядовитый королевский нага и нельзя допустить, чтобы он побеспокоил вас".
Dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? For a second time the Gracious One said this to the yogi Uruvelakassapa: “If it is not troublesome to you, Kassapa, we would stay for one night in the sacrificial firehouse.” A second time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.” И во второй раз сказал Благословенный аскету Урувелакассапе: "Если тебя не затруднит, о Кассапа, мы бы хотели остановиться на одну ночь в домике для ритуального огня".
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. “It is not troublesome to me, Great Ascetic, (but) there is a fierce, venomous, poisonous, Dragon-King here, having psychic power, he should not (be allowed to) harass you. ” “It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.” "О Великий Отшельник, меня-то не затруднит, но там находится обладающий сверхъестественными силами, свирепый и ядовитый королевский нага и нельзя допустить, чтобы он побеспокоил вас".
Tatiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? For a third time the Gracious One said this to the yogi Uruvelakassapa: “If it is not troublesome to you, Kassapa, we would stay for one night in the sacrificial firehouse.” A third time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.” И в третий раз сказал Благословенный аскету Урувелакассапе: "Если тебя не затруднит, о Кассапа, мы бы хотели остановиться на одну ночь в домике для ритуального огня".
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. “It is not troublesome to me, Great Ascetic, (but) there is a fierce, venomous, poisonous, Dragon-King here, having psychic power, he should not (be allowed to) harass you. ” “It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.” "О Великий Отшельник, меня-то не затруднит, но там находится обладающий сверхъестественными силами, свирепый и ядовитый королевский нага и нельзя допустить, чтобы он побеспокоил вас".
"Appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāra"nti. “It is all right, he will not harass me, come now, Kassapa, allow me the sacrificial firehouse.” “Perhaps he wouldn’t harass me. Please, Kassapa, allow the fire-hall.” "Всё в порядке, он не будет беспокоить меня. Ну же, Кассапа, позволь мне остаться в домике для ритуального огня".
"Vihara, mahāsamaṇa, yathāsukha"nti. “Dwell (there), Great Ascetic, according to your pleasure.” “Stay as you like, great contemplative.” "Располагайся там, о Великий Отшельник, как тебе будет удобно".
Atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Then the Gracious One, after entering the sacrificial firehouse and preparing a grass covering, sat down, folded his legs crosswise, set his body straight, and established mindfulness at the front. Then the Blessed One, having entered the fire-hall and laid out a grass mat, sat down cross-legged with his body erect, establishing mindfulness to the fore. Войдя в домик для ритуального огня и приготовив циновку из травы, Благословенный сел, скрестив ноги и держа тело прямо установил памятование возле рта (перед собой).
38.Addasā kho so nāgo bhagavantaṃ paviṭṭhaṃ, disvāna dummano [dukkhī dummano (sī. syā.)] padhūpāyi [pakhūpāsi (ka.)]. Then the Dragon saw that the Gracious One had entered, and after seeing (him), pained, depressed, he belched out smoke. The nāga saw that the Blessed One had entered and, on seeing him, upset and disgruntled, emitted smoke. Увидев, что Благословенный вошел, нага в муках и унынии изверг дым.
Atha kho bhagavato etadahosi – "yaṃnūnāhaṃ imassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyeyya"nti. Then this occurred to the Gracious One: “Now what if I, without having destroyed this Dragon's tegument, skin, flesh, muscle, bone, or bone-marrow, were to overcome (the Dragon's) power with (my) power?” The thought occurred to the Blessed One, “Why don’t I—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—consume (the nāga’s) fire with (my own) fire? А Благословенный подумал: "А что если я, не причиняя вреда телесному покрову нага, его коже, плоти, мышцам, костям и костному мозгу, одолею [его] мощь [своей] мощью?"
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharitvā padhūpāyi. Then the Gracious One so arranged it with his psychic powers that he (also) belched out smoke. Then the Blessed One fabricated such a fabrication of psychic power that he emitted smoke. И с помощью своих сверхъестественных сил Благословенный устроил так, что тоже изверг дым.
Atha kho so nāgo makkhaṃ asahamāno pajjali. Then that Dragon, unbearably angry, blazed forth. The nāga, unable to bear the insult, blazed up. Королевский нага же, дико разозлившись, изверг пламя.
Bhagavāpi tejodhātuṃ samāpajjitvā pajjali. The Gracious One, having attained the fire-element, also blazed forth, The Blessed One entered the fire property and blazed up. И Благословенный, вступив в элемент огня, тоже изверг пламя. Комментарий к "вступил в стихию огня": tejodhātuṃ samāpajjitvāti tejokasiṇaparikammaṃ katvā pādakajjhānato vuṭṭhāya, ‘‘sarīrato jālā nikkhamantū’’ti a...
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Ubhinnaṃ sajotibhūtānaṃ agyāgāraṃ ādittaṃ viya hoti sampajjalitaṃ sajotibhūtaṃ. and both of them burned so bright it was as if the sacrificial firehouse was on fire, in flames, was burning down. With both of them all ablaze, it was as if the fire-hall were on fire—flaming and blazing. И оба они горели так ярко, будто домик для ритуального огня загорелся, воспылал и полыхал.
Atha kho te jaṭilā agyāgāraṃ parivāretvā evamāhaṃsu – "abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī"ti. Then those yogis, having surrounded the sacrificial firehouse, said this: “The Great Ascetic is surely intelligent, but he is harassed by the Dragon.” Then the coiled-hair ascetics surrounded the fire-hall and thought, “That fine-looking great contemplative is being harassed by the nāga!” Тогда аскеты, окружив домик для ритуального огня, сказали следующее: "Великий Отшельник, несомненно, умён, но ему доставляет беспокойство нага".
Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi – "ayaṃ te, kassapa, nāgo pariyādinno [pariyādiṇṇo (ka.)] assa tejasā tejo"ti. Then the Gracious One, with the passing of that night, without harming that Dragon's tegument, skin, flesh, muscle, bone, or bone-marrow, after overcoming (the Dragon's) power with (his own) power and dropping him into his bowl, showed (him) to the yogi Uruvelakassapa, (saying): “This is your Dragon, Kassapa, his power was overcome by (my) power. ” Then, as the night was ending, the Blessed One, having consumed (the nāga’s) fire with (his own) fire—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—put him in his bowl and showed him to Uruvelakassapa the coiled-hair ascetic, (saying,) “Here, Kassapa, is your nāga. His fire was consumed by fire.” По истечении той ночи Благословенный, не причинив вреда ни телесному покрову нага, ни его коже, плоти, мышцам, костям и костному мозгу, одолев его мощь своею и поместив его в свой сосуд для подаяния, показал его аскету Урувелакассапе со словами: "Вот твой нага, Кассапа, его мощь была побеждена моею".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṃ pariyādiyissati, natveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since he can overcome this fierce, venomous, poisonous, Dragon-King's psychic power with (his own) power, but he is surely not a Worthy One like I am. ” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that, with his own fire, he consumed the fire of the fierce nāga king—powerful, with poisonous fangs, terrifyingly poisonous! But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько же могущественен и величественен этот Великий Отшельник: он смог одолеть своей мощью этого обладающего сверхсилами свирепого, ядовитого королевского нага — но, несомненно, он не является Достойным подобным мне". Я подозреваю, что здесь в словах небуддийского аскета слово arahā (Достойный) означает человека, достигшего высшей ступени духовной жизни.
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39.
Nerañjarāyaṃ bhagavā, uruvelakassapaṃ jaṭilaṃ avoca; At the Nerañjarā, the Blessed One said to the coiled-hair ascetic Uruvelakassapa,
"Sace te kassapa agaru, viharemu ajjaṇho aggisālamhī"ti [aggisaraṇamhīti (sī. syā.)]. “If it’s not a burden, Kassapa, I’ll stay a day in your fire-refuge [or: fire-hall].”
"Na kho me mahāsamaṇa garu; “It’s no burden, great contemplative,
Phāsukāmova taṃ nivāremi; but desiring your comfort, I forbid it.
Caṇḍettha nāgarājā; A fierce nāga king is there,
Iddhimā āsiviso ghoraviso; powerful, with poisonous fangs, terrifyingly poisonous.
So taṃ mā viheṭhesī"ti. I don’t want him to harass you.”
"Appeva maṃ na viheṭheyya; “Perhaps he won’t harass me.
Iṅgha tvaṃ kassapa anujānāhi agyāgāra"nti; Come now, Kassapa, allow me the fire-hall.”
Dinnanti naṃ viditvā; Knowing that, “It’s given,”
Abhīto [asambhīto (sī.)] pāvisi bhayamatīto. fearless—beyond fear—he entered.
Disvā isiṃ paviṭṭhaṃ, ahināgo dummano padhūpāyi; Seeing the seer enter, the nāga-snake, disgruntled, emitted smoke.
