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5. Cammakkhandhako Палийский оригинал
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147. Soṇakoḷivisavatthu Таблица Палийский оригинал |
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| 242.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. | At one time the awakened one, the Lord, was staying at Rājagaha on Mount Vulture Peak. | Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain. | ||
| Tena kho pana samayena rājā māgadho seniyo bimbisāro asītiyā gāmasahassesu issariyādhipaccaṃ rajjaṃ kāreti. | Now at that time King Seniya Bimbisāra of Magadha ruled with supreme authority over eighty thousand villages. | And at that time King Seniya Bimbisāra of Magadha was ruling the kingdom—a dominion of 80,000 villagers. | ||
| Tena kho pana samayena campāyaṃ soṇo nāma koḷiviso [koḷivīso (sī.)] seṭṭhiputto sukhumālo hoti. | Now at that time, at Campā, a merchant’s son called Soṇa Koḷivisa was delicately nurtured | At that time in Campā there was a son of a good family named Soṇa Koḷivisa—delicate, a money-lender’s son. | ||
| Tassa pādatalesu lomāni jātāni honti. | and down came to have grown on the soles of his feet. | There was hair growing even on the soles of his feet. | ||
| Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni sannipātāpetvā kenacideva karaṇīyena soṇassa koḷivisassa santike dūtaṃ pāhesi – āgacchatu soṇo, icchāmi soṇassa āgatanti. | Then King Seniya Bimbisāra of Magadha, having had those eighty thousand village overseers convened, sent a messenger to Soṇa Koḷivisa on some business, saying: “Let Soṇa come, I want Soṇa to come.” | Then King Seniya Bimbisāra of Magadha, having had the 80,000 villagers gather together for some business or other, sent a messenger to Soṇa Koḷivisa’s presence, (saying,) “Let Soṇa come. I desire Soṇa’s coming.” | ||
| Atha kho soṇassa koḷivisassa mātāpitaro soṇaṃ koḷivisaṃ etadavocuṃ – "rājā te, tāta soṇa, pāde dakkhitukāmo. | Then Soṇa Koḷivisa’s parents spoke thus to Soṇa Koḷivisa: “The king, dear Soṇa, wants to see your feet. | Then Soṇa Koḷivisa’s parents said to him, “Dear son, the king wants to look at your feet. | ||
| Mā kho tvaṃ, tāta soṇa, yena rājā tena pāde abhippasāreyyāsi. | Do not you, dear Soṇa, stretch out your feet towards the king; | But you shouldn’t point your feet at the king. | ||
| Rañño purato pallaṅkena nisīda. | sit down cross-legged in front of the king, | Sit cross-legged in front of him— | ||
| Nisinnassa te rājā pāde dakkhissatī"ti. | and as you are sitting down the king will see your feet.” | he will see your feet as you are sitting.” | ||
| Atha kho soṇaṃ koḷivisaṃ sivikāya ānesuṃ. | Then they sent Soṇa Koḷivisa away in a palanquin. | Then they brought Soṇa Koḷivisa on a sedan-chair. | ||
| Atha kho soṇo koḷiviso yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ abhivādetvā rañño purato pallaṅkena nisīdi. | Then Soṇa Koḷivisa approached King Seniya Bimbisāra of Magadha, having approached, having greeted. King Seniya Bimbisāra of Magadha, he sat down cross-legged in front of the king. | He went to King Seniya Bimbisāra and, on arrival, having bowed down to him, sat down cross-legged in front of him. | ||
| Addasā kho rājā māgadho seniyo bimbisāro soṇassa koḷivisassa pādatalesu lomāni jātāni. | So King Seniya Bimbisāra of Magadha saw the down that was growing on the soles of Soṇa Koḷivisa’s feet. | King Seniya Bimbisāra of Magadha saw the hair growing on Soṇa Koḷivisa’s feet. | ||
| Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni diṭṭhadhammike atthe anusāsitvā uyyojesi – "tumhe khvattha, bhaṇe, mayā diṭṭhadhammike atthe anusāsitā; gacchatha, taṃ bhagavantaṃ payirupāsatha; so no bhagavā samparāyike atthe anusāsissatī"ti. | Then King Seniya Bimbisāra of Magadha, having instructed those eighty thousand village overseers in matters concerning this world, dismissed them, saying: “You, good sirs, are now instructed by me in matters concerning this world; go along, pay homage to this Lord, and our Lord will instruct you in transcendental matters.” | Then King Bimbisāra of Magadha, having admonished the 80,000 villagers concerning what is beneficial in the here-and-now, dismissed them, (saying,) “I say, I have admonished you concerning what is beneficial in the here-and-now. Go to the Blessed One and attend on him. The Blessed One will admonish you concerning what is beneficial in the other world.” | ||
| Atha kho tāni asīti gāmikasahassāni yena gijjhakūṭo pabbato tenupasaṅkamiṃsu. | Then those eighty thousand village overseers approached Mount Vulture Peak. | So the 80,000 villagers went to Vulture Peak Mountain. | ||
| Tena kho pana samayena āyasmā sāgato bhagavato upaṭṭhāko hoti. | Now at that time the venerable Sāgata was the Lord’s attendant. | Now at that time Ven. Sāgata was the Blessed One’s attendant. | ||
| Atha kho tāni asīti gāmikasahassāni yenāyasmā sāgato tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ sāgataṃ etadavocuṃ – "imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṃ dassanāya; sādhu mayaṃ, bhante, labheyyāma bhagavantaṃ dassanāyā"ti. | Then those eighty thousand village overseers approached the venerable Sāgata; having approached, they spoke thus to the venerable Sāgata: “Honoured sir, these eighty thousand village overseers are approaching here to see the Lord. It were good, honoured sir, if we might have a chance to see the Lord.” | Then the 80,000 villagers went to Ven. Sāgata and, on arrival, said to him, “We 80,000 villagers have come to see the Blessed One. It would be good, venerable sir, if we could get to see the Blessed One.” | ||
| "Tena hi tumhe āyasmanto muhuttaṃ idheva tāva hotha, yāvāhaṃ bhagavantaṃ paṭivedemī"ti. | “Well, then, do you, venerable ones, remain here for a moment until I have let the Lord know.” | “In that case, stay right here for a moment, sirs, while I tell the Blessed One.” | ||
| Atha kho āyasmā sāgato tesaṃ asītiyā gāmikasahassānaṃ purato pekkhamānānaṃ pāṭikāya nimujjitvā bhagavato purato ummujjitvā bhagavantaṃ etadavoca – "imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṃ dassanāya; yassa dāni, bhante, bhagavā kālaṃ maññatī"ti. | Then the venerable Sāgata, having stepped down from the moonstone (step) in front of the eighty thousand watching village overseers, having stepped up in front of the Lord, spoke thus to the Lord: “Lord, these eighty thousand village overseers are approaching here to see the Lord. Lord, does the Lord think it is now the right time for this? ” | Then Ven. Sāgata, in front of the gaping 80,000 villagers, sunk down into the stone slab in front of the dwelling. Rising up in front of the Blessed One, he said to him, “Lord, these 80,000 villagers have come to see the Blessed One. Now is the time for the Blessed One to do as he sees fit.” | ||
| "Tena hi tvaṃ, sāgata, vihārapacchāyāyaṃ āsanaṃ paññapehī"ti. | “Well, then, do you, Sāgata, make a seat ready in the shade of the dwelling-place.” | “In that case, Sāgata, lay out a seat in the shade of the dwelling.” | ||
| "Evaṃ, bhante"ti kho āyasmā sāgato bhagavato paṭissuṇitvā pīṭhaṃ gahetvā bhagavato purato nimujjitvā tesaṃ asītiyā gāmikasahassānaṃ purato pekkhamānānaṃ pāṭikāya ummujjitvā vihārapacchāyāyaṃ āsanaṃ paññapeti. | “Very well, Lord,” and the venerable Sāgata having answered the Lord in assent, having taken a chair, having stepped down from in front of the Lord, having stepped up on the moonstone (step) in front of the eighty thousand watching village overseers, made ready a seat in the shade of the dwelling-place. | Responding, “As you say, lord,” Ven. Sāgata took a bench and sunk down into the ground in front of the Blessed One. Rising out of the stone slab in front of the gaping 80,000 villagers, he laid out the seat in the shade of the dwelling. | ||
| Atha kho bhagavā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. | Then the Lord, having issued from the dwelling-place, sat down on the seat made ready in the shade of the dwelling-place. | Then the Blessed One came out of the dwelling and sat down on the seat laid out in the shade of the dwelling. | ||
| Atha kho tāni asīti gāmikasahassāni yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. | Then those eighty thousand village overseers approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. | The 80,000 villagers went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | ||
| Atha kho tāni asīti gāmikasahassāni āyasmantaṃyeva sāgataṃ samannāharanti, no tathā bhagavantaṃ. | Then those eighty thousand village overseers paid respect only to the venerable Sāgata, not likewise to the Lord. | But the 80,000 villagers were still focused on Ven. Sāgata, not as much on the Blessed One. | ||
| Atha kho bhagavā tesaṃ asītiyā gāmikasahassānaṃ cetasā cetoparivitakkamaññāya āyasmantaṃ sāgataṃ āmantesi – "tena hi tvaṃ, sāgata, bhiyyosomattāya uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassehī"ti. | Then the Lord, knowing by reasoning of mind the minds of those eighty thousand village overseers, addressed the venerable Sāgata, saying: “Well then, do you, Sāgata, abundantly show a state of further-men, a wonder of psychic power.” | Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, addressed Ven. Sāgata, “In that case, Sāgata, display even greater wonders and superior human attainments.” | ||
| "Evaṃ, bhante"ti kho āyasmā sāgato bhagavato paṭissuṇitvā vehāsaṃ abbhuggantvā ākāse antalikkhe caṅkamatipi, tiṭṭhatipi, nisīdatipi, seyyampi kappeti, dhūmāyatipi [dhūpāyatipi (sī.), padhūpāyatipi (syā.)] pajjalatipi, antaradhāyatipi. | “Very well, Lord,” and the venerable Sagata, having answered the Lord in assent, having risen above the ground, paced up and down in the air, in the atmosphere, and he stood, and he sat down, and he lay down, and he smoked and he blazed, and then he vanished. | Responding, “As you say, lord,” to the Blessed One, Ven. Sāgata rose up into the air, walked back and forth in space, in the sky, stood, sat, lay down, emitted smoke, emitted flames, and disappeared. | ||
| Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "satthā me, bhante, bhagavā; sāvakohamasmi. | Then the venerable Sagata, having shown in the air, in the atmosphere, various states of further-men and wonders of psychic power, having inclined his head towards the Lord’s feet, spoke thus to the Lord: “Lord, the Lord is my teacher, I am a disciple; | Then when he had displayed various wonders and superior human attainments in the sky, in empty space, he put his head down at the Blessed One’s feet and said to him, ”The Blessed One is my teacher. I am his disciple. | ||
| Satthā me, bhante, bhagavā; sāvakohamasmī"ti. | Lord, the Lord is my teacher, I am a disciple”. | The Blessed One is my teacher. I am his disciple.” | ||
| Atha kho tāni asīti gāmikasahassāni "acchariyaṃ vata bho! | Then those eighty thousand village overseers, saying: “Indeed it is marvellous, | Then the 80,000 villagers, (thinking), “How amazing! | ||
| Abbhutaṃ vata bho! | indeed, it is wonderful, | How astounding!— | ||
| Sāvakopi nāma evaṃ mahiddhiko bhavissati, evaṃ mahānubhāvo, aho nūna satthā"ti bhagavantaṃyeva samannāharanti, no tathā āyasmantaṃ sāgataṃ. | that even a disciple can be of such great psychic power, of such great might. What must the teacher be? ” paid respect only to the Lord, not likewise to the venerable Sagata. | in that even the disciple could be so mighty and powerful. Wow! What about the teacher?” focused on the Blessed One, not as much on Ven. Sāgata. | ||
| Atha kho bhagavā tesaṃ asītiyā gāmikasahassānaṃ cetasā cetoparivitakkamaññāya anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. | Then the Lord, knowing by reasoning of mind the minds of those eighty thousand village overseers, talked a progressive talk, that is to say talk on giving, talk on moral habit, talk on heaven, he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). | Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. | ||
| Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. | When the Lord knew that their minds were ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to them that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the way. | When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. | ||
| Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evamevaṃ tesaṃ asītiyā gāmikasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. | And as a clean cloth without black specks will easily take dye, even so as those eighty thousand village overseers were (sitting) on that very seat, dhamma-vision, dustless, stainless, arose: that, “whatever is of the nature to uprise, all that is of the nature to stop.” | Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” | ||
| Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante, abhikkantaṃ, bhante. | These, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, having crossed over doubt, having put away uncertainty, having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “Excellent, Lord, it is excellent, Lord. | Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! | ||
| Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – "cakkhumanto rūpāni dakkhantī"ti, evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. | Just as, Lord, one should set upright what has been upset or should uncover what is covered or should point out the way to one who is astray or should bring a lamp into the darkness so that those with eyes might see forms, even so is dhamma explained in many a figure by the Lord. | Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. | ||
| Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma. | We, Lord, are those going to the Lord for refuge, | “We go to the Blessed One for refuge, | ||
| Dhammañca, bhikkhusaṅghañca. | to dhamma and to the Order of monks. | to the Dhamma, & to the Saṅgha of monks. | ||
| Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate"ti. | May the Lord receive us as lay-followers gone for refuge on this day for as long as life lasts.” | “May the Blessed One remember us as lay followers who has gone for refuge from this day forward, for life.” | ||
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Soṇassa pabbajjā Таблица Палийский оригинал |
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| 243.Atha kho soṇassa koḷivisassa etadahosi "yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya"nti. | Then it occurred to Soṇa Koḷivisa: “In so far as I understand dhamma taught by the Lord it is not easy for those who live in a house to lead the Brahma-faring that is wholly complete, wholly pure, and polished like a conch-shell. What now if I, having cut off hair and beard, having donned yellow robes, should go forth from home into homelessness? | Then the thought occurred to Soṇa Koḷivisa, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness.” | ||
| Atha kho tāni asīti gāmikasahassāni bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamisuṃ. | ” Then those eighty thousand village overseers, delighted with the Lord’s speech, having given thanks for it, having risen from the seat, having greeted the Lord, departed keeping their right sides towards him. | Then the 80,000 villagers, having delighted in the Blessed One’s words and expressed their approval, got up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and left. | ||
| Atha kho soṇo koḷiviso acirapakkantesu tesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then Soṇa Koḷivisa, soon after those eighty thousand village overseers had departed, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. | Then Soṇa Koḷivisa, not long after the 80,000 villagers had left, went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side. | ||
| Ekamantaṃ nisinno kho soṇo koḷiviso bhagavantaṃ etadavoca – "yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. | As he was sitting down at a respectful distance, Soṇa Koḷivisa spoke thus to the Lord: “In so far as I, Lord, understand dhamma taught by the Lord it is not easy for those who live in a house to lead the Brahma-faring that is wholly complete, wholly pure and polished like a conch-shell. | As he was sitting there, he said to the Blessed One, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. | ||
| Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. | I want, Lord, having cut off hair and beard, having donned yellow robes, to go forth from home into homelessness. | I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. | ||
| Pabbājetu maṃ, bhante, bhagavā"ti. | Lord, may the Lord let me go forth.” | Lord, may the Blessed One give me the Going-forth.” | ||
| Alattha kho soṇo koḷiviso bhagavato santike pabbajjaṃ, alattha upasampadaṃ. | So Soṇa Koḷivisa received the going forth in the Lord’s presence, he received ordination. | So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance. | ||
| Acirupasampanno ca panāyasmā soṇo sītavane viharati. | And soon after he was ordained the venerable Soṇa stayed in the Cool Grove. | Not long after his acceptance, Ven. Soṇa was staying in the Cool Grove. [AN 6:55] | ||
