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6. Bhesajjakkhandhako Палийский оригинал
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160. Pañcabhesajjakathā Таблица Палийский оригинал |
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| 260.Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. | Now at that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. | ||||
| Tena kho pana samayena bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. | And at that time, the bhikkhus, afflicted by the autumn disease, would throwup the conjey they had drunk and the meals they had eaten. | ||||
| Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. | Because of this they were thin, wretched, unattractive, pale, their bodies covered with veins. | ||||
| Addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho, ānanda, etarahi bhikkhū kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti? | The Blessed One saw them—thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda, “Ānanda, why are the monks, at this time, thin, wretched, unattractive, pale, their bodies covered with veins?” | ||||
| "Etarahi, bhante, bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. | “Lord, at this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. | ||||
| Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti. | Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.” | ||||
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "etarahi kho bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. | Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness: “At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. | ||||
| Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. | Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins. | ||||
| Kiṃ nu kho ahaṃ bhikkhūnaṃ bhesajjaṃ anujāneyyaṃ, yaṃ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā"ti? | “What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.” | ||||
| Atha kho bhagavato etadahosi – "imāni kho pañca bhesajjāni, seyyathidaṃ – sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. | Then the thought occurred to him: “There are these five tonics—ghee, fresh butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food. | ||||
| Yaṃnūnāhaṃ bhikkhūnaṃ imāni pañca bhesajjāni anujāneyyaṃ, kāle paṭiggahetvā kāle paribhuñjitu"nti. | “What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?” | ||||
| Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'etarahi kho bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. | Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Just now, monks, as I was alone in seclusion, this train of thought arose in my awareness: “‘At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. | ||||
| Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. | Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins. | ||||
| Kiṃ nu kho ahaṃ bhikkhūnaṃ bhesajjaṃ anujāneyyaṃ, yaṃ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā'ti. | “‘What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.’ | ||||
| Tassa mayhaṃ, bhikkhave, etadahosi 'imāni kho pañca bhesajjāni, seyyathidaṃ – sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. | “Then this thought occurred to me: ‘There are these five tonics—ghee, fresh butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food yet would not be considered substantial food. | ||||
| Yaṃnūnāhaṃ bhikkhūnaṃ imāni pañca bhesajjāni anujāneyyaṃ, kāle paṭiggahetvā kāle paribhuñjitu'nti. | “‘What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?’ | ||||
| Anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitu"nti. | “Monks, I allow that the five tonics, having been accepted at the right time, be consumed at the right time.” | ||||
| 261.Tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. | Now at that time monks, having accepted the five tonics at the right time, consumed them at the right time. | ||||
| Tesaṃ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni [senesikāni (sī. syā.), senehikāni (yojanā)]. | (Because of this) they could not stomach even ordinary coarse foods, much less rich, greasy ones. | ||||
| Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena [bhattācchannakena (ka.)], tadubhayena bhiyyosomattāya kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. | As a result, afflicted both by the autumn disease and this loss of appetite for meals, they became even more thin, wretched, unattractive, pale, their bodies covered with veins. | ||||
| Addasā kho bhagavā te bhikkhū bhiyyosomattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho, ānanda, etarahi bhikkhū bhiyyosomattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti? | The Blessed One saw them—even more thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda, “Ānanda, why are the monks now even more thin, wretched, unattractive, pale, their bodies covered with veins?” | ||||
| "Etarahi, bhante, bhikkhū tāni ca pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. | “At this time, the monks, having accepted the five tonics at the right time, consume them at the right time. | ||||
| Tesaṃ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesikāni. | “Because of this they can’t stomach even ordinary coarse foods, much less rich, greasy ones. | ||||
| Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyosomattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti. | “As a result, afflicted both by the autumn disease and this loss of appetite for meals, they are even more thin, wretched, unattractive, pale, their bodies covered with veins.” | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitu"nti. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that the five tonics, having been accepted, be consumed at the right time or the wrong time.” | ||||
| 262.Tena kho pana samayena gilānānaṃ bhikkhūnaṃ vasehi bhesajjehi attho hoti. | Now at that time the sick monks needed tallow-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, vasāni bhesajjāni – acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasaṃ – kāle paṭiggahitaṃ kāle nippakkaṃ [nipakkaṃ (ka.)] kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjituṃ. | “Monks, I allow that tallow-medicine—i.e., tallow from bears, tallow from fish, tallow from alligators, tallow from pigs, tallow from donkeys—be consumed as oil if received in the right time, rendered in the right time, and filtered in the right time. | ||||
| Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. | “Monks, if one should consume what is received in the wrong time, rendered in the wrong time, and filtered in the wrong time: three offenses of wrong-doing. | ||||
| Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. | “Monks, if one should consume what is received in the right time, rendered in the wrong time, and filtered in the wrong time: two offenses of wrong-doing. | ||||
| Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dukkaṭassa. | “Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the wrong time: an offense of wrong-doing. | ||||
| Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, anāpattīti. | “Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the right time: no offense. | ||||
| Pañcabhesajjakathā niṭṭhitā. | Discussion of the Five Tonics is finished. | ||||
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161. Mūlādibhesajjakathā Таблица Палийский оригинал |
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| 263.Tena kho pana samayena gilānānaṃ bhikkhūnaṃ mūlehi bhesajjehi attho hoti. | Now at that time the sick monks needed root-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, mūlāni bhesajjāni – haliddiṃ, siṅgiveraṃ, vacaṃ, vacatthaṃ [vacatthaṃ (sī. syā.)], ativisaṃ, kaṭukarohiṇiṃ, usīraṃ, bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni – paṭiggahetvā yāvajīvaṃ pariharituṃ; sati paccaye paribhuñjituṃ. | “Monks, I allow root-medicines—i.e., turmeric, ginger, sweet flag, white orris root, ativisa, black hellebore, khus-khus, nut-grass, or whatever other roots are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. | ||||
| Asati paccaye paribhuñjantassa āpatti dukkaṭassāti. | “If there is no reason, there is an offense of wrong doing for one who consumes it.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ mūlehi bhesajjehi piṭṭhehi attho hoti. | Now at that time the sick monks needed ground root-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, nisadaṃ nisadapotakanti. | “I allow a grindstone and a grinding wheel.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ kasāvehi bhesajjehi attho hoti. | Now at that time the sick monks needed astringent-decoction medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, kasāvāni [kasāvabhesajjāni (ka.)] bhesajjāni – nimbakasāvaṃ, kuṭajakasāvaṃ, paṭolakasāvaṃ, phaggavakasāvaṃ, nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni – paṭiggahetvā yāvajīvaṃ pariharituṃ; sati paccaye paribhuñjituṃ. | “Monks, I allow astringent-decoction medicines—i.e., astringent decoctions from the neem-tree, from the kuṭaja, from the pakkava, from the nattamāla, or whatever other astringent decoctions are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. | ||||
| Asati paccaye paribhuñjantassa āpatti dukkaṭassāti. | “If there is no reason, there is an offense of wrong doing for one who consumes it.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ paṇṇehi bhesajjehi attho hoti. | Now at that time the sick monks needed leaf-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, paṇṇāni bhesajjāni – nimbapaṇṇaṃ, kuṭajapaṇṇaṃ, paṭolapaṇṇaṃ, sulasipaṇṇaṃ, kappāsapaṇṇaṃ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti - pe -. | “Monks, I allow leaf-medicines—i.e., neem leaves, kuṭaja leaves, cucumber leaves, basil leaves, cotton tree leaves, or whatever other leaves are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. “If there is no reason, there is an offense of wrong doing for one who consumes it.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ phalehi bhesajjehi attho hoti. | Now at that time the sick monks needed fruit-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, phalāni bhesajjāni – bilaṅgaṃ, pippaliṃ, maricaṃ, harītakaṃ, vibhītakaṃ, āmalakaṃ, goṭṭhaphalaṃ [goṭhaphalaṃ (syā.), koṭṭhaphalaṃ (ka.)], yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti - pe -. | “Monks, I allow fruit-medicines—i.e., vilaṅga, long pepper, black pepper, yellow myrobalan, beleric myrobalan, embric myrobalan, goṭha, or whatever other fruits are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. “If there is no reason, there is an offense of wrong doing for one who consumes it.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ jatūhi bhesajjehi attho hoti. | Now at that time the sick monks needed resin-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, jatūni bhesajjāni – hiṅguṃ, hiṅgujatuṃ, hiṅgusipāṭikaṃ, takaṃ, takapattiṃ, takapaṇṇiṃ, sajjulasaṃ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti - pe -. | “Monks, I allow resin-medicines—i.e., assafoetida, assafoetida-resin, assafoetida-gum, gum, gum-patti, gum-panni, or whatever other resins are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. “If there is no reason, there is an offense of wrong doing for one who consumes it.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ loṇehi bhesajjehi attho hoti. | Now at that time the sick monks needed salt-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, loṇāni bhesajjāni – sāmuddaṃ, kāḷaloṇaṃ, sindhavaṃ, ubbhidaṃ [ubbhiraṃ (ka.)], bilaṃ [biḷālaṃ (sī.)], yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni – paṭiggahetvā yāvajīvaṃ pariharituṃ; sati paccaye paribhuñjituṃ. | “Monks, I allow salt-medicines—i.e., sea salt, black salt, rock salt, culinary salt, red salt, or whatever other salts are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. | ||||
| Asati paccaye paribhuñjantassa āpatti dukkaṭassāti. | “If there is no reason, there is an offense of wrong doing for one who consumes it.” | ||||
| 264.Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. | Now at that time Ven. Ānanda’s preceptor, Velaṭṭhasīsa, had small pox/chicken poxpox | ||||
| Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. | His robes stuck to his body because of the discharge. Repeatedly wetting them with water, the monks pulled them off. | ||||
| Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "kiṃ imassa, bhikkhave, bhikkhuno ābādho"ti? | Then the Blessed One, wandering on a tour of the lodgings, saw the monks repeatedly wetting those robes with water and pulling them off. On seeing them, he went to the monks and, on arrival, said to them, “What is this monk’s illness?” | ||||
| "Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṃ udakena temetvā temetvā apakaḍḍhāmā"ti. | “Lord, this venerable one has a small pox/chicken poxpox. His robes stick to his body because of the discharge. Wetting them repeatedly, we are pulling them off.” | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni; agilānassa chakaṇaṃ mattikaṃ rajananippakkaṃ. | (Mv.VI.9.2) Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow powders as medicines for one who has an itch, a small boil, a running sore, or small pox/chicken poxpox; or for one whose body smells bad; I allow (powdered) dung, clay, and dye-dregs for one who is not sick. | ||||
| Anujānāmi, bhikkhave, udukkhalaṃ musala"nti. | I allow a pestle and mortar.” | ||||
| Tena kho pana samayena gilānānaṃ bhikkhūnaṃ cuṇṇehi bhesajjehi cālitehi attho hoti. | Now at that time the sick monks needed sifted powder-medicine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, cuṇṇacālininti. | “Monks, I allow a powder sifter.” | ||||
| Saṇhehi attho hoti. | They needed it fine. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, dussacālininti. | “Monks, I allow a cloth sifter.” | ||||
| Tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti. | Now at that time a certain monk was possessed by non-human beings. | ||||
| Taṃ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṃsu arogaṃ kātuṃ. | His preceptor and teacher, tending to him, could not make him well. | ||||
| So sūkarasūnaṃ gantvā āmakamaṃsaṃ khādi, āmakalohitaṃ pivi. | Having gone to a pig-slaughterhouse, he ate raw meat and drank raw blood. | ||||
| Tassa so amanussikābādho paṭippassambhi. | His possession by non-human beings subsided. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohitanti. | “I allow, in the case of possession by non-human beings, raw flesh and raw blood.” | ||||
| 265.Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. | Now on that occasion a certain monk was sick with an eye-disease. | ||||
| Taṃ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. | The monks, taking hold of him, helped him urinate and defecate. [i.e., They had to lead him.] | ||||
| 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? | Then the Blessed One, wandering on a tour of the lodgings, saw the monks, having taken hold of the monk, making him urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what is this monk’s illness?” [cf Mv.5] | ||||
| "Imassa, bhante, āyasmato cakkhurogābādho. | “Lord, this venerable one is sick with an eye-disease: | ||||
| Imaṃ mayaṃ pariggahetvā uccārampi passāvampi nikkhāmemā"ti. | Having taken hold of him, we are making him urinate and defecate. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, añjanaṃ – kāḷañjanaṃ, rasañjanaṃ, sotañjanaṃ, gerukaṃ, kapalla"nti. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow (eye) ointments: black collyrium ointment, rasa-ointment, sota-ointment, yellow orpiment, lamp-black.” | ||||
| Añjanūpapisanehi attho hoti. | They needed powdered (eye) ointments. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, candanaṃ, tagaraṃ, kāḷānusāriyaṃ, tālīsaṃ, bhaddamuttakanti. | “Monks, I allow sandalwood, tagara, benzoin gum, tālīsa, nut-grass.” | ||||
| Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi [thālakesupi (sī. syā.)] sarāvakesupi nikkhipanti; tiṇacuṇṇehipi paṃsukehipi okiriyanti. | Now at that time the monks kept the ground ointment in bowls and cups. It became sprinkled (contaminated) with grass powder and dust. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, añjaninti. | “Monks, I allow an ointment box.” | ||||
| Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti – sovaṇṇamayaṃ, rūpiyamayaṃ. | Now at that time the Group-of-six monks used fancy ointment-boxes, made of gold or silver. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. | People criticized and complained and spread it about: “Just like householders who partake of sensuality.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, uccāvacā añjanī dhāretabbā. | “Monks, one should not use fancy ointment boxes. | ||||
| Yo dhāreyya, āpatti dukkaṭassa. | Whoever does: an offense of wrong doing. | ||||
| Anujānāmi, bhikkhave, aṭṭhimayaṃ, dantamayaṃ, visāṇamayaṃ, naḷamayaṃ, veḷumayaṃ, kaṭṭhamayaṃ, jatumayaṃ, phalamayaṃ, lohamayaṃ, saṅkhanābhimayanti. | “I allow (ointment boxes) made of bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (e.g., coconut shell), copper (metal), or conch-shell.” | ||||
| Tena kho pana samayena añjaniyo apārutā honti, tiṇacuṇṇehipi paṃsukehipi okiriyanti. | Now at that time the ointment-boxes were open. (The ointment) became sprinkled (contaminated) with grass powder and dust. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, apidhānanti. | “Monks, I allow a lid.” | ||||
| Apidhānaṃ nipatati. | The lid fell off. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitunti. | “Monks, I allow, having tied it with thread/string, to tie it to the ointment-box.” | ||||
| Añjanī phalati [nipatati (ka.)]. | An ointment box became split. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, suttakena sibbetunti. | “Monks, I allow it to be bound together with thread/string.” | ||||
| Tena kho pana samayena bhikkhū aṅguliyā añjanti, akkhīni dukkhāni honti. | Now at that time the monks applied the ointment with their fingers. Their eyes hurt. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, añjanisalākanti. | “I allow an ointment-stick.” | ||||
| Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanisalākāyo dhārenti – sovaṇṇamayaṃ rūpiyamayaṃ. | Now at that time the Group-of-six monks used fancy ointment-sticks, made of gold or silver. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. | People criticized and complained and spread it about: “Just like householders who partake of sensuality.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā. | “Monks, one should not use fancy ointment sticks. | ||||
| Yo dhāreyya, āpatti dukkaṭassa. | Whoever does: an offense of wrong doing. | ||||
| Anujānāmi, bhikkhave, aṭṭhimayaṃ - pe - saṅkhanābhimayanti. | “I allow (ointment sticks) made of bone, ivory, horn, … or conch-shell.” | ||||
| Tena kho pana samayena añjanisalākā bhūmiyaṃ patitā pharusā hoti. | Now at that time the ointment-sticks fell on the ground and became rough. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, salākaṭhāniyanti [salākodhāniyanti (sī. syā.)]. | “I allow a case for (ointment) sticks.” | ||||
| Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti. | Now at that time the monks carried the ointment-boxes and ointment-sticks around in their hands. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, añjanitthavikanti. | “Monks, I allow a bag for the ointment box.” | ||||
| Aṃsabaddhako na hoti. | There was no carrying strap. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakanti. | “Monks, I allow a string for tying the mouth of the bag as a carrying strap.” | ||||
| 266.Tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti. | Now at that time Ven. Pilindavaccha’s head was feverish. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, muddhani telakanti. | “Monks, I allow oil for the head.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, natthukammanti. | “Monks, I allow treatment through the nose.” | ||||
| Natthu galati. | The nose-(treatment) dripped out. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, natthukaraṇinti. | “Monks, I allow a nose-tube (or nose-spoon).” | ||||
| Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti – sovaṇṇamayaṃ rūpiyamayaṃ. | Now at that time the Group-of-six monks used fancy nose-tubes, made of gold or silver. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. | People criticized and complained and spread it about: “Just like householders who partake of sensuality.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā. | “Monks, one should not use fancy nose tubes. | ||||
| Yo dhāreyya, āpatti dukkaṭassa. | Whoever does: an offense of wrong doing. | ||||
| Anujānāmi, bhikkhave, aṭṭhimayaṃ - pe - saṅkhanābhimayanti. | “Monks, I allow (nose tubes) made of bone, … or conch-shell.” | ||||
| Natthuṃ visamaṃ āsiñcanti [natthu visamaṃ āsiñciyati (sī. syā.)]. | The nose was unevenly moistened. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, yamakanatthukaraṇinti. | “Monks, I allow a double nose-tube.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, dhūmaṃ pātunti. | “Monks, I allow that smoke be inhaled.” | ||||
| Taññeva vaṭṭiṃ ālimpetvā pivanti, kaṇṭho dahati. | Having lit the wick, they inhaled. Their throats were burned. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, dhūmanettanti. | “Monks, I allow a tube for inhaling smoke.” | ||||
| Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti – sovaṇṇamayaṃ rūpiyamayaṃ. | Now at that time the Group-of-six monks used fancy tubes for inhaling smoke, made of gold or silver. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi gihī kāmabhoginoti. | People criticized and complained and spread it about: “Just like householders who partake of sensuality.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni. | “One should not use fancy smoke-inhaling tubes. | ||||
| Yo dhāreyya, āpatti dukkaṭassa. | Whoever does: an offense of wrong doing. | ||||
| Anujānāmi, bhikkhave, aṭṭhimayaṃ - pe - saṅkhanābhimayanti. | “Monks, I allow (smoke-inhaling tubes) made of bone, … or conch-shell.” | ||||
| Tena kho pana samayena dhūmanettāni apārutāni honti, pāṇakā pavisanti. | Now at that time the smoke-inhaling tubes were open. Insects entered them. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, apidhānanti. | “Monks, I allow a lid.” | ||||
| Tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti. | Now at that time the monks carried the smoke-inhaling tubes around in their hands. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, dhūmanettathavikanti. | “Monks, I allow a bag for the smoke-inhaling tubes.” | ||||
| Ekato ghaṃsiyanti. | (Being carried) together, they banged (against each other). or: They banged together. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, yamakathavikanti. | “Monks, I allow a double bag.” | ||||
| Aṃsabaddhako na hoti. | There was no carrying strap. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakanti. | “Monks, I allow a string for tying the mouth of the bag as a carrying strap.” | ||||
| 267.Tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti. | Now on that occasion Ven. Pilindavaccha had a wind-disease. | ||||
| Vejjā evamāhaṃsu – "telaṃ pacitabba"nti. | The doctors said, “Oil should be decocted.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, telapākanti. | “Monks, I allow a decoction of oil.” | ||||
| Tasmiṃ kho pana telapāke majjaṃ pakkhipitabbaṃ hoti. | In that decoction of oil, alcohol was supposed to be mixed. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, telapāke majjaṃ pakkhipitunti. | “Monks, I allow that alcohol be mixed in the decoction of oil.” | ||||
| Tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni [atikhittamajjāni (ka.)] telāni pacanti, tāni pivitvā majjanti. | Now on that occasion the Group-of-six monks decocted oil mixed with too much alcohol. Drinking it, they became drunk. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, atipakkhittamajjaṃ telaṃ pātabbaṃ. | “Monks, oil mixed with too much alcohol should not be drunk. | ||||
| Yo piveyya, yathādhammo kāretabbo. | Whoever drinks it is to be dealt with in accordance with the rule (Pc 51). | ||||
| Anujānāmi, bhikkhave, yasmiṃ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṃ majjapakkhittaṃ telaṃ pātunti. | “Monks, I allow that when neither the color, the smell, nor the taste of alcohol can be detected in the decoction of oil, this sort of oil mixed with alcohol may be drunk.” | ||||
| Tena kho pana samayena bhikkhūnaṃ bahuṃ atipakkhittamajjaṃ telaṃ pakkaṃ hoti. | Now at that time the monks had decocted a large amount of oil with too much alcohol. | ||||
| Atha kho bhikkhūnaṃ etadahosi – "kathaṃ nu kho atipakkhittamajje tele paṭipajjitabba"nti? | Then the thought occurred to them, “What should we do with the oil decocted with too much alcohol?” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, abbhañjanaṃ adhiṭṭhātunti. | “Monks, I allow that it be determined as rubbing-oil” | ||||
| Tena kho pana samayena āyasmato pilindavacchassa bahutaraṃ telaṃ pakkaṃ hoti, telabhājanaṃ na vijjati. | Now at that time Ven. Pilindavaccha had a large amount of decocted oil. There was no oil-container to be found. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, tīṇi tumbāni – lohatumbaṃ, kaṭṭhatumbaṃ, phalatumbanti. | “Monks, I allow (for oil) three kinds of flasks: a metal flask, a wooden flask, and a fruit (e.g., coconut shell) flask.” | ||||
| Tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti. | Now on that occasion Ven. Pilindavaccha had a wind affliction in the limbs. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, sedakammanti. | “Monks, I allow a sweating treatment.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, sambhārasedanti. | “Monks, I allow a sweating treatment with herbs.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, mahāsedanti. | “Monks, I allow a great-sweating treatment.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, bhaṅgodakanti. | “Monks, I allow hemp water.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, udakakoṭṭhakanti. | “Monks, I allow a water tub.” | ||||
| Tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti. | Now on that occasion Ven. Pilindavaccha had a wind affliction in the joints. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, lohitaṃ mocetunti. | “Monks, I allow blood-letting.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, lohitaṃ mocetvā visāṇena gāhetunti [gahetunti (sī. syā.)]. | “Monks, I allow, having let blood, to perform moxibustion.” | ||||
| Tena kho pana samayena āyasmato pilindavacchassa pādā phalitā [phālitā (ka.)] honti. | Now on that occasion Ven. Pilindavaccha had split feet. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, pādabbhañjananti. | “Monks, I allow rubbing-oil for the feet.” | ||||
| Nakkhamaniyo hoti. | It didn’t improve. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, pajjaṃ abhisaṅkharitunti. | “Monks, I allow that a foot salve be prepared.” | ||||
| Tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti. | Now on that occasion a certain monk had boils. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, satthakammanti. | “Monks, I allow lancing (surgery).” | ||||
| Kasāvodakena attho hoti. | They needed astringent water. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, kasāvodakanti. | “Monks, I allow astringent water.” | ||||
| Tilakakkena attho hoti. | They needed pounded sesame paste. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, tilakakkanti. | “Monks, I allow pounded sesame paste.” | ||||
| Kabaḷikāya attho hoti. | They needed a compress. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, kabaḷikanti. | “Monks, I allow a compress.” | ||||
| Vaṇabandhanacoḷena attho hoti. | They needed a bandage. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, vaṇabandhanacoḷanti. | “Monks, I allow a bandage.” | ||||
| Vaṇo kaṇḍuvati. | The sore/wound itched. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, sāsapakuṭṭena [sāsapakuḍḍena (sī. syā.)] phositunti. | “Monks, I allow that it be sprinkled with mustard-seed powder (to prevent itching).” | ||||
| Vaṇo kilijjittha. | The sore/wound festered. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, dhūmaṃ kātunti. | “Monks, I allow fumigating.” | ||||
| Vaḍḍhamaṃsaṃ vuṭṭhāti. | The tissue swelled. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, loṇasakkharikāya chinditunti. | “Monks, I allow that (scar-tissue) be cut off with a piece of salt-crystal.” | ||||
| Vaṇo na ruhati. | The sore/wound didn’t heal. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | [They reported the matter to the Blessed One.] | ||||
| Anujānāmi, bhikkhave, vaṇatelanti. | “Monks, I allow oil for the sore/wound.” | ||||
| Telaṃ galati. | The oil dripped. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, vikāsikaṃ sabbaṃ vaṇapaṭikammanti. | “Monks, I allow an old piece of cloth (for soaking up the oil) and every kind of treatment for sores/wounds.” | ||||
| 268.Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. | Now on that occasion a certain monk had been bitten by a snake. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ – gūthaṃ, muttaṃ, chārikaṃ, mattikanti. | “Monks, I allow that the four great filthy things be given: excrement, urine, ashes, clay.” | ||||
| Atha kho bhikkhūnaṃ etadahosi – "appaṭiggahitāni nu kho udāhu paṭiggahetabbānī"ti. | Then the thought occurred to the monks, “Are they not (to be) received, or should they be received?” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, sati kappiyakārake paṭiggahāpetuṃ, asati kappiyakārake sāmaṃ gahetvā paribhuñjitunti. | “Monks, I allow, when there is someone to make them allowable, that he have them received; (or) when there is no one to make them allowable, that, having taken them oneself, one consume them.” | ||||
| Tena kho pana samayena aññatarena bhikkhunā visaṃ pītaṃ hoti. | Now on that occasion a certain monk had drunk poison. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi bhikkhave gūthaṃ pāyetunti. | “I allow that (water mixed with) excrement be drunk.” | ||||
| Atha kho bhikkhūnaṃ etadahosi – "appaṭiggahitaṃ nu kho udāhu paṭiggahetabbo"ti? | Then the thought occurred to the monks, “Is it not (to be) received, or should it be received?” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, yaṃ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna [kato pana (?)] paṭiggahetabboti. | “I allow that what is one received while making it is received in and of itself. Once made it is not to be received again.” | ||||
| 269.Tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti. | Now on that occasion a certain monk was afflicted by [i.e., had drunk] a sorcery concoction. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, sītāloḷiṃ pāyetunti. | “I allow that mud turned up by the plow be drunk.” | ||||
| Tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti. | Now on that occasion a certain monk was constipated. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, āmisakhāraṃ pāyetunti. | “I allow that alkaline juice be drunk.” | ||||
| Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti. | Now on that occasion a certain monk had jaundice. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, muttaharītakaṃ pāyetunti. | “I allow that urine and yellow myrobalan be drunk.” | ||||
| Tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti. | Now on that occasion a certain monk had a skin disease. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, gandhālepaṃ kātunti. | “I allow that a scented rubbing be done.” | ||||
| Tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti. | Now on that occasion a certain monk’s body had an excess of toxins. [Mv.VIII.1.30] | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, virecanaṃ pātunti. | “I allow that a purgative be drunk.” | ||||
| Acchakañjiyā attho hoti. | They needed clarified conjey. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, acchakañjinti. | “I allow clarified conjey.” | ||||
| Akaṭayūsena attho hoti. | They needed clear green gram broth. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, akaṭayūsanti. | “I allow clear green gram broth.” | ||||
| Kaṭākaṭena attho hoti. | They needed slightly thick (green gram broth). | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, kaṭākaṭanti. | “I allow slightly thick (green gram broth).” | ||||
| Paṭicchādanīyena attho hoti. | They needed meat broth. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, paṭicchādanīyanti. | “I allow meat broth.” | ||||