Sumanamanaso adhimano [avimano (katthaci), navimano (syā.)], manussanāgopi tattha padhūpāyi. With a joyous mind, a confident mind, the nāga1 among men also emitted smoke. Comm. KT: 1. Here meaning ‘great being’
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Makkhañca asahamāno, ahināgo pāvakova pajjali; Not bearing the insult, the nāga-snake blazed up like an inferno.
Tejodhātusu kusalo, manussanāgopi tattha pajjali. Skilled in the fire property, the nāga of a man blazed up right there as well.
Ubhinnaṃ sajotibhūtānaṃ; With both of them ablaze,
Agyāgāraṃ ādittaṃ hoti sampajjalitaṃ sajotibhūtaṃ; the fire-hall was burning, flaming and blazing.
Udicchare jaṭilā; The coiled-hair ascetics stared—
"Abhirūpo vata bho mahāsamaṇo; “That fine-looking great contemplative,
Nāgena viheṭhiyatī"ti bhaṇanti. is being harassed by the nāga!” they said.
Atha tassā rattiyā [atha rattiyā (sī. syā.)] accayena; Then at the night’s end
Hatā nāgassa acciyo honti [ahināgassa acciyo na honti (sī. syā.)] ; the nāga-snake’s flames were no more.
Iddhimato pana ṭhitā [iddhimato panuṭṭhitā (sī.)] ; But the many-colored flames
Anekavaṇṇā acciyo honti. of the Powerful One remained.
Nīlā atha lohitikā; Blue, and also red,
Mañjiṭṭhā pītakā phalikavaṇṇāyo; crimson, yellow, and the color of quartz,
Aṅgīrasassa kāye; on the body of the Radiant One:
Anekavaṇṇā acciyo honti. Many-colored were the flames.
Pattamhi odahitvā; Putting him in his bowl,
Ahināgaṃ brāhmaṇassa dassesi; he showed the nāga snake to the brahman.
"Ayaṃ te kassapa nāgo; “This is your nāga, Kassapa,
Pariyādinno assa tejasā tejo"ti. his fire by fire consumed.”
Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṃ etadavoca – "idheva, mahāsamaṇa, vihara, ahaṃ te [te upaṭṭhāmi (itipi)] dhuvabhattenā"ti. Then Uruvelakassapa, the coiled-hair ascetic, impressed at this marvel of psychic power of the Blessed One, said to him, “Stay right here, great contemplative. I’ll provide you with regular meals.”
Paṭhamaṃ pāṭihāriyaṃ. First marvel.
40.Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṃ vanasaṇḍe vihāsi. Then the Gracious One, not far from the yogi Uruvelakassapa's ashram, dwelt in a certain jungle thicket. So the Blessed One stayed in a certain forest grove not far from the ashram of Uruvelakassapa the coiled-hair ascetic. Однажды Благословенный жил неподалёку от монастыря аскета Урувелакассапы, в чаще джунглей.
Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā catuddisā aṭṭhaṃsu seyyathāpi mahantā aggikkhandhā. Then the Four Great Kings, towards the end of the night, having lit up the whole of that jungle thicket with their surpassing beauty, approached the Gracious One, and after approaching and worshipping the Gracious One, they stood at the four directions like a great mass of fire. Then, in the far extreme of the night, the Four Great Kings, their extreme radiance lighting up the entirety of the forest grove, went to the Blessed One, and on arrival, bowed down, and stood in the four directions (from the Blessed One) like great masses of fire. И под утро к Благословенному приблизились четыре великих правителя [сторон света], освещая все уголки чащи джунглей своим великолепным сиянием. Приблизившись к Благословенному и выразив ему почтение, они стали по четырём направлениям подобно гигантским скоплениям пламени.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching he said this to the Gracious One: “It is time, Great Ascetic, the meal is ready. As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова.
Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkamiṃsu, upasaṅkamitvā taṃ abhivādetvā catuddisā aṭṭhaṃsu "seyyathāpi mahantā aggikkhandhā"ti. Who were those, Great Ascetic, towards the end of the night, who, having lit up the whole of that jungle thicket with their surpassing beauty, approached you, and after approaching and worshipping you, stood at the four directions like a great mass of fire? ” “But who were they, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you, and on arrival bowed down, and stood in the four directions like great masses of fire?” Кто были те, Великий Отшельник, кто под утро, осветив своей непревзойдённой красотой все уголки чащи джунглей, пришли к тебе и, приблизившись и выразив почтение, стали по четырём направлениям подобно гигантским скоплениям огня?".
"Ete kho, kassapa, cattāro mahārājāno yenāhaṃ tenupasaṅkamiṃsu dhammassavanāyā"ti. “Those, Kassapa, were the Four Great Kings, who approached me to listen to the Dhamma.” “Those, Kassapa, were the Four Great Kings, who came to me to listen to the Dhamma.” "Те, Кассапа, были четыре великих правителя — они пришли ко мне слушать Учение".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since even the Four Great Kings will approach him to listen to the Dhamma, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Four Great Kings come to him to listen to the Dhamma. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько же могущественен и величественен этот Великий Отшельник, если даже четыре великих правителя приходят к нему слушать Учение — но, несомненно, он не является Достойным подобным мне".
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. Then the Gracious One, having eaten the yogi Uruvelakassapa's food, dwelt on in that very jungle thicket. Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. Благословенный съел предложенную аскетом Урувелакассапой еду и остался в той же самой чаще джунглей.
Dutiyaṃ pāṭihāriyaṃ. The Second Miracle (is Finished) Second marvel. На этом заканчивается второе чудо.
41.Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Then Sakka, the Lord of the Gods, towards the end of the night, having lit up the whole of that jungle thicket with his surpassing beauty, approached the Gracious One, and after approaching and worshipping the Gracious One, he stood at one side like a great mass of fire, (having colours) more brilliant, and more excellent, than the former colours. Then Sakka, King of the Devas, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove, went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color. На исходе ночи Сакка, повелитель божеств, освещая своим великолепным сиянием все уголки чащи джунглей, приблизился к Благословенному. Приблизившись и выразив почтение Благословенному, он стал по одну сторону подобно гигантскому скоплению огня, сияя красками более яркими и великолепными, чем раньше. Видимо "чем раньше" означает "чем те, что приходили раньше".
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Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching he said this to the Gracious One: “It is time, Great Ascetic, the meal is ready. As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова.
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā"ti? Who was that, Great Ascetic, towards the end of the night, who, having lit up the whole of that jungle thicket with his surpassing beauty, approached you, and after approaching and worshipping you, stood at one side like a great mass of fire, (having colours) more brilliant, and more excellent, than the former colours.” “But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival, bowed down and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?” Кто это был, Великий Отшельник, кто на исходе ночи, освещая всю чащу джунглей своим великолепным сиянием, приблизился к тебе, а приблизившись и выразив тебе почтение, стал по одну сторону подобно гигантскому скоплению огня, сияя красками более яркими и великолепными, чем раньше?".
"Eso kho, kassapa, sakko devānamindo yenāhaṃ tenupasaṅkami dhammassavanāyā"ti. “That, Kassapa, was Sakka, the Lord of the Gods, who approached me to listen to the Dhamma. ” “That, Kassapa, was Sakka, King of the Devas, who came to me to listen to the Dhamma.” "Это, Кассапа, был Сакка, повелитель божеств. Он пришел ко мне послушать Учение".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since even Sakka, the Lord of the Gods, will approach him to listen to the Dhamma, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even Sakka, King of the Devas, comes to him to listen to the Dhamma. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько же могущественен и величественен этот Великий Отшельник, что даже Сакка, повелитель богов, приходит к нему слушать Учение — но, несомненно, он не является Достойным подобным мне".
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. Then the Gracious One, having eaten the yogi Uruvelakassapa's food, dwelt on in that very jungle thicket. Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. Благословенный съел предложенную аскетом Урувелакассапой еду и остался в той же самой чаще джунглей.
Tatiyaṃ pāṭihāriyaṃ. The Third Miracle (is Finished) Third marvel. На этом заканчивается третье чудо.
42.Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Then Brahmā Sahampati, towards the end of the night, having lit up the whole of that jungle thicket with his surpassing beauty, approached the Gracious One, and after approaching and worshipping the Gracious One, he stood at one side like a great mass of fire, (having colours) more brilliant, and more excellent, than the former colours. Then the Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color. На исходе ночи, освещая всю чащу джунглей своим великолепным сиянием, к Благословенному приблизился Брахма Сахампати. Приблизившись и выразив Благословенному свое почтение, он стал по одну сторону подобно гигантскому скоплению огня, сияя красками более яркими и великолепными, чем раньше.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching he said this to the Gracious One: “It is time, Great Ascetic, the meal is ready. As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова.
