‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Then I’d carefully pursue, press, and grill them on that point. ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. ‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point. ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. ‘Your teaching does not lead someone who practices it to the complete ending of suffering, the goal for which it is taught.’ Then I’d carefully pursue, press, and grill them on that point.
Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya. I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāna himself.
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not create much wickedness?” “Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. “They would indeed.
yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti? If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not create much wickedness?” “Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. “They would indeed.
‘Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī’ti? „Сунаккхатта, разве станет Татхагата говорить такую речь, которая была бы двусмысленной?“
Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya. И вот, Чунда, если другой собрат станет излагать перед общиной [свое] учение, вам следует поучать [его], объединившись дружелюбно, не пререкаясь. sikkhataṁ → sikkhitabbaṁ (bahūsu) Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. И далее, Чунда, если [другой] собрат станет излагать перед общиной [свое] учение, Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. И далее, Чунда, если другой собрат станет излагать перед общиной [свое] учение, Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. И далее, Чунда, если [другой] собрат станет излагать перед общиной [свое] учение,
“sace kho tvaṁ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya. “If you’d known, Ānanda, you wouldn’t have said so much. nappaṭibhāseyya → na paṭibhāseyya (sya-all, pts-vp-pli1); nappaṭibhāyeyya (an10.96:1 [96. Kokanudasutta]); nappaṭibheyya (?)
Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Поэтому, если кто-либо упрекает тех монахинь в твоём присутствии, тебе следует отбросить любые желания и любые мысли, основанные на домохозяйской жизни. gehasitā → gehassitā (?) Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Если кто-либо упрекает [тебя] в твоём присутствии, тебе следует отбросить любые желания и любые мысли, основанные на домохозяйской жизни.
Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Если бы мы знали, что это был достопочтенный Сарипутта, мы бы не говорили так много.
‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? «Уважаемый, мог бы Татхагата произнести такую речь, которая была бы немилой и неприятной для других?» ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: «Татхагата, царевич, мог бы произнести такую речь, которая была бы немилой и неприятной для других», то тогда скажи ему: Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. Ведь заурядный человек тоже мог бы произнести такую речь, которая была бы немилой и неприятной для других». ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: «Татхагата, царевич, не мог бы произнести такую речь, которая была бы немилой и неприятной для других», то тогда скажи ему: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? «Уважаемый, мог бы Татхагата произнести такую речь, которая была бы немилой и неприятной для других?» “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? mn58 “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: mn58 Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. mn58 “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi— mn58
Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe. Don’t talk behind people’s backs, and don’t speak sharply in their presence. na khīṇaṁ → nātikhīṇaṁ (sya-all, km, mr) Ataramānova bhāseyya, no taramāno. Don’t speak hurriedly. ‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti— ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya. When you know that what you say behind someone’s back is untrue, false, and pointless, then if at all possible you should not speak. sasakkaṁ → sampattaṁ (mr) Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya. When you know that your sharp words in someone’s presence are untrue, false, and pointless, then if at all possible you should not speak. ‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti— ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ ‘Ataramānova bhāseyya no taramāno’ti— ‘Don’t speak hurriedly.’ ‘Ataramānova bhāseyya, no taramāno’ti— ‘Don’t speak hurriedly.’
yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. Let the Buddha speak of the inner self-examination. The mendicants will listen and remember it.”
“na kho pana metaṁ patirūpaṁ yohaṁ aññadatthu māṇavakānaṁyeva sutvā samaṇaṁ mahākaccānaṁ akkoseyyaṁ paribhāseyyaṁ. “But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these students. mahākaccānaṁ akkoseyyaṁ → akkoseyyaṁ virujjheyyaṁ (sya-all, km, mr)
Yaṁ bhagavā ānāpānassatisamādhiṁ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti. Let the Buddha speak on immersion due to mindfulness of breathing. The mendicants will listen and remember it.”