Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who but Master Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty? Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? But what, Master Gotama, is the divine high and luxurious bed?” “Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. “Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. After the meal, on my return from almsround, I enter within a forest. Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who but Master Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty? Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “But what, Master Gotama, is the noble high and luxurious bed?” “Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. “Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. After the meal, on my return from almsround, I enter within a forest. Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who but Master Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty? Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Excellent, Master Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Why is this? Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. This person causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; So when someone makes a valid criticism, they’re scornful and admit nothing. abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. That’s why such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. And when the body breaks up, after death, they can expect to be reborn in a bad place. Dosajehi …pe… an3.69 Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Why is this? Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. This person doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; So when someone makes a valid criticism, they admit it and aren’t scornful. abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: When someone makes a baseless criticism, they make an effort to explain, Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. In the present life they’re happy, free of anguish, distress, and fever, Diṭṭheva dhamme parinibbāyati. and they’re also extinguished in the present life.
Yaṁ jātarūpaṁ haṭakanti vuccati. or natural gold dug up by marmots— Aṭṭhaṅgupetassa uposathassa, they’re not worth a sixteenth part Kalampi te nānubhavanti soḷasiṁ; of the sabbath with its eight factors, Candappabhā tāragaṇā ca sabbe. as starlight cannot rival the moon.
Yaṁ jātarūpaṁ haṭakanti vuccati. or natural gold dug up by marmots— Aṭṭhaṅgupetassa uposathassa, they’re not worth a sixteenth part Kalampi te nānubhavanti soḷasiṁ; of the sabbath with its eight factors, Candappabhā tāragaṇā ca sabbe. as starlight cannot rival the moon.
Yaṁ jātarūpaṁ haṭakanti vuccati. or natural gold dug up by marmots— Aṭṭhaṅgupetassa uposathassa, they’re not worth a sixteenth part Kalampi te nānubhavanti soḷasiṁ; of the sabbath with its eight factors, Candappabhā tāragaṇā ca sabbe. as starlight cannot rival the moon.
Yaṁ jātarūpaṁ haṭakanti vuccati. or natural gold dug up by marmots— Aṭṭhaṅgupetassa uposathassa, they’re not worth a sixteenth part Kalampi te nānubhavanti soḷasiṁ; of the mind developed with love, Candappabhā tāragaṇā ca sabbe. as starlight cannot rival the moon.
“ko nu kho ayaṁ satto yassāyaṁ evarūpo iddhānubhāvo”ti? “Now, what being is this who has such psychic power?” Atha kho āyasmato mahākassapassa etadahosi: It occurred to him, “sakko kho ayaṁ devānamindo”ti. “This is Sakka, lord of Gods.” Iti viditvā sakkaṁ devānamindaṁ etadavoca: Knowing this, he said to Sakka,
yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? Видишь ли ты в себе какое-либо отречение от дел подобное этому отречению от дел в Дисциплине Благородных, когда оно было достигнуто всецело и во всех отношениях?» “Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. «Уважаемый, кто я такой, чтобы обладать каким-либо отречением от дел всецело и во всех отношениях как то в Дисциплине Благородных? Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Воистину, уважаемый, далёк я от отречения от дел как то в Дисциплине Благородных, когда оно было достигнуто всецело и во всех отношениях. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; Ведь, уважаемый, хотя странники – приверженцы других учений не чистокровные скакуны, мы воображали их чистокровными скакунами. Хотя они не чистокровные скакуны, мы кормили их едой чистокровных скакунов. Хотя они не чистокровные скакуны, мы ставили их на место чистокровных скакунов.
‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: «Кто ходит вперёд и назад по двору семи брахманских провидцев, точно неотёсанная деревенщина, и говорит так: «Куда ушли эти почтенные брахманские провидцы? Куда ушли эти почтенные брахманские провидцы?» ",
“handa ko nu kho ime bhavanto brāhmaṇisayo gatā; ",
handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? ",
Handa naṁ abhisapāmā”’ti. Что, если мы нашлём на него проклятие!» ",
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Such happiness is called lay happiness. Sotaviññeyyānaṁ saddānaṁ … There are sounds known by the ear … ghānaviññeyyānaṁ gandhānaṁ … Smells known by the nose … jivhāviññeyyānaṁ rasānaṁ … Tastes known by the tongue … Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Such happiness is called lay happiness. Imāni cha gehasitāni somanassāni. These are the six kinds of lay happiness. Tattha katamāni cha nekkhammasitāni somanassāni? And in this context what are the six kinds of renunciate happiness? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. Such happiness is called renunciate happiness. Saddānaṁ tveva … When you’ve understood the impermanence of sounds … gandhānaṁ tveva … smells … rasānaṁ tveva … tastes … Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. Such happiness is called renunciate happiness. Imāni cha nekkhammasitāni somanassāni. These are the six kinds of renunciate happiness. Tattha katamāni cha gehasitāni domanassāni? And in this context what are the six kinds of lay sadness? Cakkhuviññeyyānaṁ rūpānaṁ … There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. Such sadness is called lay sadness. Imāni cha gehasitāni domanassāni. These are the six kinds of lay sadness. “Tattha katamāni cha nekkhammasitāni domanassāni? And in this context what are the six kinds of renunciate sadness? Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. Such sadness is called renunciate sadness. Saddānaṁ tveva …pe… When you’ve understood the impermanence of sounds … gandhānaṁ tveva … smells … rasānaṁ tveva … tastes … Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. Such sadness is called renunciate sadness. Imāni cha nekkhammasitāni domanassāni. These are the six kinds of renunciate sadness. Tattha katamā cha gehasitā upekkhā? And in this context what are the six kinds of lay equanimity? Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. When seeing a sight with the eye, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr) "
Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti. In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. Iti viditvā saṁvaro ca asaṁvaro ca veditabbo. When they understand what a thorn is, they should understand restraint and lack of restraint. viditvā → kaṇḍako. taṁ kaṇḍakoti iti viditvā (bj) | saṁvaro ca asaṁvaro ca → asaṁvaro ca saṁvaro ca (sya-all) Kathañca, bhikkhave, asaṁvaro hoti? And how is someone unrestrained? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, Take a mendicant who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.