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā"ti? Who was that, Great Ascetic who, towards the end of the night, having lit up the whole of that jungle thicket with his surpassing beauty, approached you, and after approaching and worshipping you, stood at one side like a great mass of fire, (having colours) more brilliant, and more excellent, than the former colours.” “But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival bowed down, and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?” Кто это, Великий Отшельник, на исходе ночи, освещая всю чащу джунглей своей непревзойдённой красотой, приходил к тебе, а подойдя и выразив почтение, стал по одну сторону подобно гигантскому столпу огня, сияя красками более ослепительными и великолепными, чем раньше?".
"Eso kho, kassapa, brahmā sahampati yenāhaṃ tenupasaṅkami dhammassavanāyā"ti. “That, Kassapa, was Brahmā Sahampati, who approached me to listen to the Dhamma. ” “That, Kassapa, was the Brahmā Sahampati, who came to me to listen to the Dhamma.” "Это, Кассапа, был Брахма Сахампати. Он приходил ко мне слушать Учение".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since even Brahmā Sahampati will approach him to listen to the Dhamma, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Brahmā Sahampati comes to him to listen to the Dhamma. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько же могущественен и величественен этот Великий Отшельник, что даже Брахма Сахампати приходит к нему слушать Учение — но, несомненно, он не является Достойным подобным мне".
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. Then the Gracious One, having eaten the yogi Uruvelakassapa's food, dwelt on in that very jungle thicket. Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. А Благословенный съел предложенную аскетом Урувелакассапой еду и остался в той же самой чаще джунглей.
Catutthaṃ pāṭihāriyaṃ. The Fourth Miracle (is Finished) Fourth Marvel. На этом заканчивается четвёртое чудо.
43.Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamitukāmā honti. Then at that time the yogi Uruvelakassapa had arranged for a great sacrifice, and almost the whole (population) of Aṅga and Magadha, having gathered abundant food and drinks, had a desire to attend. At that time, Uruvelakassapa had prepared a great sacrifice. (People from) the whole area of Magadha and Aṅga wanted to come, bringing along lots of staple and non-staple food. В то время аскет Урувелакассапа организовал большое жертвоприношение, на которое хотели прийти почти все жители Анги и Магадхи с обилием еды и напитков.
Atha kho uruvelakassapassa jaṭilassa etadahosi – "etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti. Then this occurred to the yogi Uruvelakassapa: “Now I have arranged for a great sacrifice, and almost the whole (population) of Aṅga and Magadha, having gathered abundant food and drinks, will attend. Then the thought occurred to Uruvelakassapa, “Right now I have prepared a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food. И подумал аскет Урувелакассапа: "Итак, я организовал большое жертвоприношение, на которое придут, собрав большое количество еды и напитков, почти все жители Анги и Магадхи.
Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. If the Great Ascetic performs a powerful miracle in the midst of the people his gain and honour will increase, and my gain and honour will decrease. “If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish. Если Великий Отшельник с помощью сверхсил совершит чудо на виду у большого стечения народа, его доходы и почести возрастут, а мои доходы и почести уменьшатся.
Aho nūna mahāsamaṇo svātanāya nāgaccheyyā"ti. Surely the Great Ascetic should not come on the morrow. ” “Oh, I hope the great contemplative doesn’t come tomorrow!” Несомненно, Великому Отшельнику не следует приходить завтра.
Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi. Then the Gracious One, knowing with his mind the reflection that had arisen in the yogi Uruvelakassapa's mind, after approaching Northern Kuru, gathering alms from there, and eating them at lake Anotatta, made his dwelling right there for the day. Then the Blessed One, having known with his awareness the train of thought in Uruvelakassapa’s awareness, went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta [Unheated] Lake and spent the day right there. Благословенный, постигнув своим умом мысль, возникшую в уме аскета Урувелакассапы, пошел на [континент] Уттаракуру, собрал там подаяние, поел у озера Анотатта, где и остался на тот день. Уттаракуру - один из четырёх континентов вокруг горы Синеру. Будды и архаты появляются только на континенте Джамбудипа (примерно соответствует Индии)....
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Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching, he said this to the Gracious One: “It is time, Great Ascetic, the meal is ready. As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова.
Kiṃ nu kho, mahāsamaṇa, hiyyo nāgamāsi? Why did you not come yesterday, Great Ascetic, “Why didn’t you come yesterday, great contemplative? Почему ты не пришел вчера, Великий Отшельник?
Api ca mayaṃ taṃ sarāma – kiṃ nu kho mahāsamaṇo nāgacchatīti? we remembered you, (thinking): ‘Why does the Great Ascetic not come? “And we even thought of you, ‘Why isn’t the great contemplative coming?’ Мы тебя вспоминали: "Почему не приходит Великий Отшельник?"
Khādanīyassa ca bhojanīyassa ca te paṭivīso [paṭiviṃso (sī.), paṭiviso (syā.)] ṭhapito"ti. A portion of the food and drinks was set aside for you.” “Your share of staple and non-staple food was set aside.” Отложили тебе еды и напитков".
Nanu te, kassapa, etadahosi – "'etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā'ti. “Didn't this occur to you, Kassapa: ‘Now I have arranged for a great sacrifice, and almost the whole (population) of Aṅga and Magadha, having gathered abundant food and drinks, will attend. If the Great Ascetic performs a powerful miracle in the midst of the people his gain and honour will increase, and my gain and honour will decrease. Surely the Great Ascetic should not come on the morrow’? “Didn’t it occur to you, ‘Right now I am preparing a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food. “‘If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish. “‘Oh, I hope the great contemplative doesn’t come tomorrow!’? "Разве не приходила тебе в голову следующая мысль, Кассапа: 'Итак, я организовал большое жертвоприношение, на которое придут, собрав большое количество еды и напитков, почти все жители Анги и Магадхи. Если Великий Отшельник с помощью сверхсил совершит чудо на виду у большого стечения народа, его доходы и почести возрастут, а мои доходы и почести уменьшатся. Несомненно, Великому Отшельнику не следует приходить завтра'?
So kho ahaṃ, kassapa, tava cetasā cetoparivitakkaṃ aññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi"nti. Then I, Kassapa, knowing with my mind the reflection that had arisen in your mind, after approaching Northern Kuru, gathering alms from there, and eating them at lake Anotatta, made my dwelling right there for the day. ” “Kassapa, having known with my awareness the train of thought in your awareness, I went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta Lake and spent the day there.” Вот я, Кассапа, постигнув своим умом возникшую в твоём уме мысль, пошёл на [континент] Уттаракуру, собрал там подаяние, поел у озера Анотатта, где и остался на тот день".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṃ pajānissati, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since he can even know (my) mind with (his) mind, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he knew (my) awareness with (his) awareness. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько же могущественен и величественен этот Великий Отшельник, что он даже может познать мой ум своим умом — но, несомненно, он не является Достойным подобным мне".
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. Then the Gracious One, having eaten the yogi Uruvelakassapa's food, dwelt on in that very jungle thicket. Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. А Благословенный съел предложенную аскетом Урувелакассапой еду и остался в той же самой чаще джунглей.
Pañcamaṃ pāṭihāriyaṃ. The Fifth Miracle (is Finished) Fifth Marvel. На этом заканчивается пятое чудо.
44.Tena kho pana samayena bhagavato paṃsukūlaṃ uppannaṃ hoti. Then at that time there was a rag-robe that had arisen to the Gracious One. At that time a cast-off cloth accrued to the Blessed One. В то время у Благословенного появился кусок выброшенной ткани. paṃsukūla - это не готовая одежда, а скорее лохмотья, выброшенная тряпка
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Atha kho bhagavato etadahosi – "kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya"nti? Then this occurred to the Gracious One: “Now where can I wash this rag-robe? He thought, “Where could I wash this cast-off cloth?” И подумал Благословенный: "Где бы мне постирать эту выброшенную ткань?".
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā bhagavantaṃ etadavoca – "idha, bhante, bhagavā paṃsukūlaṃ dhovatū"ti. ” Then, Sakka, the Lord of the Gods, knowing with his mind the reflection that had arisen in the Gracious One's mind, having dug a lake with his hand, said this to the Gracious One: “May the Gracious One, venerable Sir, wash the rag-robe here. ” Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, dug a reservoir with his hand and said to the Blessed One, “Lord, may the Blessed One wash the cast-off cloth here.” Тогда Сакка, повелитель божеств, постигнув своим умом мысль, возникшую в уме Благословенного, выкопал рукой озеро и сказал Благословенному: "Почтенный, пусть Благословенный постирает выброшенную ткань тут".
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya"nti? Then this occurred to the Gracious One: “Now on what can I beat this rag-robe?” The Blessed One thought, “What will I scrub the cast-off cloth on?” И подумал Благословенный: "А на чём бы мне выколотить эту выброшенную ткань?". Интересно зачем это.