| Tassa accāraddhavīriyassa caṅkamato pādā bhijjiṃsu. | Because of his great output of energy in pacing up and down his feet broke, | As he practiced walking meditation with over-aroused persistence, his feet split. | ||
| Caṅkamo lohitena phuṭo hoti, seyyathāpi gavāghātanaṃ. [ito paraṃ yāva imassa vatthussa avasānaṃ tāva pāṭho a. ni. 6.55 ādayo] Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. | the place for pacing up and down in became stained with blood as though there had been slaughter of cattle. Then as the venerable Soṇa was meditating in private a reasoning arose in his mind thus: “Those who are the Lord’s disciples dwell putting forth energy; I am one of these, | The walking path was covered in blood as if cows had been slaughtered. Then, as Ven. Soṇa was alone in seclusion, this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, | ||
| Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati. | yet my mind is not freed from the cankers with no grasping, | but my mind is not released from the effluents through lack of clinging/sustenance. | ||
| Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ. | and moreover there are my family’s possessions. It might be possible to enjoy the possessions and to do good. | Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. | ||
| Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"nti. | Suppose that I, having returned to the low life, should enjoy the possessions and should do good? ” | What if I were to return to the lower life, enjoy wealth, and make merit?” | ||
| Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – gijjhakūṭe pabbate antarahito sītavane pāturahosi. | Then the Lord, knowing by mind the venerable Soṇa’s reasoning of mind, as a strong man might stretch out his bent arm, or might bend back his outstretched arm, so did he, vanishing from Mount Vulture Peak, appear in the Cool Grove. | Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and appeared in the Cool Wood. | ||
| Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ senāsanacārikaṃ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami. | Then the Lord, touring the lodgings together with several monks, approached the venerable Soṇa’s place for pacing up and down in. | Then the Blessed One, walking on an inspection tour of the lodgings with several monks, went to Ven. Soṇa’s walking path. | ||
| Addasā kho bhagavā āyasmato soṇassa caṅkamaṃ lohitena phuṭaṃ, disvāna bhikkhū āmantesi – "kassa nvāyaṃ, bhikkhave, caṅkamo lohitena phuṭo, seyyathāpi gavāghātana"nti? | The Lord saw that the venerable Soṇa’s place for pacing up and down in was stained with blood, and seeing (this), he addressed the monks, saying: “Now why, monks, is this place for pacing up and down in stained with blood as though there has been slaughter of cattle? ” | The Blessed One saw Ven. Soṇa’s walking path covered in blood and, on seeing it, addressed the monks, “Monks, whose walking path is this—covered in blood as if cows have been slaughtered?” | ||
| "Āyasmato, bhante, soṇassa accāraddhavīriyassa caṅkamato pādā bhijjiṃsu. | “Lord, because of the venerable Soṇa’s great energy in pacing up and down his feet broke, | “Lord, this is the walking path of Ven. Soṇa, whose persistence is over-aroused: | ||
| Tassāyaṃ caṅkamo lohitena phuṭo, seyyathāpi gavāghātana"nti. | and this place for pacing up and down in is stained with his blood as though there had been slaughter of cattle.” | His feet split, so this walking path of his is covered in blood as if cows have been slaughtered.” | ||
| Atha kho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. | Then the Lord approached the venerable Soṇa’s dwelling-place, and having approached he sat down on an appointed seat. | Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out. | ||
| Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | And the venerable Soṇa, having greeted the Lord, sat down at a respectful distance. | Ven. Soṇa, after bowing down to the Blessed One, also sat to one side. | ||
| Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca – "nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. | The Lord spoke thus to the venerable Soṇa as he was sitting at a respectful distance: “Soṇa, as you were meditating in private did not a reasoning arise in your mind like this: ‘Those who are the Lord’s disciples dwell putting forth energy; I am one of these, | As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, | ||
| Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati. | yet my mind is not freed from the cankers with no grasping, | but my mind is not released from the effluents through lack of clinging/sustenance. | ||
| Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ. | and moreover there are my family’s possessions. It might be possible to enjoy the possessions and to do good. | Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. | ||
| Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"'nti? | Suppose that I, having returned to the low life, should enjoy the possessions and should do good’? ” | What if I were to, return to the lower life, enjoy wealth, and make merit?’” | ||
| "Evaṃ, bhante"ti. | “Yes, Lord.” | “Yes, lord.” | ||
| "Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agārikabhūto vīṇāya tantissare"ti? | “What do you think about this, Soṇa? Were you clever at the lute’s stringed music when formerly you were a householder? ” | “Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?” |
vīṇā: (f.) a lute. (Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera) Все комментарии (1) |
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| "Evaṃ, bhante"ti. | “Yes, Lord.” | “Yes, lord.” | ||
| "Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? | “What do you think about this, Soṇa? When the strings of your lute were too taut, was your lute at that time tuneful and fit for playing? ” | “And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?” | ||
| "No hetaṃ, bhante"ti. | “No, indeed, Lord.” | “No, lord.” | ||
| "Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? | What do you think about this, Soṇa? When the strings of your lute were too slack, was your lute at that time tuneful and fit for playing? ” | “And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?” | ||
| "No hetaṃ, bhante"ti. | “No, indeed, Lord.” | “No, lord.” | ||
| "Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo neva accāyatā honti nātisithilā, same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? | “What do you think about this, Soṇa? When the strings of your lute were neither too taut nor too slack, but were keyed to an even pitch, was your lute at that time tuneful and fit for playing? ” | “And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?” | ||
| "Evaṃ, bhante"ti. | “Yes, Lord.” | “Yes, lord.” | ||
| "Evameva kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atilīnavīriyaṃ kosajjāya saṃvattati. | “Even so, Soṇa, does too much output of energy conduce to restlessness, does too feeble energy conduce to slothfulness. | “In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. | ||
| Tasmātiha tvaṃ, soṇa, vīriyasamataṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī"ti. | “Therefore do you, Soṇa, determine upon evenness in energy and pierce the evenness of the faculties and reflect upon it.” | “Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.” | ||
| "Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paccassosi. | “Yes, Lord,” the venerable Soṇa answered the Lord in assent. | “Yes, lord,” Ven. Soṇa responded to the Blessed One. | ||
| Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – sītavane āyasmato soṇassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi. | Then the Lord, having exhorted the venerable Soṇa with this exhortation, as a strong man might stretch out his bent arm or might bend back his outstretched arm, so did he, vanishing from in front of the venerable Soṇa in the Cool Grove, appear on Mount Vulture Peak. | Then, having given this exhortation to Ven. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Wood and appeared on Vulture Peak Mountain. | ||
| Atha kho āyasmā soṇo aparena samayena vīriyasamataṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. | After that the venerable Soṇa determined upon evenness in energy and he pierced the evenness of the faculties and reflected upon it. | So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme. | ||
| Atha kho āyasmā soṇo, eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto, na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti – tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. | Then the venerable Soṇa, dwelling alone, aloof, earnest, ardent, self-resolute, having soon realised here and now by his own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, abided in it, | Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. | ||
| 'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti abhiññāsi. | and he understood: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such and such. | He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” | ||
| Aññataro ca panāyasmā soṇo arahataṃ ahosi. | And so the venerable Soṇa became one of the perfected ones. | And thus Ven. Soṇa became another one of the arahants. | ||
| 244.Atha kho āyasmato soṇassa arahattappattassa etadahosi – "yaṃnūnāhaṃ bhagavato santike aññaṃ byākareyya"nti. | When the venerable Soṇa had attained perfection, it occurred to him: “Suppose I were to declare profound knowledge in the Lord’s presence?” | Then, on the attainment of arahantship, the thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?” | ||
| Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then the venerable Soṇa approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. | So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | ||
| Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca – yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaññojano sammadaññā vimutto, so chaṭṭhānāni adhimutto hoti – nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, upādānakkhayādhimutto hoti, taṇhakkhayādhimutto hoti, asammohādhimutto hoti. | As he was sitting down at a respectful distance, the venerable Soṇa spoke thus to the Lord: “Lord, that monk who is one perfected, who has destroyed the cankers, lived the life, done what was to be done, shed the burden, won his own goal, destroyed utterly the fetter of becoming, and is wholly freed by profound knowledge, he comes to be intent upon six matters: he comes to be intent upon renunciation, he comes to be intent upon aloofness, he comes to be intent upon non-harming, he comes to be intent upon the destruction of grasping, he comes to be intent upon the destruction of craving, he comes to be intent upon non-confusion. | As he was sitting there he said to the Blessed One: “Lord, when a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: He is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging/sustenance, the ending of craving, & non-deludedness. | ||
| "Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'kevalaṃ saddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto'ti, na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. | “Perhaps, Lord, one of the venerable ones here might think: ‘Could it be that this venerable one is intent upon renunciation depending upon mere faith alone?’ But this, Lord, is not to be regarded thus. | “Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on a measure of conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way. | ||
| Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. | Lord, the monk who has destroyed the cankers, has lived the life, done what was to be done, not seeing aught in himself to be done or to be added to what has been done, being passionless comes to be intent on renunciation because of the destruction of passion, being without hatred comes to be intent on renunciation because of the destruction of hatred, being without confusion comes to be intent on renunciation because of the destruction of confusion. | “The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation. | ||
| "Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto'ti. | “Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion,’ | |||
| Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. | but it should not be seen in that way. | |||
| Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ [karaṇīyaṃ attano (aṅguttarapāḷiyaṃ)] asamanupassanto katassa vā paṭicayaṃ, khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. | “Perhaps, Lord, one of the venerable ones here might think: ‘Could it be that this venerable one of the destruction of passion, being without hatred … being without confusion comes to be intent on aloofness because of the destruction of confusion. | “The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to seclusion. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to seclusion. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to seclusion. | ||
| "Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto'ti. | “Perhaps, Lord, one of the venerable ones here might think: ‘Could it be that this venerable one is intent on non-harming, is backsliding from the essence to the contagion of habit and custom?’ | “Now it may occur to a certain venerable one to think, ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ | ||
| Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. | But this, Lord, is not to be regarded thus. | but it should not be seen in that way. | ||
| Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ asamanupassanto katassa vā paṭicayaṃ, khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. | Lord, the monk who has destroyed the cankers … or to be added to what has been done, being passionless comes to be intent on non-harming because of the destruction of passion, being without hatred … being without confusion comes to be intent on non-harming because of the destruction of confusion. | “The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness. | ||
| "Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. | “Being passionless he comes to be intent on the destruction of grasping because of the destruction of passion, being without hatred he comes to be intent on the destruction of grasping because of the destruction of hatred, being without confusion he comes to be intent on the destruction of grasping because of the destruction of confusion; | “It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of clinging/sustenance. | ||
| "Khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti, khayā dosassa vītadosattā taṇhakkhayādhimutto hoti, khayā mohassa vītamohattā taṇhakkhayādhimutto hoti. | being passionless he comes to be intent on the destruction of craving because of the destruction of passion, being without hatred he comes to be intent on the destruction of craving because of the destruction of hatred, being without confusion he comes to be intent on the destruction of craving because of the destruction of confusion; | “It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of craving. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of craving. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving. | ||
| "Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. | being passionless he comes to be intent on non-confusion because of the destruction of passion, being without hatred he comes to be intent on non-confusion because of the destruction of hatred, being without confusion he comes to be intent on non-confusion because of the destruction of confusion. | “It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-deludedness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-deludedness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-deludedness. | ||
| "Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. | “Thus, Lord, even if shapes cognisable by the eye come very strongly into the field of vision of a monk whose mind is wholly freed, they do not obsess his mind | “Lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. “And even if powerful sounds cognizable by the ear … | ||
| Amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. | for his mind comes to be undefiled, firm, won to composure, and he notes its passing hence. | [Being still, having reached imperturbability, he focuses on their passing away.] | ||
| Bhusā cepi sotaviññeyyā saddā - pe - ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. | If sounds cognisable by the ear … if scents cognisable by the nose … if tastes cognisable by the tongue … if touches cognisable by the body … if mental objects cognisable by the mind come very strongly into the field of thought of a monk whose mind is wholly freed, they do not obsess his mind for his mind comes to be undefiled, firm, won to composure, and he notes its passing hence. | “aromas cognizable by the nose … “flavors cognizable by the tongue … “tactile sensations cognizable by the body… “(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. | ||
| Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi - pe - uttarāya cepi disāya - pe - dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, evameva kho, bhante, evaṃ sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. | “It is as if, Lord, there were a rocky mountain slope without a cleft, without a hollow, of one mass, and as if wild wind and rain should come very strongly from the eastern quarter—it would neither tremble nor quake nor shake violently; and as if wild wind and rain should come very strongly from the western quarter … from the northern quarter … from the southern quarter—it would neither tremble nor quake nor shake violently. | “Just as if there were a mountain of rock—without cracks, without fissures, one solid mass—and then from the east there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake. “And then from the west there were to come a powerful storm of wind & rain … “And then from the north there were to come a powerful storm of wind & rain … “And then from the south there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake. | ||
| Bhusā cepi sotaviññeyyā saddā - pe - ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassatī"ti. | Even so, Lord, if shapes cognisable by the eye come very strongly into the field of vision of a monk whose mind is wholly freed … if mental objects cognisable by the mind come very strongly into the field of thought of a monk whose mind is wholly freed, they do not obsess his mind, for his mind comes to be undefiled, firm, won to composure, and he notes its passing hence.” | “In the same way, lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. “And even if powerful sounds cognizable by the ear … “aromas cognizable by the nose … “flavors cognizable by the tongue … “tactile sensations cognizable by the body… “(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. | ||
| Nekkhammaṃ adhimuttassa, pavivekañca cetaso; | If one is intent upon renunciation and mind’s aloofness, | “When one’s awareness is dedicated to renunciation, seclusion, | ||
| Abyāpajjādhimuttassa, upādānakkhayassa ca. | If one is intent upon non-harming and destruction of grasping, | non-afflictiveness, the ending of clinging, | ||
| Taṇhakkhayādhimuttassa, asammohañca cetaso; | If one is intent upon destruction of craving and mind’s non-confusion, | the ending of craving, & non-deludedness, | ||
| Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati. | Having seen sensations’ rise, his mind is wholly freed. | seeing the arising of the sense media, the mind is rightly released. | ||
| Tassa sammāvimuttassa, santacittassa bhikkhuno; | For that monk whose mind is calmed and wholly freed | For that monk, rightly released, his mind at peace, | ||
| Katassa paṭicayo natthi, karaṇīyaṃ na vijjati. | There is nothing to add to what has been done, there is naught to be done. | there’s nothing to be done, nothing to add to what’s done. | ||
| Selo yathā ekagghano, vātena na samīrati; | As a rock of one mass by wind is never moved, | As a single mass of rock isn’t moved by the wind, | ||
| Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā. | So shapes, tastes, sounds, scents, touches and all | even so all forms, flavors, sounds, aromas, contacts, | ||
| Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino; | Pleasant and unpleasant mental objects stir not a man like this. | ideas desirable & not, have no effect on one who is Such. | ||
| Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatīti. | His mind is firm, well freed, and he notes its passing hence. | The mind —still, totally released— focuses on their passing away.” | ||
| Soṇakoḷivisavatthu niṭṭhitaṃ. | The Story of Soṇa Koḷivisa is finished. | |||
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148. Diguṇādiupāhanapaṭikkhepo Таблица Палийский оригинал |
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| 245.Atha kho bhagavā bhikkhū āmantesi – "evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti, attho ca vutto, attā ca anupanīto. | Then the Lord addressed the monks, saying: “Thus, monks, do young men of family declare profound knowledge. The goal is spoken of but the self is not obtruded. | Then the Blessed One addressed the monks, “Monks, this is how sons of good families declare gnosis. The meaning (of gnosis) is stated, but without mention of self. | ||
| Atha ca, panidhekacce moghapurisā hasamānakaṃ, maññe, aññaṃ byākaronti, te pacchā vighātaṃ āpajjantī"ti. | But then it seems to me that there are some foolish men here who declare profound knowledge for fun; these afterwards come to disaster.” | Yet there are some worthless men who declare gnosis as if in jest. They will fall into trouble afterwards.” | ||
| Atha kho bhagavā āyasmantaṃ soṇaṃ āmantesi – "tvaṃ khosi, soṇa, sukhumālo. | Then the Lord addressed the venerable Soṇa, saying: “You, Soṇa, have been delicately nurtured. | Then the Blessed One addressed Ven. Soṇa, “Soṇa, you are delicate. | ||
| Anujānāmi te, soṇa, ekapalāsikaṃ upāhana"nti. | I allow for you, Soṇa, sandals with one lining.” | I allow you single-soled leather footwear.” | ||
| "Ahaṃ kho, bhante, asītisakaṭavāhe hiraññaṃ ohāya agārasmā anagāriyaṃ pabbajito, sattahatthikañca anīkaṃ. | “But I, Lord, gave up eighty cartloads of gold when I went forth from home into homelessness, and a herd of seven elephants. | “Lord, having abandoned eighty cartloads of gold and a guard with seven elephants, I went forth from the home life into homelessness. | ||
| Athāhaṃ bhante ekapalāsikaṃ ce upāhanaṃ pariharissāmi, tassa me bhavissanti vattāro 'soṇo koḷiviso asītisakaṭavāhe hiraññaṃ ohāya agārasmā anagāriyaṃ pabbajito, sattahatthikañca anīkaṃ. | Because of this there will be speakers against me, saying: ‘Soṇa Koḷivisa gave up eighty cartloads of gold when he went forth from home into homelessness, and a herd of seven elephants; | “If I were to wear single-soled leather footwear, there would be those who would say, ‘Soṇa Koḷivisa, having abandoned eighty cartloads of gold and troops with seven elephants, went forth from the home life into homelessness. | ||
| So dānāyaṃ ekapalāsikāsu upāhanāsu satto'ti. | and now this very (person) is clinging on to sandals with one lining.’ | But now he’s attached to single-soled leather footwear.’ | ||
| Sace bhagavā bhikkhusaṅghassa anujānissati ahampi paribhuñjissāmi; no ce bhagavā bhikkhusaṅghassa anujānissati, ahampi na paribhuñjissāmī"ti. | “If the Lord will allow them to the Order of monks, I too will make use of them, but if the Lord will not allow them to the Order of monks, neither will I make use of them.” | “If the Blessed One allows it for the Saṅgha of monks, I will make use of it. But if the Blessed One doesn’t allow it for the Saṅgha of monks, I won’t make use of it.” | ||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ekapalāsikaṃ upāhanaṃ. | Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying: “ Monks, I allow sandals with one lining. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow single-soled leather footwear. | ||
| Na, bhikkhave, diguṇā upāhanā dhāretabbā. | Monks, doubly lined sandals should not be worn, | Double-soled leather footwear should not be worn. | ||
| Na tiguṇā upāhanā dhāretabbā. | trebly lined sandals should not be worn, | Triple-soled leather footwear should not be worn. | ||
| Na guṇaṅguṇūpāhanā [gaṇaṅgaṇūpāhanā (bahūsu)] dhāretabbā. | sandals with many linings should not be worn. | Multi-soled leather footwear should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassā"ti. | Whoever should wear (any of these), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” [Sk 61] |
Comm. KT: “Double-soled”: two surfaces. “Triple-soled”: three surfaces. “Multi-soled leather footwear”: starting from four surfaces, it is called (tha... Все комментарии (1) |
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| Diguṇādiupāhanapaṭikkhepo niṭṭhito. | The Prohibition Against Double-soled Leather Footwear, etc. is finished. | |||
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149. Sabbanīlikādipaṭikkhepo Таблица Палийский оригинал |
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| 246.Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlikā upāhanāyo dhārenti - pe - sabbapītikā upāhanāyo dhārenti… sabbalohitikā upāhanāyo dhārenti… sabbamañjiṭṭhikā [sabbamañjeṭṭhikā (ka.)] upāhanāyo dhārenti … sabbakaṇhā upāhanāyo dhārenti… sabbamahāraṅgarattā upāhanāyo dhārenti… sabbamahānāmarattā upāhanāyo dhārenti. | “Now at that time the group of six monks wore sandals that were entirely dark green … that were entirely yellow … that were entirely red … that were entirely crimson … that were entirely black … that were dyed entirely orange … that were dyed entirely multi-coloured. | Now at that time the Group-of-six monks wore entirely blue/green leather footwear. … They wore entirely yellow leather footwear. … They wore entirely blood-red leather footwear. … They wore entirely crimson leather footwear. … They wore entirely black leather footwear. … They wore entirely orange leather footwear. … They wore entirely beige leather footwear. … | ||
| Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. | People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses.” | People criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, sabbanīlikā upāhanā dhāretabbā - pe - na sabbapītikā upāhanā dhāretabbā, na sabbalohitikā upāhanā dhāretabbā, na sabbamañjiṭṭhikā upāhanā dhāretabbā, na sabbakaṇhā upāhanā dhāretabbā, na sabbamahāraṅgarattā upāhanā dhāretabbā, na sabbamahānāmarattā upāhanā dhāretabbā. | He said: “Monks, sandals that are entirely dark green are not to be worn … sandals that are dyed entirely multi-coloured are not to be worn. | “Leather footwear that is entirely blue/green should not be worn. Leather footwear that is entirely yellow should not be worn. Leather footwear that is entirely blood-red should not be worn. Leather footwear that is entirely crimson should not be worn. entirely black should not be worn. Leather footwear that is entirely orange should not be worn. Leather footwear that is entirely beige should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should wear (any of these), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Tena kho pana samayena chabbaggiyā bhikkhū nīlakavaddhikā [vaṭṭikā (sī.)] upāhanāyo dhārenti, pītakavaddhikā upāhanāyo dhārenti, lohitakavaddhikā upāhanāyo dhārenti, mañjiṭṭhikavaddhikā upāhanāyo dhārenti, kaṇhavaddhikā upāhanāyo dhārenti, mahāraṅgarattavaddhikā upāhanāyo dhārenti, mahānāmarattavaddhikā upāhanāyo dhārenti. | Now at that time the group of six monks wore sandals with dark green straps … with yellow straps … with red straps … with crimson straps … with black straps … with dyed orange straps … with dyed multi-coloured straps. | Now at that time the Group-of-six monks were wearing leather footwear with blue/green straps. They wore leather footwear with yellow straps. They wore leather footwear with blood-red straps. They wore leather footwear with crimson straps. They wore leather footwear with black straps. They wore leather footwear with orange straps. They wore leather footwear with beige straps. | ||
| Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. | People … spread it about, saying: “Like householders who enjoy pleasures of the senses”. | People criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, nīlakavaddhikā upāhanā dhāretabbā - pe - na pītakavaddhikā upāhanā dhāretabbā, na lohitakavaddhikā upāhanā dhāretabbā, na mañjiṭṭhikavaddhikā upāhanā dhāretabbā, na kaṇhavaddhikā upāhanā dhāretabbā, na mahāraṅgarattavaddhikā upāhanā dhāretabbā, na mahānāmarattavaddhikā upāhanā dhāretabbā. | He said: “Monks, sandals with dark green straps … sandals with dyed multi-coloured straps are not to be worn. | “Leather footwear with blue/green straps should not be worn. Leather footwear with yellow straps should not be worn. Leather footwear with blood-red straps should not be worn. Leather footwear with crimson straps should not be worn. Leather footwear with black straps should not be worn. Leather footwear with orange straps should not be worn. Leather footwear with beige straps should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should wear (any of these), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Tena kho pana samayena chabbaggiyā bhikkhū khallakabaddhā […bandhā (ka.)] upāhanāyo dhārenti - pe - puṭabaddhā upāhanāyo dhārenti, pāliguṇṭhimā upāhanāyo dhārenti, tūlapuṇṇikā upāhanāyo dhārenti, tittirapattikā upāhanāyo dhārenti, meṇḍavisāṇavaddhikā upāhanāyo dhārenti, ajavisāṇavaddhikā upāhanāyo dhārenti, vicchikāḷikā upāhanāyo dhārenti, morapiñcha [morapiñja (sī. syā.)] parisibbitā upāhanāyo dhārenti, citrā upāhanāyo dhārenti. | Now at that time the group of six monks wore sandals with heel-coverings … sandals that were knee-boots… sandals that were top-boots … sandals that were filled with cotton … sandals of (many hues., like) partridges’ wings … sandals pointed with rams’ horns … sandals pointed with goats’ horns … sandals (ornamented) with scorpions’ tails … sandals sewn round with peacocks’ tail feathers … embroidered sandals. | Now at that time the Group-of-six monks wore leather footwear with heel-coverings. They wore leather boots. They wore leather shoes. They wore leather footwear stuffed with cotton [or kapok]. They wore leather footwear decorated with partridge [or quail] wings. They wore leather footwear with straps in the shape of rams’ horns. They wore leather footwear with straps in the shape of goats’ horns. They wore leather footwear with straps in the shape of scorpion tails. They wore leather footwear with peacock feathers sown around. They wore decorated leather footwear. |
Comm. KT: Greek leather footwear is called “puṭabaddhā”, which covers all of the foot [leg] from the knee down. Все комментарии (1) |
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| Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. | People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses”. | People criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, khallakabaddhā upāhanā dhāretabbā - pe - na puṭabaddhā upāhanā dhāretabbā, na pāliguṇṭhimā upāhanā dhāretabbā, na tūlapuṇṇikā upāhanā dhāretabbā, na tittirapattikā upāhanā dhāretabbā, na meṇḍavisāṇavaddhikā upāhanā dhāretabbā, na ajavisāṇavaddhikā upāhanā dhāretabbā, na vicchikāḷikā upāhanā dhāretabbā, na morapiñchaparisibbitā upāhanā dhāretabbā, na citrā upāhanā dhāretabbā. | He said: “Monks, sandals with heel-coverings should not be worn … embroidered sandals should not be worn. | “Leather footwear with heel-coverings should not be worn. Leather boots should not be worn. Leather shoes should not be worn. Leather footwear stuffed with cotton [or kapok] should not be worn. Leather footwear decorated with partridge [or quail] wings should not be worn. Leather footwear with straps in the shape of rams’ horns should not be worn. Leather footwear with straps in the shape of goats’ horns should not be worn. Leather footwear with straps in the shape of scorpion tails should not be worn. Leather footwear with peacock feathers sown around should not be worn. Decorated leather footwear should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should wear (any of these), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Tena kho pana samayena chabbaggiyā bhikkhū sīhacammaparikkhaṭā upāhanāyo dhārenti - pe - byagghacammaparikkhaṭā upāhanāyo dhārenti, dīpicammaparikkhaṭā upāhanāyo dhārenti, ajinacammaparikkhaṭā upāhanāyo dhārenti, uddacammaparikkhaṭā upāhanāyo dhārenti, majjāracammaparikkhaṭā upāhanāyo dhārenti, kāḷakacammaparikkhaṭā upāhanāyo dhārenti, luvakacammaparikkhaṭā [ulūkacammaparikkhaṭā (yojanā)] upāhanāyo dhārenti. | Now at that time the group of six monks wore sandals decorated with lion-skins… with tiger-skins … with panther-skins … with black antelope-skins … with otter-skins … with cat-skins … with squirrel-skins … with owl-skins. | Now at that time the Group-of-six monks wore leather footwear embellished with lion skin. They wore leather footwear embellished with tiger skin. They wore leather footwear embellished with leopard skin. They wore leather footwear embellished with black antelope skin. They wore leather footwear embellished with otter skin. They wore leather footwear embellished with cat skin. They wore leather footwear embellished with squirrel skin. They wore leather footwear embellished with flying fox skin. | ||
| Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. | People … spread it about, saying: “Like householders who enjoy pleasures of the senses.” | People criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, sīhacammaparikkhaṭā upāhanā dhāretabbā - pe - na byagghacammaparikkhaṭā upāhanā dhāretabbā, na dīpicammaparikkhaṭā upāhanā dhāretabbā, na ajinacammaparikkhaṭā upāhanā dhāretabbā, na uddacammaparikkhaṭā upāhanā dhāretabbā, na majjāracammaparikkhaṭā upāhanā dhāretabbā, na kāḷakacammaparikkhaṭā upāhanā dhāretabbā, na luvakacammaparikkhaṭā upāhanā dhāretabbā. | He said: “Monks, sandals decorated with lion-skins … with owl-skins are not to be worn. | “Leather footwear embellished with lion skin should not be worn. Leather footwear embellished with tiger skin should not be worn. Leather footwear embellished with leopard skin should not be worn. Leather footwear embellished with black antelope skin should not be worn. Leather footwear embellished with otter skin should not be worn. Leather footwear embellished with cat skin should not be worn. Leather footwear embellished with squirrel skin should not be worn. Leather footwear embellished with flying fox skin should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should wear (any of these) there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Sabbanīlikādipaṭikkhepo niṭṭhito. | The Prohibition Against Double-soled Leather Footwear, etc. is finished. | |||
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150. Omukkaguṇaṅguṇūpāhanānujānanā Таблица Палийский оригинал |
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| 247.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi, aññatarena bhikkhunā pacchāsamaṇena. | Then the Lord, having dressed in the morning, taking his bowl and robe, entered Rājagaha for almsfood with a certain monk as his attendant. | Now on that occasion the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & outer robe—entered Rājagaha for alms with a certain monk as his attendant. | ||
| Atha kho so bhikkhu khañjamāno bhagavantaṃ piṭṭhito piṭṭhito anubandhi. | Then that monk went limping along behind the Lord. | Then the monk, hobbling along, followed behind the Blessed One. | ||
| Addasā kho aññataro upāsako guṇaṅguṇūpāhanā ārohitvā bhagavantaṃ dūratova āgacchantaṃ; disvā upāhanā ārohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā etadavoca – "kissa, bhante, ayyo khañjatī"ti ? | A certain lay follower, having put on sandals with many linings, saw the Lord coming from afar; seeing him, having taken off his sandals, he approached the Lord; having approached, having greeted the Lord, he approached that monk; having approached, having greeted that monk, he spoke thus: “Why, honoured sir, does the master limp? ” | A certain lay follower who had put on multi-soled leather footwear saw the Blessed One, coming in the distance. On seeing him, he took off his leather footwear and went to the Blessed One. On arrival, having bowed down to the Blessed One, he went to the monk. On arrival, he bowed down to him and said, “Venerable sir, why is the master hobbling along?” | ||
| "Pādā me, āvuso, phalitā"ti [phālitāti (ka.)]. | “My feet are split, sir.” | “Friend, my feet are split.” | ||
| "Handa, bhante, upāhanāyo"ti. | “See, honoured sir, here are sandals.” | “Take (my) leather footwear, venerable sir.” | ||
| "Alaṃ, āvuso, paṭikkhittā bhagavatā guṇaṅguṇūpāhanā"ti. | “No, sir, sandals with many linings are objected to by the Lord.” | “Enough, friend. The Blessed One has prohibited multi-soled leather footwear.” | ||
| "Gaṇhāhetā, bhikkhu, upāhanāyo"ti. | “Take these sandals, monk.” | [The Buddha:] “Monk, accept that leather footwear.” | ||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, omukkaṃ guṇaṅguṇūpāhanaṃ. | Then the Lord in this connection having given reasoned talk, addressed the monks, saying: “ I allow you, monks, sandals with many linings that have been cast off. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: | ||
| Na, bhikkhave, navā guṇaṅguṇūpāhanā dhāretabbā. | Monks, new sandals with many linings are not to be worn. | “Monks, I allow multi-soled leather footwear that has been cast off (or thrown away). But new multi-soled leather footwear should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassā"ti. | Whoever should wear (these), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Omukkaguṇaṅguṇūpāhanānujānanā niṭṭhitā. | The Allowance of Cast-off Multi-soled Leather Footwear is finished. | |||
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151. Ajjhārāme upāhanapaṭikkhepo Таблица Палийский оригинал |
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| 248.Tena kho pana samayena bhagavā ajjhokāse anupāhano caṅkamati. | Now at that time the Lord was pacing up and down without sandals in the open air. | Now on that occasion the Blessed One was doing walking meditation without wearing leather footwear out in the open. | ||
| Satthā anupāhano caṅkamatīti, therāpi bhikkhū anupāhanā caṅkamanti. | Monks who were elders, thinking: “The teacher is pacing up and down without sandals”, also paced up and down without sandals. | (Thinking,) “The Teacher is doing walking meditation without wearing leather footwear,” the senior monks did walking meditation without wearing leather footwear. | ||
| Chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamanti. | The group of six monks, while the teacher was pacing up and down without sandals and while monks who were elders were pacing up and down without sandals, paced up and down with sandals on. | The Group-of-six monks—as the Teacher was doing walking meditation without wearing leather footwear and the senior monks were also doing walking meditation without wearing leather footwear—did walking meditation wearing leather footwear. | ||
| Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissantī"ti. | Those who were modest monks … spread it about, saying: How can this group of six monks, while the teacher is pacing up and down without sandals, and while monks who are elders are pacing up and down without sandals, pace up and down with sandals on? ” | Those monks who were modest … criticized and complained and spread it about: “How can the Group-of-six monks—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?” | ||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamantī"ti? | Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that the group of six monks, while the teacher … with sandals on? ” | Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that the Group-of-six monks—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?” | ||
| "Saccaṃ, bhagavā"ti. | “It is true, Lord.” | “It’s true, O Blessed One.” | ||
| Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissanti. | The awakened one, the Lord, rebuked them, saying: “How monks, can these foolish men, while the teacher was pacing up and down without sandals, and while monks who are elders were pacing up and down without sandals, pace up and down with sandals on? | The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear? | ||
| Ime hi nāma, bhikkhave, gihī odātavatthavasanakā abhijīvanikassa sippassa kāraṇā ācariyesu sagāravā sappatissā sabhāgavuttikā viharissanti. | For, monks, even these white-frocked householders, on account of procuring a craft for their livelihood, will be respectful, deferential, courteous towards their teachers. | “Even those householders, clad in white—on account of the skill by which they make a living—dwell with respect, deference, and courtesy for their teachers. | ||
| Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu agāravā appatissā asabhāgavuttikā [sagāravā saggatissā sabhāgavuttikā (ka.)] vihareyyātha. | “Herein, monks, let your light shine forth so that you who have thus gone forth in this dhamma and discipline which are well taught may be respectful, deferential, courteous towards teachers, grades of teachers, preceptors, grades of preceptors. | “So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will dwell with respect, deference, and courtesy for your teachers and those with a teacher’s seniority, and for your preceptors and those with a preceptor’s seniority. |
Comm. KT: In reference to “For your teachers” etc., “Going-forth teacher, Acceptance teacher, Dependence teacher, Reciting teacher”: These four are al... Все комментарии (1) |
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| Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṃ. | It is not, monks, for pleasing those who are not (yet) pleased …” and having rebuked them, having given reasoned talk, he addressed the monks, saying: “Monks, you should not pace up and down with sandals on while teachers, grades of teachers, preceptors, grades of preceptors are pacing up and down without sandals. | “Monks, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, when one’s teacher, one with a teacher’s seniority, one’s preceptor, (or) one with a preceptor’s seniority is doing walking meditation without wearing leather footwear, one should not do walking meditation wearing leather footwear. | ||
| Yo caṅkameyya, āpatti dukkaṭassa. | Whoever should (so) pace up and down, there is an offence of wrong-doing. | Whoever should wear it: an offense of wrong doing. | ||
| Na ca, bhikkhave, ajjhārāme upāhanā dhāretabbā. | And, monks, you should not wear sandals within a monastery. | “And one should not wear leather footwear in a monastery. | ||
| Yo dhāreyya, āpatti dukkaṭassā"ti. | Whoever should wear them (there), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| 249.Tena kho pana samayena aññatarassa bhikkhuno pādakhilābādho hoti. | Now at that time a certain monk came to have an affliction of corns on his feet. | Now at that time a certain monk was afflicted with corns. | ||
| Taṃ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. | Having taken hold of that monk, they made him go out to relieve himself. | The monks, supporting him, took him out to urinate and defecate. | ||
| Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto te bhikkhū taṃ bhikkhuṃ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "kiṃ imassa, bhikkhave, bhikkhuno ābādho"ti? | As the Lord was touring the lodgings he saw those monks who, having taken hold of that monk, were making him go out to relieve himself, and seeing (this), he approached those monks, having approached, he spoke thus to those monks: “What, monks, is this monk’s disease? ” | Then the Blessed One, wandering on a tour of the lodgings, saw the monks, supporting the monk, taking him out to urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what disease does this monk have?” | ||
| "Imassa, bhante, āyasmato pādakhilābādho; imaṃ mayaṃ pariggahetvā uccārampi passāvampi nikkhāmemā"ti. | “Lord, this venerable one has an affliction of corns on the feet, and having taken hold of him, we are making him go out to relieve himself.” | “Lord, this venerable one is afflicted with corns. Supporting him, we are taking him out to urinate and defecate.” | ||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho [pādakhilābādho vā (syā.)] upāhanaṃ dhāretu"nti. | Then the Lord in this connection having given reasoned talk, addressed the monks, saying: “I allow, monks, he whose feet are painful or he whose feet are split or he who has an affliction of corns on the feet, to wear sandals.” | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow one whose feet are painful or one whose feet are split or one who is afflicted with corns to wear leather footwear.” | ||
| Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti; cīvarampi senāsanampi dussati. | Now at that time monks got up on to couches and chairs with unwashed feet, and robes and lodgings were soiled. | Now at that time the monks would get up on beds and benches with unwashed feet. The cloth1 and the lodgings got dirty. |
Comm. KT: 1. cīvaraṁ here seems to refer to the cloth covering on the bed or bench, such as a sitting or sleeping cloth. Все комментарии (1) |
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| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, 'idāni mañcaṃ vā pīṭhaṃ vā abhiruhissāmī"ti upāhanaṃ dhāretunti. | He said: “I allow you, monks, when you think: ‘I will get up now on to a couch or a chair’, to wear sandals.” | “I allow you, when thinking, ‘I will now get up on a bed or a bench1,’ to wear leather footwear.” |
Comm. KT: 1. This seems to mean that he thinks, ‘Soon I will have to get up on a bed or bench so I should wear sandals beforehand so as not to get my ... Все комментарии (1) |
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| Tena kho pana samayena bhikkhū rattiyā uposathaggampi sannisajjampi gacchantā andhakāre khāṇumpi kaṇṭakampi akkamanti; pādā dukkhā honti. | Now at that time, monks, going to an Observance-hut and to a meeting-place at night, in the dark trod upon stumps of trees and on thorns, and their feet became painful. | Now at that time the monks, when going to the Uposatha building or the meeting place at night, would walk into a stump or step on a splinter in the darkness. Their feet were in pain. | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, ajjhārāme upāhanaṃ dhāretuṃ, ukkaṃ, padīpaṃ, kattaradaṇḍanti. | He said: “I allow you, monks, to use sandals within a monastery, a torch, a light, a staff.” | “I allow you to wear leather footwear in a monastery, and (I allow) a torch, a lamp, and a walking stick.” | ||
| Ajjhārāme upāhanapaṭikkhepo niṭṭhito. | The Prohibition Against Leather Footwear in a Monastery is finished. | |||
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152. Kaṭṭhapādukādipaṭikkhepo Таблица Палийский оригинал |
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| 250.Tena kho pana samayena chabbaggiyā bhikkhū rattiyā paccūsasamayaṃ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṃ tiracchānakathaṃ kathentā, seyyathidaṃ [imā tiracchānakathāyo pāci. 508; dī. ni. 1.7; ma. ni. 2.223; saṃ. ni. 5.1080; a. ni. 10.69 ādayo] – rājakathaṃ, corakathaṃ, mahāmattakathaṃ, senākathaṃ, bhayakathaṃ, yuddhakathaṃ, annakathaṃ, pānakathaṃ, vatthakathaṃ, sayanakathaṃ, mālākathaṃ, gandhakathaṃ, ñātikathaṃ, yānakathaṃ, gāmakathaṃ, nigamakathaṃ, nagarakathaṃ, janapadakathaṃ, itthikathaṃ [itthikathaṃ purisakathaṃ (ka.)], sūrakathaṃ, visikhākathaṃ, kumbhaṭṭhānakathaṃ, pubbapetakathaṃ, nānattakathaṃ, lokakkhāyikaṃ, samuddakkhāyikaṃ, itibhavābhavakathaṃ iti vā; kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventi. | Now at that time the group of six monks, getting up in the night towards dawn, having put on wooden shoes, paced up and down in the open air talking in high, loud, rasping tones a variety of worldly talk, that is to say talk of kings, talk of thieves, talk of great ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of scents, talk of relations, talk of vehicles, talk of villages, talk of little towns, talk of towns, talk of the country, talk of women, talk of heroes, talk of streets, talk of wells, talk of those departed before, talk of diversity, speculation about the world, speculation about the sea, talk on becoming and not becoming thus or thus; and they both killed insects, having trodden on them, and also made monks fall away from contemplation. | Now on that occasion the Group-of-six monks, getting up as the night was ending, put on wooden footwear and walked back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not, and they stepped on insects and killed them, and made monks fall from concentration. | ||
| Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū rattiyā paccūsasamayaṃ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamissanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṃ tiracchānakathaṃ kathentā, seyyathidaṃ – rājakathaṃ, corakathaṃ - pe - itibhavābhavakathaṃ iti vā, kīṭakampi akkamitvā māressanti, bhikkhūpi samādhimhā cāvessantī"ti. | Those who were modest monks looked down upon, criticized, spread it about, saying: “How can this group of six monks getting up in the night towards dawn, having put on wooden shoes, pace up and down in the open air talking in high, loud rasping tones a variety of worldly talk … and both kill insects, having trodden on them, and also make monks fall away from contemplation?” | Those monks who were modest … criticized and complained and spread it about: “How can the Group-of-six monks, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not, “and step on insects and kill them, and make monks fall from concentration?” | ||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū rattiyā paccūsasamayaṃ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṃ tiracchānakathaṃ kathentā, seyyathidaṃ, – rājakathaṃ, corakathaṃ - pe - itibhavābhavakathaṃ iti vā, kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventī"ti? | Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that the group of six monks, getting up in the night towards dawn … and made monks fall away from contemplation? ” | Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that the Group-of-six monks, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not, “and step on insects and kill them, and make monks fall from concentration?” | ||
| "Saccaṃ, bhagavā"ti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, kaṭṭhapādukā dhāretabbā. | “It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying: “Monks, wooden shoes are not to be worn. | “It’s true, O Blessed One.” Having rebuked him and given a Dhamma talk, he addressed the monks: “Wooden footwear should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassā"ti. | Whoever should wear (them), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. | Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on tour for Benares. | Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Bārāṇasī, | ||
| Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari. | In due course, walking on tour, he arrived at Benares. | and traveling by stages, arrived at Bārāṇasī. | ||
| Tatra sudaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. | The Lord stayed there near Benares at Isipatana in the deer-park. | At Bārāṇasī, the Blessed One stayed in the Game Reserve at Isipatana. | ||
| Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā kaṭṭhapādukā paṭikkhittāti – tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyanti. | Now at that time the group of six monks, thinking, “Wooden shoes are objected to by the Lord”, having had young palmyra palms cut, wore shoes of palmyra palm leaves; those young palmyra palms which were cut, withered. | Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited wooden footwear,” had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear. The young palmyra trees, being cut, withered. | ||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti; ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī"ti. | People … spread it about, saying: “How can these recluses, sons of the Sakyans, having had young palmyra palms cut, wear shoes of palmyra palm leaves? These young palmyra palms which were cut, are withering. These recluses, sons of the Sakyans, are harming life that is one-facultied”. | People criticized and complained and spread it about, “How can these Sakyan-son contemplatives have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear? The young palmyra trees, being cut, are withering. The Sakyan-son contemplatives are harming one-facultied life.” | ||
| Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. | Monks heard these people who looked down upon, criticised, spread it about. | The monks heard the people criticizing and complaining and spreading it about. | ||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyantī"ti? | Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that the group of six monks, having had young palmyra palms cut, wear shoes of palmyra palm leaves, and that those young palmyra palms which were cut are withering? | Then the monks reported the matter to the Blessed One. “Monks, is it true, as they say, that the Group-of-six monks had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear, so that the young palmyra trees, being cut, are withering?” | ||
| Saccaṃ bhagavāti. | ” “It is true, Lord.” | “It’s true, O Blessed One.” | ||
| Vigarahi buddho bhagavā - pe - kathañhi nāma te, bhikkhave, moghapurisā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti. | The awakened one, the Lord rebuked them, saying: “How, monks, can these foolish men, having had young palmyra palms cut, wear shoes of palmyra palm leaves (so that) the young palmyra palms wither? | The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear, so that the young palmyra trees, being cut, wither? | ||
| Jīvasaññino hi, bhikkhave, manussā rukkhasmiṃ. | For, monks, people think that there are living things in a tree. | People perceive trees to have a soul.” | ||
| Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, tālapattapādukā dhāretabbā. | It is not, monks, for pleasing those who are not (yet) pleased …” and having rebuked them, having given reasoned talk, he addressed the monks, saying: “Monks, you should not wear shoes of palmyra palm leaves. | “Monks, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Palmyra-leaf footwear should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassā"ti. | Whoever should wear (them), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| Tena kho pana samayena chabbaggiyā bhikkhū 'bhagavatā tālapattapādukā paṭikkhittā'ti veḷutaruṇe chedāpetvā veḷupattapādukāyo dhārenti. | Now at that time the group of six monks, thinking: “Shoes of palmyra palm leaves are objected to by the Lord”, having had young bamboos cut, wore shoes of bamboo leaves; | Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited palmyra-leaf footwear,” had them cut (leaves) from young bamboo plants and wore bamboo-leaf footwear. | ||
| Tāni veḷutaruṇāni chinnāni milāyanti. | those young bamboos that were cut withered | The young bamboo plants, being cut, withered. | ||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā veḷutaruṇe chedāpetvā veḷupattapādukāyo dhāressanti. | … as in Kd.5.7.1, Kd.5.7.2. Read bamboo instead of palmyra palm …”… | People criticized and complained and spread it about, “How can these Sakyan-son contemplatives have them cut (leaves) from young bamboo plants and wear bamboo-leaf footwear? | ||
| Tāni veḷutaruṇāni chinnāni milāyanti. | The young bamboo plants, being cut, are withering. | |||
| Ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī"ti. | The Sakyan-son contemplatives are harming one-facultied life.” | |||
| Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. | The monks heard the people criticizing and complaining and spreading it about. | |||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - jīvasaññino hi, bhikkhave, manussā rukkhasmiṃ - pe - na, bhikkhave, veḷupattapādukā dhāretabbā. | Monks, you should not wear shoes of bamboo leaves. | Then the monks reported the matter to the Blessed One. … “Bamboo-leaf footwear should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should wear (them), there is an offence of wrong-doing.” | Whoever should wear it: an offense of wrong doing.” | ||
| 251.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena bhaddiyaṃ tena cārikaṃ pakkāmi. | Then the Lord, having stayed at Benares for as long as he found suiting, set out on tour for Bhaddiya. | Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Bhaddiya, | ||
| Anupubbena cārikaṃ caramāno yena bhaddiyaṃ tadavasari. | In due course, walking on tour, he arrived at Bhaddiya. | and traveling by stages, arrived at Bhaddiya. | ||
| Tatra sudaṃ bhagavā bhaddiye viharati jātiyā vane. | The Lord stayed there at Bhaddiya in the Jātiyā Grove. | At Bhaddiya, the Blessed One stayed in Jāti’s Grove. | ||
| Tena kho pana samayena bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi, muñjapādukaṃ karontipi kārāpentipi, pabbajapādukaṃ karontipi kārāpentipi, hintālapādukaṃ karontipi kārāpentipi, kamalapādukaṃ karontipi kārāpentipi, kambalapādukaṃ karontipi kārāpentipi, riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ. | Now at that time the monks of Bhaddiya were addicted to the practice of ornamenting their shoes in a variety of ways. They made tiṇa-grass shoes and had them made … muñja-grass shoes and had them made … shoes of reeds and had them made … marshy date-palm shoes and had them made … kamala-grass shoes and had them made, they made woollen shoes and had them made; they neglected the recitation, the interrogation, the higher morality, the higher thought, the higher wisdom. | Now at that time the Bhaddiya monks lived devoted to various kinds of footwear decoration: They made footwear (woven) of grass or had it made; they made footwear (woven) of muñja grass or had it made; they made footwear (woven) of reeds or had it made; they made footwear (woven) of marshy date-palm or had it made; they made footwear (woven) of kamala grass or had it made; they made footwear (knitted from) wool or had it made. They neglected recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment. | ||
| Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṃ karissantipi kārāpessantipi, muñjapādukaṃ karissantipi kārāpessantipi, pabbajapādukaṃ karissantipi kārāpessantipi, hintālapādukaṃ karissantipi kārāpessantipi, kamalapādukaṃ karissantipi kārāpessantipi, kambalapādukaṃ karissantipi kārāpessantipi, riñcissanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña"nti. | Those who were modest monks looked down upon, criticised, spread it about, saying: “How can these monks of Bhaddiya be addicted to the practice of ornamenting shoes in a variety of ways, and make tiṇa-grass shoes and have them made … and neglect the recitation, the interrogation, the higher morality, the higher thought, the higher wisdom?” | Those monks who were modest … criticized and complained and spread it about: “How can the Bhaddiya monks live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment!” | ||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi - pe - riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña"nti? | Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that the monks of Bhaddiya are addicted to the practice of … and neglect the recitation … the higher wisdom? ” | Then the monks reported the matter to the Blessed One. “Monks, is it true, as they say, that the Bhaddiya monks live devoted to various kinds of footwear decoration: (that) they make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made; they neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment?” | ||
| "Saccaṃ, bhagavā"ti. | “It is true, Lord.” | “It’s true, O Blessed One.” | ||
| Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṃ karissantipi kārāpessantipi - pe - riñcissanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ. | The awakened one, the Lord rebuked them saying: “How, monks, can these foolish men be addicted to the practice of ornamenting shoes … and neglect the recitation … the higher wisdom? | The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment.” | ||
| Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, tiṇapādukā dhāretabbā, na muñjapādukā dhāretabbā, na pabbajapādukā dhāretabbā, na hintālapādukā dhāretabbā, na kamalapādukā dhāretabbā, na kambalapādukā dhāretabbā, na sovaṇṇamayā pādukā dhāretabbā, na rūpiyamayā pādukā dhāretabbā, na maṇimayā pādukā dhāretabbā, na veḷuriyamayā pādukā dhāretabbā, na phalikamayā pādukā dhāretabbā, na kaṃsamayā pādukā dhāretabbā, na kācamayā pādukā dhāretabbā, na tipumayā pādukā dhāretabbā, na sīsamayā pādukā dhāretabbā, na tambalohamayā pādukā dhāretabbā. | It is not, monks, for pleasing those who are not (yet) pleased …” Having rebuked them, having given reasoned talk, he addressed the monks, saying: “Monks, tiṇa-grass shoes should not be worn, muñja-grass shoes … shoes of reeds … marshy date-palm shoes … kamala-grass shoes … woollen shoes should not be worn, shoes made with gold … shoes made with silver … shoes made with gems … shoes made with lapis lazuli … shoes made with crystal … with bronze … with glass … with tin … with lead … shoes made with copper should not be worn. | “Monks, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Footwear (woven) of grass should not be worn. Footwear (woven) of muñja grass should not be worn. Footwear (woven) of reeds should not be worn. Footwear (woven) of marshy date-palm should not be worn. Footwear (woven) of kamala-grass should not be worn. Footwear (knitted from) wool should not be worn. “Footwear made with gold should not be worn. Footwear made with silver should not be worn. Footwear made with gems should not be worn. Footwear made with lapis lazuli should not be worn. Footwear made with crystal should not be worn. Footwear made with bronze should not be worn. Footwear made with glass (mirrors) should not be worn. Footwear made with tin should not be worn. Footwear made with lead should not be worn. Footwear made with copper should not be worn. | ||
| Yo dhāreyya, āpatti dukkaṭassa. | Whoever should wear (any of these), there is an offence of wrong-doing. | Whoever should wear it: an offense of wrong doing. | ||
| Na ca, bhikkhave, kāci saṅkamaniyā pādukā dhāretabbā. | And any shoes, monks, that can be handed on should not be worn. | “Any non-leather footwear that is meant for walking should not be worn. |
Comm. KT: 1. This could also mean that it always stays on that place, like bathroom slippers that are meant to stay in the bathroom. Then the examples... Все комментарии (1) |
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| Yo dhāreyya, āpatti dukkaṭassa. | Whoever should wear (any of these), there is an offence of wrong-doing. | Whoever should wear it: an offense of wrong doing. | ||
| Anujānāmi, bhikkhave, tisso pādukā dhuvaṭṭhāniyā asaṅkamaniyāyo – vaccapādukaṃ, passāvapādukaṃ, ācamanapāduka"nti. | I allow, monks, three (kinds of) shoes that are in fixed places and that cannot be handed on: privy shoes, urinal shoes, rinsing shoes.” | I allow three kinds of non-leather footwear if fixed permanently in place1 and not meant for walking: defecation footrests, urination footrests, and washing footrests. | ||
| 252.Atha kho bhagavā bhaddiye yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. | Then the Lord, having stayed in Bhaddiya for as long as he found suiting, set out on tour for Sāvatthī. | Then the Blessed One, having stayed at Bhaddiya as long as he liked, set out on a wandering tour toward Sāvatthī, | ||
| Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. | In due course, walking on tour, he arrived at Sāvatthī. | and traveling by stages, arrived at Sāvatthī. | ||
| Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. | The Lord stayed there in Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. | At Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery. | ||
| Tena kho pana samayena chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāpi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupanti, vacchatarimpi ogāhetvā mārenti. | Now at that time the group of six monks caught hold of cows, which were crossing the river Aciravatī, by their horns, and they caught hold of them by their ears, and they caught hold of them by their dewlaps, and they caught hold of them by their tails, and they mounted on their backs, and they touched their privy parts with lustful thoughts, and having ducked young calves, they killed them. | Now on that occasion the Group-of-six monks—as cattle were crossing at the Aciravatī River—grabbed them by their horns, grabbed them by their ears, grabbed them by their dewlaps [necks], grabbed them by their tails, mounted on their backs, touched their sexual organs with lustful thoughts [intention], and dunked young female calves, killing them. | ||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā gāvīnaṃ tarantīnaṃ visāṇesupi gahessanti - pe - seyyathāpi gihī kāmabhogino"ti. | People … spread it about, saying: “How can these recluses, sons of the Sakyans, catch hold of cows, which are crossing the river Aciravatī, by their horns … like householders who enjoy pleasures of the senses?” | People criticized and complained and spread it about, “How can these Sakyan-son contemplatives—as cattle are crossing—grab them by their horns, grab them by their ears, grab them by their dewlaps [necks], grab them by their tails, mount on their backs, touch their sexual organs with lustful thoughts, and dunk young female calves, killing them, just like householders partaking of sensuality?” | ||
| Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. | Monks heard these people who … spread it about. | The monks heard the people criticizing and complaining and spreading it about. | ||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira, bhikkhave, - pe - saccaṃ bhagavāti - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, gāvīnaṃ visāṇesu gahetabbaṃ, na kaṇṇesu gahetabbaṃ, na gīvāya gahetabbaṃ, na cheppāya gahetabbaṃ, na piṭṭhi abhiruhitabbā. | Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that the group of six monks caught hold of cows … and having ducked young calves, killed them? ” “It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying: “ Monks, you should not catch hold of cows by their horns, nor should you catch hold of them by their ears, nor should you catch hold of them by their dewlaps, nor should you catch hold of them by their tails, nor should you mount on their backs. | Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say …” “It’s true, O Blessed One.” … Having rebuked them, … Having given a Dhamma talk, he addressed the monks: “One should not grab cattle by their horns. One should not grab them by their ears. One should not grab them by their dewlaps. One should not grab them by their tails. One should not mount on their backs. | ||
| Yo abhiruheyya, āpatti dukkaṭassa. | Whoever should (so) mount, there is an offence of wrong-doing. | Whoever should mount (one): an offense of wrong doing. | ||
| Na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ. | Nor should you touch their privy parts with lustful thoughts. | “And one should not touch their sexual organs with lustful thoughts. | ||
| Yo chupeyya, āpatti thullaccayassa. | Whoever should (so) touch them, there is a grave offence. | Whoever touches (one): a grave offense. [BMC: 12] | ||
| Na vacchatarī māretabbā. | Nor should you kill young calves. | “One should not kill a young female calf. | ||
| Yo māreyya, yathādhammo kāretabbo"ti. | Whoever should kill them should be dealt with according to the rule.” | Whoever kills (one) should be dealt with in accordance with the rule (Pc 61).” | ||
