| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
178. История генерала Сихи Палийский оригинал
| пали | I.B. Horner - english | Khematto Bhikkhu - english | Рената, правки khantibalo - русский | Комментарии |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| "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) |
| "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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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. |