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Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ parimaddatūti. Then, Sakka, the Lord of the Gods, knowing with his mind the reflection that had arisen in the Gracious One's mind, set up a great rock, (saying): “May the Gracious One, venerable Sir, beat the rag-robe here. ” Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One scrub the cast-off cloth here.” Тогда Сакка, повелитель божеств, постигнув своим умом мысль, возникшую в уме Благословенного, установил огромный камень со словами: "Почтенный, пусть Благословенный выколотит выброшенную ткань тут".
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ [ahaṃ paṃsukūlaṃ (ka.)] ālambitvā uttareyya"nti? Then this occurred to the Gracious One: “Now having grabbed hold of what can I emerge (from the lake)?” The Blessed One thought, “What will I hold on to to come out (of the water?)” Затем Благословенный подумал: "За что бы мне ухватиться, чтобы выйти (из озера)?".
Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – idha, bhante, bhagavā ālambitvā uttaratūti. Then a god who was living in an Arjuna (tree), 01 knowing with his mind the reflection that had arisen in the Gracious One's mind, bent down a branch, (saying): “May the Gracious One, venerable Sir, having grabbed hold here emerge (from the lake). ” Then the deva living in the kakudha1 tree, having known with her awareness the train of thought in the Blessed One’s awareness, bent down a branch, (saying,) “Lord, may the Blessed One hold on here and come out (of the water.)” И тогда жившее в арджуна-дереве божество, постигнув своим умом мысль, возникшую в уме Благословенного, наклонило одну ветвь и сказало: "Почтенный, пусть Благословенный ухватившись за это выйдет (из озера)". Comm. KT: 1. Terminalia arjuna, according to Margaret Cone, A Dictionary of Pāḷi.
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Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya"nti? Then this occurred to the Gracious One: “Now on what can I stretch out this rag-robe (for drying)?” The Blessed One thought, “What will I spread out the cast-off cloth on (to dry)?” Затем Благословенный подумал: "А на чём бы мне растянуть эту выброшенную ткань, чтобы она высохла?".
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ vissajjetūti. Then, Sakka, the Lord of the Gods, knowing with his mind the reflection that had arisen in the Gracious One's mind, set up a great rock, (saying): “May the Gracious One, venerable Sir, stretch out the rag-robe here. ” Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One set out the cast-off cloth here (to dry).” Тогда Сакка, повелитель божеств, постигнув своим умом мысль, возникшую в уме Благословенного, установил огромный камень со словами: "Почтенный, пусть Благословенный растянет эту выброшенную ткань тут".
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching, he said this to the Gracious One: “It is time, Great Ascetic, the meal is ready. Then, as the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова.
Kiṃ nu kho, mahāsamaṇa, nāyaṃ pubbe idha pokkharaṇī, sāyaṃ idha pokkharaṇī. Now how is it, Great Ascetic, this lake was not here formerly, (and yet) this lake is here? “Why is it, great contemplative, that before there wasn’t a reservoir here, and now there is a reservoir here? Как такое может быть, Великий Отшельник: этого озера раньше здесь не было, а теперь оно здесь?
Nayimā silā pubbe upanikkhittā. This rock was not set up here formerly: “Before this rock wasn’t placed here. Раньше здесь не было этого камня:
Kenimā silā upanikkhittā? this rock was set up by whom? “Who placed this rock here? кто этот камень установил?
Nayimassa kakudhassa pubbe sākhā onatā, sāyaṃ sākhā onatā"ti. This branch of the Arjuna (tree) was not bent down formerly, (and yet) this branch is bent down (now)?” “Before the branch of this kakudha tree wasn’t bent down—now it’s bent down.” Эта ветвь арджуна-дерева не была наклонена раньше, а теперь она свешивается вниз".
Idha me, kassapa, paṃsukūlaṃ uppannaṃ ahosi. “Here, Kassapa, a rag-robe arose to me. “Just now, Kassapa, a cast-off cloth accrued to me. "У меня, Кассапа, появился кусок выброшенной ткани.
Tassa mayhaṃ, kassapa, etadahosi – "kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya"nti? Then, Kassapa, this occurred to me: ‘Now where can I wash this rag-robe?’ “I thought, ‘Where should I wash this cast-off cloth?’ Затем, Кассапа, мне пришла в голову мысль: 'Где бы мне постирать эту выброшенную ткань?'
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā maṃ etadavoca – "idha, bhante, bhagavā paṃsukūlaṃ dhovatū"ti. Then, Sakka, the Lord of the Gods, Kassapa, knowing with his mind the reflection that had arisen in my mind, having dug a lake with his hand, said this to me: ‘May the Gracious One, venerable Sir, wash the rag-robe here,’ “Then Sakka, King of the Devas, having known with his awareness the train of thought in my awareness, dug a reservoir with his hand and said to me, ‘Lord, may the Blessed One wash the cast-off cloth here.’ И тогда Сакка, повелитель божеств, о Кассапа, постигнув своим умом возникшую в моём уме мысль, выкопал своей рукой озеро и сказал мне следующее: 'Почтенный, пусть Благословенный постирает выброшенную ткань тут'.
Sāyaṃ kassapa amanussena pāṇinā khaṇitā pokkharaṇī. the lake was dug by the divine being himself with his own hand. “Kassapa, this reservoir was dug with a non-human hand. Это озеро, о Кассапа, собственной рукой выкопало нечеловеческое существо.
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya"nti? Then this, Kassapa, occurred to me: ‘Now on what can I beat this rag-robe?’ “I thought, ‘What will I scrub the cast-off cloth on?’’ А затем мне пришла следующая мысль, Кассапа: 'А на чём бы мне выколотить эту выброшенную ткань?"
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – "idha, bhante, bhagavā paṃsukūlaṃ parimaddatū"ti. Then, Sakka, the Lord of the Gods, Kassapa, knowing with his mind the reflection that had arisen in my mind, set up a great rock, (saying): ‘May the Gracious One, venerable Sir, beat the rag-robe here,’ “Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One scrub the cast-off cloth here.’ И тогда Сакка, повелитель божеств, о Кассапа, постигнув своим умом возникшую в моём уме мысль, установил огромный камень со словами: 'Почтенный, пусть Благословенный выколотит выброшенную ткань тут'.
Sāyaṃ kassapa amanussena upanikkhittā silā. the rock was set up by the divine being himself. “Kassapa, this rock was placed by a non-human being. Этот камень, о Кассапа, был установлен непосредственно нечеловеческим существом.
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ ālambitvā uttareyya"nti? Then, Kassapa, this occurred to me: ‘Now having grabbed hold of what can I emerge (from the lake)?’ “I thought, ‘What will I hold on to to come out (of the water?)’ А затем, Кассапа, мне подумалось: 'За что бы мне ухватиться, чтобы выйти (из озера)'?
Atha kho, kassapa, kakudhe adhivatthā devatā ja mama cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – "idha, bhante, bhagavā ālambitvā uttarajtū"ti. Then, Kassapa, a god who was living in an Arjuna (tree), knowing with his mind the reflection that had arisen in my mind, bent down a branch, (saying): ‘May the Gracious One, venerable Sir, having grabbed hold here emerge (from the lake),’ “Then the deva living in the kakudha tree, having known with her awareness the train of thought in my awareness, bent down a branch, (saying,) ‘Lord, may the Blessed One hold on here and come out (of the water.)’ И тут божество, жившее в арджуна-дереве, о Кассапа, постигнув своим умом возникшую в моём уме мысль, наклонило ветвь со словами: 'Почтенный, пусть Благословенный ухватившись за это выйдет (из озера)', Typos? uttarajtū = uttaratū
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Svāyaṃ āharahattho kakudho. this Arjuna (tree-spirit) gave a hand himself. “This kakudha tree was brought to my hand. и божество арджуна-дерева само подало руку.
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya"nti? Then, Kassapa, this occurred to me: ‘Now on what can I stretch out this rag-robe (for drying)?’ “I thought, ‘What will I set out the cast-off cloth on (to dry)?’ А затем, Кассапа, подумалось мне следующее: 'А на чём бы мне растянуть эту выброшенную ткань, чтобы она высохла?"
