“Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti. “Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; You’re just like a bull that thinks to bellow only when the cowstall is empty.
Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. pañcālaputto → pañcāliputto (bj, sya-all, km, pts1ed) " Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, “Ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti? “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti. “Sir, it was Venerable Visākha, Pañcāli’s son.”
Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye. At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. (…) → (sace ceteyyuṁ) (bj, sya-all, km, pts1ed); (āvaṭṭeyyuṁ) (mr) "
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna,
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
“Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti. “Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāna,
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. Āyasmāpi kho sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. āyasmāpi kho ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and Ānanda did the same. Disvā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. He went to the assembly hall, sat down on the seat spread out,
Migasālāsutta With Migasālā Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca: Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him, migasālā → migasāṇā (mr) Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. an6.44 Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: an6.44 “Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe? “Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals? ammakā ammakapaññā → ambakā ambakapaññā (bj); ambakā ambakasaññā (sya-all, km, pts1ed) Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals?
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ye na sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce khattiyamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce brāhmaṇamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce gahapatimahāsālānaṁ sahabyataṁ upapajjiṁsu. Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the Gods Who Control the Creations of Others. Some were reborn in the company of the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yāma, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders.
katamaṁ nu kho varaṁ—yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṁseyya—sā chaviṁ chindeyya chaviṁ chetvā cammaṁ chindeyya cammaṁ chetvā maṁsaṁ chindeyya maṁsaṁ chetvā nhāruṁ chindeyya nhāruṁ chetvā aṭṭhiṁ chindeyya aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyyā”ti? Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?” “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso daḷhāya vālarajjuyā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyyā”ti. “Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.” Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. katamaṁ nu kho varaṁ—yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyyā”ti? Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?” “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyyā”ti. “Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.” Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjeyyā”ti? Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?” “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā …pe… “Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders. Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyyā”ti? Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?” daheyya → ḍaheyya (katthaci) “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyyā”ti. “Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.” Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. katamaṁ nu kho varaṁ—yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyyā”ti? Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?” mañcapīṭhaṁ → mañcaṁ vā pīṭhaṁ vā (mr) “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti. “Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.” Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. katamaṁ nu kho varaṁ—yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyyā”ti? Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?” “Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyyā”ti. “Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.” Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ Kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient. (…) → (sace ceteyyuṁ) (sya-all) "
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. where he stayed at the Great Wood, in the hall with the peaked roof. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They were arguing, quarreling, and disputing, wounding each other with barbed words. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, “Idha mayaṁ, bhante, pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharāmā”ti. “Sir, after the meal, on return from almsround, we sat together in the assembly hall, arguing, quarreling, and disputing, wounding each other with barbed words.”
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ— Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out “Idha mayaṁ, bhante, pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā anekavihitaṁ tiracchānakathaṁ anuyuttā viharāma, seyyathidaṁ— And they told him what had happened.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ— Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ— At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof, together with several well-known senior disciples.
Migasālāsutta With Migasālā Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca: Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him: Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṁ. an10.75 Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: an10.75 “Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe? “Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals? ammakā ammakapaññā → ambakā ambakapaññā (bj); andhakā andhakapaññā (sya-all); ambhakā ambhakapaññā (pts1ed) Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe. Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individuals?
