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184. Об отрешившимся от мира в пожилом возрасте Палийский оригинал
| пали | I.B. Horner - english | Khematto Bhikkhu - english | Комментарии |
| 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) |
| "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. |