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – "idha, bhante, bhagavā paṃsukūlaṃ vissajjetū"ti. Then, Kassapa, Sakka, the Lord of the Gods, knowing with his mind the reflection that had arisen in my mind, set up a great rock, (saying): ‘May the Gracious One, venerable Sir, stretch out the rag-robe here,’ “Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One set out the cast-off cloth here (to dry).’ И тогда Сакка, повелитель божеств, о Кассапа, постигнув своим умом возникшую в моём уме мысль, установил огромный камень со словами: 'Почтенный, пусть Благословенный растянет эту выброшенную ткань тут',
Sāyaṃ kassapa amanussena upanikkhittā silāti. the rock was set up by this divine being himself. ” “Kassapa, this rock was placed by a non-human being.” этот камень был установлен непосредственно нечеловеческим существом".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṃ karissati, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: Powerful and majestic is this Great Ascetic, since even Sakka, the Lord of the Gods, does (him) service, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that Sakka, King of the Devas, performed services for him. But still, he’s not an arahant like me.” А аскет Урувелакассапа подумал: "Насколько могущественен и величественен этот Великий Отшельник, что даже Сакка, повелитель божеств, служит ему — но, несомненно, он не является Достойным подобным мне".
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. Then the Gracious One, having eaten the yogi Uruvelakassapa's food, dwelt on in that very jungle thicket. Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. Благословенный съел предложенную аскетом Урувелакассапой еду и остался в той же самой чаще джунглей.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – "kālo, mahāsamaṇa, niṭṭhitaṃ bhatta"nti. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching he announced the time, (saying): “It is time, Great Ascetic, the meal is ready.” As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова."
"Gaccha tvaṃ, kassapa, āyāmaha"nti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. “You go ahead, Kassapa, I am coming. ” After sending away the yogi Uruvelakassapa, picking a fruit from the Rose-Apple (tree), (after which) the Rose-Apple Island is named, and arriving earlier, he sat down in the sacrificial firehouse. Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a fruit from the rose-apple tree after which the Rose-apple Continent1 is named, arrived first and sat down in the fire-hall. "Иди вперёд, Кассапа, я приду". Отослав аскета Урувелакассапу и сорвав плод джамболана, по имени которого назван остров (континент) Джамбу, пришёл раньше Урувелакассапы и сел в домике для ритуального огня. Comm. KT: 1. The Indian subcontinent.
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Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – "katamena tvaṃ, mahāsamaṇa, maggena āgato? The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse, and after seeing (him), he said this to the Gracious One: “By what path, Great Ascetic, did you come, Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said to him, “By which road did you come, great contemplative? Увидев, что Благословенный сидит в домике для ритуального огня, аскет Увувелакассапа сказал Благословенному: "Какой дорогой, Великий Отшельник, ты пришёл сюда?
Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno"ti. I set out earlier than you, (but) you, arriving earlier, are (already) sitting down in the sacrificial firehouse.” “I set out before you, but you, arriving first, are sitting in the fire-hall.” Я вышел раньше тебя, а ты, придя раньше, уже сидишь в домике для ритуального огня".
"Idhāhaṃ, kassapa, taṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. “Here, Kassapa, after sending you away, picking a fruit from the Rose-Apple (tree), (after which) the Rose-Apple Island is named, and arriving earlier, I sat down in the sacrificial firehouse. “Just now, Kassapa, sending you away and then taking1 a fruit from the rose-apple tree after which the Rose-apple Continent is named, I arrived first, and am sitting down in the fire-hall. "Здесь, Кассапа, отослав тебя и сорвав плод джамболана, по имени которого назван остров Джамбу, я пришёл раньше и сел в домике для ритуального огня. Comm. KT: 1. There is a different word, ‘pacināti’ for picking things from a tree. Given that the Buddha later formulated a rule against damaging plan...
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Idaṃ kho, kassapa, jambuphalaṃ vaṇṇasampannaṃ gandhasampannaṃ rasasampannaṃ. This is the Rose-Apple fruit, Kassapa, endowed with (good) colour, scent, and taste, “This is the rose-apple, consummate in color, consummate in aroma, and consummate in flavor. Это плод джамболана, о Кассапа, обладающий приятным цветом, ароматом и вкусом,
Sace ākaṅkhasi paribhuñjā"ti. if you wish, you can eat (it).” “Eat it if you like.” если хочешь можешь съесть его".
"Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ [tvaṃyevetaṃ āharasi, tvaṃyevetaṃ (sī. syā.)] paribhuñjāhī"ti. “Enough, Great Ascetic, you surely brought it, you should surely eat it. ” “Enough, great contemplative, you yourself brought1 it, you eat it yourself.” "Довольно, Великий Отшельник: ты его принёс, тебе его и есть". Comm. KT: 1. ME and PTS here read arahasi in place of āharasi, yielding “you alone are worthy of it.”
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Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since after sending me away earlier, picking a fruit from the Rose-Apple (tree), (after which) the Rose-Apple Island is named, and arriving earlier, he can sit down in the sacrificial firehouse, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, took a fruit from the rose-apple tree after which the Rose-apple Continent is named, arrived first and sat down in the fire-hall. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен этот Великий Отшельник, так как отослав меня значительно раньше и сорвав плод джамболана, по имени которого назван остров Джамбу, он прибыл раньше и сел в домике для ритуального огня — но, несомненно, он не является Достойным подобным мне".
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. Then the Gracious One, having eaten the yogi Uruvelakassapa's food, dwelt on in that very jungle thicket. Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. А Благословенный съел предложенную аскетом Урувелакассапой еду и остался в той же самой чаще джунглей.
45.Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – "kālo, mahāsamaṇa, niṭṭhitaṃ bhatta"nti. Then the yogi Uruvelakassapa, with the passing of that night, approached the Gracious One, and after approaching he announced the time, (saying): “It is time, Great Ascetic, the meal is ready.” As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. По прошествии ночи аскет Урувелакассапа приблизился к Благословенному. Приблизившись, он сказал Благословенному следующее: "Пора, Великий Отшельник, еда готова."
Gaccha tvaṃ, kassapa, āyāmahanti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tassā avidūre ambo - pe - tassā avidūre āmalakī - pe - tassā avidūre harītakī - pe - tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. “You go ahead, Kassapa, I am coming. ” After sending away the yogi Uruvelakassapa, picking a fruit from a Mango (tree) - from Emblic Myrobalan (tree) - from Yellow Myrobalan (tree) not far from the Rose-Apple (tree), (after which) the Rose-Apple Island is named, - going to the Tāvatiṁsa (Heaven), picking a Coral tree flower, and arriving earlier, he sat down in the sacrificial firehouse. Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a mango from not far from the rose-apple tree after which the Rose-apple Continent is named, … … a myrobalan from not far from it … … a yellow myrobalan from not far from it … … having gone to the (Heaven of the) Thirty-Three he took a coral tree flower, arrived first, and sat down in the fire-hall. "Иди вперёд, Кассапа, я приду". Отослав аскета Урувелакассапу и сорвав плод манго [неподалёку от джамболана, по имени которого назван остров Джамбу] ... плод серого миробалана [неподалёку от джамболана, по имени которого назван остров Джамбу] ... жёлтого миробалана неподалёку от джамболана, по имени которого назван остров Джамбу, ... отправился в мир 33 богов сорвать цветок кораллового дерева, и, придя раньше Урувелакассапы, сел в домике для ритуального огня.
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – "katamena tvaṃ, mahāsamaṇa, maggena āgato? The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse, and after seeing (him), he said this to the Gracious One: “By what path, Great Ascetic, did you come, Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said, “By which road did you come, great contemplative? Увидев, что Благословенный сидит в домике для ритуального огня, аскет Увувелакассапа сказал Благословенному: "Какой дорогой, Великий Отшельник, ты пришёл сюда?
Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno"ti. I set out earlier than you, (but) you, arriving earlier, are (already) sitting down in the sacrificial firehouse.” “I set out before you, but you, arriving first, are sitting in the fire-hall.” Я вышел раньше тебя, а ты, придя раньше, уже сидишь в домике для ритуального огня".
"Idhāhaṃ, kassapa, taṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. “Here, Kassapa, after sending you away, going to the Tāvatiṁsa (Heaven), picking a Coral tree flower, and arriving earlier, I sat down in the sacrificial firehouse. “Just now, Kassapa, sending you away and then going to the (Heaven of the) Thirty-Three, I took a coral tree flower, arrived first, and am sitting down in the fire-hall. "Здесь, Кассапа, отослав тебя, я отправился в мир 33 богов сорвать цветок кораллового дерева и, придя раньше, сел в домике для ритуального огня.
Idaṃ kho, kassapa, pāricchattakapupphaṃ vaṇṇasampannaṃ gandhasampannaṃ [sugandhikaṃ (ka.)]. (Sace ākaṅkhasi gaṇhā"ti. This is the Coral tree flower, Kassapa, endowed with (good) colour and scent, if you wish, you can take (it).” “This is the coral tree flower, consummate in color and consummate in aroma.” Это цветок кораллового дерева, Кассапа. Он обладает приятным цветом и ароматом, если хочешь можешь взять его".
"Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ gaṇhā"ti) [( ) sī. syā. potthakesu natthi]. “Enough, Great Ascetic, you surely brought it, you should surely take it.” "Довольно, Великий Отшельник: ты его принёс, тебе его и брать".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since after sending me away earlier, going to the Tāvatiṁsa (Heaven), picking a Coral tree flower, and arriving earlier, he can sit down in the sacrificial firehouse, but he is surely not a Worthy One like I am. ” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, went to the (Heaven of the) Thirty-Three, took a coral tree flower, arrived first, and sat down in the fire-hall. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен этот Великий Отшельник, так как отослав меня значительно раньше, он отправился в мир 33 богов сорвать цветок кораллового дерева, а придя раньше, сел в домике для ритуального огня — но, несомненно, он не является Достойным подобным мне".
46.Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti kaṭṭhāni phāletuṃ. Then at that time those yogis who wanted to tend the sacred fires were not able to chop the firewood. At that time the coiled-hair ascetics, wanting to tend to the fires, were unable to split the firewood. В то время случилось так, что аскеты, желая поддерживать ритуальный огонь, не смогли нарубить дров.
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma kaṭṭhāni phāletu"nti. Then this occurred to those yogis: “No doubt it is because of the Great Ascetic's psychic power that we are not able to chop the firewood.” It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to split the firewood.” И подумали аскеты: "Никакого сомнения нет, что нам не удаётся нарубить дров из-за сверхъестественных сил Великого Отшельника".
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "phāliyantu, kassapa, kaṭṭhānī"ti. Then the Gracious One said this to the yogi Uruvelakassapa: “Let the firewood be chopped, Kassapa.” Then the Blessed One said to Uruvelakassapa, “Kassapa, May the firewood be split!” Тогда Благословенный сказал аскету Урувелакассапе следующее: "Да будут дрова порублены, Кассапа".
"Phāliyantu, mahāsamaṇā"ti. “Let it be chopped, Great Ascetic,” “May it be split, great contemplative!” "Да будут порублены, Великий Отшельник".
Sakideva pañca kaṭṭhasatāni phāliyiṃsu. and more than five hundred pieces of firewood were chopped. At once, five hundred pieces of firewood were split. И более 500 поленьев оказались порублены.
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since (on his say so) firewood can be chopped, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the pieces of firewood were split. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен этот Великий Отшельник — ведь [как он сказал,] так дрова были порублены, но, несомненно, он не является Достойным подобным мне".
47.Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti aggiṃ ujjaletuṃ [jāletuṃ (sī.), ujjalituṃ (ka.)]. Then at that time those yogis who wanted to tend the sacred fires were not able to light the fires. At that time the coiled-hair ascetics, wanting to attend to the fires, were unable to light the fires. В то время случилось так, что аскеты, желавшие поддерживать ритуальный огонь, не смогли разжечь для него пламя.
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ ujjaletu"nti. Then this occurred to those yogis: “No doubt it is because of the Great Ascetic's psychic power that we are not able to light the sacred fires.” It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to light the fires.” И подумали аскеты: "Нет никакого сомнения, что мы не можем разжечь ритуальный огонь из-за сверхъестественных сил Великого Отшельника".
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "ujjaliyantu, kassapa, aggī"ti. Then the Gracious One said this to the yogi Uruvelakassapa: “Let the sacred fires be lit, Kassapa.” Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires be lit!” А Благословенный сказал аскету Урувелакассапе следующее: "Да разгорится ритуальный огонь, Кассапа".
"Ujjaliyantu, mahāsamaṇā"ti. “Let them be lit, Great Ascetic,” “May they be lit, great contemplative!” "Да разгорится он, Великий Отшельник",
Sakideva pañca aggisatāni ujjaliyiṃsu. and more than five hundred sacred fires were lit. At once, five hundred fires were lit. И зажглись более 500 огней.
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since (on his say so) sacred fires can be lit, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires were lit. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен Великий Отшельник — ведь [как он сказал,] так и зажглись жертвенные огни, но, несомненно, он не является Достойным подобным мне".
48.Tena kho pana samayena te jaṭilā aggiṃ paricaritvā na sakkonti aggiṃ vijjhāpetuṃ. Then at that time those yogis, after tending the sacred fires, were not able to put the sacred fires out. At that time the coiled-hair ascetics, having attended to the fires, were unable to put out the fires. В то время случилось так, что аскеты, закончив поддержание ритуального огня, не смогли потушить его.
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ vijjhāpetu"nti. Then this occurred to those yogis: “No doubt it is because of the Great Ascetic's psychic power that we are not able to put out the sacred fires.” It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to put out the fires.” И подумали эти аскеты: "Нет никакого сомнения, что мы не можем потушить этот огонь из-за сверхъестественных сил Великого Отшельника".
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "vijjhāyantu, kassapa, aggī"ti. Then the Gracious One said this to the yogi Uruvelakassapa: “Let the sacred fires be put out, Kassapa.” Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires go out!” А Благословенный сказал аскету Урувелакассапе следующее: "Да погаснет ритуальный огонь, о Кассапа".
"Vijjhāyantu, mahāsamaṇā"ti. “Let them be put out, Great Ascetic,” “May they go out, great contemplative!” "Да погаснет он, Великий Отшельник".
Sakideva pañca aggisatāni vijjhāyiṃsu. and more than five hundred sacred fires were put out. At once, five hundred fires went out. И более 500 огней погасли.
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since (on his say so) sacred fires can be put out, but he is surely not a Worthy One like I am.” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires went out. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен этот Великий Отшельник — ведь [как он сказал,] так и погас ритуальный огонь, но, несомненно, он не является Достойным подобным мне".
49.Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti. Then at that time those yogis, in the cold Winter nights, in between ‘the eights’, at the time of the snowfall, in the river Nerañjarā, were plunging in, and plunging out, were plunging in and out. Then at that time, the coiled-hair ascetics, in the cold, winter “Eight In-between1” days, the time of snowfall—were emerging and submerging in the Nerañjarā River—doing submerging-and-emerging. В то время холодными зимними ночами, между "восьмёрками", во время снегопада, в реке Неранджаре аскеты то погружались, то выныривали, погружались и выныривали. Comm. KT: 1. The “Eight In-between” days is a period in February, regarded in northern India as the coldest part of the year. Commentary to MN 12: ant...
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Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṃ. Then the Gracious One created about five hundred coal-pans, where those yogis, after emerging, warmed (themselves). The Blessed One materialized five hundred charcoal heaters, where, having come out, the coiled-hair ascetics warmed up [lit: unsewed]. А Благословенный создал около 500 сосудов с углями, чтобы аскеты, вынырнув, могли согреться. РД в объяснении слова mandāmukhi пишет: a coal -- pan, a vessel for holding embers for the sake of heating
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Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā"ti. Then this occurred to those yogis: “No doubt it is because of the Great Ascetic's psychic power that these coal-pans were created. ” It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that these charcoal heaters have materialized.” И подумали аскеты: "Нет никакого сомнения, что эти сосуды с углями были созданы сверхъестественными силами Великого Отшельника".
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since he can create so many coal-pans for them, but he is surely not a Worthy One like I am. ” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he materialized so many charcoal heaters. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен Великий Отшельник — он может создать для них столько сосудов с углями, но, несомненно, он не является Достойным подобным мне".
50.Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. Then at that time a great cloud poured down out of season, and a great flood-water arose, At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced. Случилось так, что большое облако не вовремя пролилось дождём и возник сильный паводок,
Yasmiṃ padese bhagavā viharati, so padeso udakena na otthaṭo [udakena otthaṭo (sī. syā.)] hoti. and in that area where the Gracious One was living the (whole) place became submerged with water. The place where the Blessed One was staying was inundated with water. а там, где жил Благословенный, всё место ушло под воду. Comm. KT: [ME: so padeso udakena na otthaṭo hoti.]
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Atha kho bhagavato etadahosi – "yaṃnūnāhaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyya"nti. Then this occurred to the Gracious One: “Now what if I, having risen above the water on all sides, were to walk (on an island) in the middle on dusty ground?” He thought, “Why don’t I push back the water all around and walk back and forth in the middle on dusty ground?” И подумал Благословенный: "А что если мне, поднявшись над окружающей водой, ходить (по острову) посреди пыльной земли"?
Atha kho bhagavā samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. Then the Gracious One, having risen above the water on all sides, walked (on an island) in the middle of dusty ground. Then the Blessed One pushed back the water all around and walked back and forth in the middle on dusty ground. И Благословенный, поднявшись над окружающей водой, ходил (по острову) посреди пыльной земли.
