| пали | E.W. Burlingame, Ānandajoti Bhikkhu - english
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khantibalo - русский
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Atthamhīti imaṃ dhammadesanaṃ satthā himavantapadese araññakuṭikāyaṃ viharanto māraṃ ārabbha kathesi.
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Friends are good whenever need arises,” this doctrinal instruction was given by the Teacher while he was dwelling in a forest-hut in the Himālaya country with reference to Māra.
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Tasmiṃ kira kāle rājāno manusse pīḷetvā rajjaṃ kārenti.
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Tradition has it that at this time kings who exercised rule oppressed the subjects over whom they ruled.
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Atha bhagavā adhammikarājūnaṃ rajje daṇḍakaraṇapīḷite manusse disvā kāruññena evaṃ cintesi – "sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā"ti, māro pāpimā taṃ bhagavato parivitakkaṃ ñatvā "samaṇo gotamo 'sakkā nu kho rajjaṃ kāretu'nti cintesi, idāni rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, taṃ kārente sakkā okāsaṃ labhituṃ, gacchāmi ussāhamassa janessāmī"ti cintetvā satthāraṃ upasaṅkamitvā āha – "kāretu, bhante, bhagavā rajjaṃ, kāretu sugato rajjaṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā"ti.
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As the Fortunate One saw men punished and persecuted under the rule of these wicked kings, he was moved to compassion. And he considered thus within himself: “Is it not possible to exercise sovereignty without killing or causing to kill, without conquering or causing to conquer, without sorrow or causing sorrow, with justice and righteousness?” Now Māra the Wicked One perceived within himself the thought that was passing through the mind of the Fortunate One, and thought thus: “The ascetic Gotama is considering within himself: ‘Is it not possible to exercise sovereignty?’ It must be that he now desires to exercise sovereignty. And this thing which is called sovereignty is an occasion of heedlessness. If he does exercise sovereignty, I may be able to catch him off his guard. I will therefore go and arouse his ambition.” Accordingly Māra the Wicked One approached the Teacher and said: “Venerable Sir, let the Fortunate One exercise sovereignty; let the Happy One exercise sovereignty, without killing or causing to kill, without conquering or causing to conquer, without sorrow or causing sorrow, with justice and righteousness.”
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Atha naṃ satthā "kiṃ pana me tvaṃ, pāpima, passasi, yaṃ maṃ tvaṃ evaṃ vadesī"ti vatvā "bhagavatā kho, bhante, cattāro iddhipādā subhāvitā.
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The Teacher said to Māra: “Wicked One, what do you see in me that makes you speak thus to me?” Māra said to the Teacher: “Venerable Sir, the Fortunate One has developed to the full the four bases of psychic power.
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Ākaṅkhamāno hi bhagavā himavantaṃ pabbatarājaṃ 'suvaṇṇa'nti adhimucceyya, tañca suvaṇṇameva assa, ahampi kho dhanena dhanakaraṇīyaṃ karissāmi, tumhe dhammena rajjaṃ kāressathā"ti tena vutte –
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For should the Fortunate One resolve: ‘Let the Himālaya, king of mountains, be turned to gold,’ that mountain would be gold. I too will do with this wealth all those things which can be done with wealth. Thus you shall rule justly and righteously.” Then said the Teacher:
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"Pabbatassa suvaṇṇassa, jātarūpassa kevalo;
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A mountain made solely of gold, the finest gold,
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Dvittāva nālamekassa, iti vidvā samañcare.
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even twice as much would not be enough for one. Knowing this, live equanimous.
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"Yo dukkhamadakkhi yatonidānaṃ,
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He who has seen suffering, and what it is based on,
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Kāmesu so jantu kathaṃ nameyya;
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how can a person incline towards sensual pleasures?
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Upadhiṃ viditvā saṅgoti loke,
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Knowing attachment is a bond,
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Tasseva jantu vinayāya sikkhe"ti. (saṃ. ni. 1.156) –
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he should train for its removal.
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Imāhi gāthāhi saṃvejetvā "añño eva kho, pāpima, tava ovādo, añño mama, tayā saddhiṃ dhammasaṃsandanā nāma natthi, ahañhi evaṃ ovadāmī"ti vatvā imā gāthā abhāsi –
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With these verses did the Teacher arouse and alarm the Wicked One. Then he said to him: “I will admonish you yet again. Wicked One, I have nothing in common with you. Thus do I admonish you.” So saying, he pronounced the following verses:
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331.
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"Atthamhi jātamhi sukhā sahāyā,
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Friends are good whenever need arises,
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Tuṭṭhī sukhā yā itarītarena;
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being content with everything is good,
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Puññaṃ sukhaṃ jīvitasaṅkhayamhi,
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at the break-up of life merit is good,
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Sabbassa dukkhassa sukhaṃ pahānaṃ.
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abandoning of suffering is good.
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332.