| Mūlādibhesajjakathā niṭṭhitā. | Discussion of Root-medicine, etc. is finished | ||||
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162. Pilindavacchavatthu Таблица Палийский оригинал |
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| 270.[idaṃ vatthu pārā. 618 ādayo] Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṃ sodhāpeti leṇaṃ kattukāmo. | Now on that occasion Ven. Pilindavaccha, wanting to build/dig a cell was having a spot on a mountainside near Rājagaha cleared. | ||||
| Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. | Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side. | ||||
| Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – "kiṃ, bhante, thero kārāpetī"ti? | As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, what is the elder having built?” | ||||
| "Pabbhāraṃ, mahārāja, sodhāpemi, leṇaṃ kattukāmo"ti. | “Great king, I’m having a spot cleared on the mountainside. I want to build/dig a cell.” | ||||
| "Attho, bhante, ayyassa ārāmikenā"ti? | “Venerable sir, does the master have need for a monastery attendant?” | ||||
| "Na kho, mahārāja, bhagavatā ārāmiko anuññāto"ti. | “Great king, the Blessed One has not allowed a monastery attendant.” | ||||
| "Tena hi, bhante, bhagavantaṃ paṭipucchitvā mama āroceyyāthā"ti. | “In that case, venerable sir, having asked the Blessed One, inform me (what he says).” | ||||
| 'Evaṃ, mahārājā'ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi. | “As you say, great king,” Ven. Pilindavaccha responded to King Seniya Bimbisāra of Magadha. | ||||
| Atha kho āyasmā pilindavaccho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṃsesi. | Then Ven. Pilindavaccha instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha a with Dhamma talk. | ||||
| Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā āyasmantaṃ pilindavacchaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Having been instructed, urged, roused, & encouraged by Ven. Pilindavaccha with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. | ||||
| Atha kho āyasmā pilindavaccho bhagavato santike dūtaṃ pāhesi – "rājā, bhante, māgadho seniyo bimbisāro ārāmikaṃ dātukāmo. | Then Ven. Pilindavaccha sent a messenger to the Blessed One’s presence, (saying,) “Lord, King Seniya Bimbisāra of Magadha wants to give a monastery attendant. | ||||
| Kathaṃ nu kho, bhante, mayā paṭipajjitabba"nti? | What course should I take?” | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ārāmika"nti. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow a monastery attendant.” | ||||
| Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. | A second time, King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side. | ||||
| Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – "anuññāto, bhante, bhagavatā ārāmiko"ti? | As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, did the Blessed One allow a monastery attendant?” | ||||
| "Evaṃ, mahārājā"ti. | “Yes, great king.” | ||||
| "Tena hi, bhante, ayyassa ārāmikaṃ dammī"ti. | “In that case, venerable sir, I will give the master a monastery attendant.” | ||||
| Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṃ paṭissutvā, vissaritvā, cirena satiṃ paṭilabhitvā, aññataraṃ sabbatthakaṃ mahāmattaṃ āmantesi – "yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko"ti? | Then King Seniya Bimbisāra of Magadha, having promised Ven. Pilindavaccha a monastery attendant, forgot. After a long time, on remembering, he addressed a certain all-purpose minister, “I say, that monastery attendant we promised the master—has the monastery attendant been given to him?” | ||||
| "Na kho, deva, ayyassa ārāmiko dinno"ti. | “No, you majesty, the monastery attendant hasn’t been given to the master.” | ||||
| "Kīva ciraṃ nu kho, bhaṇe, ito [ito ratti (syā.)] hi taṃ hotī"ti? | “I say, how long has it been since that day?” | ||||
| Atha kho so mahāmatto rattiyo gaṇetvā [vigaṇetvā (sī.)] rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – "pañca, deva, rattisatānī"ti. | Then the minister, having counted the days, said to King Seniya Bimbisāra of Magadha, “Five hundred days, your majesty.” | ||||
| Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehīti. | “I say, in that case, give the master five hundred monastery attendants.” | ||||
| "Evaṃ, devā"ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissutvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. | Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Magadha, the minister gave Ven. Pilindavaccha five hundred monastery attendants. They lived in a separate village. | ||||
| 'Ārāmikagāmakoti'pi naṃ āhaṃsu, 'pilindagāmako'tipi naṃ āhaṃsu. | They called it ‘Monastery Attendant Village’ and also ‘Pilindavaccha Village’. | ||||
| 271.Tena kho pana samayena āyasmā pilindavaccho tasmiṃ gāmake kulūpako hoti. | At that time, Ven. Pilindavaccha would visit the families in the village. | ||||
| Atha kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pilindagāmaṃ piṇḍāya pāvisi. | Then, early in the morning, Ven. Pilindavaccha adjusted his under robe and—carrying his bowl and robes—went into Pilindavaccha Village for alms. | ||||
| Tena kho pana samayena tasmiṃ gāmake ussavo hoti. | And on that occasion, there was a festival in the village. | ||||
| Dārakā alaṅkatā mālākitā kīḷanti. | Little girls—ornamented & garlanded—were playing. | ||||
| Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṃ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. | As he was going through Pilindavaccha Village for alms without bypassing a donor, Ven. Pilindavaccha came to the residence of a certain monastery attendant and, on arrival, sat down on a seat laid out. | ||||
| Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati – 'mālaṃ me detha, alaṅkāraṃ me dethā'ti. | And on that occasion, the daughter of the monastery attendant’s wife, seeing other little girls ornamented & garlanded, was crying, “Give me a garland! Give me an ornament!” | ||||
| Atha kho āyasmā pilindavaccho taṃ ārāmikiniṃ etadavoca – "kissāyaṃ dārikā rodatī"ti? | So Ven. Pilindavaccha said to the monastery attendant’s wife, “What is this little girl crying about?” | ||||
| "Ayaṃ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati – 'mālaṃ me detha, alaṅkāraṃ me dethā'ti. | “Venerable sir, this little girl, seeing other little girls ornamented & garlanded, is crying, ‘Give me a garland! Give me an ornament’ | ||||
| Kuto amhākaṃ duggatānaṃ mālā, kuto alaṅkāro"ti? | But from where is there a garland for us poor people? From where an ornament?” | ||||
| Atha kho āyasmā pilindavaccho aññataraṃ tiṇaṇḍupakaṃ gahetvā taṃ ārāmikiniṃ etadavoca – "handimaṃ tiṇaṇḍupakaṃ tassā dārikāya sīse paṭimuñcā"ti. | Then Ven. Pilindavaccha, taking a circle of grass, said to the monastery attendant’s wife, “Now set this circle of grass on this little girl’s head.” | ||||
| Atha kho sā ārāmikinī taṃ tiṇaṇḍupakaṃ gahetvā tassā dārikāya sīse paṭimuñci. | Then the monastery attendant’s wife, taking that circle of grass, set it on the little girl’s head. | ||||
| Sā ahosi suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā raññopi antepure suvaṇṇamālā. | It became a garland of gold: beautiful, attractive, exquisite. There was no garland of gold like it even in the king’s harem. | ||||
| Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṃ – "amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā devassapi antepure suvaṇṇamālā; kuto tassa duggatassa? | People said to King Seniya Bimbisāra of Magadha, “In the house of that monastery attendant over there is a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in your majesty’s harem. So from where did that poor man (get it)? | ||||
| Nissaṃsayaṃ corikāya ābhatā"ti. | It must have been taken by theft.” | ||||
| Atha kho rājā māgadho seniyo bimbisāro taṃ ārāmikakulaṃ bandhāpesi. | So King Seniya Bimbisāra had the monastery attendant’s family imprisoned. | ||||
| Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pilindagāmaṃ piṇḍāya pāvisi. | Then a second time, early in the morning, Ven. Pilindavaccha adjusted his under robe and—carrying his bowl and robes—went into Pilindavaccha Village for alms. | ||||
| Pilindagāmake sapadānaṃ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paṭivissake pucchi – "kahaṃ imaṃ ārāmikakulaṃ gata"nti? | As he was going through Pilindavaccha Village for alms without bypassing a donor, he came to the residence of the monastery attendant and, on arrival, asked the neighbors, “Where has the monastery attendant’s family gone?” | ||||
| "Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpita"nti. | “Venerable sir, the king has had them imprisoned on account of that garland of gold.” | ||||
| Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. | Then Ven. Pilindavaccha went to the residence of King Seniya Bimbisāra of Magadha and, on arrival, sat down on a seat laid out. | ||||
| Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. | Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ āyasmā pilindavaccho etadavoca – "kissa, mahārāja, ārāmikakulaṃ bandhāpita"nti? | As he was sitting there, Ven. Pilindavaccha said to him: “Why, great king, has the monastery attendant’s family been imprisoned?” | ||||
| "Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā amhākampi antepure suvaṇṇamālā; kuto tassa duggatassa? | “Venerable sir, in the monastery attendant’s house was a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in our own harem. So from where did that poor man (get it)? | ||||
| Nissaṃsayaṃ corikāya ābhatā"ti. | It must have been taken by theft.” | ||||
| Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṃ suvaṇṇanti adhimucci; so ahosi sabbasovaṇṇamayo. | Then Ven. Pilindavaccha willed that the palace of King Seniya Bimbisāra be gold. And it became made entirely of gold. | ||||
| "Idaṃ pana te, mahārāja, tāva bahuṃ suvaṇṇaṃ kuto"ti? | “But from where did you get so much of this gold, great king?” | ||||
| 'Aññātaṃ, bhante, ayyasseveso iddhānubhāvo'ti taṃ ārāmikakulaṃ muñcāpesi. | (Saying,) “I understand, venerable sir. This is simply the master’s psychic power,” he had the monastery attendant’s family released. | ||||
| Manussā "ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassita"nti attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṃsu, seyyathidaṃ – sappiṃ, navanītaṃ, telaṃ, madhuṃ [sappi navanītaṃ telaṃ madhu (ka.)], phāṇitaṃ. | The people, saying, “A psychic wonder, a superior human feat, they say, was displayed to the king and his assembly by Master Pilindavaccha,” were pleased and delighted. They presented Ven. Pilindavaccha with the five tonics: ghee, butter, oil, honey, and sugar-molasses. | ||||
| Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṃ bhesajjānaṃ; laddhaṃ laddhaṃ parisāya vissajjeti. | Now ordinarily Ven. Pilindavaccha was already a receiver of the five tonics, so he distributed his gains among his following. | ||||
| Parisā cassa hoti bāhullikā; laddhaṃ laddhaṃ kolambepi [koḷumbepi (ka.)], ghaṭepi, pūretvā paṭisāmeti; parissāvanānipi, thavikāyopi, pūretvā vātapānesu laggeti. | They came to live in abundance. They put away their gains, having filled jars and water-pots. They hung up their gains in windows, having filled water strainers and bags. | ||||
| Tāni olīnavilīnāni tiṭṭhanti. | These kept oozing and seeping. | ||||
| Undūrehipi vihārā okiṇṇavikiṇṇā honti. | Their dwellings were crawling and creeping with rats. | ||||
| Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – "antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro"ti. | People, engaged in a tour of the dwellings and seeing this, criticized and complained and spread it about, “These Sakyan-son contemplatives have inner storerooms like King Seniya Bimbisāra of Magadha.” | ||||
| Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. | The monks heard the people criticizing and complaining and spreading it about. | ||||
| Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī"ti. | Those bhikkhus who were modest … criticized and complained and spread it about: “How can the monks be intent on such abundance?” | ||||
| Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī"ti? | Then the monks reported the matter to the Blessed One. “Is it true, as they say, monks, that you are intent on such abundance?” | ||||
| "Saccaṃ bhagavāti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni. | “It’s true, O Blessed One …” Having rebuked them and given a Dhamma talk, he addressed the monks: “There are these tonics to be taken by sick bhikkhus: ghee, butter, oil, honey, sugar-molasses. Having been received, they may be consumed from storage seven days at most. | ||||
| Taṃ atikkāmayato yathādhammo kāretabbo"ti. | Beyond that, one is to be dealt with in accordance with the rule (NP 23).” | ||||
| Pilindavacchavatthu niṭṭhitaṃ. | The Story of Ven. Pilindavaccha is finished. | ||||
| Bhesajjānuññātabhāṇavāro niṭṭhito paṭhamo. | The first recitation section, on the allowances for medicines, is finished. | ||||
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163. Guḷādianujānanā Таблица Палийский оригинал |
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| 272.Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. | Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha. | ||||
| Addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṃ, okkamitvā guḷe piṭṭhampi chārikampi pakkhipante, disvāna "akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitu"nti kukkuccāyanto sapariso guḷaṃ na paribhuñjati. | Along the road, Ven. Kaṅkhārevata saw a sugar-lump stand. Having come down (from the road), seeing them mixing flour and ashes in the sugar lumps, anxious (with the thought) that, “Sugar lumps with food mixed in are unallowable. It’s not allowable to consume them at the wrong time,” he, along with his following, didn’t consume them. | ||||
| Yepissa sotabbaṃ maññanti, tepi guḷaṃ na paribhuñjanti. | And those who thought his (reasoning) was worth listening to didn’t consume the sugar lumps either. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Kimatthāya [kimatthiyā (ka.)], bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantīti? | “Monks, for what purpose do they mix flour or ashes into sugar lumps?” | ||||
| Thaddhatthāya [bandhanatthāya (sī. syā.)] bhagavāti. | “For the purpose of binding it together, O Blessed One.” | ||||
| Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṃ gacchati. | “Even though, to bind it together, they mix flour or ashes into sugar lumps, but it still counts as sugar. | ||||
| Anujānāmi, bhikkhave, yathāsukhaṃ guḷaṃ paribhuñjitunti. | I allow that sugar be consumed as much as you like.” | ||||
| Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṃ jātaṃ, passitvā "akappiyā muggā; pakkāpi muggā jāyantīti" kukkuccāyanto sapariso muggaṃ na paribhuñjati. | Along the road, Ven. Kaṅkhārevata saw some green gram sprouting in excrement. On seeing it, anxious (with the thought) that, “Green gram is unallowable. Even when digested, it sprouts,” didn’t consume them, along with his following. | ||||
| Yepissa sotabbaṃ maññanti, tepi muggaṃ na paribhuñjanti. | And those who thought his (reasoning) was worth listening to didn’t consume green gram either. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Sace [sacepi (?)], bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṃ muggaṃ paribhuñjitunti. | “Monks, although green gram, even when digested, sprouts, I allow that green gram be consumed as much as you like.” | ||||
| 273.Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti. | On that occasion a certain monk had a stomach-wind illness. | ||||
| So loṇasovīrakaṃ apāyi. | He drank some loṇasociraka. | ||||
| Tassa so udaravātābādho paṭippassambhi. | His gas subsided. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṃ; agilānassa udakasambhinnaṃ pānaparibhogena paribhuñjitunti. | “Monks, I allow that a bhikkhu who is sick may consume loṇasociraka as much as he likes, and that one who is not sick may consume it mixed with water as a beverage.” | ||||
| Guḷādianujānanā niṭṭhitā. | The Allowance for sugar-lumps, etc. is finished. | ||||
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164. Antovuṭṭhādipaṭikkhepakathā Таблица Палийский оригинал |
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| 274.Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. | Then the Blessed One, traveling by stages, arrived at Rājagaha. | ||||
| Tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | There he stayed in the Bamboo Grove, the Squirrels’ Feeding Ground. | ||||
| Tena kho pana samayena bhagavato udaravātābādho hoti. | On that occasion, the Blessed One had a stomach-wind illness. | ||||
| Atha kho āyasmā ānando – 'pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī'ti – sāmaṃ tilampi, taṇḍulampi, muggampi viññāpetvā, anto vāsetvā, anto sāmaṃ pacitvā bhagavato upanāmesi – "pivatu bhagavā tekaṭulayāgu"nti. | Then Ven. Ānanda, (thinking,) “Before, when the Blessed One had stomach-wind illness, triple-pungent conjey made him feel at ease,” having himself asked for sesame seeds, rice, and green gram, having stored it inside and cooked it himself inside, presented it to the Blessed One, (saying,) “May the Blessed One drink some triple-pungent conjey.” | ||||
| Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. | Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. | ||||
| Anatthasaṃhite setughāto tathāgatānaṃ. | Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. | ||||
| Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. | Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.” | ||||
| Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "kutāyaṃ, ānanda, yāgū"ti? | Then the Blessed One addressed Ven. Ānanda, “Ānanda, where did this conjey come from?” | ||||
| Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. | Then Ven. Ānanda reported the matter to the Blessed One. | ||||
| Vigarahi buddho bhagavā – 'ananucchavikaṃ, ānanda, ananulomikaṃ, appatirūpaṃ, assāmaṇakaṃ, akappiyaṃ, akaraṇīyaṃ. | The Buddha, the Blessed One, rebuked him, “Ānanda, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. | ||||
| Kathañhi nāma tvaṃ, ānanda, evarūpāya bāhullāya cetessasi. | “Ānanda, how could you be intent on this kind of abundance? | ||||
| Yadapi, ānanda, anto vuṭṭhaṃ [vutthaṃ (sī. syā. ka.)] tadapi akappiyaṃ; yadapi anto pakkaṃ tadapi akappiyaṃ; yadapi sāmaṃ pakkaṃ, tadapi akappiyaṃ. | Whatever is stored indoors is unallowable. Whatever is cooked indoors is unallowable. Whatever is cooked by oneself is unallowable. | ||||
| Netaṃ, ānanda, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, anto vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkaṃ paribhuñjitabbaṃ. | Ānanda, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “One should not consume what has been stored indoors, cooked indoors, or cooked by oneselves. | ||||
| Yo paribhuñjeya, āpatti dukkaṭassa. | Whoever should consume it: an offense of wrong doing. [BMC: 123] | ||||
| Anto ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkaṃ tañce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. | “Monks, if one should consume what has been stored indoors, cooked indoors, cooked by oneselves: an offense of three wrong doings. | ||||
| Anto ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. | “Monks, if one should consume what has been stored indoors, cooked indoors, cooked by others: an offense of two wrong doings. | ||||
| Anto ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. | “Monks, if one should consume what has been stored indoors, cooked outside, cooked by oneselves: an offense of two wrong doings. | ||||
| Bahi ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. | “Monks, if one should consume what has been stored outside, cooked indoors, cooked by oneselves: an offense of two wrong doings. | ||||
| Anto ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. | “Monks, if one should consume what has been stored indoors, cooked outside, cooked by others: an offense of wrong doing. | ||||
| Bahi ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. | “Monks, if one should consume what has been stored outside, cooked indoors, cooked by others: an offense of wrong doing. | ||||
| Bahi ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. | “Monks, if one should consume what has been stored outside, cooked outside, cooked by oneselves: an offense of wrong doing. | ||||
| Bahi ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, anāpattī"'ti. | “Monks, if one should consume what has been stored outside, cooked outside, cooked by others: no offense.” | ||||
| Tena kho pana samayena bhikkhū "bhagavatā sāmaṃpāko paṭikkhitto"ti puna pāke kukkuccāyanti. | Now at that time monks, (thinking,) The Blessed One has prohibited cooking by oneselves,” were anxious about reheating. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, puna pākaṃ pacitunti. | “Monks, I allow reheating.” | ||||
| Tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti. | Now at that time Rājagaha was in a famine. | ||||
| Manussā loṇampi, telampi, taṇḍulampi, khādanīyampi ārāmaṃ āharanti. | People brought salt, sesame seeds, rice, and non-staple foods to the monastery. | ||||
| Tāni bhikkhū bahi vāsenti; ukkapiṇḍakāpi khādanti, corāpi haranti. | The monks stored them outdoors. Small animals chewed them and thieves stole them. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, anto vāsetunti. | “I allow storing indoors.” | ||||
| Anto vāsetvā bahi pācenti. | Having stored it indoors, they cooked it outdoors. | ||||
| Damakā parivārenti. | Beggars surrounded them. | ||||
| Bhikkhū avissaṭṭhā paribhuñjanti. | The monks warily consumed it. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, anto pacitunti. | “Monks, I allow cooking indoors.” | ||||
| Dubbhikkhe kappiyakārakā bahutaraṃ haranti, appataraṃ bhikkhūnaṃ denti. | Because of the famine, those who made (the food) allowable took more than they gave to the monks. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, sāmaṃ pacituṃ. | “Monks, I allow that you cook for yourselves.” | ||||
| Anujānāmi, bhikkhave, anto vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkanti. | “Monks, I allow what is stored indoors, cooked indoors, and cooked by oneselves.” | ||||
| Antovuṭṭhādipaṭikkhepakathā niṭṭhitā. | The Discussion of the Prohibition Against Storing Indoors, etc. is finished. | ||||
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165. Uggahitapaṭiggahaṇā Таблица Палийский оригинал |
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| 275.Tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṃvuṭṭhā rājagahaṃ gacchantā bhagavantaṃ dassanāya antarāmagge na labhiṃsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ; bahuñca phalakhādanīyaṃ ahosi; kappiyakārako ca na ahosi. | Now at that time several monks, having spent the Rains among the Kāsis, going to Rājagaha to see the Blessed One, didn’t get as much coarse or refined staple food along the road as they needed. There was plenty of non-staple fruit but no one to make it allowable. | ||||
| Atha kho te bhikkhū kilantarūpā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. | Then the monks, looking exhausted, went to Rājagaha, to the Bamboo Grove, the Squirrels’ Feeding Ground. They went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | ||||
| Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. | It is the practice of Buddhas, Blessed Ones, to engage in conversation with visiting monks. | ||||
| Atha kho bhagavā te bhikkhū etadavoca – "kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā; kuto ca tumhe, bhikkhave, āgacchathā"ti? | Then the Blessed One said to them, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness? Where are you coming from, monks?” | ||||
| "Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā. | “It’s agreeble, O Blessed One. We’re getting by, O Blessed One. | ||||
| Idha mayaṃ, bhante, kāsīsu vassaṃvuṭṭhā rājagahaṃ āgacchantā bhagavantaṃ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ; bahuñca phalakhādanīyaṃ ahosi; kappiyakārako ca na ahosi; tena mayaṃ kilantarūpā addhānaṃ āgatā"ti. | Just now, lord, having spent the Rains among the Kāsis, coming to Rājagaha to see the Blessed One, we didn’t get as much coarse or refined staple food along the road as we needed. “There was plenty of non-staple fruit but no one to make it allowable. “That’s why we have arrived looking exhausted.” | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yattha phalakhādanīyaṃ passati, kappiyakārako ca na hoti, sāmaṃ gahetvā, haritvā, kappiyakārake passitvā, bhūmiyaṃ nikkhipitvā, paṭiggahāpetvā paribhuñjituṃ. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that where one sees non-staple fruit, and there is no one to make it allowable, having picked it up and carried it away, having seen someone to make it allowable, having placed it on the ground, having formally received it, one may consume it. | ||||
| Anujānāmi, bhikkhave, uggahitaṃ paṭiggahitu"nti. | “Monks, I allow that one formally accept what one has picked up.” | ||||
| 276.Tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti. | Now on that occasion some fresh sesame seed and fresh honey accrued to a certain brahman. | ||||
| Atha kho tassa brāhmaṇassa etadahosi – "yaṃnūnāhaṃ nave ca tile navañca madhuṃ buddhappamukhassa bhikkhusaṅghassa dadeyya"nti. | Then the thought occurred to him, “What if I were to give this fresh sesame seed and fresh honey to the Saṅgha of monks, headed by the Buddha?” | ||||
| Atha kho so brāhmaṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ paṭisammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. | So the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. | ||||
| Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – "adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ, saddhiṃ bhikkhusaṅghenā"ti. | As he was standing there, he said to the Blessed One, “Lord, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho so brāhmaṇo bhagavato adhivāsanaṃ viditvā pakkāmi. | Then the brahman, understanding the Blessed One’s acquiescence, left. | ||||
| Atha kho so brāhmaṇo tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bho gotama, niṭṭhitaṃ bhatta"nti. | As the night was ending, the brahman, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṃ bhikkhusaṅghena. | Then, early in the morning, having adjusted his under robe and carrying his bowl and robes, the Blessed One went to the brahman’s residence and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho so brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then the brahman, with his own hand served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇaṃ bhagavā dhammiyā kathāya sandassetvā, samādapetvā, samuttejetvā, sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | Having instructed, urged, roused, and encouraged the brahman with a Dhamma talk as he was sitting there, the Blessed One got up from his seat and left. | ||||
| Atha kho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi – "yesaṃ kho mayā atthāya buddhappamukho bhikkhusaṅgho nimantito, 'nave ca tile navañca madhuṃ dassāmī'ti, te mayā pamuṭṭhā dātuṃ. | Then, not long after the Blessed One had left, the thought occurred to the brahman, “The purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. | ||||
| Yaṃnūnāhaṃ nave ca tile navañca madhuṃ kolambehi ca ghaṭehi ca ārāmaṃ harāpeyya"nti. | What if I were to have it carried to the monastery in jars and water-pots?” | ||||
| Atha kho so brāhmaṇo nave ca tile navañca madhuṃ kolambehi ca ghaṭehi ca ārāmaṃ harāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṃ aṭṭhāsi. | So the brahman, having had the fresh sesame seed and fresh honey carried to the monastery in jars and water-pots, went to the Blessed One and, on arrival, stood to one side. | ||||
| Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – "yesaṃ kho mayā, bho gotama, atthāya buddhappamukho bhikkhusaṅgho nimantito, 'nave ca tile navañca madhuṃ dassāmī'ti, te mayā pamuṭṭhā dātuṃ. | As he was standing there, he said to the Blessed One, “Master Gotama, the purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. | ||||
| Paṭiggaṇhātu me bhavaṃ gotamo nave ca tile navañca madhu"nti. | May Master Gotama accept my fresh sesame seed and fresh honey.” | ||||
| Tena hi, brāhmaṇa, bhikkhūnaṃ dehīti. | “In this case, brahman, give it to the monks.” | ||||
| Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. | Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). The entire Saṅgha had refused (further food). | ||||
| Bhikkhū kukkuccāyantā na paṭiggaṇhanti. | Anxious, the monks didn’t accept the fresh sesame seed and fresh honey. | ||||
| Paṭiggaṇhatha, bhikkhave, paribhuñjatha. | “Accept it, monks, and consume it. | ||||
| Anujānāmi, bhikkhave, tato nīhaṭaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitunti. | “I allow that, having eaten and refused (further food), one may consume what has not been made left over if it is brought back from there (where the meal was).” | ||||
| Uggahitapaṭiggahaṇā niṭṭhitā. | Accepting What One has Picked Up is finished. | ||||
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166. Paṭiggahitādianujānanā Таблица Палийский оригинал |
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| 277.[pāci. 295] Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṃ saṅghassatthāya khādanīyaṃ pāhesi – ayyassa upanandassa dassetvā saṅghassa dātabbanti. | Now on that occasion a family, supporters of Ven. Upananda the Sakyan-son, sent some non-staple foods for the sake of the Saṅgha, (thinking,) “Having shown it to Master Upananda, it should be given to the Saṅgha.” |
Comm. KT: 1. This incident is also reported in the origin story to Pc 46 Все комментарии (1) |
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| Tena kho pana samayena āyasmā upanando sakyaputto gāmaṃ piṇḍāya paviṭṭho hoti. | And at that time Ven. Upananda the Sakyan-son had entered the village for alms. | ||||
| Atha kho te manussā ārāmaṃ gantvā bhikkhū pucchiṃsu – "kahaṃ, bhante, ayyo upanando"ti? | Then the people, going to the monastery, asked the monks, “Venerable sirs, where is Master Upananda?” | ||||
| "Esāvuso, āyasmā upanando sakyaputto gāmaṃ piṇḍāya paviṭṭho"ti. | “Friends, Ven. Upananda the Sakyan-son has entered the village for alms.” | ||||
| "Idaṃ, bhante, khādanīyaṃ ayyassa upanandassa dassetvā saṅghassa dātabba"nti. | “Having been shown to Master Upananda, this non-staple food should be given to the Saṅgha.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatīti. | “In this case, monks, having accepted it, set it aside until Upananda comes back.” | ||||
| Atha kho āyasmā upanando sakyaputto purebhattaṃ kulāni payirupāsitvā divā āgacchati. | Then Ven. Upananda the Sakyan-son, having visited families before the meal, came back during the day1. |
Comm. KT: 1. Apparently divā here means late in the morning, otherwise the monks wouldn’t be able to receive the food anyway. Все комментарии (1) |
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| Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti, bhikkhū kukkuccāyantā na paṭiggaṇhanti. | Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). The entire Saṅgha had refused (further food). Anxious, the monks didn’t accept the food. | ||||
| Paṭiggaṇhatha, bhikkhave, paribhuñjatha. | “Accept it, monks, and consume it. | ||||
| Anujānāmi, bhikkhave, purebhattaṃ paṭiggahitaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitunti. | “Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it was formally accepted before the meal.” | ||||
| 278.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. | Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Sāvatthī, | ||||
| Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. | and traveling by stages, arrived at Sāvatthī. | ||||
| Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. | There he stayed at Jeta’s Grove, Anāthapiṇḍika’s Monastery. | ||||
| Tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti. | Now at that time Ven. Sāriputta had a body-inflammation illness. | ||||
| Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – "pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī"ti? | Then Ven. Mahā Moggallāna went to Ven. Sāriputta and, on arrival, said to him, “Friend, when you had a body-inflammation illness before, what made you feel at ease?” | ||||
| "Bhisehi ca me, āvuso, muḷālikāhi cā"ti. | “Lotus roots and stalks (work) for me, friend.” | ||||