Atha kho uruvelakassapo jaṭilo – māheva kho mahāsamaṇo udakena vūḷho ahosīti nāvāya sambahulehi jaṭilehi saddhiṃ yasmiṃ padese bhagavā viharati taṃ padesaṃ agamāsi. Then the yogi Uruvelakassapa (thinking): ‘May the Great Ascetic not be carried away by water. ’ with a boat and a great many yogis went to that place in the area where the Gracious One was living. Then Uruvelakassapa, (thinking,) “May the great contemplative not be carried away by the water!” went by boat with several coiled-hair ascetics to the place where the Blessed One was staying. А аскет Урувелакассапа подумал: "Да не унесёт вода Великого Отшельника". Он и многие другие аскеты в лодке отправились к тому месту, где жил Благословенный.
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṃ, disvāna bhagavantaṃ etadavoca – "idaṃ nu tvaṃ, mahāsamaṇā"ti? The yogi Uruvelakassapa saw that the Gracious One, having risen above the water on all sides, was walking (on an island) in the middle of dusty ground, and after seeing (it), he said this to the Gracious One: “Are you here, Great Ascetic?” Uruvelakassapa saw the Blessed One, having pushed back the water all around, walking back and forth in the middle on dusty ground. On seeing him, he said, “Are you here, great contemplative?” Аскет Урувелакассапа увидел, что Благословенный, поднявшись над окружающей водой, ходит (по острову) посреди пыльной земли. Увидев это, он сказал так Благословенному: "Это ты здесь, Великий Отшельник"?
"Ayamahamasmi [āma ahamasmi (syā.)], kassapā"ti bhagavā vehāsaṃ abbhuggantvā nāvāya paccuṭṭhāsi. “It is I, Kassapa,” and after rising up into the sky, he reappeared in the boat. (Saying,) “Yes, It’s me, Kassapa,” the Blessed One rose up into the air and came down in the boat. "Это я, Кассапа", — и поднявшись в небо, снова возник в лодке.
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati [nappasahissati (sī.)], na tveva ca kho arahā yathā aha"nti. Then this occurred to the yogi Uruvelakassapa: “Powerful and majestic is this Great Ascetic, since even the water cannot carry him away, but he is surely not a Worthy One like I am. ” The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he wasn’t carried away by the water. But still, he’s not an arahant like me.” И подумал аскет Урувелакассапа: "Насколько могущественен и величественен Великий Отшельник — даже вода не может унести его, но, несомненно, он не является Достойным подобным мне".
51.Atha kho bhagavato etadahosi – "cirampi kho imassa moghapurisassa evaṃ bhavissati – 'mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā aha'nti; yaṃnūnāhaṃ imaṃ jaṭilaṃ saṃvejeyya"nti. Then this occurred to the Gracious One: “For a long time this will occur to that foolish fellow: ‘Powerful and majestic is this Great Ascetic, but he is surely not a Worthy One like I am. ’ Now what if I were to cause spiritual anxiety to this yogi?” Then the thought occurred to the Blessed One, “For a long time this worthless man keeps having the thought, ‘The great contemplative is powerful and mighty. But still, he’s not an arahant like me.’ “What if I were to terrify this coiled-hair ascetic?” А затем Благословенный подумал: "Уже долгое время этому глупцу приходит одна и та же мысль: 'Насколько могущественен и величественен этот Великий Отшельник — но, несомненно, он не является Достойным подобным мне'. А что если мне вызвать у этого аскета чувство срочности"? saṃvejeyya - от слова saṃvega https://tipitaka.theravada.su/term/sa%E1%B9%83vega
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Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "neva ca kho tvaṃ, kassapa, arahā, nāpi arahattamaggasamāpanno. Then the Gracious One said this to the yogi Uruvelakassapa: “You are certainly not a Worthy One, Kassapa. Nor have you entered the path to Worthiness. So he said to Uruvelakassapa, “You’re not an arahant, Kassapa. You’re not even endowed with the path to arahantship. И Благословенный сказал следующее аскету Урувелакассапе: "Ты не только не являешься Достойным, Кассапа, но ты и не ступил на путь к состоянию Достойного (араханта).
Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assasi, arahattamaggaṃ vā samāpanno"ti. This practice of yours is not one whereby you could be a Worthy One, or one who has entered the path to Worthiness. ” “You don’t even have a practice by which you would become an arahant, or become endowed with the path to arahantship.” Эта твоя практика — не та, с помощью которой ты можешь стать Достойным или тем, кто встал на путь к состоянию Достойного".
Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. Then the yogi Uruvelakassapa, having fallen with his head at the Gracious One's feet, said this to the Gracious One: “May I receive the going-forth, venerable Sir, in the presence of the Gracious One, may I receive the full ordination.” Then Uruvelakassapa, putting his head down at the feet of the Blessed One, said, “Lord, may I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?” Тогда аскет Урувелакассапа, припав головой к стопам Благословенного сказал ему следующее: "Почтенный, я хотел бы принять оставление мирской жизни в присутствии Благословенного, я хотел бы принять полное членство в монашеской общине".
Tvaṃ khosi, kassapa, pañcannaṃ jaṭilasatānaṃ nāyako vināyako aggo pamukho pāmokkho. “But you Kassapa, are the leader, guide, chief, director and instructor of five hundred yogis, “Kassapa, you are the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief. "Но ты, Кассапа, предводитель, руководитель, глава, начальник и наставник пяти сотен аскетов,
Tepi tāva apalokehi, yathā te maññissanti tathā te karissantīti. you should them give permission and they can do whatever they are thinking.” “Inform them of this, (so that) they will do what they think (is appropriate).” ты должен дать им разрешение делать то, что они считают нужным".
Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca – "icchāmahaṃ, bho, mahāsamaṇe brahmacariyaṃ carituṃ, yathā bhavanto maññanti tathā karontū"ti. Then the yogi Uruvelakassapa approached those yogis, and after approaching he said this to those yogis: “I wish to live the spiritual life under the Great Ascetic, you, dear friends, can do whatever you are thinking.” Then Uruvelakassapa went to the coiled-hair ascetics and on arrival said to them, “Sirs, I want to live the holy life under the great contemplative. “May you do what you think (is appropriate).” Тогда Урувелакассапа подошёл к этим аскетам и обратился к ним со словами: "Я хочу вести монашескую жизнь под наставничеством Великого Отшельника, а вы, дорогие друзья, поступайте как считаете нужным".
"Cirapaṭikā mayaṃ, bho, mahāsamaṇe abhippasannā, sace bhavaṃ, mahāsamaṇe brahmacariyaṃ carissati, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā"ti. [They replied:] “For a long time, friend, we have had confidence in the Great Ascetic, if you, friend, will live the spiritual life under the Great Ascetic, all of us will live the spiritual life under the Great Ascetic. ” “For a long time, sir, we have been highly impressed with the great contemplative. If you are going to live the holy life under the great contemplative, all of us will likewise live the holy life under the great contemplative.” [Они ответили] "Друг, уже долгое время мы доверяем Великому Отшельнику. Если ты, друг, будешь вести монашескую жизнь под наставничеством Великого Отшельника, то и мы будем вести монашескую жизнь под его наставничеством".
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. Then those yogis, after throwing their hair, 01 locks, pole and basket and sacred fire equipment into the water, approached the Gracious One, and after approaching and falling with their heads at the feet of the Gracious One, they said this to the Gracious One: “May we receive the going-forth, venerable Sir, in the presence of the Gracious One, may we receive the full ordination. ” So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” Затем эти аскеты [побрив головы] выбросили в воду свои волосы, космы, шест, корзину и всё необходимое для разведения ритуального огня, подошли к Благословенному, припали головами к его ступням и сказали: "Почтенный, мы хотели бы принять оставление мирской жизни в присутствии Благословенного, мы хотели бы принять полное членство в монашеской общине".
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. “Come, monks,” said the Gracious One, “the Dhamma has been well-proclaimed, live the spiritual life for the complete ending of suffering.” “Come, monks.” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” "Идите, монахи, - отвечал Благословенный. - Дхамма хорошо разъяснена, живите монашеской жизнью чтобы полностью избавиться от страданий". В 6 главе Висуддхимагги объясняется, что Дхамма здесь - это учение Будды и те состояния, которые достигаются благодаря практике этого учения. https:/...
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Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. That was these venerable ones' full ordination. Such was the venerable ones’ Acceptance. Таков был приём этих достопочтенных в полноправные монахи.
52.Addasā kho nadīkassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – "māheva me bhātuno upasaggo ahosī"ti. The yogi Nadīkassapa saw the hair, locks, pole and basket and sacred fire equipment floating in the water, and after seeing (them), this occurred to him: “Let there be no danger for my brothers,” Then Nadīkassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brother hasn’t met with disaster!” Аскет Надикассапа увидел плывущие по воде волосы, космы, шест, корзину и всё необходимое для разведения ритуального огня, после чего он подумал: "Пусть мои братья не пострадают",
Jaṭile pāhesi – gacchatha me bhātaraṃ jānāthāti. and he sent yogis, (saying): “Go and find out about my brothers,” So he sent the coiled-hair ascetics, “Go to find out about my brother.” после чего отослал аскетов со словами: "Идите и узнайте, как там мои братья",
Sāmañca tīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – "idaṃ nu kho, kassapa, seyyo"ti? and he together with three hundred yogis approached the venerable Uruvelakassapa, and after approaching he said this to the venerable Uruvelakassapa: “Is this better, Kassapa?” And he himself went with the three hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?” и вместе с тремя сотнями аскетов пришел к почтенному Урувелакассапе и приблизившись к нему сказал : "Так лучше, Кассапа?"