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"Sukhā matteyyatā loke,
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Having respect for one’s mother is good,
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Atho petteyyatā sukhā;
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having respect for one’s father is good,
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Sukhā sāmaññatā loke,
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having respect for ascetics is good,
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Atho brahmaññatā sukhā.
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having respect for true Brahmins is good.
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333.
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"Sukhaṃ yāva jarāsīlaṃ, sukhā saddhā patiṭṭhitā;
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Virtuous conduct till old age is good, the establishing of faith is good,
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Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukha"nti.
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the acquisition of wisdom is good, doing nothing wicked is also good.
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Tattha atthamhīti pabbajitassāpi hi cīvarakaraṇādike vā adhikaraṇavūpasamādike vā gihinopi kasikammādike vā balavapakkhasannissitehi abhibhavanādike vā kicce uppanne ye taṃ kiccaṃ nipphādetuṃ vā vūpasametuṃ vā sakkonti, evarūpā sukhā sahāyāti attho.
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Tuṭṭhī sukhāti yasmā pana gihinopi sakena asantuṭṭhā sandhicchedādīni ārabhanti, pabbajitāpi nānappakāraṃ anesanaṃ.
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Iti te sukhaṃ na vindantiyeva.
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Tasmā yā itarītarena parittena vā vipulena vā attano santakena santuṭṭhi, ayameva sukhāti attho.
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Puññanti maraṇakāle pana yathājjhāsayena pattharitvā katapuññakammameva sukhaṃ.
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Sabbassāti sakalassapi pana vaṭṭadukkhassa pahānasaṅkhātaṃ arahattameva imasmiṃ loke sukhaṃ nāma.
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Matteyyatāti mātari sammā paṭipatti.
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"Помощь матери": надлежащее поведение в отношении матери.
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Petteyyatāti pitari sammā paṭipatti.
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"Помощь отцу": надлежащее поведение в отношении отца.
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Ubhayenapi mātāpitūnaṃ upaṭṭhānameva kathitaṃ.
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Этим объяснена помощь обоим - матери и отцу.
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Mātāpitaro hi puttānaṃ anupaṭṭhahanabhāvaṃ ñatvā attano santakaṃ bhūmiyaṃ vā nidahanti, paresaṃ vā vissajjenti, "mātāpitaro na upaṭṭhahantī"ti nesaṃ nindāpi vaḍḍhati, kāyassa bhedā gūthanirayepi nibbattanti.
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Ведь мать и отец, поняв что дети им не помогают, закапывают своё [богатство] в землю или раздают другим. О таких детях расходится дурная молва о том, что они не помогают родителям. После разрушения тела они попадают в ад нечистот.
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Ye pana mātāpitaro sakkaccaṃ upaṭṭhahanti, te tesaṃ santakaṃ dhanampi pāpuṇanti, pasaṃsampi labhanti, kāyassa bhedā sagge nibbattanti.
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Но тем, кто уважительно помогает родителям, они передают свои богатства, о них распространяется похвала, после разрушения тела эти дети возрождаются в божественном мире.
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Tasmā ubhayampetaṃ sukhanti vuttaṃ.
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Поэтому в отношении обоих сказано "счастье".
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Sāmaññatāti pabbajitesu sammā paṭipatti.
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"Помощь отшельникам": надлежащее поведение в отношении ушедших в бездомную жизнь.
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Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva.
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"Помощь брахманам": надлежащее поведение в отношении отбросивших пороки будд, паччекабудд и учеников будд.
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Ubhayenapi tesaṃ catūhi paccayehi paṭijagganabhāvo kathito, idampi loke sukhaṃ nāma kathikaṃ.
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Здесь объяснено предоставление тем и другим четырёх опор и это в мире тоже объясняется как счастье.
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Sīlanti maṇikuṇḍalarattavatthādayo hi alaṅkārā tasmiṃ tasmiṃ vaye ṭhitānaṃyeva sobhanti.
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Na daharānaṃ alaṅkāro mahallakakāle, mahallakānaṃ vā alaṅkāro daharakāle sobhati, "ummattako esa maññe"ti garahuppādanena pana dosameva janeti.
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Pañcasīladasasīlādibhedaṃ pana sīlaṃ daharassāpi mahallakassāpi sabbavayesu sobhatiyeva, "aho vatāyaṃ sīlavā"ti pasaṃsuppādanena somanassameva āvahati.
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Tena vuttaṃ – sukhaṃ yāva jarā sīlanti.
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Saddhā patiṭṭhitāti lokiyalokuttarato duvidhāpi saddhā niccalā hutvā patiṭṭhitā.
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Sukho paññāya paṭilābhoti lokiyalokuttarapaññāya paṭilābho sukho.
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Pāpānaṃakaraṇanti setughātavasena pana pāpānaṃ akaraṇaṃ imasmiṃ loke sukhanti attho.
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Desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosīti.
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At the end of the teaching many Devatās had comprehension of the Dhamma.
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Māravatthu aṭṭhamaṃ.
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Nāgavaggavaṇṇanā niṭṭhitā.
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Tevīsatimo vaggo.
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