| пали |
english - N.K.G. Mendis |
english - Rhys Davids T.W. |
русский - Парибок А.В. |
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"Tañca pana nibbānaṃ sammāpaṭipanno kinti sacchikaroti?
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“But if you should ask me how he who is practising rightly realizes that Nibbāna, I should reply:
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‘And if again you should ask: “How does he who orders his life aright realise that Nirvāṇa?”
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Итак, как же осуществляет нирвану истинно-делающий?
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Yo so, mahārāja, sammāpaṭipanno, so saṅkhārānaṃ pavattaṃ sammasati.
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He who is practising rightly comprehends the occurrence of formations;
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(I should reply), He, O king, who orders his life aright grasps the truth as to the development of all things,
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Всякий истинно-делающий, государь, ощупывает своей мудростью кружение слагаемых дхарм.
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Pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. So tattha kiñci na gayhūpagaṃ passati.
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on comprehending their occurrence he sees birth there, he sees ageing, he sees disease, he sees death; he does not see anything there that is happiness or joy; he does not see anything, in the beginning, in the middle or at the end, to be taken hold of there.
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and when he is doing so he perceives therein birth, he perceives old age, he perceives disease, he perceives death. But he perceives not therein either happiness or bliss, he perceives not therein, whether in the beginning, or the middle, or the end, anything worthy of being laid hold of (as lasting satisfaction).
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Ощупывая кружение слагаемых, он видит в нем рождение, видит старость, видит болезнь, видит смерть и не видит там ничего счастливого и отрадного, за что можно было бы ухватиться, – ни с начала, ни с середины, ни с конца.
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Yathā, mahārāja, puriso divasasantatte ayoguḷe jalite tatte kaṭhite āditopi majjhatopi pariyosānatopi na kiñci gayhūpagaṃ padesaṃ passati, evameva kho, mahārāja, yo saṅkhārānaṃ pavattaṃ sammasati, so pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi.
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It is like a man not finding a spot to take hold of, either at one end or in the middle or at the other end, on a glowing, scorching, red hot mass of iron. Even so, sire, whoever comprehends the occurrence of formations, sees birth, ageing, disease and death, does not see anything there that is happiness or joy and he does not see anything in the beginning, in the middle or in the end to be taken hold of there.
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As a man, O king, if a mass of iron had been heated the livelong day, and were all glowing, scorching, and red hot, would find no spot on it, whether at one end or in the middle or at the other end, fit to be taken hold of—just so, O king, he who orders his life aright grasps the truth of the development of things, and in doing so he perceives therein birth, he perceives old age, he perceives disease, he perceives death. But he perceives not therein either happiness or bliss, he perceives not therein, whether in the beginning, or in the middle, or in the end, anything fit to be taken hold of (as a lasting satisfaction).
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Скажем, государь, как на добела раскаленном, пылающем, пышущем жаром железном шаре человек не видит ни с одного конца, ни с середины, ни с другого конца, ни единого места, за которое можно было бы ухватиться, вот точно так же, государь, тот, кто ощупывает кружение слагаемых, видит в нем рождение, видит старость, видит болезнь, видит смерть и не видит там ничего счастливого и отрадного – ни с начала, ни с середины, ни с конца.
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So tattha [idaṃ padadvayaṃ sī. pī. potthakesu natthi] na kiñci gayhūpagaṃ passati, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.
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Then discontent arises in his mind when he does not see anything to be taken hold of, a fever descends on his body and, being hopeless without a refuge or protection, he becomes repelled by all states of existence.
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‘And discontent arises in his mind when he thus finds nothing fit to be relied on as a lasting satisfaction, and a fever takes possession of his body, and without a refuge or protection, hopeless, he becomes weary of repeated lives.
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Не видя, за что можно было бы ухватиться, сознание его впадает в томление, во всем теле у него начинает печь, и он, чувствуя себя обнаженным, незащищенным и беззащитным, проникается отвращением ко всякому становлению.
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