| Atha kho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. | So Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī. | ||||
| Addasā kho aññataro nāgo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ, disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca – "etu kho, bhante, ayyo mahāmoggallāno. | A certain elephant saw him coming in the distance and, on seeing him, said to him, “Venerable sir, may the Master Mahā Moggallāna come. | ||||
| Svāgataṃ, bhante, ayyassa mahāmoggallānassa. | Venerable sir, welcome to Master Mahā Moggallāna. | ||||
| Kena, bhante, ayyassa attho; kiṃ dammī"ti? | What, venerable sir, does the master need? What shall I give?” | ||||
| "Bhisehi ca me, āvuso, attho, muḷālikāhi cā"ti. | “Friend, I need lotus roots and stalks.” | ||||
| Atha kho so nāgo aññataraṃ nāgaṃ āṇāpesi – "tena hi, bhaṇe, ayyassa bhise ca muḷālikāyo ca yāvadatthaṃ dehī"ti. | So the elephant commanded a certain elephant, “I say, then, give the master as much lotus root and stalk as he needs.” | ||||
| Atha kho so nāgo mandākiniṃ pokkharaṇiṃ ogāhetvā, soṇḍāya bhisañca muḷālikañca abbāhitvā, suvikkhālitaṃ vikkhāletvā, bhaṇḍikaṃ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami. | Then the elephant, plunging into Lake Mandākinī, having pulled up some lotus roots and stalk with his trunk and washed them well, binding them in a bundle, went to Ven. Mahā Moggallāna. | ||||
| Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. | Then Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove. | ||||
| Sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. | The elephant also disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove. | ||||
| Atha kho so nāgo āyasmato mahāmoggallānassa bhise ca muḷālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. | Then the elephant, having gotten them to offer the lotus roots and stalks to Ven. Mahā Moggallāna, disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī. | ||||
| Atha kho āyasmā mahāmoggallāno āyasmato sāriputtassa bhise ca muḷālikāyo ca upanāmesi. | Then Ven. Mahā Moggallāna presented the lotus roots and stalks to Ven. Sāriputta. | ||||
| Atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca bhuttassa kāyaḍāhābādho paṭippassambhi. | And when he had consumed the lotus roots and stalks, his body-inflammation illness subsided. | ||||
| Bahū bhisā ca muḷālikāyo ca avasiṭṭhā honti. | There was a large amount of left-over lotus root and stalk. | ||||
| Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. | Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). The entire Saṅgha had refused (further food). | ||||
| Bhikkhū kukkuccāyantā na paṭiggaṇhanti. | Anxious, the monks didn’t accept (the lotus roots and stalks). | ||||
| Paṭiggaṇhatha, bhikkhave, paribhuñjatha. | “Accept it, monks, and consume it. | ||||
| Anujānāmi, bhikkhave, vanaṭṭhaṃ pokkharaṭṭhaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitunti. | “Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it grows in the woods, if it grows in a lotus pond.” | ||||
| Tena kho pana samayena sāvatthiyaṃ bahuṃ phalakhādanīyaṃ uppannaṃ hoti, kappiyakārako ca na hoti. | Now at that time, in Sāvatthī, there was a great excess of non-staple fruit fruit, but no one to make it allowable. | ||||
| Bhikkhū kukkuccāyantā phalaṃ na paribhuñjanti. | Anxious, the monks didn’t consume the fruit. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, abījaṃ nibbattabījaṃ [nibbaṭṭabījaṃ (sī.), nibbaṭabījaṃ (syā.), nippaṭṭabījaṃ (ka.)] akatakappaṃ phalaṃ paribhuñjitunti. | “Monks, I allow that fruit that has not been made allowable1 be consumed if it is without seeds, or if the seeds are discharged.” |
Comm. KT: 1.‘Making allowable’ here refers to cutting, etc., not to formally offering. Все комментарии (1) |
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| Paṭiggahitādi anujānanā niṭṭhitā. | Accepting What One has Picked Up is finished. | ||||
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167. Satthakammapaṭikkhepakathā Таблица Палийский оригинал |
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| 279.Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. | Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha, | ||||
| Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. | and traveling by stages, arrived at Rājagaha. | ||||
| Tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | There at Rājagaha he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground. | ||||
| Tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti. | Now at that time a certain bhikkhu had a hemorrhoid. | ||||
| Ākāsagotto vejjo satthakammaṃ karoti. | A doctor of the Ākāsa clan was performing surgery on it. | ||||
| Atha kho bhagavā senāsanacārikaṃ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami. | Then the Blessed One, on a tour of the lodgings, went to that bhikkhu’s dwelling. | ||||
| Addasā kho ākāsagotto vejjo bhagavantaṃ dūratova āgacchantaṃ, disvāna bhagavantaṃ etadavoca – "āgacchatu bhavaṃ gotamo, imassa bhikkhuno vaccamaggaṃ passatu, seyyathāpi godhāmukha"nti. | The doctor of the Ākāsa clan saw the Blessed One coming from afar and, on seeing him, said, “Come, Master Gotama. Look at this bhikkhu’s anus. It’s like an iguana’s mouth.” | ||||
| Atha kho bhagavā – "so maṃ khvāyaṃ moghapuriso uppaṇḍetī"ti – tatova paṭinivattitvā, etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā, bhikkhū paṭipucchi – "atthi kira, bhikkhave, amukasmiṃ vihāre bhikkhu gilāno"ti? | Then the Blessed One, (knowing,) “This worthless man is making fun of me,” having turned back right there, had the monks assembled and—with regard to this cause, to this incident—asked them: “Monks, is there a sick monk in that dwelling over there?” | ||||
| "Atthi bhagavā"ti. | “There is, O Blessed One.” | ||||
| "Kiṃ tassa, bhikkhave, bhikkhuno ābādho"ti? | “Monks, what is the monk’s illness?” | ||||
| "Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṃ karotī"ti. | “Lord, that venerable one has a hemorrhoid. A doctor of the Ākāsa clan is performing surgery on it.” | ||||
| Vigarahi buddho bhagavā – "ananucchavikaṃ, bhikkhave, tassa moghapurisassa, ananulomikaṃ, appatirūpaṃ, assāmaṇakaṃ, akappiyaṃ, akaraṇīyaṃ. | The Buddha, the Blessed One, rebuked them, “Monks, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. | ||||
| Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṃ kārāpessati. | “How can this worthless man have surgery done in the crotch? | ||||
| Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṃ satthaṃ. | In the crotch the skin is tender, a wound is hard to heal, the knife hard to guide. | ||||
| Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, sambādhe satthakammaṃ kārāpetabbaṃ. | “Monks, this neither inspires faith in the faithless ...” Having rebuked them and given a Dhamma talk, he addressed the monks: “One should not have surgery done in the crotch. | ||||
| Yo kārāpeyya, āpatti thullaccayassā"ti. | Whoever should have it done: a grave offense.” | ||||
| Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā satthakammaṃ paṭikkhittanti – vatthikammaṃ kārāpenti. | Now at that time the Group-of-six monks, (thinking,) “Surgery has been prohibited by the Blessed One,” had hemorrhoid removal performed (using string). | ||||
| Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū vatthikammaṃ kārāpessantī"ti. | Those bhikkhus who were modest … criticized and complained and spread it about: “How can the Group-of-six monks have hemorrhoid removal performed?” | ||||
| Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. | Then the monks reported the matter to the Blessed One. | ||||
| "Saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṃ kārāpentī"ti? | “It it true, as they say, monks, that the Group-of-six monks have hemorrhoid removal performed?” | ||||
| "Saccaṃ bhagavā"ti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṃ vā vatthikammaṃ vā kārāpetabbaṃ. | “It’s true, O Blessed One.” Having rebuked them and given a Dhamma talk, he addressed the monks: “Surgery and hemorrhoid removal should not be done within the area two inches around the crotch. | ||||
| Yo kārāpeyya, āpatti thullaccayassā"ti. | Whoever should do it (have it done): a grave offense.” | ||||
| Satthakammapaṭikkhepakathā niṭṭhitā. | The Discussion of the Prohibition Against Surgery is finished. | ||||
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168. Manussamaṃsapaṭikkhepakathā Таблица Палийский оригинал |
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| 280.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. | 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. | and traveling by stages, arrived at Bārāṇasī. | ||||
| Tatra sudaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. | There at Bārāṇasī, he stayed in the Deer Park at Isipatana. | ||||
| Tena kho pana samayena bārāṇasiyaṃ suppiyo ca upāsako suppiyā ca upāsikā ubhatopasannā honti, dāyakā, kārakā, saṅghupaṭṭhākā. | Now at that time in Bārāṇasī, Suppiya the male lay follower and Suppiyā the female lay follower were both those with conviction, donors, helpers, supporters of the Saṅgha. | ||||
| Atha kho suppiyā upāsikā ārāmaṃ gantvā vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā bhikkhū pucchati – "ko, bhante, gilāno, kassa kiṃ āhariyatū"ti? | Then Suppiyā the female lay follower, going to the monastery, from dwelling to dwelling, from courtyard to courtyard, asked the monks, “Venerable sirs, who is sick? What can I bring for whom?” | ||||
| Tena kho pana samayena aññatarena bhikkhunā virecanaṃ pītaṃ hoti. | Now on that occasion a certain monk had drunk a purgative. | ||||
| Atha kho so bhikkhu suppiyaṃ upāsikaṃ etadavoca – "mayā kho, bhagini, virecanaṃ pītaṃ. | Then the monk said to Suppiyā the female lay follower, “Sister, I have drunk a purgative. | ||||
| Attho me paṭicchādanīyenā"ti. | I need some meat broth.” | ||||
| "Suṭṭhu, ayya, āhariyissatī"ti gharaṃ gantvā antevāsiṃ āṇāpesi – "gaccha, bhaṇe, pavattamaṃsaṃ jānāhī"ti. | (Saying,) “Very well, master, it will be brought,” she went home and commanded a servant, “I say, go and find some butchered meat.” | ||||
| Evaṃ, ayyeti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṃ bārāṇasiṃ āhiṇḍanto na addasa pavattamaṃsaṃ. | Responding, “As you say, lady,” to Suppiyā the female lay follower, the man, wandering all over the area of Bārāṇasī, didn’t see any butchered meat. | ||||
| Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṃ upāsikaṃ etadavoca – "natthayye pavattamaṃsaṃ. | Then he went to Suppiyā the female lay follower and, on arrival, said to her, “Lady, there is no butchered1 meat. |
Comm. KT: 1. The fact that there would be none available on a non-killing day seems to indicate that butchers didn’t store meat overnight, but slaught... Все комментарии (1) |
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| Māghāto ajjā"ti. | Today is a non-killing day2. |
Comm. KT: 2. According to the Commentary, an order had been sent out that killing was not allowed that day. Все комментарии (1) |
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| Atha kho suppiyāya upāsikāya etadahosi – "tassa kho gilānassa bhikkhuno paṭicchādanīyaṃ alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. | Then the thought occurred to Suppiyā the female lay follower, “If that sick monk doesn’t get the meat broth, his illness will get much worse, or his death will come about. | ||||
| Na kho metaṃ patirūpaṃ yāhaṃ paṭissuṇitvā na harāpeyya"nti. | It wouldn’t be proper for me, having promised it, to not have it sent.” | ||||
| Potthanikaṃ gahetvā ūrumaṃsaṃ ukkantitvā dāsiyā adāsi – "handa, je, imaṃ maṃsaṃ sampādetvā amukasmiṃ vihāre bhikkhu gilāno, tassa dajjāhi. | Taking a knife and cutting out some flesh from her thigh, she gave it to a female slave, (saying,) “Hey, having prepared this meat—in that dwelling over there, there’s a sick monk—give it to him. | ||||
| Yo ca maṃ pucchati, 'gilānā'ti paṭivedehī"ti. | “And if anybody asks about me, inform them that I’m sick,” | ||||
| Uttarāsaṅgena ūruṃ veṭhetvā ovarakaṃ pavisitvā mañcake nipajji. | covering her thigh with her upper robe and going into an inner room, she lay down on a bed. | ||||
| Atha kho suppiyo upāsako gharaṃ gantvā dāsiṃ pucchi – "kahaṃ suppiyā"ti? | Then Suppiya the male lay follower, coming home, asked the female slave, “Where’s Suppiyā?” | ||||
| "Esāyya ovarake nipannā"ti. | “She’s lying down in the inner room, master.” | ||||
| Atha kho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṃ upāsikaṃ etadavoca – "kissa nipannāsī"ti? | Then Suppiya the male lay follower went to Suppiyā the female lay follower, and, on arrival, said to her, “Why are you lying down?” | ||||
| "Gilānāmhī"ti. | “I’m sick.” | ||||
| "Kiṃ te ābādho"ti? | “What is your illness?” | ||||
| Atha kho suppiyā upāsikā suppiyassa upāsakassa etamatthaṃ ārocesi. | So she told him what had happened. | ||||
| Atha kho suppiyo upāsako – acchariyaṃ vata bho! | Then Suppiya the male lay follower, (thinking,) “How amazing! | ||||
| Abbhutaṃ vata bho! | How astounding! | ||||
| Yāva saddhāyaṃ suppiyā pasannā, yatra hi nāma attanopi maṃsāni pariccattāni! | that Suppiyā is so faithful and confident, in that she can sacrifice even her own flesh! | ||||
| Kimpimāya [kiṃ panimāya (sī. syā.)] aññaṃ kiñci adeyyaṃ bhavissatīti – haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Could there be anything else she wouldn’t give?” thrilled and exultant, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. | ||||
| Ekamantaṃ nisinno kho suppiyo upāsako bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ, saddhiṃ bhikkhusaṅghenā"ti. | As he was sitting there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho suppiyo upāsako bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Then Suppiya the lay follower, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. | ||||
| Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. | As the night was ending, Suppiya the lay follower, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṃ bhikkhusaṅghena. | Then, early in the morning, having adjusted his under robe and, carrying his bowl and robes—the Blessed One went to the residence of Suppiya the lay follower and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. | Then Suppiya the lay follower went to the Blessed One and, on arrival, having bowed down to him, stood to one side. | ||||
| Ekamantaṃ ṭhitaṃ kho suppiyaṃ upāsakaṃ bhagavā etadavoca – "kahaṃ suppiyā"ti? | As he was standing there, the Blessed One said to him, “Where is Suppiyā?” | ||||
| "Gilānā bhagavā"ti. | “She’s sick, O Blessed One.” | ||||
| "Tena hi āgacchatū"ti. | “In that case, let her come.” | ||||
| "Na bhagavā ussahatī"ti. | “She’s unable to, O Blessed One.” | ||||
| "Tena hi pariggahetvāpi ānethā"ti. | “In that case, taking hold of her, lead her (here).” | ||||
| Atha kho suppiyo upāsako suppiyaṃ upāsikaṃ pariggahetvā ānesi. | So Suppiya the male lay follower, taking hold of Suppiyā the female lay follower, led her (there). | ||||
| Tassā, saha dassanena bhagavato, tāva mahāvaṇo ruḷaho ahosi, succhavilomajāto. | From seeing the Blessed One, the wound, so large, became regrown, with good skin and hair [i.e., not looking like a scar.] | ||||
| Atha kho suppiyo ca upāsako suppiyā ca upāsikā – "acchariyaṃ vata bho! | Then Suppiya the male lay follower and Suppiyā the female lay follower, (thinking,) “How amazing! | ||||
| Abbhutaṃ vata bho! | How astounding!— | ||||
| Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva mahāvaṇo ruḷaho bhavissati, succhavilomajāto"ti – haṭṭhā udaggā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdiṃsu. | the great power & great might of the Tathāgata!—in that from seeing the Blessed One, the wound, so large, became healed, with good skin and hair,” thrilled and exultant, with their own hands, served and satisfied the Saṅgha of monks headed by the Blessed One with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from his bowl, they sat to one side. | ||||
| Atha kho bhagavā suppiyañca upāsakaṃ suppiyañca upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having instructed, urged, roused, and encouraged them with a Dhamma talk, got up from his seat and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū | Then the Blessed One, with regard to this cause, to this incident, had the monks assembled | ||||
| Paṭipucchi – "ko, bhikkhave, suppiyaṃ upāsikaṃ maṃsaṃ viññāpesī"ti? | and asked them: “Monks, who asked Suppiyā the female lay follower for meat?” | ||||
| Evaṃ vutte so bhikkhu bhagavantaṃ etadavoca – "ahaṃ kho, bhante, suppiyaṃ upāsikaṃ maṃsaṃ viññāpesi"nti. | When that was said, the monk said to the Blessed One, “Lord, I asked her for meat.” | ||||
| "Āhariyittha bhikkhū"ti? | “Was it brought, monk?” | ||||
| "Āhariyittha bhagavā"ti. | “It was brought, O Blessed One.” | ||||
| "Paribhuñji tvaṃ bhikkhū"ti? | “Did you consume it, monk?” | ||||
| "Paribhuñjāmahaṃ bhagavā"ti. | “I consumed it, O Blessed One.” | ||||
| "Paṭivekkhi tvaṃ bhikkhū"ti? | “Did you relfect on it (as to what it was), monk?” | ||||
| "Nāhaṃ bhagavā paṭivekkhi"nti. | “I didn’t reflect on it, O Blessed One.” | ||||
| Vigarahi buddho bhagavā - pe - kathañhi nāma tvaṃ, moghapurisa, appaṭivekkhitvā maṃsaṃ paribhuñjissasi. | The Buddha, the Blessed One, rebuked him, “Worthless man, how can you eat meat without relfecting on it (as to what it is)? | ||||
| Manussamaṃsaṃ kho tayā, moghapurisa, paribhuttaṃ. | Worthless man, you have consumed human flesh. | ||||
| Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṃsāni pariccattāni. | Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, there are people—faithful and confident—who offer even their own flesh. | ||||
| Na, bhikkhave, manussamaṃsaṃ paribhuñjitabbaṃ. | “Monks, one should not consume human flesh. | ||||
| Yo paribhuñjeyya, āpatti thullaccayassa. | Whoever should do so: a thullaccaya offense. | ||||
| Na ca, bhikkhave, appaṭivekkhitvā maṃsaṃ paribhuñjitabbaṃ. | “And one should not consume meat without having relfected on it (as to what it is). | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassā"ti. | Whoever should do so: an offense of wrong doing.” | ||||
| Manussamaṃsapaṭikkhepakathā niṭṭhitā. | The Discussion of the Prohibition Against Human Flesh is finished. | ||||
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169. Hatthimaṃsādipaṭikkhepakathā Таблица Палийский оригинал |
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| 281.Tena kho pana samayena rañño hatthī maranti. | Now on that occasion a king’s elephant had died. | ||||
| Manussā dubbhikkhe hatthimaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ hatthimaṃsaṃ denti. | Because of the famine, people consumed the elephant flesh. They gave elephant flesh to monks going for alms. | ||||
| Bhikkhū hatthimaṃsaṃ paribhuñjanti. | The monks consumed the elephant flesh. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā hatthimaṃsaṃ paribhuñjissanti. | People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume elephant flesh? | ||||
| Rājaṅgaṃ hatthī, sace rājā jāneyya, na nesaṃ attamano assā"ti. | An elephant is a limb of the king. If the king found out, he wouldn’t be pleased.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, hatthimaṃsaṃ paribhuñjitabbaṃ. | “Monks, one should not consume elephant flesh. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassāti. | Whoever should do so: an offense of wrong doing.” | ||||
| Tena kho pana samayena rañño assā maranti. | Now on that occasion some of the king’s horses had died. | ||||
| Manussā dubbhikkhe assamaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ assamaṃsaṃ denti. | Because of the famine, people consumed the horse flesh. They gave horse flesh to monks going for alms. | ||||
| Bhikkhū assamaṃsaṃ paribhuñjanti. | The monks consumed the horse flesh. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā assamaṃsaṃ paribhuñjissanti. | People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume horse flesh? | ||||
| Rājaṅgaṃ assā, sace rājā jāneyya, na nesaṃ attamano assā"ti. | A horse is a limb of the king. If the king found out, he wouldn’t be pleased.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, assamaṃsaṃ paribhuñjitabbaṃ. | “Monks, one should not consume horse flesh. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassāti. | Whoever should do so: an offense of wrong doing.” | ||||
| Tena kho pana samayena manussā dubbhikkhe sunakhamaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ sunakhamaṃsaṃ denti. | Now at that time, because of the famine, people consumed dog flesh. They gave dog flesh to monks going for alms. | ||||
| Bhikkhū sunakhamaṃsaṃ paribhuñjanti. | The monks consumed the dog flesh. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā sunakhamaṃsaṃ paribhuñjissanti, jeguccho sunakho paṭikūlo"ti. | People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume dog flesh? A dog is disgusting and loathsome.” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, sunakhamaṃsaṃ paribhuñjitabbaṃ. | “Monks, one should not consume dog flesh. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassāti. | Whoever should do so: an offense of wrong doing.” | ||||
| Tena kho pana samayena manussā dubbhikkhe ahimaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ ahimaṃsaṃ denti. | Now at that time, because of the famine, people consumed snake flesh. They gave snake flesh to monks going for alms. | ||||
| Bhikkhū ahimaṃsaṃ paribhuñjanti. | The monks consumed the snake flesh. | ||||
| Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā ahimaṃsaṃ paribhuñjissanti, jeguccho ahi paṭikūlo"ti. | People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume snake flesh? A snake is disgusting and loathsome.” | ||||
| Supassopi [suphasso (sī.)] nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. | And Supassa the nāga king went to the Blessed One and on arrival, having bowed down, stood to one side. | ||||
| Ekamantaṃ ṭhito kho supasso nāgarājā bhagavantaṃ etadavoca – "santi, bhante, nāgā assaddhā appasannā. | As he was standing there, he said to the Blessed One, “Lord, there are nāgas without faith, without confidence. | ||||
| Te appamattakehipi bhikkhū viheṭheyyuṃ. | They would harm monks over even a trifle. | ||||
| Sādhu, bhante, ayyā ahimaṃsaṃ na paribhuñjeyyu"nti. | It would be good, lord, if the masters were to not consume snake flesh.” | ||||
| Atha kho bhagavā supassaṃ nāgarājānaṃ dhammiyā kathāya sandassesi - pe - padakkhiṇaṃ katvā pakkāmi. | Then the Blessed One instructed, urged, roused, & encouraged Supassa the nāga king with a Dhamma talk. Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he bowed down to him, circumambulated him, keeping him to his right, and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ahimaṃsaṃ paribhuñjitabbaṃ. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one should not consume snake flesh. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassā"ti. | Whoever should do so: an offense of wrong doing.” | ||||
| Tena kho pana samayena luddakā sīhaṃ hantvā sīhamaṃsaṃ [maṃsaṃ (ka.)] paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ sīhamaṃsaṃ denti. | Now at that time hunters, having killed a lion, consumed lion flesh. They gave lion flesh to monks going for alms. | ||||
| Bhikkhū sīhamaṃsaṃ paribhuñjitvā araññe viharanti. | Having consumed the lion flesh, the monks stayed in the wilderness. | ||||
| Sīhā sīhamaṃsagandhena bhikkhū paripātenti. | Lions attacked the monks because of the smell of lion flesh. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, sīhamaṃsaṃ paribhuñjitabbaṃ. | “Monks, one should not consume lion flesh. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassāti. | Whoever should do so: an offense of wrong doing.” | ||||
| Tena kho pana samayena luddakā byagghaṃ hantvā - pe - dīpiṃ hantvā - pe - acchaṃ hantvā - pe - taracchaṃ hantvā taracchamaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ taracchamaṃsaṃ denti. | Now at that time hunters, having killed a tiger, consumed tiger flesh. They gave tiger flesh to monks going for alms. Having consumed the tiger flesh, the monks stayed in the wilderness. Tigers attacked the monks because of the smell of tiger flesh. They reported the matter to the Blessed One. “Monks, one should not consume tiger flesh. Whoever should do so: an offense of wrong doing.” Now at that time hunters, having killed a leopard, consumed leopard flesh. They gave leopard flesh to monks going for alms. Having consumed the leopard flesh, the monks stayed in the wilderness. Leopards attacked the monks because of the smell of leopard flesh. They reported the matter to the Blessed One. “Monks, one should not consume leopard flesh. Whoever should do so: an offense of wrong doing.” Now at that time hunters, having killed a bear, consumed bear flesh. They gave bear flesh to monks going for alms. Having consumed the bear flesh, the monks stayed in the wilderness. Bears attacked the monks because of the smell of bear flesh. They reported the matter to the Blessed One. “Monks, one should not consume bear flesh. Whoever should do so: an offense of wrong doing.” Now at that time hunters, having killed a hyena, consumed hyena flesh. They gave hyena flesh to monks going for alms. |
In all, there are ten not allowed flesh: human, elephant, horse, dog, snake, lion, tiger, leopard, bear, and hyena. Все комментарии (1) |
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| Bhikkhū taracchamaṃsaṃ paribhuñjitvā araññe viharanti. | Having consumed the hyena flesh, the monks stayed in the wilderness. | ||||
| Taracchā taracchamaṃsagandhena bhikkhū paripātenti. | Hyenas attacked the monks because of the smell of hyena flesh. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Na, bhikkhave, taracchamaṃsaṃ paribhuñjitabbaṃ. | “Monks, one should not consume hyena flesh. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassāti. | Whoever should do so: an offense of wrong doing.” | ||||
| Hatthimaṃsādipaṭikkhepakathā niṭṭhitā. | The Discussion of the Prohibition Against the Flesh of Elephants, etc. is finished. | ||||
| Suppiyabhāṇavāro niṭṭhito dutiyo. | The second recitation section, on Suppiya, is finished. | ||||
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170. Yāgumadhugoḷakānujānanā Таблица Палийский оригинал |
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| 282.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena andhakavindaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ, aḍḍhatelasehi bhikkhusatehi. | Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Andhakavinda, along with a large Saṅgha of monks—1,250 monks. | ||||
| Tena kho pana samayena jānapadā manussā bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṅghassa piṭṭhito piṭṭhito anubandhā honti – yadā paṭipāṭiṃ labhissāma tadā bhattaṃ karissāmāti, pañcamattāni ca vighāsādasatāni. | And at that time the people in the countryside, having loaded up a lot of salt, oil, rice, and non-staple foods into carts, (thinking,) “When we get our turn, we’ll make a meal,” followed along right behind the Saṅgha of monks, with the Buddha at its head, as did approximately five hundred of those who live off of scraps. | ||||
| Atha kho bhagavā anupubbena cārikaṃ caramāno yena andhakavindaṃ tadavasari. | Then the Blessed One, traveling by stages, arrived at Andhakavinda. | ||||
| Atha kho aññatarassa brāhmaṇassa paṭipāṭiṃ alabhantassa etadahosi – "atītāni [adhikāni (sī. syā.)] kho me dve māsāni buddhappamukhaṃ bhikkhusaṅghaṃ anubandhantassa 'yadā paṭipāṭiṃ labhissāmi tadā bhattaṃ karissāmī'ti, na ca me paṭipāṭi labbhati, ahañcamhi ekattako [ekato (sī. syā.)], bahu ca me gharāvāsattho hāyati. | Then a certain brahman, not getting a turn, had the thought, “I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) ‘When I get my turn, I’ll make a meal.’ I’m alone and my many household aims are falling to waste. | ||||
| Yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ; yaṃ bhattagge nāssa, taṃ paṭiyādeyya"nti. | “What if I were to keep watch1 in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.” |
Comm. KT: 1. In other words, watch and take note of what people are offering. Все комментарии (1) |
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| Atha kho so brāhmaṇo bhattaggaṃ olokento dve nāddasa – yāguñca madhugoḷakañca. | Then the brahman, keeping watch in the meal hall, didn’t see two things: conjey and honey-lumps. | ||||
| Atha kho so brāhmaṇo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – "idha me, bho ānanda, paṭipāṭiṃ alabhantassa etadahosi 'atītāni kho me dve māsāni buddhappamukhaṃ bhikkhusaṅghaṃ anubandhantassa, yadā paṭipāṭiṃ labhissāmi tadā bhattaṃ karissāmīti. | Then the brahman went to Ven. Ānanda and, on arrival, said to him, “Just now, Venerable Ānanda, not getting my turn, the thought occurred to me, ‘I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) “When I get my turn, I’ll make a meal.” | ||||
| Na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. | I’m alone and my many household aims are falling to waste. | ||||
| Yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ; yaṃ bhattagge nāssa, taṃ paṭiyādeyya'nti. | What if I were to keep watch in the meal hall? Whatever isn’t in the meal hall, I’ll prepare.’ | ||||
| So kho ahaṃ, bho ānanda, bhattaggaṃ olokento dve nāddasaṃ – yāguñca madhugoḷakañca. | Venerable Ānanda, as I was keeping watch in the meal hall, I didn’t see two things: conjey and honey-lumps. | ||||
| Sacāhaṃ, bho ānanda, paṭiyādeyyaṃ yāguñca madhugoḷakañca, paṭiggaṇheyya me bhavaṃ gotamo"ti? | If I were to prepare conjey and honey-lumps, would Master Gotama accept them from me?” | ||||
| "Tena hi, brāhmaṇa, bhagavantaṃ paṭipucchissāmī"ti. | “In that case, brahman, I will ask the Blessed One.” | ||||
| Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. | Then Ven. Ānanda reported the matter to the Blessed One. | ||||
| Tena hānanda, paṭiyādetūti. | “In that case, Ānanda, let him prepare them.” | ||||
| Tena hi, brāhmaṇa, paṭiyādehīti. | [Ven. Ānanda to the brahman:] “In this case, brahman, prepare them.” | ||||
| Atha kho so brāhmaṇo tassā rattiyā accayena pahūtaṃ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi – paṭiggaṇhātu me bhavaṃ gotamo yāguñca madhugoḷakañcāti. | Then, as the night was ending, the brahman, having prepared a great quantity of conjey and honey-lumps, presented them to the Blessed One, (saying,) “May Master Gotama accept my conjey and honey-lumps.” | ||||
| Tena hi, brāhmaṇa, bhikkhūnaṃ dehīti. | “In that case, brahman, give them to the monks.” | ||||
| Bhikkhū kukkuccāyantā na paṭiggaṇhanti. | Anxious, the monks didn’t accept them. | ||||
| Paṭiggaṇhatha, bhikkhave, paribhuñjathāti. | “Accept them, monks, and consume them.” | ||||
| Atha kho so brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then the brahman, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with a great deal of conjey and honey-lumps. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇaṃ bhagavā etadavoca – | As he was sitting there, the Blessed One said to him, | ||||
| "Dasayime, brāhmaṇa, ānisaṃsā yāguyā. | “Brahman, there are these ten benefits of conjey. | ||||
| Katame dasa? | Which ten? | ||||
| Yāguṃ dento āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti, yāgu pītā khuddaṃ [khudaṃ (sī. syā.)] paṭihanati, pipāsaṃ vineti, vātaṃ anulometi, vatthiṃ sodheti, āmāvasesaṃ pāceti – ime kho, brāhmaṇa, dasānisaṃsā yāguyā"ti [pacchimā pañca ānisaṃsā a. ni. 5.207]. | One who gives conjey gives life, gives beauty, gives ease, gives strength, gives quick-wittedness. When conjey is drunk, hunger is kept at bay, thirst is dispelled, it makes the wind flow well, it cleans the intestines, it makes what remains undigested be digested. These, brahman, are the ten benefits of conjey. | ||||
| [a. ni. 4.58-59 thokaṃ visadisaṃ] Yo saññatānaṃ paradattabhojinaṃ; | “One who gives conjey | ||||
| Kālena sakkacca dadāti yāguṃ; | respectfully, on occasions, to those restrained ones, consumers of the gifts of others, | ||||
| Dasassa ṭhānāni anuppavecchati; | bestows on them ten things: | ||||
| Āyuñca vaṇṇañca sukhaṃ balañca. | Life and beauty, ease and strength; | ||||
| Paṭibhānamassa upajāyate tato; | intelligence arises in them as well; | ||||
| Khuddaṃ pipāsañca byapaneti vātaṃ; | hunger, thirst, and wind are driven out; | ||||
| Sodheti vatthiṃ pariṇāmeti bhuttaṃ; | cleansed are his intestines, digested his food. | ||||
| Bhesajjametaṃ sugatena vaṇṇitaṃ. | This medicine is praised by the Well-gone One. | ||||
| Tasmā hi yāguṃ alameva dātuṃ; | So conjey should be given regularly | ||||