| Kaṭṭhapādukādipaṭikkhepo niṭṭhito. | The Prohibition Against Wooden Shoes, etc. is finished. | |||
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153. Yānādipaṭikkhepo Таблица Палийский оригинал |
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| 253.Tena kho pana samayena chabbaggiyā bhikkhū yānena yāyanti, itthiyuttenapi purisantarena, purisayuttenapi itthantarena. | Now at that time the group of six monks went in a vehicle, and there was a bull in the middle yoked with cows and there was a cow in the middle yoked with bulls. | Now at that time the Group-of-six monks rode in vehicles: yoked by a woman1 [driving] with a man inside (as a passenger), or yoked by a man with a woman inside (as a passenger). |
Comm. KT: 1. According to the Commentary, yutta, “yoked”, refers to the animal and antarena “inside”, refers to the charioteer. Although itthi and pur... Все комментарии (1) |
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| Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gaṅgāmahiyāyā"ti. | People … spread it about, saying: “As at the festival of the Ganges and Mahī”. | People criticized and complained and spread it about, “Just like the festival at the Ganges.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, yānena yāyitabbaṃ. | He said: “Monks, you should not go in a vehicle. | “Monks, one should not ride in a vehicle. | ||
| Yo yāyeyya, āpatti dukkaṭassāti. | Whoever should (so) go, there is an offence of wrong-doing.” | Whoever should ride: an offense of wrong doing.” | ||
| Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṃ gacchanto bhagavantaṃ dassanāya antarāmagge gilāno hoti. | Now at that time a certain monk, going through the Kosala country to Sāvatthī in order to see the Lord, became ill on the way. | Now on that occasion a certain monk was in the Kosalan countryside, going to Sāvatthī to see the Blessed One, and got sick along the road. | ||
| Atha kho so bhikkhu maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. | Then that monk, stepping aside from the road, sat down at the root of a certain tree. | Then the monk came down from the road and sat down at the root of a certain tree. | ||
| Manussā taṃ bhikkhuṃ disvā etadavocuṃ – "kahaṃ, bhante, ayyo gamissatī"ti? | People, seeing that monk, spoke thus: “Where, honoured sir, will the master go? ” | On seeing the monk, people said to him, “Venerable sir, where is the master going?” | ||
| "Sāvatthiṃ kho ahaṃ, āvuso, gamissāmi bhagavantaṃ dassanāyā"ti. | “I will go to Sāvatthī, sirs, in order to see the Lord.” | “Sāvatthī is where I’m going, friends—to see the Blessed One.” | ||
| "Ehi, bhante, gamissāmā"ti. | “Come, honoured sir, we will go along.” | “Come, venerable sir, lets go.” | ||
| "Nāhaṃ, āvuso, sakkomi, gilānomhī"ti. | “I am not able to, sirs, I am ill.” | “I can’t, friends. I’m sick.” | ||
| "Ehi, bhante, yānaṃ abhiruhā"ti. | “Come, honoured sir, get into a vehicle.” | “Come, venerable sir, get in a vehicle.” | ||
| "Alaṃ, āvuso, paṭikkhittaṃ bhagavatā yāna"nti kukkuccāyanto yānaṃ nābhiruhi. | “No, sirs, a vehicle is objected to by the Lord,” and being scrupulous, he did not get into a vehicle. | “Enough, friends. The Blessed One has prohibited vehicles.” Anxious, he didn’t get in the vehicle. | ||
| Atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. | Then that monk, having arrived at Sāvatthī, told this matter to the monks. | Then the monk, having gone to Sāvatthī, reported the matter to the monks. | ||
| Bhikkhū bhagavato etamatthaṃ ārocesuṃ. | The monks told this matter to the Lord. | The monks reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, gilānassa yānanti. | He said: “I allow, monks, a vehicle to one who is ill.” | “Monks, I allow a vehicle for one who is ill.” | ||
| Atha kho bhikkhūnaṃ etadahosi – "itthiyuttaṃ nu kho purisayuttaṃ nu kho"ti? | Then it occurred to these monks: “Now, should (the vehicle be) yoked with cows or yoked with bulls? | Then the thought occurred to the monks, “Yoked by a woman [driving], or by a man?” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | “They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, purisayuttaṃ hatthavaṭṭakanti. | He said: “I allow you, monks, a handcart yoked with a bull.” | “Monks, I allow a cart yoked by a man [i.e., driving] and a hand cart.” |
Comm. KT: “Yoked by a man /to a bull”: In this case, (if it’s) yoked to a bull, let the charioteer be a woman or a man: it’s allowable. But let a woma... Все комментарии (1) |
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| Tena kho pana samayena aññatarassa bhikkhuno yānugghātena bāḷhataraṃ aphāsu ahosi. | Now at that time a certain monk became extremely uncomfortable owing to the jolting of a vehicle. | Now on that occasion a certain monk—because of the jolting of the vehicle—became even more unwell. | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, sivikaṃ pāṭaṅkinti. | He said: “I allow, monks, a palanquin, a sedan-chair.” | “Monks, I allow a sedan-chair and a hammock sedan-chair.” | ||
| Yānādipaṭikkhepo niṭṭhito. | The Prohibition Against Vehicles, etc. is finished. | |||
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154. Uccāsayanamahāsayanapaṭikkhepo Таблица Палийский оригинал |
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| 254.Tena kho pana samayena chabbaggiyā bhikkhū uccāsayanamahāsayanāni dhārenti, seyyathidaṃ – āsandiṃ, pallaṅkaṃ, gonakaṃ, cittakaṃ, paṭikaṃ, paṭalikaṃ, tūlikaṃ, vikatikaṃ, uddhalomiṃ [undalomiṃ (ka.), uddalomiṃ (ka.)], ekantalomiṃ, kaṭṭissaṃ, koseyyaṃ, kuttakaṃ, hatthattharaṃ, assattharaṃ, rathattharaṃ, ajinapaveṇiṃ, kadalimigapavarapaccattharaṇaṃ, sauttaracchadaṃ, ubhatolohitakūpadhānanti. | Now at that time the group of six monks used high and broad things to recline upon, that is to say: a sofa, a divan, a long-haired coverlet, a many-coloured coverlet, a white coverlet, a wool coverlet besprent with flowers, a cotton quilt, a wool coverlet decorated with animals’ forms, a wool covering with hair on the upper side, a wool covering with hair at one side, a silken sheet studded with jewels, a sheet made with silk threads and studded with jewels, a dancer’s carpet, an elephant rug, a horse rug, a chariot rug, rugs of black antelope skins, a splendid sheeting of the hide of the kadali-deer, a sheet with an awning above, a couch with a red cushion at either end. | Now at that time the Group-of-six monks used high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet embroidered with jewels (woven with silver or gold threads), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end. | ||
| Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. | People, engaged in touring the dwelling-places, having seen (all this), looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses.” | People wandering on a tour of the dwellings, on seeing them, criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṃ – āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddhalomi, ekantalomi, kaṭṭissaṃ, koseyyaṃ, kuttakaṃ, hatthattharaṃ, assattharaṃ, rathattharaṃ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṃ, sauttaracchadaṃ, ubhatolohitakūpadhānaṃ. | He said: “Monks, high and broad things to recline upon should not be used, that is to say: a sofa … a couch with a red cushion at either end. | “One should not use high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet embroidered with jewels (woven with silver or gold threads), a silken sheet decorated with jewels (fringed with silver or gold), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should use (any of these) there is an offence of wrong-doing.” | Whoever should use them: an offense of wrong doing.” | ||
| Uccāsayanamahāsayanapaṭikkhepo niṭṭhito. | The Prohibition Against High and Luxurious Seats/Beds is finished. | |||
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155. Sabbacammapaṭikkhepo Таблица Палийский оригинал |
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| 255.Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā uccāsayanamahāsayanāni paṭikkhittānīti – mahācammāni dhārenti, sīhacammaṃ byagghacammaṃ dīpicammaṃ. | Now at that time the group of six monks thinking, “High and broad things to recline upon are objected to by the Lord”, used large hides: a lion’s hide, a tiger’s hide, a panther’s hide, | Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited high and great furnishings for reclining,” used large skins, (such as) a lion skin, a tiger skin, a leopard skin. | ||
| Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. | These were cut to the measurement of a couch and they were cut to the measurement of a chair, and they were laid inside the couches and they were laid outside the couches and they were laid inside the chairs and they were laid outside the chairs. | These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench. | ||
| Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. | People, touring the dwelling-places, having seen (this), looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses”. | People wandering on a tour of the dwellings, on seeing them, criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṃ byagghacammaṃ dīpicammaṃ. | He said: “Monks, large hides should not be used: a lion’s hide, a tiger’s hide, a panther’s hide. | “Large skins, (such as) a lion skin, a tiger skin, a leopard skin, should not be used. | ||
| Yo dhāreyya, āpatti dukkaṭassāti. | Whoever should use (any of these), there is an offence of wrong-doing.” | Whoever should use them: an offense of wrong doing.” | ||
| Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā mahācammāni paṭikkhittānīti – gocammāni dhārenti. | Now at that time the group of six monks, thinking: “Large hides are objected to by the Lord”, used cow-hides. | Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited large skins,” used cow-hides. | ||
| Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. | These were cut to the measurement of a couch … as in Kd.5.10.6 above … and they were laid outside the chairs. | These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench. | ||
| Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti. | A certain depraved monk came to be dependent upon a certain depraved lay-follower. | A certain evil monk was intimate with the family of a certain evil lay follower (for alms). | ||
| Atha kho so pāpabhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. | Then that depraved monk, having dressed in the morning, taking his bowl and robe, approached the dwelling of that depraved lay-follower; having approached, he sat down on the appointed seat. | Then the evil monk, early in the morning—having adjusted his under robe and taking his bowl & outer robe—went to the residence of the evil lay follower and, on arrival, sat down on a seat laid out. | ||
| Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṃ pāpabhikkhuṃ abhivādetvā ekamantaṃ nisīdi. | Then that depraved lay-follower approached that depraved monk; having approached, having greeted that depraved monk, he sat down at a respectful distance. | Then the evil lay follower went to the evil monk and, on arrival, having bowed down to the evil monk, sat to one side. | ||
| Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo. | Now at that time that depraved lay-follower had a young calf, beautiful, good to look upon, charming; it was marked like a panther cub. | Now at that time the evil lay follower had a calf—young, handsome, good-looking, striking, marked like a leopard cub. | ||
| Atha kho so pāpabhikkhu taṃ vacchakaṃ sakkaccaṃ upanijjhāyati. | Then that depraved monk gazed longingly at and thought about that calf. | Then the evil monk stared intently at the calf. | ||
| Atha kho so pāpupāsako taṃ pāpabhikkhuṃ etadavoca – "kissa, bhante, ayyo imaṃ vacchakaṃ sakkaccaṃ upanijjhāyatī"ti? | Then that depraved lay-follower spoke thus to that depraved monk: “Why, honoured sir, does the master gaze longingly at and think about this calf? ” | The evil lay follower said to him, “Venerable sir, why is the master staring intently at this calf?” | ||
| "Attho me, āvuso, imassa vacchakassa cammenā"ti. | “Sir, this calf’s hide is of use to me.” | “I could use this calf’s hide, friend.” | ||
| Atha kho so pāpupāsako taṃ vacchakaṃ vadhitvā cammaṃ vidhunitvā tassa pāpabhikkhuno pādāsi. | Then that depraved lay-follower, having slaughtered that calf, having skinned it, bestowed the hide upon that depraved monk. | Then the evil lay follower, having killed the calf, removed the hide and gave it to the evil monk. | ||
| Atha kho so pāpabhikkhu taṃ cammaṃ saṅghāṭiyā paṭicchādetvā agamāsi. | Then that depraved monk, having hidden the hide in his outer cloak, went away. | Then the evil monk, wrapping the hide in his outer robe, left. | ||
| Atha kho sā gāvī vacchagiddhinī taṃ pāpabhikkhuṃ piṭṭhito piṭṭhito anubandhi. | Then that cow, longing for her calf, followed close after that depraved monk. | Then the cow, longing for her calf, followed along behind the evil monk. | ||
| Bhikkhū evamāhaṃsu – "kissa tyāyaṃ, āvuso, gāvī piṭṭhito piṭṭhito anubandhī"ti? | Monks spoke thus: “Why, your reverence, is this cow following close after you? ” | The monks said to him, “Friend, why it this cow following along behind you?” | ||
| "Ahampi kho, āvuso, na jānāmi kena [kenaci (ka.)] myāyaṃ gāvī piṭṭhito piṭṭhito anubandhī"ti. | “I don’t know, your reverences, why this cow is following close after me.” | “Friends, I don’t know why this cow is following along behind me.” | ||
| Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti. | Now at that time this depraved monk’s outer cloak became stained with blood. | Now on that occasion the evil monk’s outer robe was stained with blood. | ||
| Bhikkhū evamāhaṃsu – "ayaṃ pana te, āvuso, saṅghāṭi kiṃ katā"ti? | Monks spoke thus: “But this outer cloak of yours, your reverence—what has happened to it?” | The monks said to him, “But friend, what happened to your outer robe?” | ||
| Atha kho so pāpabhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. | Then that depraved monk told this matter to the monks. | Then the evil monk reported the matter to the monks. | ||
| "Kiṃ pana tvaṃ, āvuso, pāṇātipāte samādapesī"ti? | They said: “But did you, your reverence, incite (someone) to onslaught on creatures? ” | “But friend, did you incite (another) to kill a living being?” | ||
| "Evamāvuso"ti. | “Yes, your reverences.” | “Yes, friends.” | ||
| Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhu pāṇātipāte samādapessati, nanu bhagavatā anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā"ti. | Those who were modest monks … spread it about, saying: “How can this monk incite (someone) to onslaught on creatures? Is not onslaught on creatures condemned in many a figure by the Lord, restraint from onslaught on creatures extolled?” | Those monks who were modest … criticized and complained and spread it about: “How can a monk incite (another) to kill a living being? Hasn’t the Blessed One criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?” | ||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. | Then these monk told this matter to the Lord. | Then the monks reported the matter to the Blessed One. | ||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ pāpabhikkhuṃ paṭipucchi – "saccaṃ kira tvaṃ, bhikkhu, pāṇātipāte samādapesī"ti? | Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned that depraved monk, saying: “Is it true, as is said, that you, monk, incited (someone) to onslaught on creatures? ” | Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked the evil monk: “Monk, is it true, as they say, that you incited (another) to kill a living being?” | ||
| Saccaṃ bhagavāti - pe - kathañhi nāma tvaṃ, moghapurisa, pāṇātipāte samādapessasi, nanu mayā, moghapurisa, anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā. | “It is true, Lord.” “How can you, foolish man, incite (someone) to onslaught on creatures? Foolish man, has not onslaught on creatures been condemned by me in many a figure, restraint from onslaught on creatures extolled? | “It’s true, O Blessed One.” The Buddha, the Blessed One, rebuked him, “Worthless man, how can you incite (another) to kill a living being? Haven’t I criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?” | ||
| Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, pāṇātipāte samādapetabbaṃ. | It is not, foolish man, for pleasing those who are not (yet) pleased …” Having rebuked him, having given reasoned talk, he addressed the monks, saying: “ Monks, there should be no inciting (anyone) to onslaught on creatures. | “Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “One should not incite (another) to kill a living being. | ||
| Yo samādapeyya, yathādhammo kāretabbo. | Whoever should (so) incite, should be dealt with according to the rule. | Whoever should incite is to be dealt with in accordance with the rule (Pr 1 / Pc 61).” | ||