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ: „Тогда, досточтимый царь, пусть досточтимый царь обратится к зависимым [от него] кшатриям — горожанам и деревенским жителям — в стране досточтимого царя: Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: И царь Махавиджита обратился к приближенным и советникам — горожанам и деревенским жителям — в стране досточтимого царя: „Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью“. — „Пусть досточтимый царь совершает жертвоприношение. Время [благоприятно] для жертвоприношения, великий царь!“ И царь Махавиджита обратился к богатым брахманам — горожанам и деревенским жителям — в стране досточтимого царя: „Я хочу, почтенные, совершить великое жертвоприношение. Пусть же досточтимые дадут согласие, чтобы это надолго послужило мне к благополучию и счастью“. — „Пусть досточтимый царь совершает жертвоприношение. Время [благоприятно] для жертвоприношения, великий царь!“ И царь Махавиджита обратился к домоправителям — горожанам и деревенским жителям — в стране царя: ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. ‘Вот царь Махавиджита совершает великое жертвоприношение, — не обратившись к приближенным и советникам — горожанам и деревенским жителям … не обратившись к богатым брахманам — горожанам … не обратившись к домоправителям — горожанам и деревенским жителям, — досточтимый царь все же совершает подобным образом великое жертвоприношение’. Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu: И вот, брахман, зависимые кшатрии — горожане и деревенские жители, приближенные и советники — горожане и деревенские жители, богатые брахманы — горожане и деревенские жители, домоправители — горожане и деревенские жители, взяв большое богатство, приблизились к царю Махавиджите и сказали так: Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. богатые брахманы — горожане и деревенские жители — установили раздачу подаяний к западу от ямы для жертвоприношений;
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Однажды Благостный остановился в Весали, в обители с заостренной крышей в большом лесу. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. «Поистине, почтенный отшельник Готама, сын сакьев, из племени сакьев, странствуя, остановился в Весали, в обители с заостренной крышей в большом лесу. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamiṁsu. И вот, брахманы, посланные из Косалы, и брахманы, посланные из Магадхи, приблизились к обители с заостренной крышей в большом лесу. Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena mahāvanaṁ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṁ nāgitaṁ etadavoca: А личчхави Оттхаддха вместе с большой свитой личчхавов также приблизился к достопочтенному Нагите — к обители с заостренной крышей в большом лесу — и, приблизившись, приветствовал достопочтенного Нагиту и стал в стороне. И, стоя в стороне, личчхави Оттхаддха так сказал достопочтенному Нагите:
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: [Но] в прежние дни, господин, и еще раньше у отшельников и брахманов из разных школ, собиравшихся и садившихся в общей обители, возникала беседа об уничтожении сознания:
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ— 2. И в это самое время множество весьма знатных, богатых брахманов обитали в Манасакате, а именно: caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. брахман Чанки, брахман Таруккха, брахман Поккхарасади, брахман Джануссони, брахман Тодейя и другие весьма знатные, богатые брахманы.
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. «Иди, Ананда и созови в обитель для собраний всех тех монахов, которые находятся в окрестностях Раджагахи». “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: «Хорошо, господин», — согласился с Благостным достопочтенный Ананда, и вот, созвав в обитель для собраний всех тех монахов, которые находились в окрестностях Раджагахи, он приблизился к Благостному; приблизившись, приветствовал Благостного и стал в стороне. И вот, стоя в стороне, достопочтенный Ананда так сказал Благостному: Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. И вот Благостный, поднявшись с сиденья, приблизился к обители для собраний; приблизившись, он уселся на предложенное сиденье. Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti. Давай, Ананда, пойдем в обитель с заостренной крышей в большом лесу». Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: И вот Благостный вместе с достопочтенным Анандой приблизился к обители с заостренной крышей в большом лесу. И, приблизившись [к ней], он обратился к достопочтенному Ананде: “gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. «Иди, Ананда, и созови в обитель для собраний всех тех монахов, которые находятся в окрестностях Весали». “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: «Хорошо, господин», — согласился с Благостным достопочтенный Ананда, и вот, созвав в обитель для собраний всех тех монахов, которые находились в окрестностях Весали, он приблизился к Благостному; приблизившись, приветствовал Благостного и стал в стороне. И вот, стоя в стороне, достопочтенный Ананда так сказал Благостному: Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. И вот Благостный приблизился к обители для собраний; приблизившись, он уселся на предложенное сиденье. Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati. И вот сегодня ночью, Ананда, в последнюю ночную стражу в Кусинаре в Упаваттане — садовой роще маллов между парой деревьев сала Татхагата достигнет ниббаны. bhavissati → bhavissatīti (mr) | antarena → antare (sya-all, km) 26. Yamakasālā 26. Саловые деревья-близнецы “iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. «Постели-ка мне, Ананда, между парой деревьев сала ложе изголовьем к северу — я измучился, Ананда, и прилягу». “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi. «Хорошо, господин», — согласился с Благостным достопочтенный Ананда и постелил между парой деревьев сала ложе изголовьем к северу. Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. И в это самое время, пара деревьев сала целиком покрылась цветами, хоть и не настала пора цветения. “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. «Вот, Ананда, пара деревьев сала целиком покрылась цветами, хоть и не настала пора цветения. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. там много богатых кшатриев, богатых брахманов, богатых домоправителей, преданных Татхагате,
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: И тогда, почтенные, брахман Махаговинда приблизился к семи богатым брахманам и семи сотням [брахманов], завершивших обучение, и, приблизившись, так сказал семерым богатым брахманам и семи сотням [брахманов], завершивших обучение: 6.6. Brāhmaṇamahāsālādīnaṁāmantanā 6.6. Брахманы узнают об уходе Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: И тогда, почтенные, брахман Махаговинда приблизился к тем семи богатым брахманам и к семи сотням [брахманов], завершивших обучение, и, приблизившись, так сказал семерым богатым брахманам и семи сотням [брахманов], завершивших обучение: Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. И когда брахман Махаговинда стал странствовать, то и семеро царей — кшатриев, помазанных на царство, и семеро богатых брахманов и семь сотен [брахманов], завершивших обучение, и сорок жен, равных [друг другу], и много тысяч кшатриев, и много тысяч брахманов, и много тысяч домоправителей, и множество женщин из женских покоев — [все], обрив волосы и бороды и надев желтые одеяния, стали странствовать вслед за брахманом Махаговиндой, который оставил дом и стал странствовать бездомным.
Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Однажды Бхаггава, я пребывал в Весали, в обители с заостренной крышей в большом лесу. Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Однажды, Бхаггава, я пребывал в Весали в обители с заостренной крышей в большом лесу. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca: И вот [Сунаккхатта] приблизился к самым знатным богатым брахманам и состоятельным домоправителям, [ставшим] отшельниками и брахманами различных школ,и, приблизившись, так сказал самым знатным отшельникам и брахманам различных школ: nānātitthiyā → nānātitthiya (sya-all) | nānātitthiye → nānātitthiya (sya-all) Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu. И вот, Бхаггава, самые знатные личчхавы и самые знатные богатые брахманы и состоятельные домоправители, [ставшие] отшельниками и брахманами различных школ, приблизились к роще обнаженного аскета Патикапутты. ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. „Ведь пришли самые знатные личчхавы, пришли и самые знатные богатые брахманы и состоятельные домоправители, [ставшие] отшельниками и брахманами различных школ, “abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; ‘Приходи, почтенный Патикапутта, пришли самые знатные личчхавы, пришли и самые знатные богатые брахманы и состоятельные домоправители, [ставшие] отшельниками и брахманами разных школ, и даже отшельник Готама уселся во время дневного отдыха в роще досточтимого. ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. „Приходи, почтенный Патикапутта, пришли самые знатные личчхавы, пришли и самые знатные богатые брахманы, и состоятельные домоправители, [ставшие] отшельниками и брахманами разных школ, ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. „Приходи, почтенный Патикапутта, лучше тебе придти — пришли самые знатные личчхавы, пришли и самые знатные богатые брахманы и состоятельные домоправители, [ставшие] отшельниками и брахманами разных школ, и даже отшельник Готама уселся во время дневного отдыха в роще досточтимого. ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. „Приходи, почтенный Патикапутта, лучше тебе придти — пришли самые знатные личчхавы, пришли и самые знатные богатые брахманы и состоятельные домоправители, [ставшие] отшельниками и брахманами разных школ, и даже отшельник Готама уселся во время дневного отдыха в роще досточтимого. Atha khvāhaṁ, bhaggava, taṁ parisaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā mahābandhanā mokkhaṁ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṁ samāpajjitvā sattatālaṁ vehāsaṁ abbhuggantvā aññaṁ sattatālampi acciṁ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṁ paccuṭṭhāsiṁ. И затем, Бхаггава, я наставил, побудил, воодушевил, порадовал это собрание добродетельной беседой; наставив, побудив, воодушевив, порадовав это собрание добродетельной беседой, я совершил освобождение от великих уз, избавил восемьдесят четыре тысячи [существ] от великих препон, принял огненный облик, поднялся в воздух [на высоту] семи пальмовых деревьев, сотворил сияние [высотой] еще в семь пальмовых деревьев и, сверкая, благоухая, снова явился в обители с заостренной крышей в большом лесу. dhūmāyitvā → dhūpāyitvā (pts1ed) | acciṁ → aggiṁ (sya-all)