| Niccaṃ manussena sukhatthikena; | by one aiming at human happiness, | ||||
| Dibbāni vā patthayatā sukhāni; | or desiring heavenly pleasures, | ||||
| Manussasobhagyatamicchatā vāti. | or wanting human prosperity. | ||||
| Atha kho bhagavā taṃ brāhmaṇaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having expressed his appreciation to the brahman with these verses, got up from his seat and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yāguñca madhugoḷakañcā"ti. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow conjey and honey-lumps.” | ||||
| Yāgumadhugoḷakānujānanā niṭṭhitā. | The Allowance of Conjey and Honey-lumps is finished. | ||||
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171. Taruṇapasannamahāmattavatthu Таблица Палийский оригинал |
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| 283.Assosuṃ kho manussā bhagavatā kira yāgu anuññātā madhugoḷakañcāti. | People heard that, “They say conjey and honey-lumps have been allowed for the monks by the Blessed One.” | ||||
| Te kālasseva, bhojjayāguṃ paṭiyādenti madhugoḷakañca. | They prepared eating-conjey and honey-lumps at the right time. | ||||
| Bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṃ paribhuñjanti. | Filled by the eating-conjey and honey-lumps at the right time, they didn’t eat (even) fancy forms of (food) in the meal hall. | ||||
| Tena kho pana samayena aññatarena taruṇapasannena mahāmattena svātanāya buddhappamukho bhikkhusaṅgho nimantito hoti. | Now on that occasion the Saṅgha of monks, with the Buddha at its head, had been invited for the next day’s meal by a certain newly faithful (king’s) minister. | ||||
| Atha kho tassa taruṇapasannassa mahāmattassa etadahosi – "yaṃnūnāhaṃ aḍḍhatelasannaṃ bhikkhusatānaṃ aḍḍhatelasāni maṃsapātisatāni paṭiyādeyyaṃ, ekamekassa bhikkhuno ekamekaṃ maṃsapātiṃ upanāmeyya"nti. | Then the thought occurred to the newly faithful (king’s) minister, “What if I were to prepare 1,250 dishes of meat for the 1,250 monks and present one dish of meat to each monk?” | ||||
| Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā aḍḍhatelasāni ca maṃsapātisatāni, bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. | Then as the night was ending, the newly faithful (king’s) minister, having had exquisite staple and non-staple food prepared, as well as 1,250 dishes of meat, had them announce the time to the Blessed One, “It’s time, lord. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṃ bhikkhusaṅghena. | Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl and robes—went to the residence of the newly faithful (king’s) minister. On arrival, he sat down on the seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho so taruṇapasanno mahāmatto bhattagge bhikkhū parivisati. | Then the newly faithful (king’s) minster served the monks in the meal hall (of his house). | ||||
| Bhikkhū evamāhaṃsu – "thokaṃ, āvuso, dehi; thokaṃ, āvuso, dehī"ti. | The monks said, “Give just a little, friend. Give just a little, friend.” | ||||
| "Mā kho tumhe, bhante, – 'ayaṃ taruṇapasanno mahāmatto'ti – thokaṃ thokaṃ paṭiggaṇhatha. | “Venerable sirs, don’t accept so little, (with the thought,) ‘This (king’s) minister is newly faithful.’ | ||||
| Bahuṃ me khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, aḍḍhatelasāni ca maṃsapātisatāni. | I have prepared a great quantity of staple and non-staple food, as well as 1,250 dishes of meat, (thinking,) | ||||
| Ekamekassa bhikkhuno ekamekaṃ maṃsapātiṃ upanāmessāmīti. | ‘I’ll present one dish of meat to each monk.’ | ||||
| Paṭiggaṇhatha, bhante, yāvadattha"nti. | Venerable sirs, take as much as you want.” | ||||
| "Na kho mayaṃ, āvuso, etaṃkāraṇā thokaṃ thokaṃ paṭiggaṇhāma, api ca mayaṃ kālasseva bhojjayāguyā dhātā madhugoḷakena ca. | “That’s not the reason why we’re accepting so little, friend. It’s simply that we’re full from eating-conjey and honey-lumps, (offered at) the right time. | ||||
| Tena mayaṃ thokaṃ thokaṃ paṭiggaṇhāmā"ti. | That’s why we’re accepting so little.” | ||||
| Atha kho so taruṇapasanno mahāmatto ujjhāyati khiyyati vipāceti – "kathañhi nāma bhadantā mayā nimantitā aññassa bhojjayāguṃ paribhuñjissanti, na cāhaṃ paṭibalo yāvadatthaṃ dātu"nti kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrento agamāsi – bhuñjatha vā haratha vāti. | So the newly faithful (king’s) minister criticized and complained and spread it about: “How can the venerables eat the eating-conjey of another (donor) when they were invited by me? Am I not capable of giving them as much as they want?” Angered and displeased, wishing to find fault, he went along, filling the monks’ bowls, (saying,) “Eat it or take it away.” | ||||
| Atha kho so taruṇapasanno mahāmatto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then the newly faithful (king’s) minister, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho taṃ taruṇapasannaṃ mahāmattaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | The Blessed One—having instructed, urged, roused, & encouraged the newly faithful (king’s) minister with a talk on Dhamma as he was sitting there—got up from his seat and left. | ||||
| Atha kho tassa taruṇapasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṃ, ahu vippaṭisāro – "alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrento agamāsiṃ – 'bhuñjatha vā haratha vā'ti. | Then, not long after the Blessed One had left, the the newly faithful (king’s) minister became anxious and remorseful, (thinking,) “It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) ‘Eat it or take it away.’ | ||||
| Kiṃ nu kho mayā bahuṃ pasutaṃ puññaṃ vā apuññaṃ vā"ti? | Have I produced a lot of merit or demerit?” | ||||
| Atha kho so taruṇapasanno mahāmatto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then the newly faithful (king’s) minister went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. | ||||
| Ekamantaṃ nisinno kho so taruṇapasanno mahāmatto bhagavantaṃ etadavoca – "idha mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ, ahu vippaṭisāro 'alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrento agamāsiṃ – bhuñjatha vā haratha vāti. | As he was sitting there, he said to the Blessed One, “Just now, lord, not long after the Blessed One had left, I became anxious and remorseful, (thinking,) ‘It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) “Eat it or take it away.” | ||||
| Kiṃ nu kho mayā bahuṃ pasutaṃ, puññaṃ vā apuññaṃ vā'ti. | Have I produced a lot of merit or demerit?’ Lord, | ||||
| Kiṃ nu kho mayā, bhante, bahuṃ pasutaṃ, puññaṃ vā apuññaṃ vā"ti? | have I produced a lot of merit or demerit?” | ||||
| "Yadaggena tayā, āvuso, svātanāya buddhappamukho bhikkhusaṅgho nimantito tadaggena te bahuṃ puññaṃ pasutaṃ. | “Friend, starting from the moment you invited the Saṅgha of monks, with the Buddha at its head, for the next day’s meal, you produced a lot of merit. | ||||
| Yadaggena te ekamekena bhikkhunā ekamekaṃ sitthaṃ paṭiggahitaṃ tadaggena te bahuṃ puññaṃ pasutaṃ, saggā te āraddhā"ti. | From the moment each individual grain of cooked rice was accepted by each individual monk, you produced a lot of merit. The heavens have been achieved by you. | ||||
| Atha kho so taruṇapasanno mahāmatto – "lābhā kira me, suladdhaṃ kira me, bahuṃ kira mayā puññaṃ pasutaṃ, saggā kira me āraddhā"ti – haṭṭho udaggo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Then the newly faithful (king’s) minister, (thinking,) “He says it’s a gain for me! He says it’s well-gained for me! He says I’ve produced a lot of merit! He says the heavens have been achieved by me!” thrilled and exultant, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – "saccaṃ kira, bhikkhave, bhikkhū aññatra nimantitā aññassa bhojjayāguṃ paribhuñjantī"ti? | Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Is it true, monks, as they say, that the monks, being invited to a certain place, consumed the eating-conjey of another (donor)?” | ||||
| "Saccaṃ, bhagavā"ti. | “It’s true, O Blessed One.” | ||||
| Vigarahi buddho bhagavā - pe - kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññassa bhojjayāguṃ paribhuñjissanti. | The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men, being invited to a certain place, consume the eating-conjey of another (donor)? | ||||
| Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā. | Monks, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, when invited to a certain place, one should not consume the eating-conjey of another (donor). | ||||
| Yo paribhuñjeyya, yathādhammo kāretabbo"ti. | Whoever should consume it is to be dealt with in accordance with the rule. [BMC, Pc 33] | ||||
| Taruṇapasannamahāmattavatthu niṭṭhitaṃ. | The Story of the Newly Faithful (King’s) Minister is finished. | ||||
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172. Belaṭṭhakaccānavatthu Таблица Палийский оригинал |
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| 284.Atha kho bhagavā andhakavinde yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ, aḍḍhatelasehi bhikkhusatehi. | Then the Blessed One, having stayed at Andhakavinda as long as he liked, set out on a wandering tour toward Rājagaha, along with the large Saṅgha of monks—1,250 monks. | ||||
| Tena kho pana samayena belaṭṭho kaccāno rājagahā andhakavindaṃ addhānamaggappaṭipanno hoti, pañcamattehi sakaṭasatehi, sabbeheva guḷakumbhapūrehi. | Now on that occasion Velaṭṭha Kaccāna was traveling along the road from Rājagha to Andhakavinda with five-hundred carts, all filled with jars of lump sugar. | ||||
| Addasā kho bhagavā belaṭṭhaṃ kaccānaṃ dūratova āgacchantaṃ, disvāna maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. | The Blessed One saw him coming in the distance and, on seeing him, coming down from the road, sat down at the root of a certain tree. | ||||
| Atha kho belaṭṭho kaccāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. | Then Velaṭṭha Kaccāna went to the Blessed One and on arrival, having bowed down to the Blessed One, stood to one side. | ||||
| Ekamantaṃ ṭhito kho belaṭṭho kaccāno bhagavantaṃ etadavoca – "icchāmahaṃ, bhante, ekamekassa bhikkhuno ekamekaṃ guḷakumbhaṃ dātu"nti. | As he was standing there, he said to the Blessed One, “I would like to give each monk one jar of lump sugar.” | ||||
| "Tena hi tvaṃ, kaccāna, ekaṃyeva guḷakumbhaṃ āharā"ti. | “In that case, Kaccāna, bring just one jar of lump sugar.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṃyeva guḷakumbhaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "ābhato [āhaṭo (sī. syā. ka.)], bhante, guḷakumbho; kathāhaṃ, bhante, paṭipajjāmī"ti? | Responding, “As you say, lord,” to the Blessed One, taking just one jar of lump sugar, he went to the Blessed One and, on arrival, said to him, “I have brought a jar of lump sugar, lord. Now what should I do?” | ||||
| "Tena hi tvaṃ, kaccāna, bhikkhūnaṃ guḷaṃ dehī"ti. | “In this case, Kaccāna, give sugar lumps to the monks.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṃ guḷaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, bhikkhūnaṃ guḷo, bahu cāyaṃ guḷo avasiṭṭho. | Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, said to the Blessed One, “Lord, I have given sugar lumps to the monks, but there is a lot of sugar left over. | ||||
| Kathāhaṃ, bhante, paṭipajjāmī"ti? | Now what should I do?” | ||||
| "Tena hi tvaṃ, kaccāna, bhikkhūnaṃ guḷaṃ yāvadatthaṃ dehī"ti. | “In this case, Kaccāna, give sugar lumps to the monks, as much as they want.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṃ guḷaṃ yāvadatthaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, bhikkhūnaṃ guḷo yāvadattho, bahu cāyaṃ guḷo avasiṭṭho. | Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to the monks, as much as they wanted, but there is a lot of sugar left over. | ||||
| Kathāhaṃ, bhante, paṭipajjāmī"ti? | Now what should I do?” | ||||
| "Tena hi tvaṃ, kaccāna, bhikkhū guḷehi santappehī"ti. | “In this case, Kaccāna, satisfy1 the monks with sugar lumps.” |
Comm. KT: 1. Apparently this word means to give them even more than they would politely accept. Все комментарии (1) |
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| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū guḷehi santappesi. | Responding, “As you say, lord,” to the Blessed One, he satisfied the monks with sugar lumps. | ||||
| Ekacce bhikkhū pattepi pūresuṃ parissāvanānipi thavikāyopi pūresuṃ. | Some monks filled their bowls, some water-strainers and bags. | ||||
| Atha kho belaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṃ etadavoca – "santappitā, bhante, bhikkhū guḷehi, bahu cāyaṃ guḷo avasiṭṭho. | Then Velaṭṭha Kaccāna, having satisfied the monks with sugar lumps, said to the Blessed One, “ I have satisfied the monks with sugar lumps, but there is a lot of sugar left over. | ||||
| Kathāhaṃ, bhante, paṭipajjāmī"ti? | Now what should I do?” | ||||
| "Tena hi tvaṃ, kaccāna, vighāsādānaṃ guḷaṃ dehī"ti. | “In this case, Kaccāna, give sugar lumps to those who live off of scraps.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṃ guḷaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, vighāsādānaṃ guḷo, bahu cāyaṃ guḷo avasiṭṭho. | Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, but there is a lot of sugar left over. | ||||
| Kathāhaṃ, bhante, paṭipajjāmī"ti? | Now what should I do?” | ||||
| "Tena hi tvaṃ, kaccāna, vighāsādānaṃ guḷaṃ yāvadatthaṃ dehī"ti. | “In this case, Kaccāna, give sugar lumps to those who live off of scraps, as much as they want.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṃ guḷaṃ yāvadatthaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, vighāsādānaṃ guḷo yāvadattho, bahu cāyaṃ guḷo avasiṭṭho. | Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, as much as they wanted, but there is a lot of sugar left over. | ||||
| Kathāhaṃ, bhante, paṭipajjāmī"ti? | Now what should I do?” | ||||
| "Tena hi tvaṃ, kaccāna, vighāsāde guḷehi santappehī"ti. | “In this case, Kaccāna, satisfy those who live off of scraps with sugar lumps.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi. | Responding, “As you say, lord,” to the Blessed One, he satisfied those who live off of scraps with sugar lumps. | ||||
| Ekacce vighāsādā kolambepi ghaṭepi pūresuṃ, piṭakānipi ucchaṅgepi pūresuṃ. | Some of them filled pitchers and pots, some filled baskets and the laps of their robes. | ||||
| Atha kho belaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṃ etadavoca – "santappitā, bhante, vighāsādā guḷehi, bahu cāyaṃ guḷo avasiṭṭho. | Then Velaṭṭha Kaccāna, having satisfied those who live off of scraps with sugar lumps, said to the Blessed One, “ I have satisfied those who live off of scraps with sugar lumps, but there is a lot of sugar left over. | ||||
| Kathāhaṃ, bhante, paṭipajjāmī"ti? | Now what should I do?” | ||||
| "Nāhaṃ taṃ, kaccāna, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammā pariṇāmaṃ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. | “Kaccāna, I don’t see that person in this world—with its devas, Māras, & Brahmās, in this generation with its royalty & commonfolk—by whom this sugar, having been consumed, would be rightly digested, aside from a Tathāgata or a Tathāgata’s disciple. | ||||
| Tena hi tvaṃ, kaccāna, taṃ guḷaṃ appaharite vā chaḍḍehi, appāṇake vā udake opilāpehī"ti. | “In that case, Kaccāna, throw the sugar away in a place without vegetation, or dump it in water with no living beings.” | ||||
| "Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā taṃ guḷaṃ appāṇake udake opilāpeti. | Responding, “As you say, lord” to the Blessed One, Velaṭṭha Kaccāna dumped the sugar in water with no living beings. | ||||
| Atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati [sandhūpāyati (sī. syā.)] sampadhūpāyati. | And the sugar, when dropped in the water, hissed & sizzled, seethed & steamed. | ||||
| Seyyathāpi nāma phālo divasaṃsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati, evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati. | Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the sugar, when dropped in the water, hissed & sizzled, seethed & steamed. | ||||
| Atha kho belaṭṭho kaccāno saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then Velaṭṭha Kaccāna, in awe, his hair standing on end, went to the Blessed One and, on arrival, having bowed down, sat to one side. | ||||
| Ekamantaṃ nisinnassa kho belaṭṭhassa kaccānassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – "dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. | As he was sitting there, the Blessed One gave him 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 bhagavā aññāsi belaṭṭhaṃ kaccānaṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi - pe - evameva belaṭṭhassa kaccānassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti. | When the Blessed One knew that Velaṭṭha Kaccāna’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. 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 Velaṭṭha Kaccāna as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” | ||||
| Atha kho belaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante. | Then Velaṭṭha Kaccāna, 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! | ||||
| Abhikkantaṃ, bhante. | Magnificent! | ||||
| Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya - pe - evamevaṃ kho bhagavatā anekapariyāyena dhammo pakāsito. | 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. | ||||
| Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. | “I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. | ||||
| Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇagata"nti. | “May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.” | ||||
| Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. | Then the Blessed One set out on a wandering tour toward Rājagaha, and traveling by stages, arrived at Rājagaha. | ||||
| Tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. | There at Rājagaha, he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground. | ||||
| Tena kho pana samayena rājagahe guḷo ussanno hoti. | Now at that time there was an abundance of lump sugar in Rājagaha | ||||
| Bhikkhū – gilānasseva bhagavatā guḷo anuññāto, no agilānassāti – kukkuccāyantā guḷaṃ na bhuñjanti. | (Thinking,) “The Blessed One has allowed lump sugar for one who is sick, not for one who is not sick,” didn’t consume the lump sugar. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodakanti. | “Monks, I allow lump sugar for a bhikkhu who is sick, and lump-sugar water for one who is not sick.” [BMC] | ||||
| Belaṭṭhakaccānavatthu niṭṭhitaṃ. | The of Velaṭṭha Kaccāna is finished. | ||||
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173. Pāṭaligāmavatthu Таблица Палийский оригинал |
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| 285.[ito paraṃ mahāva. 286-287 'tiṇṇā medhāvino janā'ti pāṭho dī. ni. 2.148; udā. 76 ādayo] Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena pāṭaligāmo tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ, aḍḍhatelasehi bhikkhusatehi. | Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Pāṭali Village, along with the large Saṅgha of monks—1,250 monks. | ||||
| Atha kho bhagavā anupubbena cārikaṃ caramāno yena pāṭaligāmo tadavasari. | Then the Blessed One, traveling by stages, arrived at Pāṭali Village. | ||||
| Assosuṃ kho pāṭaligāmikā upāsakā – "bhagavā kira pāṭaligāmaṃ anuppatto"ti. | The lay followers of Pāṭali Village heard that, “They say the Blessed One has arrived at [reached?] Pāṭali Village.” | ||||
| Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. | Then the lay followers of Pāṭali Village went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | ||||
| Ekamantaṃ nisinne kho pāṭaligāmike upāsake bhagavā dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṃsesi. | As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a Dhamma talk. | ||||
| Atha kho pāṭaligāmikā upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ – "adhivāsetu no, bhante, bhagavā āvasathāgāraṃ saddhiṃ bhikkhusaṅghenā"ti. | Then the lay followers of Pāṭali Village, having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, said to the Blessed One “May the Blessed One acquiesce to our rest-house, together with the Saṅgha of monks.” [DN 16] | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu, upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā, āsanāni paññapetvā, udakamaṇikaṃ patiṭṭhāpetvā, telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. | Then the lay followers of Pāṭali Village, understanding the Blessed One’s acquiescence, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and went to the rest-house. On arrival, they spread the rest-house all over with felt rugs, laid out seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side. | ||||
| Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ – "sabbasantharisanthataṃ, bhante, āvasathāgāraṃ. | As they were standing there, the lay followers of Pāṭali Village said to the Blessed One, “Lord, the rest-house hall has been covered all over with felt rugs, | ||||
| Āsanāni paññattāni. | seats have been laid out, | ||||
| Udakamaṇiko patiṭṭhāpito. | a water vessel has been set out, | ||||
| Telapadīpo āropito. | and an oil lamp raised. | ||||
| Yassadāni, bhante, bhagavā kālaṃ maññatī"ti. | May the Blessed One do what he thinks it is now time to do.” | ||||
| Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. | So the Blessed One, after adjusting his under robe and carrying his bowl & outer robe, went together with the Saṅgha of monks to the rest-house hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. | ||||
| Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. | The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One. | ||||
| Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. | The lay followers of Pāṭali Village washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One. | ||||
| Atha kho bhagavā pāṭaligāmike upāsake āmantesi – | Then the Blessed One addressed the lay followers of Pāṭali Village, | ||||
| [dī. ni. 3.316; a. ni. 5.213 ādayo], Gahapatayo, ādīnavā dussīlassa sīlavipattiyā. | “Householders, there are these five drawbacks coming from an unvirtuous person’s defect in virtue. | ||||
| Katame pañca? | “Which five? | ||||
| Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. | “There is the case where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes a great loss of wealth. | ||||
| Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā. | This is the first drawback coming from an unvirtuous person’s defect in virtue. | ||||
| Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. | “And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. | ||||
| Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā. | This is the second drawback coming from an unvirtuous person’s defect in virtue. | ||||
| Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto. | “And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so without confidence, abashed. | ||||
| Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā. | This is the third drawback coming from an unvirtuous person’s defect in virtue. | ||||
| Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṃkaroti. | “And further, the unvirtuous person, defective in virtue, dies confused. | ||||
| Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā. | This is the fourth drawback coming from an unvirtuous person’s defect in virtue. | ||||
| Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. | “And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. | ||||
| Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. | This is the fifth drawback coming from an unvirtuous person’s defect in virtue. | ||||
| Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā. | “These, householders, are the five drawbacks coming from an unvirtuous person’s defect in virtue. | ||||
| [dī. ni. 3.316; a. ni. 5.213 ādayo] "Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāya. | “Householders, there are these five rewards coming from a virtuous person’s consummation in virtue. | ||||
| Katame pañca? | “Which five? | ||||
| Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. | “There is the case where a virtuous person, consummate in virtue, by reason of heedfulness, acquires a great mass of wealth. | ||||
| Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. | This is the first reward coming from a virtuous person’s consummation in virtue. | ||||
| Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. | “And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. | ||||
| Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. | This is the second reward coming from a virtuous person’s consummation in virtue. | ||||
| Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto. | “And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so with confidence & unabashed. | ||||
| Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. | This is the third reward coming from a virtuous person’s consummation in virtue. | ||||
| Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṃkaroti. | “And further, the virtuous person, consummate in virtue, dies unconfused. | ||||
| Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. | This is the fourth reward coming from a virtuous person’s consummation in virtue. | ||||
| Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. | “And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. | ||||
| Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. | This is the fifth reward coming from a virtuous person’s consummation in virtue. | ||||
| Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyāti. | “These, householders, are the five rewards coming from a virtuous person’s consummation in virtue.” | ||||
| Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – "abhikkantā kho, gahapatayo, ratti. | Then the Blessed One—having instructed, urged, roused, & encouraged the lay followers of Pāṭali Village for a large part of the night with Dhamma talk—dismissed them, saying, “The night is far gone, householders. | ||||
| Yassadāni tumhe kālaṃ maññathā"ti. | Do what you think it is now time to do.” | ||||
| "Evaṃ, bhante"ti, kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. | Responding, “As you say, lord,” to the Blessed One, the lay followers of Pāṭali Village got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left. | ||||
| Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi. | Then the Blessed One, not long after they had left, entered an empty building. | ||||
| Pāṭaligāmavatthu niṭṭhitaṃ. | The Case of Pāṭali Village is finished. | ||||
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174. Sunidhavassakāravatthu Таблица Палийский оригинал |
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| 286.Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. | Now on that occasion, Sunīdha & Vassakāra, the chief ministers of Magadha, were building a fortified city at Pāṭali Village to preempt the Vajjians. | ||||
| Addasā kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. | Then, getting up in the last watch of the night, the Blessed One, with the divine eye—purified and surpassing the human—saw many devas occupying sites in Pāṭali Village. | ||||
| Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. | In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes. | ||||
| Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. | In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes. | ||||
| Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. | In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes. | ||||
| Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "ke nu kho te, ānanda, pāṭaligāme nagaraṃ māpentī"ti? | So the Blessed One addressed Ven. Ānanda, “Ānanda, who is building a city at Pāṭali Village?” | ||||
| "Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā"ti. | “Lord, Sunīdha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.” | ||||
| Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. | “Ānanda, it’s as if they had consulted the devas of the Thirty-three: That’s how & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians. | ||||
| Idhāhaṃ, ānanda, rattiyā paccūsasamayaṃ paccuṭṭhāya addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. | “Just now, Ānanda, getting up in the last watch of the night, I saw, with the divine eye—purified and surpassing the human—many devas occupying sites in Pāṭali Village. | ||||
| Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. | “In the area where devas of great influence occupy sites, there the minds of the king’s royal ministers of great influence are inclined to build their homes. | ||||
| Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. | In the area where devas of middling influence occupy sites, there the minds of the king’s royal ministers of middling influence are inclined to build their homes. | ||||
| Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. | In the area where devas of low influence occupy sites, there the minds of the king’s royal ministers of low influence are inclined to build their homes. | ||||
| Yāvatā, ānanda, ariyaṃ āyatanaṃ, yāvatā vaṇippatho, idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ. | “Ānanda, as far as the sphere of the Aryans extends, as far as merchants’ roads extend, this will be the supreme city: Pāṭaliputta, where the seedpods (of the Pāṭali plant) break open. | ||||
| Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti – aggito vā udakato vā abbhantarato vā mithubhedāti. | There will be three dangers for Pāṭaliputta: from fire, from water, or from the breaking of internal alliances.” | ||||
| Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. | Then Sunīdha & Vassakāra, the chief ministers of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they stood to one side. | ||||
| Ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ – "adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | As they were standing there, they said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā pakkamiṃsu. | Then Sunīdha & Vassakāra, the chief ministers of Magadha, understanding the Blessed One’s acquiescence, got up from their seats and left1. |
Comm. KT: 1. Note that they don’t bow or circumambulate the Blessed One. Все комментарии (1) |
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| Atha kho sunidhavassakārā magadhamahāmattā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ – "kālo, bho gotama, niṭṭhitaṃ bhatta"nti. | As the night was ending, Sunīdha & Vassakāra, the chief ministers of Magadha, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṃ magadhamahāmattānaṃ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. | Then, early in the morning, having adjusted his under robe—carrying his bowl and robes—the Blessed One went to the meal-offering of Sunīdha & Vassakāra, the chief ministers of Magadha, and on arrival, sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdiṃsu. | Then Sunīdha & Vassakāra, the chief ministers of Magadha, with their own hands served and satisfied the Blessed One & the Saṅgha of monks with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side. | ||||
| Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi – | As they were sitting there, the Blessed One gave his approval with these verses: | ||||
| "Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo; | “In whatever place a wise person makes his dwelling, | ||||
| Sīlavantettha bhojetvā, saññate brahmacārayo [brahmacārino (syā.)]. | —there providing food for the virtuous, the restrained, leaders of the holy life— | ||||
| "Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise; | he should dedicate that offering to the devas there. | ||||
| Tā pūjitā pūjayanti, mānitā mānayanti naṃ. | They, receiving honor, will honor him; being respected, will show him respect. | ||||
| "Tato naṃ anukampanti, mātā puttaṃva orasaṃ; | As a result, they will feel sympathy for him, like that of a mother for her child, her son. | ||||
| Devatānukampito poso, sadā bhadrāni passatī"ti. | A person with whom the devas sympathize always meets with auspicious things.” | ||||
| Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having given his approval to Sunīdha & Vassakāra with these verses, got up from his seat and left. | ||||
| Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti, "yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati ; yena titthena gaṅgaṃ nadiṃ uttarissati, taṃ gotamatitthaṃ nāma bhavissatī"ti. | And on that occasion, Sunīdha & Vassakāra were following right after the Blessed One, (thinking,) “By whichever gate Gotama the contemplative goes out today, that will be called the Gotama Gate. And by whichever ford he crosses over the Ganges River, that will be called the Gotama Ford.” | ||||