| Na, bhikkhave, gocammaṃ dhāretabbaṃ. | Nor, monks, should a cow-hide be used. | “And one should not make use of a cow-hide. | ||
| Yo dhāreyya, āpatti dukkaṭassa. | Whoever should use one, there is an offence of wrong-doing. | Whoever should make use of one: an offense of wrong doing. | ||
| Na ca, bhikkhave, kiñci cammaṃ dhāretabbaṃ. | Nor, monks, should any hide be used. | “One should not make use of any hide. | ||
| Yo dhāreyya, āpatti dukkaṭassā"ti. | Whoever should use one, there is an offence of wrong-doing.” | Whoever should make use of one: an offense of wrong doing.” [BMCMv.V.13.13] | ||
| Sabbacammapaṭikkhepo niṭṭhito. | The Prohibition Against All Skins/Hides is finished. | |||
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156. Gihivikatānuññātādi Таблица Палийский оригинал |
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| 256.Tena kho pana samayena manussānaṃ mañcampi pīṭhampi cammonaddhāni honti, cammavinaddhāni. | Now at that time people’s couches and chairs came to be covered up with hides, covered over with hides. | Now on that occasion people had beds and benches upholstered with skins/hides or tied together with leather (strips). | ||
| Bhikkhū kukkuccāyantā nābhinisīdanti. | Monks being scrupulous, did not sit down on them. | The monks, anxious, didn’t sit down. | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, gihivikataṃ abhinisīdituṃ, na tveva abhinipajjitunti. | He said: “I allow you, monks, to sit down on what is displayed by householders, but not to lie down on it.” | “Monks, I allow one to sit on what has been made for householders, but not to lie down on it.” | ||
| Tena kho pana samayena vihārā cammavaddhehi ogumphiyanti [ogumbhiyanti (ka.)]. | Now at that time dwelling-places were lashed together with thongs of hide. | Now on that occasion the dwellings were bound1 with skin/hide bands. |
Comm. KT: 1. It is unclear whether this was for decoration, for repair, or a construction technique. Все комментарии (1) |
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| Bhikkhū kukkuccāyantā nābhinisīdanti. | Monks, being scrupulous, did not sit down (in them). | The monks, anxious, didn’t sit down. | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, bandhanamattaṃ abhinisīditunti. | He said: “I allow you, monks, to sit down against what is used only for lashing (things together).” | “Monks, I allow one to sit on the amount of hide used for binding.” | ||
| Tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṃ pavisanti. | Now at that time the group of six monks entered a village with their sandals on. | Now at that time the Group-of-six monks would enter the village wearing leather footwear. | ||
| Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. | People looked down upon, criticised spread it about, saying: “Like householders who enjoy pleasures of the senses.” | People criticized and complained and spread it about, “Just like householders who partake of sensuality.” | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Na, bhikkhave, saupāhanena gāmo pavisitabbo. | He said: “Monks, you should not enter a village with your sandals on. | Monks, one should not enter a village while wearing leather footwear. | ||
| Yo paviseyya, āpatti dukkaṭassāti. | Whoever should (so) enter it, there is an offence of wrong-doing.” | Whoever should enter: an offense of wrong doing.” | ||
| Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā upāhanena gāmaṃ pavisituṃ. | Now at that time a certain monk became ill; he was not able to enter the village without his sandals. | Now on that occasion a certain monk was sick. He couldn’t enter the village without leather footwear. | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | ||
| Anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṃ pavisitunti. | He said: “I allow, monks, a monk if he is ill to enter a village with his sandals on.” | ”Monks, I allow that a sick monk enter a village while wearing leather footwear.” | ||
| Gihivikatānuññātādi niṭṭhitā. | The Allowance for What is Arranged by Householders is finished. | |||
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157. Soṇakuṭikaṇṇavatthu Таблица Палийский оригинал |
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| 257.[udā. 46 sokasuttena saṃsanditvā passitabbaṃ] Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare [kururaghare (ka.)] papatake [papāte (sī. syā.) pavatthe (udā. 46)] pabbate. | Now at that time the venerable Kaccāna the Great was staying among the people of Avantī at Osprey’s Haunt on Steep Rock mountain slope. | And on that occasion Ven. Mahā Kaccāna was living among the Avantīs on Papāte [Precipice] Mountain near the Osprey Habitat. | ||
| Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti. | Now at that time the lay-follower, Soṇa Kuṭikaṇṇa, was a supporter of the venerable Kaccāna the Great. | And at that time the lay follower Soṇa Kuṭikaṇṇa was a supporter of Ven. Mahā Kaccāna. | ||
| Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. | Then the lay-follower, Soṇa Kuṭikaṇṇa, approached the venerable Kaccāna the Great; having approached, having greeted the venerable Kaccāna the Great, he sat down at a respectful distance. | So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to him, sat to one side. | ||
| Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca – "yathā yathāhaṃ, bhante, ayyena mahākaccānena dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. | As he was sitting down at a respectful distance, the lay-follower, Soṇa Kuṭikaṇṇa, spoke thus to the venerable Kaccāna the Great: “In so far as I, honoured sir, understand dhamma taught by the master, Kaccāna the Great, it is no easy matter for one living in a house to lead the Brahma-faring which is utterly complete, utterly pure and polished like a conch-shell. | As he was sitting there he said to Ven. Mahā Kaccāna, “Venerable sir, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. | ||
| Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. | I want, honoured sir, having cut off hair and beard, having donned yellow robes, to go forth from home into homelessness. | I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. | ||
| Pabbājetu maṃ, bhante, ayyo mahākaccāno"ti. ( ) [(evaṃ vutte āyasmā mahākaccāyano soṇaṃ upāsakaṃ kuṭikaṇṇaṃ etadavoca) (syā. udā. 46)] "Dukkaraṃ kho, soṇa, yāvajīvaṃ ekaseyyaṃ ekabhattaṃ brahmacariyaṃ carituṃ. | Honoured sir, may the master Kaccāna the Great let me go forth.” He said: “Difficult, Soṇa, for as long as life lasts are the solitary sleeping-place, the one meal (a day), the Brahma-faring. | Give me the Going-forth, Master Mahā Kaccāna!” When this was said, Ven. Mahā Kaccāna said to the lay follower Soṇa Kuṭikaṇṇa, “It’s hard, Soṇa, to live the life-long, sleeping-alone, one-meal-a-day holy life. | ||
| Iṅgha, tvaṃ, soṇa, tattheva agārikabhūto buddhānaṃ sāsanaṃ anuyuñja, kālayuttaṃ ekaseyyaṃ ekabhattaṃ brahmacariya"nti. | Please do you, Soṇa, being a householder as before, practise the instruction of the awakened ones for a short time: the solitary sleeping-place, the one meal (a day), the Brahma-faring.” | “Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., Uposatha day], sleeping-alone, one-meal-a-day holy life.” | ||
| Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi. | Then that abated which had been the lay follower Soṇa Kuṭikaṇṇa’s strong aspiration for the going forth. | And so Soṇa Koṭikaṇṇa’s aspiration for going forth subsided. | ||
| Dutiyampi kho soṇo upāsako kuṭikaṇṇo - pe - tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. | But a second time did the lay follower Soṇa Kuṭikaṇṇa … But a third time did the lay follower Soṇa Kuṭikaṇṇa approach the venerable Kaccāna the Great … as in Kd.5.13.1 | Then a second time, Soṇa Kuṭikaṇṇa … Then a third time, Soṇa Kuṭikaṇṇa went to Ven. Mahā Kaccāna and on arrival, having bowed down to Ven. Mahā Kaccāna, sat to one side. | ||
| Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca – "yathā yathāhaṃ, bhante, ayyena mahākaccānena dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. | As he was sitting there he said to Ven. Mahā Kaccāna, “Venerable sir, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. | |||
| Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. | I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. | |||
| Pabbājetu maṃ, bhante, ayyo mahākaccāno"ti. | “… Honoured sir, may the master Kaccāna the Great let me go forth.” | Give me the Going-forth, Master Mahā Kaccāna!” | ||
| Atha kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ pabbājesi. | Then the venerable Kaccāna the Great let the lay-follower Soṇa Kuṭikaṇṇa go forth. | So Ven. Mahā Kaccāna gave Soṇa Koṭikaṇṇa the going-forth. | ||
| Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. | Now at that time the southern region of Avantī came to be short of monks. | Now at that time Avantī and the Southern Route [The Deccan] had few monks. | ||
| Atha kho āyasmā mahākaccāno tiṇṇaṃ vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ soṇaṃ upasampādesi. | Then did the venerable Kaccāna the Great at the end of three years, with difficulty, with trouble, having had convened from here and there an Order of monks consisting of ten, ordain the venerable Soṇa. | So only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did Ven. Mahā Kaccāna give the Acceptance to Ven. Soṇa. | ||
| Soṇakuṭikaṇṇavatthu niṭṭhitaṃ. | The Story of Soṇa Kuṭīkaṇṇa [Ud 5:6] is finished. | |||
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158. Mahākaccānassa pañcavaraparidassanā Таблица Палийский оригинал |
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| Atha kho āyasmato soṇassa vassaṃvuṭṭhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujāneyyā"ti. | Then as the venerable Soṇa was keeping the rains and meditating in seclusion, a reasoning arose in his mind thus: “I have only heard that this Lord is such and such a one, but I have not seen him face to face. I would go and see this Lord, the perfected, the all-awakened one, if a preceptor would allow me.” | Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ven. Soṇa’s awareness: “I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.” | ||
| Atha kho āyasmā soṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. | Then the venerable Soṇa, emerging from seclusion towards the evening, approached the venerable Kaccāna the Great; having approached, having greeted the venerable Kaccāna the Great, he sat down at a respectful distance. | So, leaving seclusion in the late afternoon, he went to Ven. Mahā Kaccāna and, on arrival, having bowed down to him, sat to one side. | ||
| Ekamantaṃ nisinno kho āyasmā soṇo āyasmantaṃ mahākaccānaṃ etadavoca – "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'suto yeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujāneyyā'ti; gaccheyyāhaṃ, bhante, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujānātī"ti. | As he was sitting down at a respectful distance, the venerable Soṇa spoke thus to the venerable Kaccāna the Great: “Now, as I, honoured sir, was meditating in seclusion, a reasoning arose in my mind thus: ‘I have only heard that this Lord is such and such a one, but I have not seen him face to face. I would go to see this Lord, the perfected, the all-awakened one, if a preceptor would allow me.’ I, honoured sir, would go to see this Lord, the perfected, the all-awakened one, if the preceptor allows me.” | As he was sitting there, he said to Ven. Mahā Kaccāna, “Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness: “‘I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’ Venerable sir, I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’” | ||
| "Sādhu sādhu, soṇa. | “Good, it is good, Soṇa. | “Good, Soṇa. Very good. | ||
| Gaccha tvaṃ, soṇa, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. | Do you, Soṇa, go to see this Lord, the perfected, the all-awakened one. | Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened. | ||
| Dakkhissasi tvaṃ, soṇa, taṃ bhagavantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathaṃ amanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. | “You, Soṇa, will see this Lord, who is pleasant and inspires one to be pleased, who is calmed in his sense-organs, calmed in mind, who has attained the uttermost taming and peace, the hero tamed, guarded, controlled in his sense-organs. | “You will see the Blessed One who is serene & inspires serene confidence, his senses at peace, his mind at peace, one who has attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One. | ||
| Tena hi tvaṃ, soṇa, mama vacanena bhagavato pāde sirasā vanda – 'upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandatī"'ti. | Well then, do you, Soṇa, in my name salute the Lord’s feet with your head, saying: ‘Lord, my preceptor, the venerable Kaccāna the Great, salutes the Lord’s feet with his head’, | “On seeing him, show reverence with your head to his feet in my name, (saying,) ‘Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.’ | ||
| Evañca vadehi – "avantidakkhiṇāpatho, bhante, appabhikkhuko, tiṇṇaṃ me vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā upasampadaṃ alatthaṃ; appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṃ anujāneyya. | and then speak thus: ‘Lord, the southern region of Avantī is short of monks. At the end of three years (he), with difficulty, with trouble, having had convened for me from here and there an Order of monks consisting of ten, I received ordination. Perhaps the Lord would allow ordination by a smaller group in the southern region of Avantī. | “Also say, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did I obtain the Acceptance. “‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route. | ||
| Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṃ anujāneyya. | “‘Lord, in the southern region of Avantī the surface-soil is dark, hard, trampled by the hooves of cattle. Perhaps the Lord would allow sandals with many linings in the southern region of Avantī. | “‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route. | ||
| Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā; appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṃ anujāneyya. | Lord, in the southern region of Avantī people attach importance to bathing, to purification by water. Perhaps the Lord would allow constant bathing in the southern region of Avantī. | “‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route. | ||
| Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. | Lord, in the southern region of Avantī hides (are used as) coverings: sheep-hide, goat-hide, deer-hide. | “‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. | ||
| Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū [majjhārū (ka.)] jantū, evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṃ ajacammaṃ migacammaṃ. | As, Lord, in the middle districts, eragu, moragu, majjhāru, jantu (are used), so, Lord, in the southern region of Avantī hides (are used as) coverings. Perhaps the Lord would allow hides (to be used as) coverings in the southern region of Avantī: sheep-hide, goat-hide, deer-hide. | Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. “‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin. | ||
| Etarahi, bhante, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā"'ti. | “‘At present, Lord, people give robe-material to monks who have gone outside the boundaries, saying: “We are giving this robe-material for so and so.” | “‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this robe-cloth to so-and-so.” | ||
| Te āgantvā ārocenti – 'itthannāmehi te, āvuso, manussehi cīvaraṃ dinna'nti te kukkuccāyantā na sādiyanti – 'mā no nissaggiyaṃ ahosī'ti; appeva nāma bhagavā cīvare pariyāyaṃ ācikkheyyā"ti. | When these have come back (the others) announce: “Your reverences, robe-material was given for you by the people so and so”. But these, being scrupulous, do not consent to it, thinking: “Let there not be an offence involving forfeiture for us.” Perhaps the Lord would explain the procedure in regard to robe-material.’ ” | Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’ | ||
| "Evaṃ, bhante"ti kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ mahākaccānaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. | “Yes, honoured sir”, and the venerable Soṇa having spoken in assent to the venerable Kaccāna the Great, rising from his seat, having greeted the venerable Kaccāna the Great, having kept his right side towards him, having packed away his lodging, taking his bowl and robe, set out for Sāvatthī. | Responding, “As you say, venerable sir,” to Ven. Mahā Kaccāna, he got up from his seat, bowed down to him, and circumambulated him, keeping him to his right. Then he put his lodgings in order and, taking his robes and bowl, set out on a wandering tour toward Sāvatthī. | ||
| Anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | In due course he approached Sāvatthī, the Jeta Grove, Anāthapiṇḍika’s monastery, the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. | Traveling by stages, he arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed One. On arrival, he bowed to the Blessed One and sat to one side. | ||
| Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "imassa, ānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī"ti. | Then the Lord addressed the venerable Ānanda, saying: “Ānanda, make ready a lodging for this incoming monk”. | Then the Blessed One addressed Ven. Ānanda, “Ānanda, prepare lodgings for this incoming monk.” | ||
| Atha kho āyasmā ānando – "yassa kho maṃ bhagavā āṇāpeti, 'imassa, ānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī'ti, icchati bhagavā tena bhikkhunā saddhiṃ ekavihāre vatthuṃ, icchati bhagavā āyasmatā soṇena saddhiṃ ekavihāre vatthu"nti – yasmiṃ vihāre bhagavā viharati tasmiṃ vihāre āyasmato soṇassa senāsanaṃ paññāpesi. | Then the venerable Ānanda thought: “The Lord desires to stay in the same dwelling-place together with this monk, the Lord desires to stay in the same dwelling-place together with the venerable Soṇa; it is he in regard to whom the Lord enjoined me, saying: ‘Ānanda, make ready a lodging for this incoming monk’,” and he made ready a lodging for the venerable Soṇa in that dwelling-place where the Lord was staying. | Then Ven. Ānanda, (thinking,) “For anyone about whom the Blessed One directs me, ‘Ānanda, prepare lodgings for this incoming monk,’ the Blessed One wants to stay in the same lodging with that monk. The Blessed One wants to stay in the same lodging with Ven. Soṇa,” prepared lodgings for Ven. Soṇa in the dwelling that the Blessed One was staying in. | ||
| 258.Atha kho bhagavā bahudeva rattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi. | Then the Lord, having spent a great part of that night in the open air, entered the dwelling-place. | Then the Blessed One, having spent most of the night out in the open, entered the dwelling. | ||
| Āyasmāpi kho soṇo bahudeva rattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi. | The venerable Soṇa also, having spent a great part of that night in the open air, entered the dwelling-place. | Ven. Soṇa also having spent most of the night out in the open, entered the dwelling. | ||
| Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ soṇaṃ ajjhesi – "paṭibhātu taṃ, bhikkhu, dhammo bhāsitu"nti. | Then the Lord, getting up in the night towards dawn, requested the venerable Soṇa, saying: “May (some) dhamma occur to you to speak, monk.” | Then the Blessed One, getting up as the night was ending, invited Ven. Soṇa, “May the Dhamma occur to you, monk, to speak it.” | ||
| "Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi. | “Very well, Lord”, and the venerable Soṇa, having replied in assent to the Lord, spoke from memory everything belonging to the Divisions in the Eights. | Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted the entire Aṭṭhaka Vagga. | ||
| Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi – "sādhu, sādhu, bhikkhu. | Then the Lord at the end of the venerable Soṇa’s recital expressed his approbation saying: “Good, it is good, monk, that by you, monk, | The Blessed One, at the conclusion of Ven. Soṇa’s chanting, expressed high approval: “Good, monk. Very good. | ||
| Suggahitāni kho te, bhikkhu, aṭṭhakavaggikāni, sumanasikatāni sūpadhāritāni. | the Divisions in the Eights are well learnt, well attended to, well reflected upon, | You have learned the Aṭṭhaka Vagga (verses) well, have considered them well, have borne them well in mind. | ||
| Kalyāṇiyāpi vācāya samannāgato, vissaṭṭhāya, anelagalāya [aneḷagalāya (ka.)], atthassa viññāpaniyā. | and that you are endowed with lovely speech, distinct, without hoarseness, so as to make the meaning clear. | You have a fine delivery, clear & faultless, that makes the meaning intelligible. | ||
| Kativassosi tvaṃ, bhikkhū"ti? | Of how many years’ standing are you, monk? ” | How many Rains do you have, monk?” | ||
| "Ekavassohaṃ, bhagavā"ti. | “I, Lord, am of one year’s standing.” | “I have one Rains, Blessed One.” | ||
| "Kissa pana tvaṃ, bhikkhu, evaṃ ciraṃ akāsī"ti? | “But what have you, monk, done thus long? ” | “But why did you take so long (to ordain)?” | ||
| "Ciraṃ diṭṭho me, bhante, kāmesu ādīnavo, api ca sambādhā gharāvāsā bahukiccā bahukaraṇīyā"ti. | “For long, Lord, I have seen peril in pleasures of the senses, but household lives are crowded, there is much to be done, much business.” | “For a long time, lord, I have seen the drawbacks in sensuality, but the household life is confining with many duties, many things to be done.” | ||
| Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – | Then the Lord, having understood this matter, at that time uttered this utterance: | Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: | ||
| [udā. 46 udānepi] "Disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ; | “Having seen peril in the world, having known dhamma without attachment, / | “Seeing the drawbacks of the world, knowing the state without acquisitions, | ||
| Ariyo na ramatī pāpe, pāpe na ramatī sucī"ti. | the noble one delights not in evil, the pure one delights in instruction.” | a noble one doesn’t find joy in evil, in evil a clean one doesn’t find joy.” | ||
| Atha kho āyasmā soṇo – paṭisammodati kho maṃ bhagavā, ayaṃ khvassa kālo yaṃ me upajjhāyo paridassīti – uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, evañca vadeti avantidakkhiṇāpatho, bhante, appabhikkhuko. | Then the venerable Soṇa, thinking: “The Lord is much pleased with me, this is the time for that for which the preceptor prepared me,” rising from his seat, having arranged his upper robe over one shoulder, having inclined his head to the Lord’s feet, spoke thus:“Lord, my preceptor, the venerable Kaccāna the Great, salutes the Lord’s feet with his head, and speaks thus: ‘The southern region of Avantī, Lord … | Then Ven. Soṇa, (thinking,) “The Blessed One approves of me. This is the time for my preceptor’s message,” got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said to him, “Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet. “He also says, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. | ||
| Tiṇṇaṃ me vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā upasampadaṃ alatthaṃ, appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṃ anujāneyya. | ( as in Kd.5.13.5, Kd.5.13.6) | Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks—did (Ven. Soṇa) obtain the Acceptance. “‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route. | ||
| Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṃ anujāneyya. | “‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route. | |||
| Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā, appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṃ anujāneyya. | “‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route. | |||
| Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. | “‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. | |||
| Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū, evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṃ ajacammaṃ migacammaṃ. | Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. “‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin. | |||
| Etarahi, bhante, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā'ti. | “‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this to so-and-so.” | |||
| Te āgantvā ārocenti – 'itthannāmehi te, āvuso, manussehi cīvaraṃ dinna'nti. | Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” | |||
| Te kukkuccāyantā na sādiyanti – 'mā no nissaggiyaṃ ahosī'ti; appeva nāma bhagavā cīvare pariyāyaṃ ācikkheyyā"ti. | … perhaps the Lord would explain the procedure in regard to robe-material’.” | Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’ | ||
| 259.Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "avantidakkhiṇāpatho, bhikkhave, appabhikkhuko. | Then the Lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “Monks, the southern region of Avantī is short of monks. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: | ||
| Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ. | I allow, monks, in all border districts ordination by a group with, as fifth, an expert on discipline. | “Avantī and the Southern Route have few monks. Monks, I allow, in all outlying districts, Acceptance by a group with a Vinaya expert as the fifth. [Mv.IX.4.1] | ||
| Tatrime paccantimā janapadā – puratthimāya disāya gajaṅgalaṃ [kajaṅgalaṃ (sī. syā.)] nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe; puratthimadakkhiṇāya disāya sallavatī [salalavatī (sī.)] nāma nadī, tato parā paccantimā janapadā, orato majjhe; dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe; pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe; uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe. | “For this purpose, these are the border districts: the little town called Kajaṅgala is in the eastern direction, beyond it is Mahāsālā, further than that are border districts, on this side are the middle (districts). The river called Sallavatī is in the south-eastern direction, further than that are border districts, on this side are the middle (districts). The little town called Setakaṇṇika is in the southern direction, further than that are border districts, on this side are the middle (districts). The brahmin village called Thūna is in the western direction, further than that are border districts, on this side are the middle (districts). The mountain slope called Usīraddhaja is in the northern direction, further than that are border districts, on this side are the middle (districts). | “In this case, these are outlying districts: In the east, there is a town called Kajaṅgala. Beyond that is Mahāsāla. Beyond that are outlying districts. Inside that is in the Middle. “In the southeast, there is a river called the Sallavatī. Beyond that are outlying districts. Inside that is in the Middle. “In the south, there is a town called Setakaṇṇika. Beyond that are outlying districts. Inside that is in the Middle. “In the west, there is a brahman village called Thūna. Beyond that are outlying districts. Inside that is in the Middle. “In the north, there is a mountain called Usīraddhaja. Beyond that are outlying districts. Inside that is in the Middle. | ||
| Anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ. | I allow, monks, in such border districts as these, ordination by a group with, as fifth, an expert on discipline. | “Monks, I allow, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth. | ||
| Avantidakkhiṇāpathe, bhikkhave, kaṇhuttarā bhūmi kharā gokaṇṭakahatā. | “In the southern region of Avantī, monks, the surface-soil is dark, hard, trampled by the hooves of cattle. | “In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. | ||
| Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṃ. | I allow, monks, in all border districts, sandals with many linings. | “Monks, I allow, in all outlying districts, multi-soled leather footwear. | ||
| Avantidakkhiṇāpathe, bhikkhave, nahānagarukā manussā udakasuddhikā. | In the southern region of Avantī, monks, people attach importance to bathing, to purification by water. | “In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. | ||
| Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu dhuvanahānaṃ. | I allow, monks, in all border districts, constant bathing. | “Monks, I allow, in all outlying districts, regular bathing. [Pc 57BMC] | ||
| Avantidakkhiṇāpathe, bhikkhave, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. | In the southern region of Avantī, monks, hides (are used as) coverings: sheep-hide, goat-hide, deer-hide. | “In Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. | ||
| Seyyathāpi, bhikkhave, majjhimesu janapadesu eragū moragū majjārū jantū, evameva kho, bhikkhave, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. | As, monks, in the middle districts eragu, moragu, majjhāra, jantu (are used), so, monks, in the southern region of Avantī hides (are used as) coverings: sheep-hide, goat-hide, deer-hide. | Monks, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. | ||
| Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. | I allow, monks, in all border districts, hides (to be used as) coverings: sheep-hide, goat-hide, deer-hide. | “Monks, I allow, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin. | ||
| Idha pana, bhikkhave, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā'ti. | And moreover, monks, people give robe-material for monks who have gone outside the boundaries, saying: ‘We are giving this robe-material for so and so’. | “And there is the case where people give robe-cloth for monks who have gone outside the territory, (saying,), ‘I give this robe-cloth for so-and-so.’ | ||
| Anujānāmi, bhikkhave, sādituṃ, na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatī"ti. | I allow you, monks, to consent (to it). That reckoning is not necessary until it reaches the hand.” | I allow that one consent to it, and there is no counting of the time-span as long as it has not come to his hand.” [BMC: 12345] | ||
| Mahākaccānassa pañcavaraparidassanā niṭṭhitā. | Mahā Kaccāna’s Five-fold Request is finished. | |||
| Cammakkhandhako pañcamo. | The Leather Khandhaka, the fifth, (is finished). | |||
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159. Tassuddānaṃ Таблица Палийский оригинал |
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| Rājā ca māgadho soṇo, asītisahassissaro; | The King of Magadha, Soṇa, and eighty-thousand chieftains, | The King of Magadha, Soṇa, the leader of 80,000 | ||
| Sāgato gijjhakūṭasmiṃ, bahuṃ dasseti uttariṃ. | Sāgata showed much that was further on Vulture Peak, / | Sāgata, on Vulture Peak, displayed many marvels. | ||
| Pabbajjāraddhabhijjiṃsu, vīṇaṃ ekapalāsikaṃ; | They were broken by his output (of energy) on going forth, the lute, with one lining, | Acceptance, exerting, they split, a vīṇa, single-soled, | ||
| Nīlā pītā lohitikā, mañjiṭṭhā kaṇhameva ca. | dark green, yellow, red, crimson, and indeed black, / | blue/green, yellow, blood-red, crimson, and black. | ||
| Mahāraṅgamahānāmā, vaddhikā ca paṭikkhipi; | Orange, multi-coloured, and he objected to edgings, | Orange and beige, and with straps: He prohibited them. | ||
| Khallakā puṭapāli ca, tūlatittirameṇḍajā. | heels, knee-boots, top-boots, cotton, partridges, rams, goats, / | Heel-coverings, boots, and shoes. cotton, partridge, rams, and goats. | ||
| Vicchikā moracitrā ca, sīhabyagghā ca dīpikā; | Scorpions, peacocks, and embroidered, decorated with lions, tigers and panthers, | Scorpion, peacock, decorated, lion, tiger, and leopard, | ||
| Ajinuddā majjārī ca, kāḷaluvakaparikkhaṭā. | antelopes, beavers and cats, squirrels, owls, / | black antelope, otter, and cat, squirrel and flying fox— they were embellished. | ||
| Phalitupāhanā khilā, dhotakhāṇukhaṭakhaṭā; | Sandals for split (feet), corns, unwashed, tree-stumps, rasping, | Split, leather footwear, and corns, (un-)washed, stumps, clacking, | ||
| Tālaveḷutiṇaṃ ceva, muñjapabbajahintālā. | palm, bamboo, and indeed grass, munja; babbaja, marshy date-palm, / | palmyra, bamboo, and also grass: muñja, reeds, and marshy date-palm. | ||
| Kamalakambalasovaṇṇā, rūpikā maṇiveḷuriyā; | Kamala, woollen, golden, silver, gems, lapis lazuli, | Kamala grass, wool, and gold, silver, gems, lapis lazuli, | ||
| Phalikā kaṃsakācā ca, tipusīsañca tambakā. | crystal, bronze, and glass, and tin, lead, copper, / | crystal, bronze, and glass, tin, lead, and copper. | ||
| Gāvī yānaṃ gilāno ca, purisāyuttasivikā; | Cows, a vehicle and ill, yoked with bulls, a palanquin, | A cow, a vehicle, and a sick (monk), yoked by a man [with a bull], a sedan chair, | ||
| Sayanāni mahācammā, gocammehi ca pāpako. | things to recline on, large hides, and the depraved one with a cowhide, / | furnishings for reclining, large skins, with cow-hide, the evil (monk). | ||
| Gihīnaṃ cammavaddhehi, pavisanti gilāyano; | On what belongs to householders, with thongs of hide, they enter, on one being ill, | Householders’ (furnishings), with leather straps, they entered, the sick one. | ||
| Mahākaccāyano soṇo, sarena aṭṭhakavaggikaṃ. | Kaccāna the Great, Soṇa (recites) from memory what belongs to the Divisions in the Eights, / | Mahā Kaccāna, Soṇa, the Aṭṭhaka Vagga, chanted, | ||
| Upasampadaṃ pañcahi, guṇaṅguṇā dhuvasinā; | A group of five for ordination, many linings, constant bathing, | Acceptance with the fifth, multi-soled, regular bathing. | ||
| Cammattharaṇānuññāsi, na tāva gaṇanūpagaṃ; | he allowed hides (to be used as) coverings, reckoning not necessary until: | He allowed hide-coverings, no counting of the time-span until. | ||
| Adāsi me vare pañca, soṇattherassa nāyakoti. | The leader gave these five boons to the Elder Soṇa. | The leader granted these five requests to the Elder Soṇa. | ||
| Imamhi khandhake vatthūni tesaṭṭhi. | In this khandhaka there are sixty-three cases. | |||
| Cammakkhandhako niṭṭhito. | The Leather Khandhaka is finished. | |||