| пали |
english - N.K.G. Mendis |
english - Rhys Davids T.W. |
русский - Парибок А.В. |
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12.Tena kho pana samayena āyasmā rohaṇo vattaniye senāsane nisinno nāgasenassa dārakassa cetasā cetoparivitakkamaññāya nivāsetvā pattacīvaramādāya vattaniye senāsane antarahito gajaṅgalabrāhmaṇagāmassa purato pāturahosi.
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At this time Venerable Rohaṇa was living in the Vattaniya Hermitage. Knowing with his psychic powers the reasoning in the mind of young Nāgasena, Venerable Rohaṇa vanished from the hermitage and appeared in the Kajangala village.
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That moment the venerable Rohaṇa, seated at his hermitage at Vattaniya, felt in his mind what was passing in the heart of Nāgasena. And he robed himself, and taking his alms-bowl in his hand, he vanished from Vattaniya and appeared near the Brahman village Kajaṅgala.
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А в это время достопочтенный Рохана, находясь в обители Приютной, узрел своею мыслью помышление юного Нагасены. Он надел верхнюю одежду, взял в руки миску и, исчезнув в обители Приютной, мгновенно перенесся в брахманскую деревню Каджангалу64.
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Addasā kho nāgaseno dārako attano dvārakoṭṭhake ṭhito āyasmantaṃ rohaṇaṃ dūratova āgacchantaṃ, disvāna attamano udaggo pamudito pītisomanassajāto "appeva nāmāyaṃ pabbajito kañci sāraṃ jāneyyā"ti yenāyasmā rohaṇo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ rohaṇaṃ etadavoca "ko nu kho, tvaṃ mārisa, ediso bhaṇḍukāsāvavasano"ti.
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Nāgasena saw him approaching from a distance and was pleased and uplifted. He thought: “Perhaps this one who has gone forth might know what is the pith.” He approached Venerable Rohaṇa and asked: “Who are you, dear sir, that you are shaven and wear saffron robes?"
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And young Nāgasena, as he stood again in the doorway, saw him coming in the distance. At the sight of him he became happy and glad, and a sweet hope sprang up in his heart that from him he might learn the essential truth. And he went to him, and said: ‘Who art thou, Sir, that thou art thus bald-headed, and wearest yellow robes?’
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И издали уже завидел приближавшегося достопочтенного Рохану юный Нагасена, стоя в сторожке у ворот дома. Увидев его, довольный, оживленный, обрадованный, в приятном, приподнятом настроении, он подумал: «Может статься, что этот-то монах и знает суть»65. Подойдя к достопочтенному Рохане, он спросил его: «У тебя побрита голова, и ты одет в желтое; кто ты, господин? »66
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"Pabbajito [pāpakānaṃ malānaṃ pabbājetuṃ pabbajito (sī. pī.)] nāmāhaṃ dārakā"ti.
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“Boy, I am called one who has gone forth.”
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‘They call me a recluse, my child’ (Pabbajita: literally, ‘one who has abandoned;’ that is, the worldly life).
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– Я монах, мальчик.
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"Kena, tvaṃ mārisa, pabbajito nāmāsī"ti?
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“Why are you, dear sir, called one who has gone forth?"
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‘And why do they call thee “one who has abandoned?”’
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– А отчего ты монах, господин?
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"Pāpakāni malāni pabbājeti, tasmāhaṃ, dāraka, pabbajito nāmā"ti.
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“One who has gone forth has to banish evil stains, therefore I am called one who has gone forth.”
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‘Because a recluse is one who has receded from The world in order to make the stain of sinful things recede. It is for that reason, my child, that they call me a recluse.’
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– Монахом я стал, мальчик, чтобы смахнуть с себя грехи и грязь, потому меня и зовут монахом67.
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"Kiṃkāraṇā, mārisa, kesā te na yathā aññesa"nti ?
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“Why is your hair, dear sir, not like that of other men?"
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‘Why, Sir, dost thou not wear hair as others do?’
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– А почему, господин, волосы у тебя подстрижены не так, как у других?
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"Soḷasime, dāraka, palibodhe disvā kesamassuṃ ohāretvā pabbajito.
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“When one who has gone forth cuts off the hair and the beard,
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‘A recluse shaves off his hair and beard on the recognition of the sixteen impediments therein to the higher life.
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– Я понял, мальчик, что от них шестнадцать помех, состриг волосы, усы и бороду и ушел в монахи.
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"Katame soḷasa"?
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And what are those sixteen ?