| Atha kho bhagavā yena dvārena nikkhami, taṃ gotamadvāraṃ nāma ahosi. | So the gate by which the Blessed One went out was called the Gotama Gate. | ||||
| Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. | Then he went to the Ganges River. | ||||
| Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. | Now on that occasion the Ganges River was full up to the banks, so that a crow could drink from it. | ||||
| Manussā aññe nāvaṃ pariyesanti, aññe uḷumpaṃ pariyesanti, aññe kullaṃ bandhanti orā pāraṃ gantukāmā. | Some people were searching for boats, some were searching for floats, and some were binding rafts—wanting to go from this shore to the other. | ||||
| Addasā kho bhagavā te manusse aññe nāvaṃ pariyesante, aññe uḷumpaṃ pariyesante, aññe kullaṃ bandhante orā pāraṃ gantukāme, disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva kho gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. | The Blessed One saw the people—some searching for boats, some searching for floats, and some binding rafts— wanting to go from this shore to the other. On seeing them, the Blessed One—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the near bank of the Ganges River and reappeared on the far bank together with the Saṅgha of monks1. |
Comm. KT: 1. The order of events here is the reverse of DN 16: There he sees the people afterwards. Все комментарии (1) |
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| Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – | Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: | ||||
| "Ye taranti aṇṇavaṃ saraṃ; | “Those who cross the foaming flood, | ||||
| Setuṃ katvāna visajja pallalāni; | having made a bridge, avoiding the swamps | ||||
| Kullañhi jano bandhati; | —while people are binding rafts— | ||||
| Tiṇṇā medhāvino janā"ti. | intelligent people have already crossed.” | ||||
| Sunidhavassakāravatthu niṭṭhitaṃ. | The Story of Sunīdha and Vassakāra is finished. | ||||
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175. Koṭigāme saccakathā Таблица Палийский оригинал |
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| 287.Atha kho bhagavā yena koṭigāmo tenupasaṅkami. | Then the Blessed One went to Koṭi Village. | ||||
| Tatra sudaṃ bhagavā koṭigāme viharati. | There he stayed near Koṭi Village. | ||||
| Tatra kho bhagavā bhikkhū āmantesi – [dī. ni. 2.155] "catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. | And there he addressed the monks: “It’s through not awakening to and not penetrating the four noble truths, monks, that we have transmigrated and wandered on for such a long time, you & I. | ||||
| Katamesaṃ catunnaṃ? | “Which four? | ||||
| Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. | “It’s through not awakening to and not penetrating the noble truth of stress that we have transmigrated and wandered on for such a long time, you & I. | ||||
| Dukkhasamudayassa ariyasaccassa - pe - dukkhanirodhassa ariyasaccassa - pe - dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. | “It’s through not awakening to and not penetrating the noble truth of the origination of stress… “It’s through not awakening to and not penetrating the noble truth of the cessation of stress… “It’s through not awakening to and not penetrating the noble truth of the path of practice leading to cessation of stress that we have transmigrated and wandered on for such a long time, you & I. | ||||
| Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo"ti. | “But now, this noble truth of stress has been awakened to & penetrated, the noble truth of the origination of stress has been awakened to & penetrated, the noble truth of the cessation of stress has been awakened to & penetrated, the noble truth of the path of practice leading to cessation of stress has been awakened to & penetrated. “Craving for becoming has been crushed; the guide to becoming [i.e., clinging] is ended. There now is no further-becoming.” | ||||
| Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā; | “From lack of vision— as they have come to be— | ||||
| Saṃsitaṃ dīghamaddhānaṃ, tāsu tāsveva jātisu. | of the four noble truths, we have wandered a long time simply in these births & those. | ||||
| Tāni etāni diṭṭhāni, bhavanetti samūhatā; | These are now seen, the guide to becoming is removed, | ||||
| Ucchinnaṃ mūlaṃ dukkhassa, natthidāni punabbhavoti. | crushed is the root of suffering & stress. There is now no further-becoming.” | ||||
| Koṭigāme saccakathā niṭṭhitā. | The Discussion of the Truths at Koṭi Village is finished. | ||||
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176. Ambapālīvatthu Таблица Палийский оригинал |
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| 288.[dī. ni. 2.161 ādayo] Assosi kho ambapālī gaṇikā – bhagavā kira koṭigāmaṃ anuppattoti. | Then Ambapālī [Protectress of Mangoes] the courtesan heard, “The Blessed One, they say, has arrived at Koṭi Village.” | ||||
| Atha kho ambapālī gaṇikā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsi bhagavantaṃ dassanāya. | Then, having auspicious vehicles yoked, she mounted an auspicious vehicle and set out from Vesālī with the auspicious vehicles to see the Blessed One. | ||||
| Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā, pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Going in her vehicle as far as there was ground for a vehicle, getting down from it, she approached the Blessed One on foot. On arrival, having bowed down to him, she sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. | As she was sitting there, the Blessed One instructed, urged, roused, & encouraged her with a Dhamma talk. | ||||
| Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | Then Ambapālī the courtesan—instructed, urged, roused, & encouraged with the Blessed One’s Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Then Ambapālī the courtesan, understanding the Blessed One’s acquiescence, got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left. | ||||
| Ambapālīvatthu niṭṭhitaṃ. | The Story of Ambapālī is finished. | ||||
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177. Licchavīvatthu Таблица Палийский оригинал |
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| 289.[dī. ni. 2.161 ādayo] Assosuṃ kho vesālikā licchavī – bhagavā kira koṭigāmaṃ anuppattoti. | Then the Licchavis of Vesālī heard, “The Blessed One, they say, has arrived at Koṭi Village” | ||||
| Atha kho vesālikā licchavī bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsuṃ bhagavantaṃ dassanāya. | Then, having auspicious vehicles yoked, the Licchavis mounted the auspicious vehicles and set out from Vesālī with [in?] the auspicious vehicles to see the Blessed One. | ||||
| Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. | Now, some of those Licchavis were dark blue—with dark blue complexions, dark blue clothing, & dark blue ornaments. Some of those Licchavis were yellow—with yellow complexions, yellow clothing, & yellow ornaments. Some of those Licchavis were red—with red complexions, red clothing, & red ornaments. Some of those Licchavis were white—with white complexions, white clothing, & white ornaments. | ||||
| Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ īsāya īsaṃ yugena yugaṃ cakkena cakkaṃ akkhena akkhaṃ paṭivaṭṭesi [paṭivattesi (ka.)]. | Then Ambapālī the courtesan, driving pole to pole, yoke to yoke, wheel to wheel, axle to axle, brought those young Licchavis to a halt. | ||||
| Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ – "kissa, je ambapāli, daharānaṃ daharānaṃ [amhākaṃ daharānaṃ daharānaṃ (sī. syā.)] licchavīnaṃ īsāya īsaṃ yugena yugaṃ cakkena cakkaṃ akkhena akkhaṃ paṭivaṭṭesī"ti? | So those Licchavis said to her, “Hey, Ambapālī, why are you driving pole to pole, yoke to yoke, wheel to wheel, axle to axle—bringing us young Licchavis to a halt?” | ||||
| "Tathā hi pana mayā, ayyaputtā, svātanāya buddhappamukho bhikkhusaṅgho nimantito"ti. | “Because, young masters, I have invited the Blessed One, together with the Saṅgha of monks, for tomorrow’s meal!” | ||||
| "Dehi, je ambapāli, amhākaṃ etaṃ bhattaṃ satasahassenā"ti. | “Give us that meal, Ambapālī, for 100,000!” | ||||
| "Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dajjeyyātha, neva dajjāhaṃ taṃ bhatta"nti. | “Even if the young masters gave me Vesālī with its revenue, I still wouldn’t give up that [DN: such a great] meal!” | ||||
| Atha kho te licchavī aṅguliṃ phoṭesuṃ – "jitamhā vata, bho, ambakāya, parājitamha vata, bho, ambakāyā"ti. | Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!” | ||||
| Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu. | Then the Licchavis went to the Blessed One. | ||||
| Addasā kho bhagavā te licchavī dūratova āgacchante, disvāna bhikkhū āmantesi – "yehi, bhikkhave, bhikkhūhi devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchavīparisaṃ; apaloketha, bhikkhave, licchavīparisaṃ; upasaṃharatha, bhikkhave, licchavīparisaṃ tāvatiṃsaparisa"nti. | The Blessed One saw them coming from afar and, on seeing them, he said to the monks, “Those monks who have never before seen the devas of the Thirty-three, look at the assembly of Licchavis! Gaze at the assembly of Licchavis! Regard the assembly of Licchavis as like the assembly of the Thirty-three!” | ||||
| Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. | Then the Licchavis, going in their vehicles as far as there was ground for vehicles, got down from their vehicles and approached the Blessed One on foot. On arrival, having bowed down to him, they sat to one side. | ||||
| Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. | As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a Dhamma talk. | ||||
| Atha kho te licchavī, bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ – "adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | Then the Licchavis—instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to our meal tomorrow, together with the Saṅgha of monks.” | ||||
| "Adhivuṭṭhomhi, licchavī, svātanāya ambapāliyā gaṇikāya bhatta"nti. | “Licchavis, I have already acquiesced to Ambapālī the courtesan’s meal tomorrow.” | ||||
| Atha kho te licchavī aṅguliṃ phoṭesuṃ – "jitamha vata, bho, ambakāya, parājitamha vata, bho, ambakāyā"ti. | Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!” | ||||
| Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. | Then the Licchavis, delighting in and approving of the Blessed One’s words, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left. | ||||
| Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā [mahāparinibbānasutte anusandhi aññathā āgato] yena nātikā [nādikā (sī. syā.)] tenupasaṅkami. | Then the Blessed One, having stayed at Koṭi Village as long as he liked, went to Nādika. | ||||
| Tatra sudaṃ bhagavā nātike viharati giñjakāvasathe. | There at Nādika the Blessed One stayed at the Brick House1. |
Comm. KT: 1. The order of events is switched here too—in DN 16 he goes to Nādika before meeting Ambapālī. They must be near each other, and it may be ... Все комментарии (1) |
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| Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. | Then Ambapālī the courtesan, at the end of the night—after having exquisite staple and non-staple food prepared in her own garden—announced the time to the Blessed One: “It’s time, lord. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. | Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to Ambapālī the courtesan’s meal offering. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Ambapālī the courtesan, with her own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, taking a low seat, she sat to one side. | ||||
| Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca – "imāhaṃ, bhante, ambavanaṃ buddhappamukhassa bhikkhusaṅghassa dammī"ti. | As she was sitting there, she said to the Blessed One, “Lord, I give this Ambapāli Grove to the Saṅgha of monks with the Buddha at its head.” | ||||
| Paṭiggahesi bhagavā ārāmaṃ. | The Blessed One accepted the garden. | ||||
| Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena mahāvanaṃ tenupasaṅkami. | Then the Blessed One—having instructed, urged, roused, & encouraged Ambapālī the courtesan with a Dhamma talk—got up from his seat and left. [End of parallel with DN 16.] | ||||
| Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. | There at Vesālī the Blessed One stayed in the Hall with the Peaked Roof in the Great Forest. | ||||
| Licchavīvatthu niṭṭhitaṃ. | The Story of the Licchavis is finished. | ||||
| Licchavibhāṇavāro niṭṭhito tatiyo. | The Recitation Section on the Licchavis is finished. | ||||
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178. История генерала Сихи Таблица Палийский оригинал |
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| 290.[a. ni. 8.12 ādayo] Tena kho pana samayena abhiññātā abhiññātā licchavī sandhāgāre [santhāgāre (sī. syā.)] sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. | Now at that time many distinguished Licchavis, sitting together assembled in a mote-hall, were in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. | Now at that time many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. | Однажды многие видные представители народа Личчхави собрались вместе зале для собраний и всевозможными способами восхваляли Будду, Дхамму и Сообщество [благородных]. |
Сангха бывает разная. Здесь можно тогда не просто "сообщество", а "сообщество благородных" Все комментарии (7) |
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| Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. | Now at that time the general Sīha, a disciple of the Jains, came to be sitting in that company. | And at that time, General Sīha [Lion], a disciple of the Nigaṇṭhas, was sitting in the assembly. | В то время генерал Сиха, последователь джайнов, присутствовал на этом собрании. | ||
| Atha kho sīhassa senāpatissa etadahosi – "nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. | Then it occurred to the general Sīha: “Undoubtedly this will be a Lord, a perfected one, a wholly awakened one, since these distinguished Licchavis, sitting together assembled in the mote-hall, are in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. | The thought occurred to him, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. | И вот что пришло на ум генералу Сихе: "Несомненно этот Благословенный в действительности окажется достойным (арахантом), постигшим в совершенстве, раз эти видные представители народа Личчхави собрались вместе зале для собраний и всевозможными способами восхваляют Будду, Дхамму и Сообщество. | ||
| Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha"nti. | Suppose I were to go up to see this Lord, perfected one, wholly awakened one? ” | “What if I were to go to see the Blessed One, Worthy and Rightly Self-awakened?” | Пойду-ка я и повидаюсь с тем Благословенным, достойным, постигшим в совершенстве". | ||
| Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – "icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu"nti. | Then the general Sīha approached Nātaputta the Jain; having approached, he spoke thus to Nataputta the Jain: “I want, honoured sir, to go along to see the recluse Gotama. ” | So General Sīha went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side. [As he was sitting there, he said to Nigaṇṭha Nāṭaputta], “Venerable sir (Lord?), I want to go to see the contemplative Gotama.” | Затем генерал Сиха пришёл к джайну Натапутте, придя к нему он сказал джайну Натапутте следующее: "Я хочу, почтенный, повидаться с отшельником Готамой". | ||
| "Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? | “But how can you, Sīha, being one who asserts an ought- to-be-done, go along to see the recluse Gotama who asserts an ought-not-to-be-done? | “But why, Sīha, do you, an espouser of a doctrine of action, want to go to see the contemplative Gotama, an espouser of a doctrine of inaction1? | "Но как можешь ты, Сиха, будучи утверждающим то, что следует делать, идти, чтобы повидаться с отшельником Готамой, который утверждает то, что не следует делать? |
Comm. KT: 1. This word also has the literal meaning, ‘non-doing’, which the Buddha will play with below. In fact, at AN 3:26, the Buddha argues that t... Все комментарии (1) |
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| Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī"ti. | For, Sīha, the recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in that he trains disciples.” | “The contemplative Gotama, an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.” | Отшельник Готама, Сиха, утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней он тренирует учеников". | ||
| Atha kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi. | Then that which had been the strong aspiration of general Sīha for going to see the Lord abated. | So General Sīha’s plans to go to see the Blessed One were abandoned. | После этого сильное стремление генерала Сихи пойти и повидаться с Благословенным угасло. | ||
| Dutiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyānena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. | Then a second time did the distinguished Licchavis, sitting together assembled in the mote-hall … | A second time, [now at that time many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.] | И во второй раз многие видные представители народа Личчхави собрались вместе зале для собраний и всевозможными способами восхваляли Будду, Дхамму и Сообщество. | ||
| Dutiyampi kho sīhassa senāpatissa etadahosi – "nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. | And a second time did it occur to the general Sīha: “Undoubtedly this will be a Lord, a perfected one … | A second time, [the thought occurred to him, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.] | И во второй раз генералу Сихе пришло на ум следующее: "Несомненно этот Благословенный в действительности окажется достойным (арахантом), постигшим в совершенстве, раз эти видные представители народа Личчхави собрались вместе зале для собраний и всевозможными способами восхваляют Будду, Дхамму и Сообщество. | ||
| Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha"nti. | Suppose I were to go up to see this Lord, perfected one, wholly awakened one?” | [“What if I were to go to see the Blessed One, Worthy and Rightly Self-awakened?”] | Пойду-ка я и навещу того Благословенного, достойного, постигшего в совершенстве." | ||
| Dutiyampi kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – "icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu"nti. | And a second time did the general Sīha approach Nātaputta the Jain “… | A second time, [so General Sīha went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side. [As he was sitting there, he said to Nigaṇṭha Nāṭaputta], “Venerable sir (Lord?), I want to go to see the contemplative Gotama.”] | И во второй раз генерал Сиха пришёл к джайну Натапутте, придя к нему он сказал джайну Натапутте следующее: "Я хочу, почтенный, повидаться с отшельником Готамой". | ||
| "Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? | A second time, [“But why, Sīha, do you, an espouser of a doctrine of action, want to go to see the contemplative Gotama, an espouser of a doctrine of inaction1?] | "Но как можешь ты, Сиха, будучи утверждающим то, что должно делать, идти, чтобы повидаться с отшельником Готамой, который утверждает то, что не должно делать? | |||
| Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī"ti. | and in that trains disciples”. | A second time, [“The contemplative Gotama, an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.”] | Отшельник Готама, Сиха, утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней он тренирует учеников". | ||
| Dutiyampi kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi. | And a second time did that abate which had been the strong aspiration of the general Siha for going to see the Lord. | A second time, [So General Sīha’s plans to go to see the Blessed One were abandoned.] | И во второй раз сильное стремление генерала Сихи пойти и повидаться с Благословенным угасло. | ||
| Tatiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. | A third time, many well-known Licchavis, meeting and sitting together in the rest-house, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. | И в третий раз многие видные представители народа Личчхави собрались вместе зале для собраний и всевозможными способами восхваляли Будду, Дхамму и Сообщество. | |||
| Tatiyampi kho sīhassa senāpatissa etadahosi – "nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. | And a third time it occurred to the general Sīha: “Undoubtedly this will be a Lord, perfected one, wholly awakened one, since these distinguished Licchavis, sitting together assembled in the mote-hall, are in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. | A third time, the thought occurred to General Sīha, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. | И в третий раз генералу Сихе пришло на ум следующее: "Несомненно этот Благословенный в действительности окажется достойным (арахантом), постигшим в совершенстве раз эти видные представители народа Личчхави, собрались вместе зале для собраний и всевозможными способами восхваляют Будду, Дхамму и Сообщество. | ||
| Kiñhi me karissanti nigaṇṭhā apalokitā vā anapalokitā vā? | What can these Jains do to me whether I have asked for permission or have not asked for permission? | “What will the Nigaṇṭhas do to me, whether I ask leave or don’t? | Какая разница, разрешили мне эти джайны [пойти] или нет? Что они мне сделают? | ||
| Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha"nti. | Suppose that I, although I have not asked for permission from the Jains, were to go along to see this Lord, perfected one, wholly awakened one? ” | Why don’t I, without asking leave of the Nigaṇṭhas, go to see the Blessed One, Worthy and Rightly Self-awakened?” | Что если я, не спрашивая разрешения у джайнов, пойду и повидаюсь с Благословенным, достойным, постигшим в совершенстве?" | ||
| Atha kho sīho senāpati pañcahi rathasatehi divā divassa vesāliyā niyyāsi bhagavantaṃ dassanāya. | Then the general Sīha with some five hundred chariots departed from Vesālī in broad daylight to see the Lord. | So General Sīha, with five hundred carriages, set out from Vesālī in the middle of the day to see the Blessed One. | И генерал Сиха с пятью сотнями колесниц посреди дня выехал из Весали, чтобы повидаться с Благословенным. | ||
| Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Having gone by vehicle as far as the ground was (suitable) for a vehicle, having alighted from the vehicle, he approached the Lord on foot; having approached, having greeted the Lord, he sat down at a respectful distance. | Going going in his vehicle as far as there was ground for vehicles, he got down from his vehicle and approached the Blessed One foot. On arrival, having bowed down to him, he sat to one side. | Проехав на колеснице столько, сколько позволяла дорога, он сошёл с колесницы и подошёл к Благословенному. Придя к Благословенному и поприветствовав его он сел в одной стороне. | ||
| Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – "sutaṃ me taṃ, bhante, 'akiriyavādo samaṇo gotamo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī'ti. | As he was sitting down at a respectful distance, general Sīha spoke thus to the Lord: “Lord, I have heard this: ‘The recluse Gotama affirms an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done, and in that trains disciples.’ | As he was sitting there, he said to the Blessed One, “I have heard that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.” | Сидя в одной стороне генерал Сиха сказал Благословенному: "Благословенный, я слышал следующее: "Отшельник Готама утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней он тренирует учеников". | ||
| Ye te, bhante, evamāhaṃsu 'akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī'ti. | I assume that these, Lord, who say: ‘The recluse Gotama affirms an ought-not-to-be-done … and in that trains disciples,’ | “Those who say that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with a doctrine of inaction: | Есть те, кто говорят: "Отшельник Готама утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней он тренирует учеников". | ||
| Kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? | are, Lord, asserting (fairly) what the Lord affirms, and are not misrepresenting the Lord by what is not fact, but are putting forth a doctrine which conforms to his doctrine. I assume that no one who is his fellow dhamma-man, a holder of his views, comes to a position incurring blame. | “Are they speaking in line with what the Blessed One has said? Are they not slandering the Blessed One with what is unfactual? Are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them? | Надеюсь, о почтенный, они утверждают то, что утверждает Благословенный, и не приписывают Благословенному то, чего не было, провозглашая учение, согласующееся с его учением. Надеюсь, никто из сторонников его учения, сторонников его взглядов, не попадает в ситуацию, заслуживающую порицания. | ||
| Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta"nti. | Indeed, we, Lord, do not want to misrepresent the Lord. ” | Lord, we do not want to slander the Blessed One.” | Мы, о почтенный, ни в коем случае не хотим клеветать на Благословенного". |
уточнил предыдущее предложение, а здесь написал "клевета", потому что те утверждения о Будде, которые Сиха слышал от Натапутты, были сказаны с целью о... Все комментарии (3) |
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| 291."Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. | “There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done, and in this he trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction [or, ‘non-doing’], teaches the Dhamma for the sake of inaction, and trains his disciples with that.’ | "Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней тренирует учеников". | ||
| Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – kiriyavādo samaṇo gotamo kiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. | ’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts an ought-to-be-done … trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама утверждает что должно делать, он учит доктрине того, что должно делать и в ней тренирует учеников". | ||
| Atthi, sīha, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ucchedavādo samaṇo gotamo ucchedāya dhammaṃ deseti, tena ca sāvake vinetīti. | ’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts annihilation … trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама утверждает уничтожение, он учит доктрине уничтожения и в ней тренирует учеников". | ||
| Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetīti. | ’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is one who detests, he teaches a doctrine of detestation, and in this he trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама испытывает презрение, он учит доктрине презрения и в ней тренирует учеников". | ||
| Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetīti. | ’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is a leader away, he teaches a doctrine of leading away, and in this he trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама уводит прочь, он учит доктрине, уводящей прочь и в ней тренирует учеников". | ||
| Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetīti. | ’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is a “burner up”, he teaches a doctrine of “burning up”, and in this he trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic [lit: one who burns], teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама сжёгший, он учит доктрине сжигания и в ней тренирует учеников". | ||
| Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetīti. | ’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is not destined to another (kind of) becoming, he teaches a doctrine of no other kind of becoming, and in this he trains disciples. | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of escaping the womb, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельнику Готаме не уготовано другое рождение, он учит доктрине отсутствия другого рождения и в ней тренирует учеников". |
apagabbho. gabbho= чрево, дословно "не уготовано другое чрево" Все комментарии (1) |
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| Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – assattho samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetīti. | There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is confident, he teaches a doctrine of confidence, and in this he trains disciples. ’ | “Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’ | Есть, Сиха, способ, следуя которому истинно говорящий обо мне может сказать: "Отшельник Готама уверенный, он учит доктрине уверенности и в ней тренирует учеников". |
А ещё я пью кровь христианских младенцев :-) Все комментарии (1) |
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| 292."Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one speaking truly of me could say: ‘The recluse Gotama is one who asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in this he trains disciples’? | И каким способом, Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней тренирует учеников"? | |||
| Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. | Indeed I, Sīha, assert of misconduct in body, speech and thought that it ought not to be done; I assert of manifold evil and wrong states (of mind) that they ought not to be done. | “Sīha, I declare1 the non-doing of bodily misconduct, verbal misconduct, and mental misconduct. I declare the non-doing of many kinds of evil, unskillful things. | Действительно, о Сиха, я утверждаю дурное телесное, речевое или умственное поведение как то, что не должно делать, я утверждаю всевозможные виды дурного и неблаготворного поведения как то, что не должно делать. |
Comm. KT: 1. The noun ‘vāda’ (doctrine) is derived from the verb here, ‘vadāmi’ (declare). It could also be translated ‘teaching of inaction’ and ‘I t... Все комментарии (1) |
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| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. | This is the way, Sīha, in which one speaking truly of me could say: ‘The recluse Gotama asserts what ought-not-to-be-done, he teaches a doctrine of what ought-not-to-be-done and in this he trains disciples. ’ | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.’ | Таков, о Сиха, способ, с помощью которого истинно говорящий обо мне может сказать: "Отшельник Готама утверждает что не должно делать, он учит доктрине того, что не должно делать и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one … could say:’ The recluse Gotama asserts what ought-to-be-done … trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that?’ | И каким способом, Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама утверждает что должно делать, он учит доктрине того, что должно делать, и в ней тренирует учеников"? | ||
| Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. | Indeed I, Sīha, assert of good conduct in body, speech and thought that it ought to be done; of manifold right states (of mind) that they ought to be done. | “Sīha, I declare the doing of good bodily conduct, good verbal conduct, and good mental conduct. I declare the doing of many kinds of skillful things. | Действительно, о Сиха, я утверждаю благотворное телесное, речевое или умственное поведение как то, что должно делать, я утверждаю всевозможные виды благотворного поведения как то, что должно делать. |
здесь хитрое слово kusala, которое дословно означает "умелый" и некоторые так и переводят (Тханиссаро бхиккху например). Согласно учению Будды такое п... Все комментарии (2) |
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| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. | This is the way, Sīha … | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action, teaches the Dhamma for the sake of action, and trains his disciples with that.’ | Таков, о Сиха, способ, с помощью которого истинно говорящий обо мне может сказать: "Отшельник Готама утверждает что должно делать, он учит доктрине того, что должно делать, и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one … could say: ‘The recluse Gotama asserts annihilation … trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that?’ | И каким способом, Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама утверждает уничтожение, он учит доктрине уничтожения и в ней тренирует учеников"? | ||
| Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. | Indeed I, Sīha, assert the annihilation of passion, hatred, stupidity; I assert the annihilation of manifold evil and wrong states (of mind). | “Sīha, I declare the annihilation of passion, aversion, and delusion. I declare the annihilation of many kinds of evil, unskillful qualities. | Действительно, о Сиха, я утверждаю уничтожение алчности, отвращения и невежества, я утверждаю уничтожение всевозможных видов неблаготворного поведения. | ||
| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ucchedavādo samaṇo gotamo ucchedāya dhammaṃ deseti, tena ca sāvake vinetīti. | This is the way, Sīha … | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’ | Таков, о Сиха, способ, с помощью которого истинно говорящий обо мне может сказать: "Отшельник Готама утверждает уничтожение, он учит доктрине уничтожения и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who detests, he teaches a doctrine of detestation and in this he trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that?’ | И каким способом, о Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама испытывает презрение, он учит доктрине презрения и в ней тренирует учеников"? | ||
| Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā jigucchāmi. | Indeed, Sīha, I detest misconduct in body, speech and thought; I teach a doctrine of detestation for entering upon manifold evil wrong states (of mind). | “Sīha, I am disgusted with bodily misconduct, verbal misconduct, and mental misconduct. I teach the Dhamma for the sake of becoming disgusted with engaging in many kinds of evil, unskillful qualities. | Действительно, о Сиха, я испытываю презрение к дурному телесному, речевому или умственному поведению, я испытываю презрение к прибеганию ко всевозможным дурным и неблаготворным видам поведения. |
тогда будет повтор того, что уже сказано Все комментарии (3) |
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| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetīti. | This is the way, Sīha … | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’ | Таков, о Сиха, способ, которым истинно говорящий обо мне может сказать: "Отшельник Готама испытывает презрение, он учит доктрине презрения и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is a leader away, he teaches a doctrine of leading away and in this he trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that?’ | И каким способом, о Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама уводит прочь, он учит доктрине, уводящей прочь и в ней тренирует учеников"? | ||
| Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. | Indeed I, Sīha, teach a doctrine of the leading away of passion, hatred, stupidity; I teach a doctrine of the leading away of manifold evil wrong states (of mind). | “Sīha, I teach the Dhamma for restraint of passion, aversion, and delusion. I teach the Dhamma for the restraint of many kinds of evil, unskillful qualities. | Действительно, о Сиха, я учу доктрине, уводящей прочь от страсти, отвращения и невежества; я учу доктрине, уводящей прочь от дурных и неблаготворных видов поведения. | ||
| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetīti. | This is the way, Sīha … | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma the sake of restraint, and trains his disciples with that.’ | Таков, о Сиха, способ, которым истинно говорящий обо мне может сказать: "Отшельник Готама уводит прочь, он учит доктрине, уводящей прочь и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is a “burner-up”, he teaches a doctrine of burning up and in this he trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that?’ | И каким способом, о Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама сжёгший, он учит доктрине сжигания и в ней тренирует учеников"? | ||
| Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi – kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. | Indeed I, Sīha, speak of evil wrong states which are searing: misconduct in body, speech and thought. | “Sīha, I declare that evil, unskillful qualities should be burned: bodily misconduct, verbal misconduct, and mental misconduct. | Действительно, о Сиха, я говорю о дурных и неблаготворных видах поведения, которые следует сжечь, а именно: дурное телесное поведение, дурное речевое поведение и дурное умственное поведение. |
вот определение akusalā dhammā, которое указывает, что под ним подразумевается не только умственные состояния (как Хорнер уточняет этот термин выше), ... Все комментарии (1) |
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| Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ tapassīti vadāmi. | He for whom, Sīha, evil wrong states that axe searing are destroyed, cut off at the root, made like a palm-tree, so utterly done away with that they can come to no future existence—him I call one who is a ‘burner-up’. | One for whom evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him an ascetic. | Тот, о Сиха, у кого дурные и неблаготворные виды поведения, которые следует сжечь, уничтожены, вырваны с корнем, искоренены подобно пальмовому дереву, окончательно устранены, не способны возникнуть вновь, того я зову сжёгшим. |
https://tipitaka.theravada.su/term.php?word=t%C4%81la
заменил на "искоренены" Все комментарии (3) |
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| Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchīnnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. | For a Truth-finder, Sīha, evil wrong states that are searing … existence. | “For the Tathāgata, evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. | У Татхагаты, Сиха, дурные и неблаготворные виды поведения, которые следует сжечь, уничтожены, вырваны с корнем, искоренены подобно пальмовому дереву, окончательно устранены, не способны возникнуть вновь. |
Выше написано anabhāvaṅkatā Все комментарии (1) |
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| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya "tapassī samaṇo gotamo tapassitāya dhammaṃ deseti, tena ca sāvake vinetī"ti. | This is the way, Sīha, in which one … could say: ‘The recluse Gotama is one who is a “burner-up”, he teaches a doctrine of burning-up, and in this he trains disciples. ’ | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’ | Таков, о Сиха, способ, которым истинно говорящий обо мне может сказать: "Отшельник Готама сжёгший, он учит доктрине сжигания и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – apagabbho samaṇo gotamo apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is not destined to another (kind of) becoming, he teaches a doctrine of no other (kind of) becoming and in this he trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of being incapable of attaining a womb, and trains his disciples with that?’ | И каким способом, Сиха, истинно говорящий обо мне может сказать: "Отшельнику Готаме не уготовано другое рождение он учит доктрине, отсутствия другого рождения и в ней тренирует учеников"? | ||
| Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ apagabbhoti vadāmi. | He for whom, Sīha, future conception in a womb, becoming again and rebirth are destroyed, cut off at the root, made like a palm-tree, so utterly done away with that they can come to no future existence—him I call one not destined to another (kind of) becoming. | “Sīha, one for whom any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him one who is incapable of attaining a womb. | Тот, для кого, Сиха, новое состояние бытия и перерождение в утробе уничтожено, вырвано с корнем, искоренено подобно пальмовому дереву, окончательно устранено, не способно возникнуть вновь, того я зову человеком, которому не уготовано другое рождение. | ||
| Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. | For a Truth-finder, Sīha, future conception … can come to no future existence. | “For the Tathāgata, any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. | Для Татхагаты, Сиха, новое состояние бытия и перерождение в утробе уничтожено, вырвано с корнем, искоренено подобно пальмовому дереву, окончательно устранено, не способно возникнуть вновь. | ||
| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetīti. | This is the way, Sīha … | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of modesty, and trains his disciples with that.’ | Таков, о Сиха, способ, которым истинно говорящий обо мне может сказать: "Отшельнику Готаме не уготовано другое рождение, он учит доктрине отсутствия другого рождения и в ней тренирует учеников". | ||
| "Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – assattho samaṇo gotamo assāsāya dhammaṃ deseti, tena ca sāvake vinetīti? | “And what, Sīha, is the way in which one speaking truly of me could say: ‘The recluse Gotama is one who is confident, he teaches a doctrine of confidence and in this he trains disciples’? | “And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that?’ | И каким способом, Сиха, истинно говорящий обо мне может сказать: "Отшельник Готама уверенный, он учит доктрине уверенности и в ней тренирует учеников"? | ||
| Ahañhi, sīha, assattho paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. | Indeed I, Sīha, am confident with the highest confidence, I teach a doctrine of confidence and in this I train disciples. | “Sīha, I am assured by the foremost assurance, I teach the Dhamma for the sake of assurance, and train my disciples with that. [AN 3:66] | Действительно, о Сиха, я уверен высочайшей уверенностью, я учу доктрине уверенности и в ней тренирую учеников. |
Здесь почему-то он не объяснил что под этим подразумевается. Все комментарии (1) |
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| Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – assattho samaṇo gotamo assāsāya dhammaṃ deseti, tena ca sāvake vinetī"ti. | This is the way, Sīha, in which one speaking truly of me could say: ‘The recluse Gotama is confident, he teaches a doctrine of confidence and in this he trains disciples’. ” | “This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’” | Таков, о Сиха, способ, которым истинно говорящий обо мне может сказать: "Отшельник Готама уверенный, он учит доктрине уверенности и в ней тренирует учеников". | ||
| 293.Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – "abhikkantaṃ, bhante - pe - upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. | And when he had spoken thus, Sīha, the general, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! … May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts. ” | When that was said, General Sīha said to the Blessed One, “Magnificent, lord! Magnificent! 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 in the darkness 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. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” | Когда так было сказано, генерал Сиха сказал Благословенному: "Превосходно, о почтенный! Превосходно, о почтенный! Как перевёрнутое ставят правильно, открывают скрытое, указывают путь заблудившемуся, вносят светильник во тьму, чтобы имеющие глаза могли видеть формы, так и Благословенный разъяснил истину многими способами. Я иду к Благословенному, Дхамме и общине монахов как к прибежищу. Пусть Благословенный запомнит меня как мирского последователя, принявшего прибежище отныне и до конца жизни." |
Как вы можете видеть, палийский оригинал и перевод здесь приведён с сокращением. Мы же привели формулу полностью. По поводу перевода этого фрагмента н... Все комментарии (2) |
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| "Anuviccakāraṃ [anuvijjakāraṃ (ka.)] kho, sīha, karohi; anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī"ti. | “Now, Sīha, make a proper investigation. Proper investigation is good in the case of well-known men like yourself. ” | “Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.” | "О Сиха, обдумай это как следует. Тщательное обдумывание [своих шагов] полезно, если речь идёт о таком известном человеке, как ты". | ||
| "Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – 'anuviccakāraṃ kho, sīha, karohi; anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī'ti. | “I, Lord, am even exceedingly pleased, satisfied with that which the Lord said to me: ‘Now, Sīha, make a proper investigation … like yourself. | “Lord, because of that statement of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’ | "Я, Благословенный, чрезвычайно доволен, удовлетворён тем, что Благословенный сказал мне: "О Сиха, обдумай это как следует. Тщательное обдумывание [своих шагов] полезно, если речь идёт о таком известном человеке, как ты". | ||
| Mamañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – 'sīho kho amhākaṃ senāpati sāvakattaṃ upagato'ti. | ’ For if, Lord, members of other sects had secured me as a disciple, they would have paraded a banner all round Vesālī, saying: ‘Sīha, the general, has joined our disciplehood. | “The wanderers of other sects, having gotten me as their disciple, would carry a banner all over Vesālī, (saying,) ‘General Sīha has become our disciple!’ | Если, Благословенный, последователи других учений получили бы меня в ученики, они стали бы расхаживать по всему Весали с флагом, гласящим: "Генерал Сиха присоединился к нашей школе". | ||
| Atha ca pana maṃ bhagavā evamāha – 'anuviccakāraṃ kho, sīha, karohi; anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī'ti. | ’ But then the Lord spoke to me thus: ‘Now, Sīha, make a proper investigation … like yourself. | “But then the Blessed One says to me, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’ | Но Благословенный говорит мне следующее: "О Сиха, обдумай это как следует. Тщательное обдумывание [своих шагов] полезно, если речь идёт о таком известном человеке, как ты". | ||
| Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. | ’ So I, Lord, go for a second time to the Lord for refuge and to dhamma and to the Order of monks. | “A second time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. | Так что я, о почтенный, во второй раз принимаю прибежище в Благословенном, в Дхамме и в монашеской общине. | ||
| Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. | May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts. ” | May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” | Пусть Благословенный запомнит меня как мирского последователя, принявшего прибежище отныне и до конца жизни.". | ||
| "Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī"ti. | “For a long time, Sīha, your family has been a well-spring to the Nigaṇṭhas. You will bethink you to give alms to those who approach you? | “Sīha, for a long time your family-residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.” | "В течении долгого времени, Сиха, твоя семья была благодетелем джайнов. Собираешься ли ты давать милостыню тем, кто придёт к тебе?" |
opānabhūtaṃ
https://tipitaka.theravada.su/term.php?word=op%C4%81na
благодетель, тот, кто удовлетворяет (все) потребности, спонсор
"тем" судя по всему... Все комментарии (1) |
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| "Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – 'dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī'ti. | ” “I, Lord, am even exceedingly pleased, satisfied with that which the Lord said to me: ‘For a long time, Sīha, your family … those who approach you? | “Because of those words of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Sīha, for a long time your family-residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.’ | "Я, Благословенный, чрезвычайно доволен, удовлетворен тем, что Благословенный сказал мне: "В течении долгого времени, Сиха, твоя семья была благодетелем джайнов. Собираешься ли ты давать милостыню тем, кто придёт к тебе?". | ||
| Sutaṃ me taṃ, bhante, samaṇo gotamo evamāha – 'mayhameva dānaṃ dātabbaṃ, na aññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, na aññesaṃ sāvakānaṃ dānaṃ dātabbaṃ ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphala'nti. | I have heard, Lord: The recluse Gotama speaks thus: ‘Gifts should be given to me only, not to others should gifts be given; gifts should be given to my disciples only, not to the disciples of others should gifts be given. What is given to me is alone of great fruit, what is given to others is not of great fruit; what is given to my disciples is alone of great fruit, what is given to the disciples of others is not of great fruit. | “I have heard that the contemplative Gotama says, ‘Gifts should only be given to me. Gifts shouldn’t be given to others. “‘Gifts should only be given to my disciples. Gifts shouldn’t be given to the disciples of others. “‘Only what is given to me is of great fruit. What is given to others isn’t of great fruit. “‘Only what is given to my disciples is of great fruit. What is given to the disciples of others isn’t of great fruit.’ | О почтенный, я слышал следующее: "Отшельник Готама говорит так: "Подношения следует давать только мне, никому другому подношений давать не следует; подношения следует давать только моим ученикам, ученикам других учителей подношений давать не следует. Только то, что дано мне приносит великий плод, то, что даётся другим [учителям] великий плод не приносит; только то, что даётся моим ученикам, приносит великий плод, то, что даётся ученикам других учителей великий плод не приносит". | ||
| Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. | ’ But then the Lord urged upon me giving to the Nigaṇṭhas too. | “But then the Blessed One encourages me in generosity toward the Nigaṇṭhas as well. | Но теперь Благословенный побуждает меня подавать также и джайнам. |
У Хорнер бардак - сначала она пишет "Джайны", а теперь "Нигантхи", хотя слово одно и то же. Все комментарии (1) |
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| Api ca, bhante, mayamettha kālaṃ jānissāma. | Indeed, Lord, we shall know the right time for that. | “However, lord, in this case we will know the right time for that. | Так что, о почтенный, мы поймём когда будет время для этого. | ||
| Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. | So I, Lord, go for a third time to the Lord for refuge and to dhamma and to the Order of monks. | “A third time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. | Так что я, о почтенный, в третий раз принимаю прибежище в Благословенном, в Дхамме и в монашеской общине. | ||
| Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. | May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts. ” | May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” | Пусть Благословенный запомнит меня как мирского последователя, принявшего прибежище отныне и до конца жизни.". | ||
| Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | Then the Lord talked a progressive talk to Sīha, the general, 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). When the Lord knew that the mind of Siha, the general, was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat, dhamma-vision, dustless, stainless, arose to Sīha, the general, that “whatever is of the nature to uprise all that is of the nature to stop”. Then Sīha, the general, as one who had seen dhamma, attained dhamma, known dhamma, plunged into dhamma, who had crossed over doubt, put away uncertainty, who had attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks. | Then the Blessed One gave General Sīha 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. When the Blessed One knew that General Sīha’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. 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 General Sīha as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then General Sīha, 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, having becoming independent of others with regard to the Teacher’s message, said to the Blessed One, “May the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.” | Затем Благословенный преподал генералу Сихе последовательное наставление: о дарении, о нравственности, о счастливых мирах, об опасности, низменности и загрязнённости чувственных желаний, о преимуществах отрешения. Когда Благословенный понял, что ум генерала Сихи готов, податлив, свободен от помех, возвышен и чист, он прочёл наставление по Дхамме присущее [только] буддам, а именно наставление о страдании, причинах возникновения страдания, прекращении страдания, [восьмеричном] пути. И как чистая одежда без черных пятен легко поддается окрашиванию, точно так же у генерала Сихи незапылённое, незагрязнённое видение Дхаммы открылось: "Всё, что имеет свойство возникновения, имеет свойство прекращения". Затем генерал Сиха увидев состояние (ниббаны), достигнув состояния, поняв состояние, погрузившись в состояние, преодолев сомнения, отбросив неуверенность, достигнув без чьей-либо помощи полной убеждённости в системе Учителя, сказал Благословенному следующее: "Почтенный, пусть Благословенный вместе с монашеской общиной согласится откушать со мной завтра". |
Копируем формулу прямо отсюда: https://tipitaka.theravada.su/node/table/795 Все комментарии (1) |
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| Adhivāsesi bhagavā tuṇhībhāvena. | ” The Lord consented by becoming silent. | The Blessed One acquiesced with silence. | Благословенный молча согласился. | ||
| Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Then Sīha, the general, having understood the Lord’s consent, rising from his seat, departed keeping his right side towards him. | Then General Sīha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. | Тогда генерал Сиха, поняв что Благословенный согласился, поднялся со своего сидения и удалился, обойдя его по правую сторону [в знак уважения]. | ||
| 294.Atha kho sīho senāpati aññataraṃ purisaṃ āṇāpesi – "gaccha, bhaṇe, pavattamaṃsaṃ jānāhī"ti. | Then Sīha, the general, enjoined a certain man, saying: “Go, good fellow, find out if there is meat to hand. | Then General Sīha commanded a certain man, “I say, go find some butchered meat.” [ cf.Mv.VI.23.2] | И тогда генерал Сиха велел одному из слуг: "Иди, о любезный, и узнай, есть ли свежее мясо". |
pavattamaṃsaṃ
https://tipitaka.theravada.su/term.php?word=pavatta Все комментарии (1) |
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| Atha kho sīho senāpati tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. | ” Then Sīha, the general, towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready. | Then General Sīha, at the end of the night—after having exquisite staple and non-staple food prepared—announced the time to the Blessed One: “It’s time, lord. The meal is ready.” | Так генерал Сиха до истечения ночи приготовил великолепную пищу, твёрдую и мягкую, и известил Благословенного: "Настало время, Благословенный, еда готова". | ||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. | ” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of Sīha, the general; having approached he sat down on the appointed seat together with the Order of monks. | Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to General Sīha’s residence. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks. | Благословенный, одевшись утром, взяв сосуд для подаяния и одеяние, пришёл к жилищу генерала Сихи; придя он сел на подготовленное сидение вместе с общиной монахов. | ||
| Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – "ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"nti. | Now at that time many Nigaṇṭhas, waving their arms, were moaning from carriage road to carriage road, from cross road to cross road in Vesālī: “Today a fat beast, killed by Sīha, the general, is made into a meal for the recluse Gotama, the recluse Gotama makes use of this meat, knowing that it was killed on purpose (for him), that the deed was (done) for his sake. | Now at that time in Vesālī many Nigaṇṭhas were weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) “Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.” | В это время многие джайны, вздымая руки и стеная, стали бродить по дорогам и перекресткам Весали со словами: "Сегодня откормленный зверь убит генералом Сихой для того, чтобы послужить пищей отшельнику Готаме; отшельник Готама принял в пищу это мясо, зная, что животное было убито специально (для него), это действие было совершено ради него". | ||
| Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi "yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – 'ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"'nti. | ” Then a certain man approached Sīha, the general; having approached he whispered into Sīha, the general’s ear: “Please, honoured sir, you should know that many of these Nigaṇṭhas, waying their arms, are moaning from carriage road to carriage road, from cross road to cross road in Vesālī: ‘Today a fat beast … the deed was (done) for his sake’. ” | Then a certain man want to General Sīha and, on arrival, whispered in his ear, “Sir, you should know that in Vesālī, many of those Nigaṇṭhas are weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) ‘Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.” | Затем некий человек пришёл к генералу Сихе, придя к нему он прошептал Сихе на ухо: "Почтенный, да будет вам известно, что многие джайны, вздымая руки и стеная, бродят по дорогам и перекресткам Весали со словами: "Сегодня откормленный зверь убит генералом Сихой для того, чтобы послужить пищей отшельнику Готаме; отшельник Готама принял в пищу это мясо зная, что животное было убито специально (для него), это действие было совершено ради него". | ||
| "Alaṃ ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa; na ca pana te āyasmantā jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā"ti. | “Enough, master, for a long time now these venerable ones have been desiring dispraise of the awakened one, have been desiring dispraise of dhamma, have been desiring dispraise of the Order. But these venerable ones, bad, vain, lying, do not harm this Lord because they are misrepresenting him by what is not fact—why, even we, for the sake of our livelihood, would not intentionally deprive a living thing of life. ” | “Enough, mister1. For a long time these venerable ones have wanted to discredit the Buddha, the Dhamma, and the Saṅgha. “But they haven’t been able to do anything to the Blessed One, slandering him with their lies, those dishonest, empty, liars! “And we would not deprive a living being of life, even for the sake of survival. | "Довольно, любезный. В течении долгого времени эти господа желали порицания Будде, желали порицания Дхамме, желали порицания Сообществу. Но эти господа дурны, пусты, лживы и они не навредят Благословенному, обвинив его в том, чего не было. Мы даже ради собственного выживания не стали бы намеренно лишать живое существо жизни". |
Comm. KT: 1. The term ‘ayya’ is usually a form of address for one of a higher social status, and thus has been translated as ‘master’. Here it seems u... Все комментарии (2) |
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| Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then Sīha, the general, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with sumptuous food, solid and soft, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. | Then General Sīha, with his own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, General Sīha, taking a low seat, sat to one side. | Затем генерал Сиха сам прислуживал монашеской общине во главе с Буддой, угощая их великолепной едой, твёрдой и мягкой, а когда Благословенный поел, убрал руку от своего сосуда для подаяния, Сиха сел в одной стороне. |
ещё вполне себе употребимый вариант "в стороне от него", но он может означать "поодаль", а тут не поодаль, раз цель была разговаривать Все комментарии (4) |
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| Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | Then the Lord having gladdened, rejoiced, roused, delighted Sīha, the general, with talk on dhamma as he was sitting down at a respectful distance, rising from his seat, departed. | The Blessed One, having instructed, urged, roused, & encouraged General Sīha, as he was sitting there, with Dhamma talk, got up from his seat and left. | И затем Благословенный радовал, восхищал, побуждал, вдохновлял сидящего в одной стороне генерала Сиху наставлением по Дхамме, по завершении чего Благословенный встал со своего места и ушёл. | ||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, jā naṃ uddissakataṃ maṃsaṃ paribhuñjitabbaṃ. | Then the Lord on this occasion having given reasoned talk, addressed the monks, saying: “ Monks, one should not knowingly make use of meat killed on purpose (for one). | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “One should not knowingly consume meat made [killed] for the sake of a monk. | Затем Благословенный, прочитав по этому поводу наставление по Дхамме, сказал, обращаясь к монахам: "Монахи, никто не должен употреблять мясо животного, убитого специально (для него). | ||
| Yo paribhuñjeyya āpatti dukkaṭassa. | Whoever should make use of it, there is an offence of wrong-doing. | Whoever should consume it: an offense of wrong doing. | Тому, кто употребит такое мясо, засчитывается нарушение "дурной поступок". | ||
| Anujānāmi, bhikkhave, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ assutaṃ aparisaṅkita"nti. | I allow you, monks, fish and meat that are quite pure in three respects: if they are not seen, heard, suspected (to have been killed on purpose for a monk). | “I allow fish and meat that is pure in three respects: One has not seen, heard, or suspected (that it was killed on purpose for a monk).” | Я разрешаю вам, монахи, [употреблять] рыбу и мясо, если они чисты в трёх отношениях: если вы не видели, не слышали и не подозревали (что живое существо было убито специально для вас)". | ||
| Sīhasenāpativatthu niṭṭhitaṃ. | The Story of General Sīha is finished. | Закончена история генерала Сихи. | |||
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179. Kappiyabhūmianujānanā Таблица Палийский оригинал |
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| 295.Tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā, sukarā uñchena paggahena yāpetuṃ. | Now at that time Vesālī was well-stocked with food and the crops were good. Almsfood was easy to obtain and it was easy to keep oneself going by gathering offerings. | ||||
| Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "yāni tāni mayā bhikkhūnaṃ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ, ajjāpi nu kho tāni bhikkhū paribhuñjantī"ti. | Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness: “Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?” | ||||
| Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – "yāni tāni, ānanda, mayā bhikkhūnaṃ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ, ajjāpi nu kho tāni bhikkhū paribhuñjantī"ti? | Then, when it was evening, the Blessed One rose from his seclusion and addressed Ven. Ānanda, “Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?” | ||||
| "Paribhuñjanti bhagavā"ti. | “They are making use of them, Blessed One.” | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "yāni tāni, bhikkhave, mayā bhikkhūnaṃ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ, tānāhaṃ ajjatagge paṭikkhipāmi. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: From this day forward I rescind them. [BMC: 12] | ||||
| Na, bhikkhave, anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ paribhuñjitabbaṃ. | “One should not consume what is stored indoors, cooked indoors, cooked by oneself; or what was formally accepted after having been picked up: | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassa. | Whoever should consume it: an offense of wrong doing. | ||||
| Na ca, bhikkhave, tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitabbaṃ. | “Nor should one, having eaten and refused (further food), consume food that is not left over if it has been brought back from there (the place where the meal was offered), if it was formally accepted before the meal, if it grows in the woods or a lotus pond. | ||||
| Yo paribhuñjeyya, yathādhammo kāretabbo"ti. | Whoever should consume these is to be dealt with in accordance with the rule [Pc 35].” | ||||