"Āmāvuso, idaṃ seyyo"ti. “Yes, friend, this is better. ” “Yes, friend, it’s better.” "Да, друг, так лучше".
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. Then those yogis, after throwing their hair, locks, pole and basket and sacred fire equipment into the water, approached the Gracious One, and after approaching and falling with their heads at the feet of the Gracious One, they said this to the Gracious One: “May we receive the going-forth, venerable Sir, in the presence of the Gracious One, may we receive the full ordination. ” So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” Затем эти аскеты, выбросив в воду свои волосы, космы, шест, корзину и всё необходимое для разведения ритуального огня, подошли к Благословенному, припали головами к его ступням и сказали: "Почтенный, мы хотели бы оставить мирскую жизнь в присутствии Благословенного, мы хотели бы принять полное членство в монашеской общине".
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. “Come, monks,” said the Gracious One, “the Dhamma has been well-proclaimed, live the spiritual life for the complete ending of suffering.” “Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” "Идите, монахи, - отвечал Благословенный. - Дхамма хорошо разъяснена, живите монашеской жизнью чтобы полностью избавиться от страданий".
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. That was these venerable ones' full ordination. Such was the venerable ones’ Acceptance. Таков был приём этих достопочтенных в полноправные монахи.
53.Addasā kho gayākassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – "māheva me bhātūnaṃ upasaggo ahosī"ti. The yogi Gayākassapa saw the hair, locks, pole and basket and sacred fire equipment floating in the water, and after seeing (them), this occurred to him: “Let there be no danger for my brothers,” Then Gayākassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brothers haven’t met with disaster!” Аскет Гаякассапа увидел плывущие по воде волосы, космы, шест, корзину и всё необходимое для разведения священного огня и подумал: "Пусть мои братья не пострадают",
Jaṭile pāhesi – gacchatha me bhātaro jānāthāti. and he sent yogis, (saying): “Go and find out about my brothers,” So he sent the coiled-hair ascetics, “Go to find out about my brothers.” после чего отослал аскетов со словами: "Идите и узнайте, как там мои братья",
Sāmañca dvīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – "idaṃ nu kho, kassapa, seyyo"ti? and he together with two hundred yogis approached the venerable Uruvelakassapa, and after approaching he said this to the venerable Uruvelakassapa: “Is this better, Kassapa?” And he himself went with the two hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?” и вместе с двумя сотнями аскетов пришел к достопочтенному Урувелакассапе и сказал ему: "Так лучше, Кассапа?"
"Āmāvuso, idaṃ seyyo"ti. “Yes, friend, this is better.” “Yes, friend, it’s better.” "Да, друг, так лучше".
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. Then those yogis, after throwing their hair, locks, pole and basket and sacred fire equipment into the water, approached the Gracious One, and after approaching and falling with their heads at the feet of the Gracious One, they said this to the Gracious One: “May we receive the going-forth, venerable Sir, in the presence of the Gracious One, may we receive the full ordination.” So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” Затем эти аскеты выбросили в воду свои волосы, космы, шест, корзину и всё необходимое для разведения ритуального огня, подошли к Благословенному, припали головами к его ступням и сказали: "Почтенный, мы хотели бы оставить мирскую жизнь в присутствии Благословенного, мы хотели бы принять полное членство в монашеской общине".
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. “Come, monks,” said the Gracious One, “the Dhamma has been well-proclaimed, live the spiritual life for the complete ending of suffering.” “Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” "Идите, монахи, - отвечал Благословенный. - Дхамма хорошо разъяснена, живите монашеской жизнью чтобы полностью избавиться от страданий".
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. That was these venerable ones' full ordination. Such was the venerable ones’ Acceptance. Таков был приём этих достопочтенных в полноправные монахи.
Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṃsu, phāliyiṃsu; aggī na ujjaliyiṃsu, ujjaliyiṃsu; na vijjhāyiṃsu, vijjhāyiṃsu; pañcamandāmukhisatāni abhinimmini. Through the Gracious One's determining five hundred pieces of firewood that were not chopped were chopped, fires that were not lit were lit, that were not put out were put out, (and) five hundred coal-pans were created. By the Blessed One’s determination, five hundred pieces of firewood were not split and then split, (five hundred) fires were not lit and then lit, (five hundred) fires couldn’t be put out and then were put out, and five hundred charcoal heaters were materialized. Благодаря устремлению Благословенного 500 непорубленных поленьев стали порублены, не зажигавшийся огонь зажёгся, не затухавший огонь потух и были созданы 500 сосудов с углями.
Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti. In this way there were three and a half thousand miracles. By this reckoning, there were three and a half thousand marvels. Таким же образом было совершено три с половиной тысячи чудес.
54.Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena gayāsīsaṃ tena pakkāmi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. Then the Gracious One, having dwelt at Uruvelā for as long as he liked, left on walking tour for Gayā's Head, together with a great Community of monks, with a thousand monks all of whom were formerly yogis. Then the Blessed One, having stayed near Uruvelā as long as he liked, set out for Gayā Head1 with a large Saṅgha of monks—a thousand monks, all of them former coiled-hair ascetics. Затем Благословенный, прожив в Урувеле столько, сколько ему хотелось, отправился на вершину Гайи. С ним было большое количество монахов - тысяча монахов, прежде бывших аскетами. Comm. KT: 1. A hill outside of the town of Gayā, said to be shaped like an elephant (gayā, a variant of gaja: ‘elephant’). It’s current name is ‘Brahm...
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Tatra sudaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. There the Gracious One dwelt near Gayā, on Gayā's Head together with a thousand monks. And the Blessed One stayed right there at Gayā Head with the thousand monks. И Благословенный стал жить недалеко от Гайи, на вершине Гайи с тысячей монахов. после этого следует сама "огненная проповедь", её новый перевод - по адресу https://tipitaka.theravada.su/node/translation/2739
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Tatra kho bhagavā bhikkhū āmantesi – There the Blessed One addressed the monks: [SN 35:28]
[saṃ. ni. 4.29] "Sabbaṃ, bhikkhave, ādittaṃ. “Monks, the All is aflame.
Kiñca, bhikkhave, sabbaṃ ādittaṃ? “What All is aflame?
Cakkhu ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. “The eye is aflame. “Forms are aflame. “Consciousness at the eye is aflame. “Contact at the eye is aflame. “And whatever there is that arises in dependence on contact at the eye—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame.
Kena ādittaṃ? “Aflame with what?
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. “Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Sotaṃ ādittaṃ, saddā ādittā, sotaviññāṇaṃ ādittaṃ, sotasamphasso āditto, yamidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. “The ear is aflame. Sounds are aflame…
Kena ādittaṃ? “Aflame with what?
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. “Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Ghānaṃ ādittaṃ, gandhā ādittā, ghānaviññāṇaṃ ādittaṃ, ghānasamphasso āditto, yamidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. “The nose is aflame. Aromas are aflame…
Kena ādittaṃ? “Aflame with what?
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. “Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ jivhāsamphasso āditto, yamidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. “The tongue is aflame. Flavors are aflame…
Kena ādittaṃ? “Aflame with what?
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. “Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṃ ādittaṃ kāyasamphasso āditto, yamidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. “The body is aflame. Tactile sensations are aflame…
Kena ādittaṃ? “Aflame with what?
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. “Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ manosamphasso āditto, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. “The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Kena ādittaṃ? “Aflame with what?
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. “Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
"Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi nibbindati. “Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
Sotasmimpi nibbindati, saddesupi nibbindati - pe - ghānasmimpi nibbindati, gandhesupi nibbindati - pe - jivhāyapi nibbindati, rasesupi nibbindati - pe - kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati - pe - manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. “He grows disenchanted with the ear… “He grows disenchanted with the nose… “He grows disenchanted with the tongue… “He grows disenchanted with the body… “He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too. “Disenchanted, he becomes dispassionate. “Through dispassion, he is released. “With release, there is the knowledge, ‘Released.’
Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī"ti. “He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsu. And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents.
Ādittapariyāyasuttaṃ niṭṭhitaṃ. The Fire explanation is finished.
Uruvelapāṭihāriyaṃ tatiyabhāṇavāro niṭṭhito. The third recitation section, on the Marvels at Uruvelā, is finished.
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