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. „Ах, если бы с распадом тела после смерти я вновь родился среди богатых кшатриев, или богатых брахманов, или богатых домохозяев!“
Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Then several old and well-to-do brahmins of Kosala—elderly and senior, who were advanced in years and had reached the final stage of life—went up to the Buddha, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: When the greetings and polite conversation were over, they sat down to one side and said to the Buddha: “Evaṁ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṁ. “Yes, sir,” they replied. Evaṁ vutte, te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: When he had spoken, those well-to-do brahmins said to the Buddha,
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ— Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. the brahmins Caṅkī, Tārukkha, Pokkharasādi, Jānussoṇi, Todeyya, and others. jāṇussoṇi → jānussoni (bj); jāṇusoṇi (mr)
Tena kho pana samayena sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. where he stayed in the hall with the peaked roof. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—mahāvane kūṭāgārasālāyaṁ antarahito vaggumudāya nadiyā tīre tesaṁ bhikkhūnaṁ purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the Great Wood, in the hall with the peaked roof, and reappeared in front of those mendicants on the bank of the river Vaggumudā. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṁ bhagavato sammukhe pāturahesuṁ. Then, as easily as a strong person would extend or contract their arm, they vanished from the bank of the river Vaggumudā, and reappeared in the presence of the Buddha in the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Из-за того, что я ел так мало, мои рёбра выпирали [и выглядели также] мрачно, как кривые балки старого сарая без крыши. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. mn12
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Однажды Благословенный проживал в Весали, в Великом лесу, в Зале С Остроконечной Крышей. Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. И затем Саччака, сын нигантхов, вместе с пятью сотнями Личчхави отправился к Залу С Остроконечной Крышей в Великом лесу.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Однажды Благословенный проживал в Весали, в Великом лесу, в Зале С Остроконечной Крышей. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. И тогда Саччака, сын нигантхов, ходил и бродил, чтобы размяться, и направился к Залу С Остроконечной Крышей в Великом лесу. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. мои рёбра выперли наружу, будто балки старого сарая без крыши…
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. Однажды Благословенный странствовал переходами по стране Косал с большой общиной монахов и со временем прибыл в косальскую брахманскую деревню под названием Сала. ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; «О, пусть с распадом тела, после смерти, я возникну среди зажиточных знатных людей!» – ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Есть возможность, что с распадом тела, после смерти, он возникнет среди богов сферы ни-восприятия- ни-не-восприятия. ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… «О, пусть с распадом тела, после смерти, я возникну среди зажиточных брахманов… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; среди зажиточных домовладельцев … ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. mn41
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti. «В таком случае, дорогой привратник, приготовь сиденья в зале центральных ворот». “Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: «Да, уважаемый» – ответил привратник. Приготовив сиденья в зале центральных ворот, он вернулся в дом домохозяина Упали и сказал ему: “paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. «Уважаемый, сиденья в зале центральных ворот готовы. Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi: И тогда домохозяин Упали отправился в зал центральных ворот и сел на высшее, лучшее, высочайшее, превосходнейшее сиденье. Затем он сказал привратнику: Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami. И тогда Нигантха Натапутта вошёл с большим собранием нигантхов в зал центральных ворот.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. Однажды Благословенный странствовал переходами по стране Косал с большой общиной монахов и со временем прибыл в косальскую брахманскую деревню под названием Сала.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Однажды Благословенный проживал в Весали, в Великом лесу, в Зале c остроконечной крышей. ",
Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: На днях, Уважаемый, когда жрецы и отшельники разных учений собрались вместе и сидели вместе в зале для дебатов, была поднята такая тема: ",
Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. В то время отец достопочтенного Раттхапалы сидел в зале центрального входа, укладывая волосы. ",
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn.