| Tena kho pana samayena jānapadā manussā bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṃ karitvā acchanti – yadā paṭipāṭiṃ labhissāma, tadā bhattaṃ karissāmāti. | Now on that occasion, people in the countryside, loading carts with a large quantity of salt, oil, husked rice, and staple foods, circled their wagons outside the gatehouse of the monastery and waited, (thinking,) “When it’s our turn, then we’ll make a meal.” | ||||
| Mahā ca megho uggato hoti. | A large cloud rose up. | ||||
| Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – "idha, bhante ānanda, bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato ; kathaṃ nu kho, bhante ānanda, paṭipajjitabba"nti? | So they went to Ven. Ānanda and, on arrival, said to him, “Here, venerable sir, we have loaded up a large quantity of salt, oil, husked rice, and staple foods in wagons, and they are waiting.” “But a large cloud has risen up. What should we do?” | ||||
| Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. | Then Ven. Ānanda reported the matter to the Blessed One. | ||||
| "Tena hānanda, saṅgho paccantimaṃ vihāraṃ kappiyabhūmiṃ sammannitvā tattha vāsetu, yaṃ saṅgho ākaṅkhati vihāraṃ vā aḍḍhayogaṃ vā pāsādaṃ vā hammiyaṃ vā guhaṃ vā. | “In that case, Ānanda, the Saṅgha, having authorized a building on the perimeter (of the monastery) as a proper (storage) place, let it (food) be kept there—whichever the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.” [BMC: 12] | ||||
| Evañca pana, bhikkhave, sammannitabbā. | “Monks, it should be authorized like this: | ||||
| Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – | “An experienced and competent monk should inform the Saṅgha: | ||||
| "Suṇātu me, bhante, saṅgho. | “‘Venerable sirs, may the Saṅgha listen to me. | ||||
| Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ vihāraṃ kappiyabhūmiṃ sammanneyya, esā ñatti. | If the Saṅgha is ready, it should authorize such-and-such dwelling as a proper (storage) place. “‘This is the motion. | ||||
| "Suṇātu me, bhante, saṅgho. | “‘Venerable sirs, may the Saṅgha listen to me. | ||||
| Saṅgho itthannāmaṃ vihāraṃ kappiyabhūmiṃ sammannati. | The Saṅgha is authorizing such-and-such dwelling as a proper (storage) place. | ||||
| Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. | “‘He to whom the authorization of such-and-such dwelling as a proper (storage) place is agreeable should remain silent. He to whom it is not agreeable should speak. | ||||
| "Sammato saṅghena itthannāmo vihāro kappiyabhūmi. | “‘Such-and-such dwelling has been authorized by the Saṅgha as a proper (storage) place. | ||||
| Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. | “‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” | ||||
| Tena kho pana samayena manussā tattheva sammutiyā [sammatikāya (syā.)] kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṃsāni koṭṭenti, kaṭṭhāni phālenti. | Now at that time, right there in the authorized proper (storage) place, people were cooking conjey, cooking meals, preparing curries, pulverizing meat, splitting firewood, and making a shrill noise, a great noise. | ||||
| Assosi kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya uccāsaddaṃ mahāsaddaṃ kākoravasaddaṃ, sutvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo"ti? | As the night was ending, the Blessed One got up and heard the shrill noise, the great noise, like the sound of crows calling. On hearing it, he addressed Ven. Ānanda, “Ānanda, what is that shrill noise, that great noise, like the sound of crows calling?” | ||||
| "Etarahi, bhante, manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṃsāni koṭṭenti, kaṭṭhāni phālenti. | “Lord, at this time, right there in the authorized proper (storage) place, people are cooking conjey, cooking meals, preparing curries, pulverizing meat, and splitting firewood. | ||||
| So eso, bhagavā, uccāsaddo mahāsaddo kākoravasaddo"ti. | That’s the shrill noise, the great noise, like the sound of crows calling.” | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, sammuti [sammatikā (syā.)] kappiyabhūmi paribhuñjitabbā. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one should not make use of an authorized proper (storage) place. | ||||
| Yo paribhuñjeyya, āpatti dukkaṭassa. | Whoever makes use of one: an offense of wrong doing. | ||||
| Anujānāmi, bhikkhave, tisso kappiyabhūmiyo – ussāvanantikaṃ gonisādikaṃ gahapati"nti. | “I allow three types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place).” | ||||
| Tena kho pana samayena āyasmā yasojo gilāno hoti. | Now at that time Ven. Yasoja was sick. | ||||
| Tassatthāya bhesajjāni āhariyanti. | Medicine was brought for him. | ||||
| Tāni bhikkhū bahi vāsenti. | The monks stored it outside. | ||||
| Ukkapiṇḍikāpi khādanti, corāpi haranti. | Small animals chewed on it, and thieves took it. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Anujānāmi, bhikkhave, sammutiṃ kappiyabhūmiṃ paribhuñjituṃ. | “Monks, I allow that an authorized proper (storage) place be used. | ||||
| Anujānāmi, bhikkhave, catasso kappiyabhūmiyo – ussāvanantikaṃ gonisādikaṃ gahapatiṃ sammutinti. | “I allow four types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place), and authorized.” | ||||
| Kappiyabhūmianujānanā niṭṭhitā. | The Allowance for a Proper (Storage) Place is finished. | ||||
| Sīhabhāṇavāro niṭṭhito catuttho. | [The fourth section for recitation on Sīha is finished] | ||||
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180. Meṇḍakagahapativatthu Таблица Палийский оригинал |
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| 296.Tena kho pana samayena bhaddiyanagare meṇḍako gahapati paṭivasati. | Now at that time Meṇḍaka the householder lived in the city of Bhaddiya. | ||||
| Tassa evarūpo iddhānubhāvo hoti – sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūreti. | He had this kind of supernatural power: Having bathed his head and had the granary swept, he would sit outside the door. From the sky, a stream of grain would pour down and fill the granary. | ||||
| Bhariyāya evarūpo iddhānubhāvo hoti – ekaṃyeva āḷhakathālikaṃ upanisīditvā ekañca sūpabhiñjanakaṃ [sūpabhiñjarakaṃ (sī.)] dāsakammakaraporisaṃ bhattena parivisati, na tāva taṃ khiyyati [khīyati (sī. syā.)] yāva sā na vuṭṭhāti. | His wife had this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she could serve the slaves and workmen with a meal. It wouldn’t run out as long as she didn’t get up. |
āḷhakam：A certain measure of capacity； the stake or post to which an elephant is tied. (Pali-Dictionary Vipassana Research Institute) Все комментарии (1) |
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| Puttassa evarūpo iddhānubhāvo hoti – ekaṃyeva sahassathavikaṃ gahetvā dāsakammakaraporisassa chamāsikaṃ vetanaṃ deti, na tāva taṃ khiyyati yāvassa hatthagatā. | His son had this kind of supernatural power: Taking a single bag of a thousand, he would give the slaves and workmen their wages for six months. It wouldn’t run out as long as it was in his hand. | ||||
| Suṇisāya evarūpo iddhānubhāvo hoti – ekaṃyeva catudoṇikaṃ piṭakaṃ upanisīditvā dāsakammakaraporisassa chamāsikaṃ bhattaṃ deti, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. | His daughter-in-law had this kind of supernatural power: Having sat down near a single four-doṇa1 basket, she could give ten workmen their food for six months. It wouldn’t run out as long as she didn’t get up. |
Comm. KT: 1. 1 doṇa = 4 aḷhaka. Все комментарии (1) |
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| Dāsassa evarūpo iddhānubhāvo hoti – ekena naṅgalena kasantassa satta sītāyo gacchanti. | His slave had this kind of supernatural power: Plowing with a single plowshare, he cut seven furrows. | ||||
| Assosi kho rājā māgadho seniyo bimbisāro – "amhākaṃ kira vijite bhaddiyanagare meṇḍako gahapati paṭivasati. | King Seniya Bimbisāra of Magadha heard that, “They say that in our kingdom, Meṇḍaka the householder is living in the city of Bhaddiya. | ||||
| Tassa evarūpo iddhānubhāvo – sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūreti. | “He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. | ||||
| Bhariyāya evarūpo iddhānubhāvo – ekaṃyeva āḷhakathālikaṃ upanisīditvā ekañca sūpabhiñjanakaṃ dāsakammakaraporisaṃ bhattena parivisati, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. | “His wife has this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she can serve the slaves and workmen with a meal. It doesn’t run out as long as she doesn’t get up. | ||||
| Puttassa evarūpo iddhānubhāvo – ekaṃyeva sahassathavikaṃ gahetvā dāsakammakaraporisassa chamāsikaṃ vetanaṃ deti, na tāva taṃ khiyyati yāvassa hatthagatā. | “His son has this kind of supernatural power: Taking a single bag of a thousand, he gives the slaves and workmen their wages for six months. It doesn’t run out as long as it’s in his hand. | ||||
| Suṇisāya evarūpo iddhānubhāvo – ekaṃyeva catudoṇikaṃ piṭakaṃ upanisīditvā dāsakammakaraporisassa chamāsikaṃ bhattaṃ deti, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. | “His daughter-in-law has this kind of supernatural power: Having sat down near a single four-doṇa basket, she can give ten workmen their food for six months. It doesn’t run out as long as she doesn’t get up. | ||||
| Dāsassa evarūpo iddhānubhāvo – ekena naṅgalena kasantassa satta sītāyo gacchantī"ti. | “His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows.” | ||||
| Atha kho rājā māgadho seniyo bimbisāro aññataraṃ sabbatthakaṃ mahāmattaṃ āmantesi – "amhākaṃ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati. | Then King Seniya Bimbisāra of Magadha addressed a certain all-purpose minister, “I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. | ||||
| Tassa evarūpo iddhānubhāvo – sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūreti. | He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. … | ||||
| Bhariyāya - pe - puttassa… suṇisāya… dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti. | “His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows. | ||||
| Gaccha, bhaṇe, jānāhi. | “I say, go and find out (about it): | ||||
| Yathā mayā sāmaṃ diṭṭho, evaṃ tava diṭṭho bhavissatī"ti. | What you have seen will be as if seen by me.” | ||||
| 297.Evaṃ, devāti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṃ tena pāyāsi. | Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Māgadha, he set forth for Bhaddiya with a fourfold army. | ||||
| Anupubbena yena bhaddiyaṃ yena meṇḍako gahapati tenupasaṅkami; upasaṅkamitvā meṇḍakaṃ gahapatiṃ etadavoca – "ahañhi, gahapati, raññā āṇatto 'amhākaṃ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati, tassa evarūpo iddhānubhāvo, sīsaṃ nahāyitvā - pe - bhariyāya… puttassa… suṇisāya… dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantī'ti, gaccha, bhaṇe, jānāhi. | Traveling by stages, he arrived there and went to Meṇḍaka the householder. On arrival he said to Meṇḍaka, “I’ve been commanded by the king, householder, (saying,) ‘I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. … “‘… His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows. | ||||
| Yathā mayā sāmaṃ diṭṭho, evaṃ tava diṭṭho bhavissatī'ti. | I say, go and find out (about it): It will be as if what is seen by you was seen by me myself.’ | ||||
| Passāma te, gahapati, iddhānubhāva"nti. | We would like to see your supernatural power, householder.” | ||||
| Atha kho meṇḍako gahapati sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdi, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūresi. | Then Meṇḍaka the householder, having bathed his head and had the granary swept, sat outside the door. From the sky, a stream of grain poured down and filled the granary. | ||||
| "Diṭṭho te, gahapati, iddhānubhāvo. | “We have seen your supernatural power, householder. | ||||
| Bhariyāya te iddhānubhāvaṃ passissāmā"ti. | We would like to see your wife’s supernatural power.” | ||||
| Atha kho meṇḍako gahapati bhariyaṃ āṇāpesi – "tena hi caturaṅginiṃ senaṃ bhattena parivisā"ti. | So Meṇḍaka the householder told his wife, “In that case, serve the fourfold army with a meal.” | ||||
| Atha kho meṇḍakassa gahapatissa bhariyā ekaṃyeva āḷhakathālikaṃ upanisīditvā ekañca sūpabhiñjanakaṃ caturaṅginiṃ senaṃ bhattena parivisi, na tāva taṃ khiyyati, yāva sā na vuṭṭhāti. | Having sat down near a single one-āḷhaka bowl and a single curry-pot, Meṇḍaka the householder’s wife served the fourfold army with a meal. It didn’t run out as long as she didn’t get up. | ||||
| "Diṭṭho te, gahapati, bhariyāyapi iddhānubhāvo. | “We have seen your wife’s supernatural power, householder. | ||||
| Puttassa te iddhānubhāvaṃ passissāmā"ti. | We would like to see your son’s supernatural power.” | ||||
| Atha kho meṇḍako gahapati puttaṃ āṇāpesi – "tena hi caturaṅginiyā senāya chamāsikaṃ vetanaṃ dehī"ti. | So Meṇḍaka the householder told his son, “In that case, give the fourfold army their wages for six months.” | ||||
| Atha kho meṇḍakassa gahapatissa putto ekaṃyeva sahassathavikaṃ gahetvā caturaṅginiyā senāya chamāsikaṃ vetanaṃ adāsi, na tāva taṃ khiyyati, yāvassa hatthagatā. | Taking a single bag of a thousand, Meṇḍaka the householder’s son gave the fourfold army their wages for six months. It didn’t run out as long as it was in his hand. | ||||
| "Diṭṭho te, gahapati, puttassapi iddhānubhāvo. | “We have seen your son’s supernatural power, householder. | ||||
| Suṇisāya te iddhānubhāvaṃ passissāmā"ti. | We would like to see your daughter-in-law’s supernatural power.” | ||||
| Atha kho meṇḍako gahapati suṇisaṃ āṇāpesi – "tena hi caturaṅginiyā senāya chamāsikaṃ bhattaṃ dehī"ti. | So Meṇḍaka the householder told his daughter-in-law, “In that case, give the fourfold army their food for six months.” | ||||
| Atha kho meṇḍakassa gahapatissa suṇisā ekaṃyeva catudoṇikaṃ piṭakaṃ upanisīditvā caturaṅginiyā senāya chamāsikaṃ bhattaṃ adāsi, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. | Having sat down near a single four-doṇa basket, Meṇḍaka the householder’s daughter-in-law gave the fourfold army food for six months. It didn’t run out as long as she didn’t get up. | ||||
| "Diṭṭho te, gahapati, suṇisāyapi iddhānubhāvo. | “We have seen your daughter-in-law’s supernatural power, householder. | ||||
| Dāsassa te iddhānubhāvaṃ passissāmā"ti. | We would like to see your slave’s supernatural power.” | ||||
| "Mayhaṃ kho, sāmi, dāsassa iddhānubhāvo khette passitabbo"ti. | “Master, my slave’s supernatural power is to be seen in the field.” | ||||
| "Alaṃ, gahapati, diṭṭho te dāsassapi iddhānubhāvo"ti. | “Enough, householder. We’ve seen your slave’s supernatural power.” [i.e., ‘We’ll call it seen.’] | ||||
| Atha kho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṃ paccāgañchi. | Then the minister went back to Rājagaha again with the fourfold army, | ||||
| Yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesi. | and went to King Seniya Bimbisāra of Māgadha. On arrival, he reported the matter to the king. | ||||
| 298.Atha kho bhagavā vesāliyaṃ yathābhirantaṃ viharitvā yena bhaddiyaṃ tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. | Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Bhaddiya, along with a large Saṅgha of monks—1,250 monks. | ||||
| Atha kho bhagavā anupubbena cārikaṃ caramāno yena bhaddiyaṃ tadavasari. | Then, traveling by stages, he arrived at Bhaddiya. | ||||
| Tatra sudaṃ bhagavā bhaddiye viharati jātiyā vane. | There at Bhaddiya, the Blessed One stayed in Jāti’s Grove. | ||||
| Assosi kho meṇḍako gahapati – "samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṃ anuppatto bhaddiye viharati jātiyā vane. | Meṇḍaka the householder heard that, “Master Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in Jāti’s Grove. | ||||
| Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā' [bhagavāti (ka.)]. | “And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. | ||||
| So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. | He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; | ||||
| So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. | he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. | ||||
| Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī"ti. | It is good to see such a worthy one.’” | ||||
| Atha kho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṃ dassanāya. | Then Meṇḍaka the householder, having had auspicious vehicles yoked, mounting an auspicious vehicle, set out from Bhaddiya with the auspicious vehicles to see the Blessed One. | ||||
| Addasaṃsu kho sambahulā titthiyā meṇḍakaṃ gahapatiṃ dūratova āgacchantaṃ, disvāna meṇḍakaṃ gahapatiṃ etadavocuṃ – "kahaṃ tvaṃ, gahapati, gacchasī"ti? | Several sectarians saw him coming from afar and, on seeing him, said to him, “Where are you going, householder?” | ||||
| "Gacchāmahaṃ, bhante, bhagavantaṃ [idaṃ padaṃ sī. syā. potthakesu natthi] samaṇaṃ gotamaṃ dassanāyā"ti. | “Venerable sirs, I’m going to see the contemplative Gotama.” | ||||
| "Kiṃ pana tvaṃ, gahapati, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? | “But why, householder, are you, an espouser of a doctrine of action, going to see the contemplative Gotama, an espouser of a doctrine of inaction? | ||||
| Samaṇo hi, gahapati, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī"ti. | “The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.” | ||||
| Atha kho meṇḍakassa gahapatissa etadahosi – "nissaṃsayaṃ, kho so bhagavā arahaṃ sammāsambuddho bhavissati, yathayime titthiyā usūyantī"ti. | Then the thought occurred to Meṇḍaka the householder, “Undoubtedly the Blessed One is worthy and rightly self-awakened. That’s why these sectarians are envious.” | ||||
| Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Going in his vehicle as far as there was ground for a vehicle, getting down from his vehicle, he went to the Blessed One on foot. On arrival, having bowed to the Blessed One, he sat to one side. | ||||
| Ekamantaṃ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante - pe - upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. | As he was sitting there, the Blessed One gave him 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. When the Blessed One knew that Meṇḍaka the householder’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. 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 Meṇḍaka the householder as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then Meṇḍaka the householder, 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! 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 Master Gotama—through many lines of reasoning—made the Dhamma clear. “I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. “May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life. | ||||
| Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | “And may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho meṇḍako gahapati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. | ||||
| Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. | Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. | Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. | Then Meṇḍaka the householder’s wife, son, daughter-in-law, and slave went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | ||||
| Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante - pe - ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. | As they were sitting there, the Blessed One 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. 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. 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.” Then, 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, they said to the Blessed One, “Magnificent, lord! Magnificent! 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 Master Gotama—through many lines of reasoning—made the Dhamma clear. | ||||
| Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate"ti. | May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.” | ||||
| Atha kho meṇḍako gahapati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then, with his own hands, Meṇḍaka the householder served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinno kho meṇḍako gahapati bhagavantaṃ etadavoca – "yāva, bhante, bhagavā bhaddiye viharati tāva ahaṃ buddhappamukhassa bhikkhusaṅghassa dhuvabhattenā"ti. | As he was sitting there, he said to the Blessed One, “Lord, for as long as the the Blessed One is staying in Bhaddiya, I (offer) the Saṅgha of monks, with the Buddha at its head, regular meals.” | ||||
| Atha kho bhagavā meṇḍakaṃ gahapatiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | The Blessed One, having instructed, urged, roused, & encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left. | ||||
| Meṇḍakagahapativattha niṭṭhitaṃ. | The Story of Meṇḍaka the Householder is finished. | ||||
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181. Pañcagorasādianujānanā Таблица Палийский оригинал |
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| 299.Atha kho bhagavā bhaddiye yathābhirantaṃ viharitvā meṇḍakaṃ gahapatiṃ anāpucchā yena aṅguttarāpo tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. | Then the Blessed One, having stayed at Bhaddiya as long as he liked, without informing Meṇḍaka the householder, set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks. | ||||
| Assosi kho meṇḍako gahapati – "bhagavā kira yena aṅguttarāpo tena cārikaṃ pakkanto mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehī"ti. | Meṇḍaka the householder heard that, “The Blessed One, they say, has set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks.” | ||||
| Atha kho meṇḍako gahapati dāse ca kammakare ca āṇāpesi – "tena hi, bhaṇe, bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā āgacchatha, aḍḍhatelasāni ca gopālakasatāni aḍḍhatelasāni ca dhenusatāni ādāya āgacchantu, yattha bhagavantaṃ passissāma tattha taruṇena [dhāruṇhena (sī. syā.)] khīrena bhojessāmā"ti. | So he commanded his slaves and workmen, “I say, in that case, load up a lot of salt, oil, rice, and non-staple foods into carts, and come along. And have 1,250 cowherds come along, taking 1,250 milk-cows. Wherever we see the Blessed One, we’ll serve him with stream-warm1 milk.” |
Comm. KT: 1. Apparently this was an idiom for fresh milk and the stream refers to the stream of milk coming out of the udder. The Burmese edition has ... Все комментарии (1) |
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| Atha kho meṇḍako gahapati bhagavantaṃ antarāmagge kantāre sambhāvesi. | Then Meṇḍaka the householder met up with the Blessed One along a desolate stretch of road. | ||||
| Atha kho meṇḍako gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. | So he went to the Blessed One and, on arrival, having bowed down to the Blessed One, stood to one side. | ||||
| Ekamantaṃ ṭhito kho meṇḍako gahapati bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | As he was standing there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho meṇḍako gahapati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. | Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. | ||||
| Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. | Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami ; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. | Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho meṇḍako gahapati aḍḍhatelasāni gopālakasatāni āṇāpesi – "tenahi, bhaṇe, ekamekaṃ dhenuṃ gahetvā ekamekassa bhikkhuno upatiṭṭhatha taruṇena khīrena bhojessāmā"ti. | Then Meṇḍaka the householder commanded the 1,250 cowherds, “I say, In this case, each of you take a milk-cow and attend to one monk. We’ll feed them with fresh warm milk.” | ||||
| Atha kho meṇḍako gahapati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, taruṇena ca khīrena. | Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks, headed by the Buddha, with exquisite staple and non-staple food and also fresh warm milk. | ||||
| Bhikkhū kukkuccāyantā khīraṃ na paṭiggaṇhanti. | Anxious, the monks didn’t accept the milk. | ||||
| Paṭiggaṇhatha, bhikkhave, paribhuñjathāti. | “Accept it, monks, and consume it.” | ||||
| Atha kho meṇḍako gahapati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā taruṇena ca khīrena bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple food and also fresh warm milk. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinno kho meṇḍako gahapati bhagavantaṃ etadavoca – "santi, bhante, maggā kantārā, appodakā appabhakkhā, na sukarā apātheyyena gantuṃ. | As he was sitting there, he said to the Blessed One, “Lord, there are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. | ||||
| Sādhu, bhante, bhagavā bhikkhūnaṃ pātheyyaṃ anujānātū"ti. | It would be good, lord, if the Blessed One would allow provisions for a journey for the monks.” | ||||
| Atha kho bhagavā meṇḍakaṃ gahapatiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having instructed, urged, roused, & encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, pañca gorase – khīraṃ, dadhiṃ, takkaṃ, navanītaṃ, sappiṃ. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow the five products of a cow: milk, curds, buttermilk, butter, ghee. [BMC: 12] | ||||
| Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṃ. | “There are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. | ||||
| Anujānāmi, bhikkhave, pātheyyaṃ pariyesituṃ taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṃ loṇatthikena, guḷo guḷatthikena, telaṃ telatthikena, sappi sappitthikena. | “I allow that provisions for a journey be sought out: husked rice by one who has need of husked rice, green gram by one who has need of green gram, black-eyed peas by one who has need of black-eyed peas, salt by one who has need of salt, sugar-lumps by one who has need of sugar-lumps, oil by one who has need of oil, ghee by one who has need of ghee. [BMC: 12] | ||||
| Santi, bhikkhave, manussā, saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti – 'iminā ayyassa yaṃ kappiyaṃ taṃ dethā'ti. | “There are people of conviction and confidence who place gold and silver in the hands of stewards, (saying,) ‘Give the master whatever is allowable.’ | ||||
| Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ taṃ sādituṃ; na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī"ti. | “I allow that whatever is allowable coming from that be accepted. But in no way at all do I say that money is to be accepted or sought for.” | ||||
| Pañcagorasādianujānanā niṭṭhitā. | The Allowance of the Five Products of the Cow is finished. | ||||
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182. Keṇiyajaṭilavatthu Таблица Палийский оригинал |
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| 300.[ma. ni. 2.396 ādayo; su. ni. selasuttampi passitabbaṃ] Atha kho bhagavā anupubbena cārikaṃ caramāno yena āpaṇaṃ tadavasari. | Then the Blessed One, traveling by stages, arrived at Āpaṇa. | ||||
| Assosi kho keṇiyo jaṭilo – "samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṃ anuppatto, taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato - pe - sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī"ti. | Then Keṇiya the coiled-hair ascetic heard that, “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’” | ||||
| Atha kho keṇiyassa jaṭilassa etadahosi – "kiṃ nu kho ahaṃ samaṇassa gotamassa harāpeyya"nti. | Then the thought occurred to Keṇiya the coiled-hair ascetic, “What should I have brought for Gotama the contemplative?” | ||||
| Atha kho keṇiyassa jaṭilassa etadahosi – "yepi kho te brāhmaṇānaṃ [ayaṃ pāṭho dī. ni. 1.285, 526, 536; ma. ni. 2.427; a. ni. 5.191-192 ādayo] pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi [yamadaggi (ka.)] aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu [ayaṃ pāṭho dī. ni. 1.285, 526, 536; ma. ni. 2.427; a. ni. 5.191-192 ādayo], rattūparatā viratā vikālabhojanā, te evarūpāni pānāni sādiyiṃsu. | Then the thought occurred to him, “Those brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu: They refrained from eating at night and from eating at the wrong time. But they consented to juice drinks of this kind. | ||||
| Samaṇopi gotamo rattūparato virato vikālabhojanā, arahati samaṇopi gotamo evarūpāni pānāni sādiyitu"nti pahūtaṃ pānaṃ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. | “Gotama the contemplative also refrains from eating at night and from eating at the wrong time. Gotama the contemplative should consent to juice drinks of this kind.” So he prepared a large amount of drinks and, having it taken with carrying poles, went to the Blessed One. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. | ||||
| Ekamantaṃ ṭhito kho keṇiyo jaṭilo bhagavantaṃ etadavoca – "paṭiggaṇhātu me bhavaṃ gotamo pāna"nti. | As he was standing there, Keṇiya the coiled-hair ascetic said to the Blessed One, “May Master Gotama accept my juice drinks.” | ||||
| Tena hi, keṇiya, bhikkhūnaṃ dehīti. | “In that case, Keṇiya, give them to the monks.” | ||||
| Atha kho keṇiyo jaṭilo bhikkhūnaṃ deti. | [blank] | ||||
| Bhikkhū kukkuccāyantā na paṭiggaṇhanti. | Anxious, the monks didn’t accept them. | ||||
| Paṭiggaṇhatha, bhikkhave, paribhuñjathāti. | “Accept them, monks, and consume them.” | ||||
| Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then Keṇiya the coiled-hair ascetic, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with the large amount of juice drinks. Then, when the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. | As he was sitting there, the Blessed One instructed, urged, roused, & encouraged Keṇiya the coiled-hair ascetic with a Dhamma talk. | ||||
| Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – "adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasannoti. | “Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.” [cf. Sn 3:7] | ||||
| Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – "kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | A second time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasannoti. | “Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.” | ||||
| Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – "kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. | A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” | ||||
| Adhivāsesi bhagavā tuṇhībhāvena. | The Blessed One acquiesced with silence. | ||||
| Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā pakkāmi. | Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, aṭṭha pānāni – ambapānaṃ jambupānaṃ cocapānaṃ mocapānaṃ madhūkapānaṃ [madhupānaṃ (sī. syā.)] muddikapānaṃ sālūkapānaṃ phārusakapānaṃ. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow eight juice drinks: mango juice drink, rose apple juice drink, seed-banana juice drink, seedless banana juice drink, madhu juice drink, grape juice drink, water-lily root juice drink, phārusaka juice drink. [BMC: 12] | ||||
| Anujānāmi, bhikkhave, sabbaṃ phalarasaṃ ṭhapetvā dhaññaphalarasaṃ. | “I allow all fruit juice except for the juice of grain. | ||||
| Anujānāmi, bhikkhave, sabbaṃ pattarasaṃ ṭhapetvā ḍākarasaṃ. | “I allow all leaf-juice except for the juice of cooked vegetables. | ||||
| Anujānāmi, bhikkhave, sabbaṃ puppharasaṃ ṭhapetvā madhūkapuppharasaṃ. | “I allow all flower juice except for the juice of licorice flowers. | ||||
| Anujānāmi, bhikkhave, ucchurasa"nti. | “I allow fresh sugar cane juice.” | ||||
| Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bho gotama, niṭṭhitaṃ bhatta"nti. | Then, at the end of the night, Keṇiya the coiled-hair ascetic, having ordered exquisite staple and non-staple food prepared in his own ashram, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” | ||||
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. | Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to Keṇiya the coiled-hair ascetic’s ashram and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. | ||||
| Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then, with his own hands, Keṇiya the coiled-hair ascetic served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi – | As he was sitting there the Blessed One expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses: | ||||
| "Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ; | “The fire oblation is the chief of sacrifices, the Sāvitti1, the chief of Vedic hymns2, | ||||
| Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ. | a king, chief among human beings, the ocean, chief among rivers, | ||||
| "Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ; | the moon, chief of the zodiac stars, the sun, chief of things that burn, [Dhp 387] | ||||
| Puññaṃ ākaṅkhamānānaṃ saṅgho, ve yajataṃ mukha"nti. | and for those who sacrifice, wishing for merit, the Saṅgha, truly, is chief.” | ||||
| Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses, got up from his seat and left. | ||||
