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"Tena hi, bhante nāgasena, buddho vadhitvā telena makkheti, papāte pātetvā hatthaṃ deti, māretvā jīvitaṃ pariyesati, yaṃ so paṭhamaṃ dukkhaṃ datvā pacchā sukhaṃ upadahatī"ti? "Vadhetipi, mahārāja, tathāgato sattānaṃ hitavasena, pātetipi sattānaṃ hitavasena, māretipi sattānaṃ hitavasena, vadhitvāpi, mahārāja, tathāgato sattānaṃ hitameva upadahati, pātetvāpi sattānaṃ hitameva upadahati, māretvāpi sattānaṃ hitameva upadahati. Yathā, mahārāja, mātāpitaro nāma vadhitvāpi pātayitvāpi puttānaṃ hitameva upadahanti, evameva kho, mahārāja, tathāgato vadhetipi sattānaṃ hitavasena, pātetipi sattānaṃ hitavasena, māretipi sattānaṃ hitavasena, vadhitvāpi, mahārāja, tathāgato sattānaṃ hitameva upadahati, pātetvāpi sattānaṃ hitameva upadahati, māretvāpi sattānaṃ hitameva upadahati, yena yena yogena sattānaṃ guṇavuḍḍhi hoti, tena tena yogena sabbasattānaṃ hitameva upadahati. Sace, mahārāja, devadatto na pabbājeyya, gihibhūto samāno nirayasaṃvattanikaṃ bahuṃ pāpakammaṃ katvā anekāni kappakoṭisatasahassāni nirayena nirayaṃ vinipātena vinipātaṃ gacchanto bahuṃ dukkhaṃ vedayissati, taṃ bhagavā jānamāno kāruññena devadattaṃ pabbājesi, 'mama sāsane pabbajitassa dukkhaṃ pariyantakataṃ bhavissatī'ti kāruññena garukaṃ dukkhaṃ lahukaṃ akāsi.
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english - Rhys Davids T.W. |
русский - Парибок А.В. |
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"Tena hi, bhante nāgasena, buddho vadhitvā telena makkheti, papāte pātetvā hatthaṃ deti, māretvā jīvitaṃ pariyesati, yaṃ so paṭhamaṃ dukkhaṃ datvā pacchā sukhaṃ upadahatī"ti?
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‘Then, Nāgasena, the Buddha first wounds a man and then pours oil on the wound, first throws a man down a precipice and then reaches out to him an assisting hand, first kills him and then seeks to give him life, first gives pain and then a subsequent ease to the pain he has given.’
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– Значит, почтенный Нагасена, нанеся рану, Просветленный умащает ее маслом, столкнув в пропасть, протягивает руку, убив, возвращает жизнь, причинив сначала страдание, приносит потом счастье?
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"Vadhetipi, mahārāja, tathāgato sattānaṃ hitavasena, pātetipi sattānaṃ hitavasena, māretipi sattānaṃ hitavasena, vadhitvāpi, mahārāja, tathāgato sattānaṃ hitameva upadahati, pātetvāpi sattānaṃ hitameva upadahati, māretvāpi sattānaṃ hitameva upadahati.
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‘The Tathāgata, O king, wounds people but to their good, he casts people down but to their profit, he kills people but to their advantage.
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– Если ранит живых Татхагата – то на благо им, если в пропасть живых толкает – то на благо им, если убивает живых – то на благо им, государь. И рану нанося, государь, Татхагата делает живым добро, и убивая, делает живым добро.
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Yathā, mahārāja, mātāpitaro nāma vadhitvāpi pātayitvāpi puttānaṃ hitameva upadahanti, evameva kho, mahārāja, tathāgato vadhetipi sattānaṃ hitavasena, pātetipi sattānaṃ hitavasena, māretipi sattānaṃ hitavasena, vadhitvāpi, mahārāja, tathāgato sattānaṃ hitameva upadahati, pātetvāpi sattānaṃ hitameva upadahati, māretvāpi sattānaṃ hitameva upadahati, yena yena yogena sattānaṃ guṇavuḍḍhi hoti, tena tena yogena sabbasattānaṃ hitameva upadahati.
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just as mothers and fathers, O king, hurt their children and even knock them down, thinking the while of their good; so by whatsoever method an increase in the virtue of living things can be brought about, by that method does he contribute to their good.
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Как родители, государь, и ранив, и столкнув детей, делают им только добро, точно так же и Татхагата, государь: и рану нанося, делает живым добро, и в пропасть толкая, делает живым добро, и убивая, делает живым добро. Всегда и всем живым делает он добро, так чтобы достоинства355 их возрастали356.
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Sace, mahārāja, devadatto na pabbājeyya, gihibhūto samāno nirayasaṃvattanikaṃ bahuṃ pāpakammaṃ katvā anekāni kappakoṭisatasahassāni nirayena nirayaṃ vinipātena vinipātaṃ gacchanto bahuṃ dukkhaṃ vedayissati, taṃ bhagavā jānamāno kāruññena devadattaṃ pabbājesi, 'mama sāsane pabbajitassa dukkhaṃ pariyantakataṃ bhavissatī'ti kāruññena garukaṃ dukkhaṃ lahukaṃ akāsi.
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If Devadatta, O king, had not entered the Order, then as a layman he would have laid up much Karma leading to states of woe, and so passing for hundreds of thousands of Kalpas from torment to misery, and from one state of perdition to another, he would have suffered constant pain. It was knowing that, that in his mercy, the Blessed One admitted Devadatta to the Order.
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Если бы Девадатта не принял пострига, государь, и остался бы мирянином, он совершил бы много греховных деяний, влекущих в кромешную; он исстрадался бы, странствуя миллионы миллионов кальп из кромешной в кромешную, из преисподней в преисподнюю. Но Блаженный знал, государь: «Если Девадатта примет постриг под моим началом, то страданию его положен будет предел». Вот так, сострадая, он облегчил его тяжкие страдания.
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