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ— Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. the brahmins Caṅkī, Tārukkha, Pokkharasādi, Jānussoṇi, Todeyya, and others. jāṇussoṇi → jāṇusoṇī (mr)
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ. So I went there to see him.
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: И в то время группа монахов сидела в зале для собраний, где они собрались вместе после принятия пищи, вернувшись с хождения за подаяниями. И тогда следующая беседа случилась между ними: ",
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Однако эта их беседа была прервана, Так как Благословенный вечером вышел из медитации и отправился в зал для собраний, где сел на подготовленное сиденье. ",
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: «Уважаемый, мы сидели в зале для собраний, где собрались вместе после принятия пищи, вернувшись с хождения за подаяниями. И тогда следующая беседа случилась между нами: «Удивительно, друзья, поразительно то, как было сказано Благословенным, который знает и видит, совершенным и полностью просветлённым, что осознанность к телу, будучи развитой и взращенной, приносит великий плод и великое благо». Вот в чём состояла наша беседа, которая была прервана, когда Благословенный прибыл». Благословенный сказал: ",
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti. ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins … gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti. well-to-do householders.’
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about. The Buddha said,
Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati. Now at that time Venerable Ānanda was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk on the topic of the recitation passage and analysis of One Fine Night. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, where he sat on the seat spread out, “ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti? “Who was inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night?” “Āyasmā, bhante, ānando upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti. “It was Venerable Ānanda, sir.”
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā. Even for well-to-do aristocrats, Yepi te, mahārāja, brāhmaṇamahāsālā …pe… brahmins, gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā. or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain—when they’re born, there’s no exemption from old age and death.
Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsanti; Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures.
Ekaṁ samayaṁ bhagavā kosalesu viharati ekasālāyaṁ brāhmaṇagāme. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā magadhesu viharati pañcasālāyaṁ brāhmaṇagāme. At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā. Tena kho pana samayena pañcasālāyaṁ brāhmaṇagāme kumārikānaṁ pāhunakāni bhavanti. Now at that time in Pañcasālā the young women were taking care of guests.
Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye. At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. visākho pañcālaputto → visākho pañcāliputto (bj) " Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, “ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti? “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti. “Sir, it was Venerable Visākha, Pañcāli’s son.”
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Ekaṁ → evaṁ me sutaṁ. ekaṁ (bj, pts1ed) "
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. Suppose there was a bungalow or hall made of thick clay with its plaster still wet.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Kutūhalasālāsutta The Debating Hall “Purimāni, bho gotama, divasāni purimatarāni sambahulānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ paribbājakānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “Master Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them:
Sālasutta At SālāSālasutta → sālāsuttaṁ (bj); sallaṁ (pts1ed) " Ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?” bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā → kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya (bj); kūṭāgāraṁ vā kūṭāgārasālā vā uttarāya (sya-all) | rasmi → rasmiyo (sya-all, mr) | kvāssa → kāya (sya-all, pts1ed, mr) "
Sālasutta At SālāSālasutta → sālāsuttaṁ (bj) ekaṁ samayaṁ bhagavā kosalesu viharati sālāya brāhmaṇagāme. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. “Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. “Well then, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, and said, Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then the Buddha went to the assembly hall, sat down on the seat spread out,
Ime cepi, mahānāma, mahāsālā subhāsitaṁ dubbhāsitaṁ ājāneyyuṁ, ime cāhaṁ mahāsāle byākareyyaṁ: ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti; If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers. cāhaṁ → imevāhaṁ (sya-all, km); imesāhaṁ (mr)
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.