| Keṇiyajaṭilavatthu niṭṭhitaṃ. | The Story of Keṇiya the Coiled-hair Ascetic is finished. | ||||
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183. Rojamallavatthu Таблица Палийский оригинал |
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| 301.Atha kho bhagavā āpaṇe yathābhirantaṃ viharitvā yena kusinārā tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. | Then the Blessed One, having stayed at Āpaṇa as long as he liked, set out on a wandering tour toward Kusinārā, along with a large Saṅgha of monks—1,250 monks. | ||||
| Assosuṃ kho kosinārakā mallā – "bhagavā kira kusināraṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehī"ti. | The Kusinārā Mallans heard that, “The Blessed One, they say, is coming, along with a large Saṅgha of monks—1,250 monks.” | ||||
| Te saṅgaraṃ [saṅkaraṃ (ka.)] akaṃsu – "yo bhagavato paccuggamanaṃ na karissati, pañcasatānissa daṇḍo"ti. | They made an agreement: “Anyone who doesn’t go out to meet the Blessed One gets fined 500 1.” |
Comm. KT: 1. This parallels the origin story to NP 10 Все комментарии (1) |
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| Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. | Now at that time Roja the Mallan was a friend of Ven. Ānanda. | ||||
| Atha kho bhagavā anupubbena cārikaṃ caramāno yena kusinārā tadavasari. | Then the Blessed One, traveling by stages, arrived at Kusinārā. | ||||
| Atha kho kosinārakā mallā bhagavato paccuggamanaṃ akaṃsu. | The Kusinārā Mallans went out to meet the Blessed One. | ||||
| Atha kho rojo mallo bhagavato paccuggamanaṃ karitvā yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. | Roja the Mallan, having gone out to meet the Blessed One, went to Ven. Ānanda and, on arrival, having bowed down to him, stood to one side. | ||||
| Ekamantaṃ ṭhitaṃ kho rojaṃ mallaṃ āyasmā ānando etadavoca – "uḷāraṃ kho te idaṃ, āvuso roja, yaṃ tvaṃ bhagavato paccuggamanaṃ akāsī"ti. | As he was standing there, Ven. Ānanda said to him, “It’s excellent, friend Roja, that you came out to meet the Blessed One.” | ||||
| "Nāhaṃ, bhante ānanda, bahukato buddhe vā dhamme vā saṅghe vā; api ca ñātīhi saṅgaro kato – 'yo bhagavato paccuggamanaṃ na karissati, pañcasatānissa daṇḍo"'ti; so kho ahaṃ, bhante ānanda, ñātīnaṃ daṇḍabhayā evāhaṃ bhagavato paccuggamanaṃ akāsinti. | “Venerable sir, the Buddha, Dhamma, or Saṅgha don’t do much for me. But my relatives made this agreement: ‘Anyone who doesn’t go out to meet the Blessed One gets fined 500.’ Venerable Ānanda, it was just out of fear of getting fined by my relatives that I went out to meet the Blessed One.” | ||||
| Atha kho āyasmā ānando anattamano ahosi' kathañhi nāma rojo mallo evaṃ vakkhatī'ti? | Then Ven. Ānanda was displeased, (thinking,) “How could Roja the Mallan say such a thing?” | ||||
| Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | ||||
| Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – "ayaṃ, bhante, rojo mallo abhiññāto ñātamanusso. | As he was sitting there, Ven. Ānanda said to the Blessed One, “Roja the Mallan, here, is well-known, a famous person. | ||||
| Mahatthiko kho pana evarūpānaṃ ñātamanussānaṃ imasmiṃ dhammavinaye pasādo. | “Very influential is the confidence in this Dhamma & Vinaya of famous people such as this. | ||||
| Sādhu, bhante, bhagavā tathā karotu, yathā rojo mallo imasmiṃ dhammavinaye pasīdeyyā"ti. | “It would be good, lord, if the Blessed One would do something so that Roja the Mallan would gain confidence in this Dhamma & Vinaya.” | ||||
| "Na kho taṃ, ānanda, dukkaraṃ tathāgatena, yathā rojo mallo imasmiṃ dhammavinaye pasīdeyyā"ti. | “It won’t be difficult, Ānanda, for the Tathāgata to do something so that Roja the Mallan would gain confidence in this Dhamma & Vinaya.” | ||||
| Atha kho bhagavā rojaṃ mallaṃ mettena cittena pharitvā uṭṭhāyāsanā vihāraṃ pāvisi. | Then the Blessed One, having suffused Roja the Mallan with thoughts of goodwill, got up from his seat and went into his dwelling. | ||||
| Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṃ taruṇavaccho, evameva, vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā bhikkhū pucchati – "kahaṃ nu kho, bhante, etarahi so bhagavā viharati arahaṃ sammāsambuddho, dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha"nti. | Then Roja the Mallan, suffused with the Blessed One’s thoughts of goodwill—like a young calf (looking for) its mother—in the same way went from dwelling to dwelling, courtyard to courtyard, asking the monks on arrival, “Where, venerable sirs, is the Blessed One, Worthy and Rightly Self-awakened, now staying? We would like to see the Blessed One, Worthy and Rightly Self-awakened.” | ||||
| "Esāvuso roja, vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra"nti. | “Friend Roja, it’s that dwelling, with the closed door. Having approached it quietly and unhurriedly, having entered the porch, having cleared you throat, knock on the door. The Blessed One will open the door for you.” | ||||
| Atha kho rojo mallo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. | Then Roja the Mallan, having gone quietly and unhurriedly to the dwelling with the closed door, having entered the porch, having cleared his throat, knocked on the door. | ||||
| Vivari bhagavā dvāraṃ. | The Blessed One opened the door. | ||||
| Atha kho rojo mallo vihāraṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | So Roja the Mallan, having entered the dwelling, bowed down to the Blessed One and sat to one side. | ||||
| Ekamantaṃ nisinnassa kho rojassa mallassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "sādhu, bhante, ayyā mamaññeva paṭiggaṇheyyuṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, no aññesa"nti. | As he was sitting there, the Blessed One gave him 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. When the Blessed One knew that Roja the Mallan’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. 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 him as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then, 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, he said to the Blessed One, “It would be good, lord, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not anybody else’s1.” |
Comm. KT: 1. As this passage shows, stream-enterers can still have some pretty blatant defilements. The case of Mahāpajāpati Gotami—if the Commentary ... Все комментарии (1) |
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| "Yesaṃ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṃ hoti – 'aho nūna ayyā amhākaññeva paṭiggaṇheyyuṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, no aññesa'nti. | “Those for whom the Dhamma has been seen with the knowledge of one in training, the vision of one in training, such as yourself—the thought occurs to them, ‘Oh! It would be good, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not those of others.’ | ||||
| Tena hi, roja, tava ceva paṭiggahissanti aññesañcā"ti. | “In this case, Roja, they will accept yours and those of others.” | ||||
| 302.Tena kho pana samayena kusinārāyaṃ paṇītānaṃ bhattānaṃ bhattapaṭipāṭi aṭṭhitā hoti. | Now at that time, in Kusinārā, a meal rotation of exquisite meals had been established. | ||||
| Atha kho rojassa mallassa paṭipāṭiṃ alabhantassa etadahosi – "yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ, yaṃ bhattagge nāssa, taṃ paṭiyādeyya"nti. | Then, not getting his turn, the thought occurred to Roja the Mallan, “What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.” | ||||
| Atha kho rojo mallo bhattaggaṃ olokento dve nāddasa – ḍākañca piṭṭhakhādanīyañca. | So Roja the Mallan, keeping watch in the meal hall, didn’t see two things: vegetables and non-staple foods made with flour. | ||||
| Atha kho rojo mallo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – "idha me, bhante ānanda, paṭipāṭiṃ alabhantassa etadahosi – 'yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ, yaṃ bhattagge nāssa, taṃ paṭiyādeyya'nti. | Then Roja the Mallan went to Ven. Ānanda and, on arrival, said to him, “Just now, venerable Ānanda, not getting my turn, the thought occurred to me, ‘What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.’ | ||||
| So kho ahaṃ, bhante ānanda, bhattaggaṃ olokento dve nāddasaṃ – ḍākañca piṭṭhakhādanīyañca. | “As I was keeping watch in the meal hall, I didn’t see two things: vegetables and non-staple foods made with flour. | ||||
| Sacāhaṃ, bhante ānanda, paṭiyādeyyaṃ ḍākañca piṭṭhakhādanīyañca, paṭiggaṇheyya me bhagavā"ti? | If I were to prepare vegetables and non-staple foods made with flour, would the Blessed One accept them from me?” | ||||
| "Tena hi, roja, bhagavantaṃ paṭipucchissāmī"ti. | “In that case, Roja, I will ask the Blessed One.” | ||||
| Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. | Then Ven. Ānanda reported the matter to the Blessed One. | ||||
| "Tena hānanda, paṭiyādetū"ti. | “In that case, Ānanda, let him prepare them.” | ||||
| "Tena hi, roja, paṭiyādehī"ti. | [Ven. Ānanda to Roja:] “In that case, Roja, prepare them.” | ||||
| Atha kho rojo mallo tassā rattiyā accayena pahūtaṃ ḍākañca piṭṭhakhādanīyañca paṭiyādāpetvā bhagavato upanāmesi "paṭiggaṇhātu me, bhante, bhagavā ḍākañca piṭṭhakhādanīyañcā"ti. | Then, at the end of the night, Roja the Mallan, having prepared a great deal of vegetables and non-staple foods made with flour, presented them to the Blessed One, (saying,) “Lord, may the Blessed One accept my vegetables and non-staple foods made with flour.” | ||||
| "Tena hi, roja, bhikkhūnaṃ dehī"ti. | “In that case, Roja, give them to the monks.” | ||||
| Atha kho rojo mallo bhikkhūnaṃ deti. | [blank] | ||||
| Bhikkhū kukkuccāyantā na paṭiggaṇhanti. | Anxious, the monks didn’t accept them. | ||||
| "Paṭiggaṇhatha, bhikkhave, paribhuñjathā"ti. | “Accept them, monks, and consume them.” | ||||
| Atha kho rojo mallo buddhappamukhaṃ bhikkhusaṅghaṃ pahūtehi ḍākehi ca piṭṭhakhādanīyehi ca sahatthā santappetvā sampavāretvā bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ ekamantaṃ nisīdi. | Then Roja the Mallan, with his own hands, served and satisfied the Blessed One & the Saṅgha of monks with a great deal of vegetables and non-staple foods made with flour. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side. | ||||
| Ekamantaṃ nisinnaṃ kho rojaṃ mallaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. | Then the Blessed One, having instructed, urged, roused, & encouraged Roja the Mallan with a Dhamma talk as he was sitting there, got up from his seat and left. | ||||
| Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, sabbañca ḍākaṃ sabbañca piṭṭhakhādanīya"nti. | Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow all vegetables and all non-staple foods made with flour.” | ||||
| Rojamallavatthu niṭṭhitaṃ. | The Story of Roja the Mallan is finished. | ||||
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184. Об отрешившимся от мира в пожилом возрасте Таблица Палийский оригинал |
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| Atha kho bhagavā kusinārāyaṃ yathābhirantaṃ viharitvā yena ātumā tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. | Then the Lord having stayed in Kusinārā for as long as he found suiting, set out on tour for Ātumā together with the large Order of monks, with the twelve hundred and fifty monks. | Then the Blessed One, having stayed at Kusinārā as long as he liked, set out on a wandering tour toward Ātumā, along with a large Saṅgha of monks—1,250 monks. | |||
| Tena kho pana samayena aññataro vuḍḍhapabbajito ātumāyaṃ paṭivasati nahāpitapubbo. | Now at that time a certain (person), formerly a barber, who had gone forth when old, was living in Ātumā. | Now at that time there was a certain former barber who had gone forth late in life living in dependence on Ātumā. | |||
| Tassa dve dārakā honti, mañjukā paṭibhāneyyakā, dakkhā pariyodātasippā sake ācariyake nahāpitakamme. | He had two boys, sweet-voiced, intelligent, skilled, accomplished in their craft, in the barber’s profession (as learnt from) their own teachers. | He had two boys, sweet-voiced, eloquent, skilled, perfectly trained in their own teacher’s work of barbering. | |||
| Assosi kho so vuḍḍhapabbajito – "bhagavā kira ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehī"ti. | Then that (man) who had gone forth when old heard: “They say that the Lord is coming to Ātumā together with a large Order of monks, with twelve hundred and fifty monks”. | The (monk) who had gone forth late in life heard that, “The Blessed One, they say, is coming to Ātumā along with a large Saṅgha of monks—1,250 monks.” | |||
| Atha kho so vuḍḍhapabbajito te dārake etadavoca – "bhagavā kira, tātā, ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. | Then that (man) who had gone forth when old spoke thus to his boys: “It is said, my dears, that the Lord is coming to Ātumā together with a large Order of monks, with twelve hundred and fifty monks. | So he said to the boys, “My dears, they say the Blessed One is coming to Ātumā along with a large Saṅgha of monks—1,250 monks. | |||
| Gacchatha tumhe, tātā, khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍatha, loṇampi, telampi, taṇḍulampi, khādanīyampi saṃharatha, bhagavato āgatassa yāgupānaṃ karissāmā"ti. | Do you go, my dears, and taking a barber’s equipment, tour from house to house for nāti measures of offerings, and collect salt and oil and husked rice and solid food, and when the Lord comes we will make him a conjey drink.” | “Go, my dears. Taking barber equipment, wander among the houses with tubes [bamboo? for carrying salt or grains] and bags, and collect salt, oil, husked rice, and non-staple foods1. We will make drinking-conjey for the Blessed One when he comes.” |
Comm. KT: 1. According to the Sub-commentary, he means for them to cut people’s hair so that they will offer these ingredients. Все комментарии (1) |
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| "Evaṃ, tātā"ti kho te dārakā tassa vuḍḍhapabbajitassa paṭissuṇitvā khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍanti, loṇampi, telampi, taṇḍulampi, khādanīyampi saṃharantā. | “Very well, father,” and these boys, having answered him who had gone forth when old in assent, taking a barber’s equipment toured from house to house for nāti measures of offerings, collecting salt and oil and husked rice and solid food. | Responding, “As you say, dad,” to the (monk) who had gone forth late in life, taking barber equipment, they wandered among the houses with tubes and bags, searching for salt, oil, husked rice, and non-staple foods. | |||
| Manussā te dārake mañjuke paṭibhāneyyake passitvā yepi na kārāpetukāmā tepi kārāpenti, kārāpetvāpi bahuṃ denti. | Those people who, having seen these sweet-voiced, intelligent boys, but had not wanted to have (offerings) made, even they had them made, and having had them made, also gave much. | On seeing the sweet-voiced, eloquent boys, even those who didn’t want it done [i.e., a hair-cut], had them do it, and after having them do it, gave them a lot. | |||
| Atha kho te dārakā bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi saṃhariṃsu. | So these boys collected much salt and oil and husked rice and solid food. | So the boys collected a lot of salt, oil, husked rice, and non-staple foods. | |||
| Atha kho bhagavā anupubbena cārikaṃ caramāno yena ātumā tadavasari. | Then the Lord, walking on tour, in due course arrived at Ātumā. | Then the Blessed One wandering by stages, arrived at Ātumā. | |||
| Tatra sudaṃ bhagavā ātumāyaṃ viharati bhusāgāre. | The Lord stayed there in Ātumā in the House with the threshing-floor. | There at Ātumā, he stayed at the granary. | |||
| Atha kho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṃ yāguṃ paṭiyādāpetvā bhagavato upanāmesi – "paṭiggaṇhātu me, bhante, bhagavā yāgu"nti. | Then he who had gone forth when old having had a quantity of conjey prepared towards the end of that night, brought it to the Lord, saying: “Lord, may the Lord accept conjey from me.” | Then, as the night was ending, the (monk) who had gone forth late in life, having prepared a great deal of conjey, presented it to the Blessed One, (saying,) “Lord, may the Blessed One accept my conjey.” | |||
| Jānantāpi tathāgatā pucchanti - pe - sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. | Now Truth-finders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask, knowing the right time (to ask), and they do not ask, knowing the right time (when not to ask). Truthfinders ask about what belongs to the goal, not about what does not belong to the goal; there is bridge-breaking for Truth-finders in whatever does not belong to the goal. Awakened ones, Lords, question monks concerning two matters, either: “Shall we preach dhamma?” or, “Shall we lay down a rule of training for disciples?” | Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.” | |||
| Atha kho bhagavā taṃ vuḍḍhapabbajitaṃ etadavoca – "kutāyaṃ, bhikkhu yāgū"ti? | Then the Lord spoke thus to him who had gone forth when old: “Where is this conjey from, monk?” | Then the Blessed One said to the (monk) who had gone forth late in life, “Where is the conjey from, monk?” | |||
| Atha kho so vuḍḍhapabbajito bhagavato etamatthaṃ ārocesi. | Then he who had gone forth when old told this matter to the Lord. | So the (monk) who had gone forth late in life reported the matter to the Blessed One. | |||
| Vigarahi buddho bhagavā, "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. | The awakened one, the Lord rebuked him, saying: “It is not suitable, foolish man, it is not fitting, it is not becoming, it is not worthy of a recluse, it is not allowable, it is not to be done. | The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. | |||
| Kathañhi nāma tvaṃ, moghapurisa, pabbajito akappiye samādapessasi . | For how can you, foolish man, one who has gone forth, cause (others) to take what is not allowable? | “How can you, worthless man, having gone forth, get others to undertake what is not proper? | |||
| Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi 'na, bhikkhave, pabbajitena akappiye samādapetabbaṃ, yo samādapeyya, āpatti dukkaṭassa. | It is not, foolish man, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying: “ Monks, one who has gone forth should not make (others) take what is not allowable. Whoever should make (others) take (these things), there is an offence of wrong-doing. | Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, one who has gone forth should not get others to undertake what is not proper. Whoever should do so: an offense of wrong doing. | |||
| Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṃ pariharitabbaṃ. | Nor, monks, should one who was formerly a barber carry about a barber’s equipment. | “And one who was formerly a barber should not keep barber equipment. | |||
| Yo parihareyya, āpatti dukkaṭassā"'ti. | Whoever should carry it about, there is an offence of wrong-doing.” | Whoever should keep it: an offense of wrong doing.” | |||
| Atha kho bhagavā ātumāyaṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. | Then the Blessed One, having stayed at Ātumā as long as he liked, set out on a wandering tour toward Sāvatthī. | ||||
| Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. | Then, traveling by stages, he arrived at Sāvatthī. | ||||
| Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. | There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery. | ||||
| Tena kho pana samayena sāvatthiyaṃ bahuṃ phalakhādanīyaṃ uppannaṃ hoti. | Now at that time, in Sāvatthī, there was a great excess of non-staple fruit, but no one to make it allowable. | ||||
| Atha kho bhikkhūnaṃ etadahosi – "kiṃ nu kho bhagavatā phalakhādanīyaṃ anuññātaṃ, kiṃ ananuññāta"nti? | Then the thought occurred to the monks, “Which non-staple fruits have been allowed by the Blessed One, and which haven’t been allowed?” | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| "Anujānāmi, bhikkhave, sabbaṃ phalakhādanīya"nti. | “Monks, I allow all fruit that is non-staple.” | ||||
| 304.Tena kho pana samayena saṅghikāni bījāni puggalikāya bhūmiyā ropiyanti, puggalikāni bījāni saṅghikāya bhūmiyā ropiyanti. | Now at that time, seed belonging to the Saṅgha was planted in the land belonging to an individual, and seed belonging to an individual was planted in the land belonging to the Saṅgha. | ||||
| Bhagavato etamatthaṃ ārocesuṃ. | They reported the matter to the Blessed One. | ||||
| Saṅghikāni, bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṃ datvā paribhuñjitabbāni. | “When seed belonging to the Saṅgha has been planted in the land belonging to an individual, it may be consumed after having given (the individual) a portion. | ||||
| Puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṃ datvā paribhuñjitabbānīti. | When seed belonging to an individual has been planted in the land belonging to the Saṅgha, it may be consumed after having given (the individual) a portion.” | ||||
| Vuḍḍhapabbajitavatthu niṭṭhitaṃ. | The Story of (the Monk) Gone Forth Late in Life is finished. | ||||
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185. О четырёх великих стандартах Таблица Палийский оригинал |
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| Tena kho pana samayena bhikkhūnaṃ kismiñci kismiñci ṭhāne kukkuccaṃ uppajjati – "kiṃ nu kho bhagavatā anuññātaṃ, kiṃ ananuññāta"nti? | Now at that time scruples arose in the monks as to this and that occasion, thinking: “Now, what is permitted by the Lord? What is not permitted?” | Now at that time, the monks were becoming anxious about all sorts of possibilities, (thinking,) “What has been allowed by the Blessed One? What hasn’t been allowed?” | В то время у монахов в тех или иных случаях возникно беспокойство: "Что разрешено Благословенным? Что не разрешено?". | ||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | Об этом рассказали Благословенному. | ||
| "Yaṃ, bhikkhave, mayā 'idaṃ na kappatī'ti appaṭikkhittaṃ tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. | He said: “Whatever, monks, has not been objected to by me, saying: ‘This is not allowable’, if it fits in with what is not allowable, if it goes against what is allowable, that is not allowable to you. | “Monks, whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is not allowable, if it goes against [lit: preempts] what is allowable, that is not allowable for you. | [Он сказал]: "Монахи, против чего я не возразил словами "это не разрешено", если оно соответствует неразрешённому, если оно противоречит разрешённому, это вам не разрешено. | ||
| Yaṃ, bhikkhave, mayā 'idaṃ na kappatī'ti appaṭikkhittaṃ tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappati. | Whatever, monks, has not been objected to by me, saying: ‘This is not allowable’, if it fits in with what is allowable, if it goes against what is not allowable, that is allowable to you. | “Whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you. | Монахи, против чего я не не возразил словами "это не разрешено", если оно соответствует разрешённому, если оно противоречит неразрешённому, это вам разрешено. | ||
| Yaṃ, bhikkhave, mayā 'idaṃ kappatī'ti ananuññātaṃ tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. | And whatever, monks, has not been permitted by me, saying: ‘This is allowable’, if it fits in with what is not allowable, if it goes against what is allowable, that is not allowable to you. | “Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is not allowable, if it goes against what is allowable, that is not allowable for you. | Что я не разрешил словами "это разрешено", если оно согласуется с неразрешённым и противоречит разрешённому, это вам не разрешено. | ||
| Yaṃ, bhikkhave, mayā 'idaṃ kappatī'ti ananuññātaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī"ti. | Whatever, monks, has not been permitted by me, saying: ‘This is allowable if it fits in with what is allowable, if it goes against what is not allowable, that is allowable to you.” | “Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you.” | Что я не разрешил словами "это разрешено", если оно согласуется с разрешённым и противоречит неразрешённому, это вам разрешено." | ||
| Atha kho bhikkhūnaṃ etadahosi – "kappati nu kho yāvakālikena yāmakālikaṃ, na nu kho kappati? | Then it occurred to monks: “Now, is (food that may be eaten) during a watch of the night allowable with (food that may be eaten) during a short period, or it is not allowable? | Then the thought occurred to the monks, “Is it allowable—night-watch-time1 (juice) with right-time (food)—or is it not allowable? |
Comm. KT: 1. yāma usually refers to one of the three watches of the night. Here it means from noon until the following dawn. Все комментарии (1) |
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| Kappati nu kho yāvakālikena sattāhakālikaṃ, na nu kho kappati? | Now, is (food that may be eaten) during seven days allowable with (food that may be eaten) during a short period or is it not allowable? | “Is it allowable—a seven-day (tonic) (mixed) with right-time (food)—or is it not allowable? | |||
| Kappati nu kho yāvakālikena yāvajīvikaṃ, na nu kho kappati? | Now, is (food that may be eaten) during life allowable with (food that may be eaten) during a short period or is it not allowable? | “Is it allowable—lifetime (medicine) (mixed) with right-time (food)—or is it not allowable? | |||
| Kappati nu kho yāmakālikena sattāhakālikaṃ, na nu kho kappati? | Now, is (food that may be eaten) during seven days allowable with (food that may be eaten) during a watch of the night or is it not allowable? | “Is it allowable—a seven-day (tonic) (mixed) with night-watch-time (juice)—or is it not allowable? | |||
| Kappati nu kho yāmakālikena yāvajīvikaṃ, na nu kho kappati? | Now, is (food that may be eaten) during life allowable with (food that may be eaten) during a watch of the night or is it not allowable? | “Is it allowable—lifetime (medicine) (mixed) with night-watch-time (juice)—or is it not allowable? | |||
| Kappati nu kho sattāhakālikena yāvajīvikaṃ, na nu kho kappatī"ti? | Now, is (food that may be eaten) during life allowable with (food that may be eaten) during seven days or is it not allowable?” | “Is it allowable—lifetime (medicine) (mixed) with a seven-day (tonic)—or is it not allowable?” | |||
| Bhagavato etamatthaṃ ārocesuṃ. | They told this matter to the Lord. | They reported the matter to the Blessed One. | |||
| "Yāvakālikena, bhikkhave, yāmakālikaṃ, tadahu paṭiggahitaṃ kāle kappati, vikāle na kappati. | He said: “Monks, (food that may be eaten) during a watch of the night with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. | “Night-watch-time (juice) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time. | |||
| Yāvakālikena, bhikkhave, sattāhakālikaṃ, tadahu paṭiggahitaṃ kāle kappati, vikāle na kappati. | Monks, (food that may be eaten) during seven days with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. | “A seven-day (tonic) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time. | |||
| Yāvakālikena, bhikkhave, yāvajīvikaṃ, tadahu paṭiggahitaṃ kāle kappati, vikāle na kappati. | Monks, (food that may be eaten) during life with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. | “Lifetime (medicine) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time. | |||
| Yāmakālikena, bhikkhave, sattāhakālikaṃ, tadahu paṭiggahitaṃ yāme kappati, yāmātikkante na kappati. | Monks, (food that may be eaten) during seven days with (food that may be eaten) during a watch of the night is allowable in a watch of the night on the day it is accepted; it is not allowable after the watch of the night is ended. | “A seven-day (tonics) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have past. | |||
| Yāmakālikena, bhikkhave, yāvajīvikaṃ, tadahu paṭiggahitaṃ yāme kappati, yāmātikkante na kappati. | Monks, (food that may be eaten) during life with (food that may be eaten) during a watch of the night is allowable in a watch of the night on the day it is accepted; it is not allowable after the watch of the night is ended. | “Lifetime (medicine) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have past | |||
| Sattāhakālikena, bhikkhave, yāvajīvikaṃ paṭiggahitaṃ, sattāhaṃ kappati, sattāhātikkante na kappatī"ti. | Monks, (food that may be eaten) during life with (food that may be eaten) during seven days is allowable for (the length of) seven days; it is not allowable after the seven days are ended.” | “Lifetime (medicine) received that day (mixed) with a seven-day (tonic) is allowable for seven days and not allowable when seven days have past.” [BMC: 12] | |||
| Catumahāpadesakathā niṭṭhitā. | The Discussion of the Four Great Standards is finished. | ||||
| Bhesajjakkhandhako chaṭṭho. | The Medicine Khandhaka, the sixth, is finished. | ||||
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186. Tassuddānaṃ Таблица Палийский оригинал |
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| Sāradike vikālepi, vasaṃ mūle piṭṭhehi ca; | In the autumn, and in the wrong time, tallow, along with roots, also ground, | ||||
| Kasāvehi paṇṇaṃ phalaṃ, jatu loṇaṃ chakaṇañca. | with astringent-decoctions—leaves, fruit, resin, salt, and dung. | ||||
| Cuṇṇaṃ cālini maṃsañca, añjanaṃ upapisanī [upapiṃ sanī (sī.), upapiṃ sanaṃ (syā.)] ; | Powder, a sifter, and flesh, ointment, powdered, | ||||
| Añjanī uccāpārutā, salākā salākaṭhāniṃ [salākodhanī (sī. syā.)]. | an ointment box, fancy, open, a stick, a stick-case. | ||||
| Thavikaṃsabaddhakaṃ suttaṃ, muddhanitelanatthu ca; | A bag, a carrying strap, a string, oil for the head, and a nose-treatment, | ||||
| Natthukaraṇī dhūmañca, nettañcāpidhanatthavi. | a nose-tube and smoke, a (smoke-inhaling) tube, lid, bag. | ||||
| Telapākesu majjañca, atikkhittaṃ abbhañjanaṃ; | Alcohol in the oil-decoction, too much put in, rubbing oil, | ||||
| Tumbaṃ sedaṃ sambhārañca, mahā bhaṅgodakaṃ tathā. | a flask, sweat, and ingredients, as well as a great hemp-water. | ||||
| Dakakoṭṭhaṃ lohitañca, visāṇaṃ pādabbhañjanaṃ; | A water-tub, blood, moxibustion, foot-rub, | ||||
| Pajjaṃ satthaṃ kasāvañca, tilakakkaṃ kabaḷikaṃ. | foot-salve, a knife, and an astringent, sesame paste, a compress. | ||||
| Coḷaṃ sāsapakuṭṭañca, dhūma sakkharikāya ca; | A bandage, mustard-seed powder, fumigating, and with a salt crystal, | ||||
| Vaṇatelaṃ vikāsikaṃ, vikaṭañca paṭiggahaṃ. | wound-oil, an old piece of cloth, and filthy things, received. | ||||
| Gūthaṃ karonto loḷiñca, khāraṃ muttaharītakaṃ; | One making excrement, and turned up, an alkaline, | ||||
| Gandhā virecanañceva, acchākaṭaṃ kaṭākaṭaṃ. | urine and yellow myrobalan, scents and a purgative, | ||||
| Paṭicchādani pabbhārā, ārāma sattāhena ca; | clarified, clear, slightly thick. Meat broth, mountainsides, a monastery attendant, and for seven days, | ||||
| Guḷaṃ muggaṃ sovīrañca, sāmaṃpākā punāpace. | sugar lumps, green-gram, and loṇasocīraka, cooked by oneself, and reheated. | ||||
| Punānuññāsi dubbhikkhe, phalañca tilakhādanī; | He allowed it again in the famine, fruit, sesame, and non-staple food, | ||||
| Purebhattaṃ kāyaḍāho, nibbattañca bhagandalaṃ. | before the meal, a body-inflammation, spit-out, a hemorrhoid. | ||||
| Vatthikammañca suppiñca, manussamaṃsameva ca; | String-treatment and the Suppiyas, human flesh, | ||||
| Hatthiassā sunakho ca, ahi sīhañca dīpikaṃ [hatthiassasunakhāhi, sīhabyagghañca dīpikaṃ (sī.)]. | elephant, horse, and dog, snake, lion, tiger, and leopard. | ||||
| Acchataracchamaṃsañca, paṭipāṭi ca yāgu ca; | Bear and hyena flesh, a turn, and conjey, | ||||
| Taruṇaṃ aññatra guḷaṃ, sunidhāvasathāgāraṃ. | newly confident, a certain place, sugar lumps, Sunīdha, the rest-house. | ||||
| Gaṅgā koṭisaccakathā, ambapālī ca licchavī; | The Ganges, the Discussion of the Truths at Koṭi Ambapālī and the Licchavis, | ||||
| Uddissa kataṃ subhikkhaṃ, punadeva paṭikkhipi. | made for him, well-stocked with food again, he rescinded them. | ||||
| Megho yaso meṇḍako, ca gorasaṃ pātheyyakena ca; | A cloud, Yasoja, and Meṇḍaka, products of the cow, with provisions, | ||||
| Keṇi ambo jambu coca, mocamadhumuddikasālukaṃ. | Keṇiya, mango, rose-apple, seed-banana, seedless banana, madhu, grape, water-lily. | ||||
| Phārusakā ḍākapiṭṭhaṃ, ātumāyaṃ nahāpito; | Phārusaka, vegetables and flour, at Ātumā, the barber, | ||||
| Sāvatthiyaṃ phalaṃ bījaṃ, kismiṃ ṭhāne ca kāliketi. | at Sāvatthī, fruit, seed, under what condition, and in the right time. | ||||
| Imamhi khandhake vatthū ekasataṃ chavatthu. | In this khandhaka there are 106 cases. | ||||
| Bhesajjakkhandhako niṭṭhito. | The Medicine Khandhaka is finished. | ||||