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"Alaṅkārapalibodho maṇḍanapalibodho telamakkhanapalibodho dhovanapalibodho mālāpalibodho gandhapalibodho vāsanapalibodho harīṭakapalibodho āmalakapalibodho raṅgapalibodho bandhanapalibodho kocchapalibodho kappakapalibodho vijaṭanapalibodho ūkāpalibodho, kesesu vilūnesu socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjanti, imesu kho, dāraka, soḷasasu palibodhesu paliguṇṭhitā manussā sabbāni atisukhumāni sippāni nāsentī"ti.
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then there are no impediments such as having to comb and shampoo the hair and having to use perfumes, unguents and dyes. Furthermore, when the hair falls off people are upset and grieved.”
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the impediments of ornamenting it, and decking it out, of putting oil upon it, of shampooing it, of placing garlands round it, of using scents and unguents, and myrobalan seeds, and dyes, and ribbons, and combs, of calling in the barber, of unravelling curls, and of the possibility of vermin. When their hair falls off they are grieved and harassed; yea, they lament sometimes, and cry, and beat their breasts, or fall headlong in a swoon—and entangled by these and such impediments men may forget those parts of wisdom or learning which are delicate and subtle.’
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Помехи вот какие: украшение волос – помеха, наряжение их – помеха, втирание масла – помеха, мытье – помеха, гирлянды цветов – помеха, духи – помеха, благовония – помеха, желтый сандал – помеха, миробалан – помеха, крашение волос – помеха, подвязывание – помеха, причесывание – помеха, стрижка – помеха, распутывание – помеха, вши – помеха, а когда людям срезают волосы, они печалятся, сетуют, причитают, бьют себя в грудь, впадают в помрачение. Запутавшись в шестнадцати помехах, люди губят в себе понимание весьма тонких умений.
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"Kiṃkāraṇā, mārisa, vatthānipi te na yathā aññesa"nti?
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“Why are your clothes, dear sir, not like those of others?"
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‘And why, Sir, are not thy garments, too, as those of other men?’
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– А почему, господин, у тебя и одежда не такая, как у других?
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"Kāmanissitāni kho, dāraka, vatthāni, kāmanissitāni gihibyañjanabhaṇḍāni [kamanīyāni gihibyañjanāni (sī. pī.)], yāni kānici kho bhayāni vatthato uppajjanti, tāni kāsāvavasanassa na honti, tasmā vatthānipi me na yathā aññesa"nti.
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“Beautiful clothes, connected with sense pleasures, are marks of householders. Whatever perils that spring from clothes do not exist for one who wears saffron robes.”
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‘Beautiful clothes, my boy, such as are worn by worldly men, are inseparable from the five cravings. But whatsoever dangers lurk in dress he who wears the yellow robes knows nothing of. It is for that reason that my dress is not as other men’s.’
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– Одежды, мальчик, связаны с желаниями, прельстительны, это принадлежность мирской жизни, а надевшему желтое никакая опасность из-за одежды не грозит68. Поэтому одежда у меня не такая, как у других.
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"Jānāsi kho, tvaṃ mārisa, sippāni nāmā"ti?
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“Do you, dear sir, know the crafts?"
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‘Dost thou know, Lord, what is real knowledge?’
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– А знаешь ли ты умения, господин?
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"Āma, dāraka, jānāmahaṃ sippāni, yaṃ loke uttamaṃ mantaṃ, tampi jānāmī"ti.
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“Yes, boy, I know the crafts and even the supreme mantra in the world.”
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‘Yes, lad, the real knowledge I know; and what is the best hymn (mantra) in the world, that too I know.’
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– Да, мальчик, умения я знаю и высшую мантру на свете тоже знаю.
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"Mayhampi taṃ, mārisa, dātuṃ sakkā"ti?
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“Will you be able to teach me that, dear sir?"
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‘Couldst thou teach it, Lord, to me too?’
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– И меня можно ей научить, господин?
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"Āma, dāraka, sakkā"ti.
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“Yes, boy, I can.”
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‘Yes, I could.’
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– Да, мальчик, можно.
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"Tena hi me dehī"ti.
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“Well then, teach me.”
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‘Teach me, then.’
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– Так научи.
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"Akālo kho, dāraka, antaragharaṃ piṇḍāya paviṭṭhamhā"ti.
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“This is not the right time, boy. We have entered among the houses for alms.”
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‘Just now is not the right time for that; we, have come down to the village for alms.’
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– Не сейчас, мальчик. Мы ведь пришли в дом за подаянием.
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