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khantibalo - русский
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2.Evaṃ bhagavā pubbe anajjhāvutthapubbampi pubbañātigharaṃ bimbisāranivesanaṃ sakagharasaññāya āgantvā tirokuṭṭasandhisiṅghāṭakadvārabāhāsu ṭhite issāmacchariyaphalaṃ anubhavante, appekacce dīghamassukesavikāradhare andhakāramukhe sithilabandhanavilambamānakisapharusakāḷakaṅgapaccaṅge tattha tattha ṭhitavanadāhadaḍḍhatālarukkhasadise, appekacce jighacchāpipāsāraṇinimmathanena udarato uṭṭhāya mukhato viniccharantāya aggijālāya pariḍayhamānasarīre, appekacce sūcichiddāṇumattakaṇṭhabilatāya pabbatākārakucchitāya ca laddhampi pānabhojanaṃ yāvadatthaṃ bhuñjituṃ asamatthatāya khuppipāsāparete aññaṃ rasamavindamāne, appekacce aññamaññassa aññesaṃ vā sattānaṃ pabhinnagaṇḍapiḷakamukhā paggharitarudhirapubbalasikādiṃ laddhā amatamiva sāyamāne ativiya duddasikavirūpabhayānakasarīre bahū pete rañño nidassento –
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17.[So the Blessed One showed the king] the many ghosts with their hideous, deformed and dreadful bodies, who had come to Bimbisara's residence perceiving it as their own house since it was the house of a former relative of theirs although they had not previously lived there, and were standing without the walls, at the junctions and road-forks and beside the jambs of gates. Their existence thus was co-essential with the fruit of envy and avarice. 4 There were some wearing long dishevelled5[207] beards and hair, swarthy-faced, with loose-jointed dangling emaciated rough blackened limbs, who looked like palmyra trees scorched here and there by forest fires; there were some whose bodies were [inwardly] consumed by flames of fire that, as it surged up from their bellies with the kindling6 of hunger and thirst, belched from their mouths. There were some that, owing to their having a gullet no bigger than a needle's eye and a mountainous paunch, were unable to swallow enough drink and food for their wants even when they got it, and so had to relish7 their own famished-ness and parchedness for want of other tastes. And there were some that, when they found any blood or matter or oil-of-the-joints oozing from the orifices of each others' burst boils and carbuncles orthose of other creatures, savoured it as though it were ambrosia. So he uttered this stanza
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Благословенный показал царю множество голодных духов, имеющих отвратительные деформированные и устрашающие тела, что пришли ко дворцу Бимбисары, воспринимая его своим собственным домом, поскольку это дом их родственника, хотя они сами там никогда не жили. Духи стояли за стенами, на перекрестках и развилках дорог и за дверными столбами. Их существо было слито с плодами зависти и алчности. У некоторых были длинные взъерошенные волосы и бороды, смуглые лица, длинные нескладные свисающие изможденные грубые почерневшие конечности, выглядящие словно ветви обгоревших деревьев. У других тела были охвачены внутренним огнем, который вырывался, словно отрыжка, из их ртов от приступов голода и жажды. Некоторые мучались тем, что, имея крошечную глотку размером с игольное ушко и огромное брюхо, не могли проглотить достаточно еды и питья, чтобы насытить свои тела, даже если имели пищу, отчего им приходилось оберегать своё чувство голода и жажды ради (от?) желания других вкусов.
Были и другие, что считали любую кровь, слизь, гной и иные субстанции, сочащиеся из порождённых волдырями и нарывами отверстий живых существ, лучшей амброзией, нектаром и усладой для их существования.
И тогда Благословенный изрёк эти строфы.
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"Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;
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'Without the walls they stand and wait, And at the junctions and road-forks;'
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Они стоят за стенами, у пересечения дорог, на перекрёстках
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Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ ghara"nti. –
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Returning to their erstwhile homes,' They wait beside the jambs of gates '.
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они стоят у дверных столбов, придя к своим [бывшим] домам.
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Vatvā puna tehi katassa kammassa dāruṇabhāvaṃ dassento "pahūte annapānamhī"ti dutiyagāthamāha.
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And when he had said this, showing those ghosts, he then uttered the second stanza ' But when a rich feast is prepared '. showing how grim was [the result of the action] done by them.
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Произнеся эту строфу и указав на голодных духов, он произнес вторую строфу: "Но когда приготовлена обильная еда и питьё" - указывая на то, сколь мрачным был плод их прошлых деяний.
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Tattha pahūteti anappake bahumhi, yāvadatthiketi vuttaṃ hoti.
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18.Herein, rich (pahute)[means] not little, plentiful (bahumhi); as much as is needed, is what is meant.
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Bha-kārassa hi ha-kāro labbhati "pahu santo na bharatī"tiādīsu (su. ni. 98) viya.
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It is allowed to substitute the syllable pa for the syllable ba [thus transforming bahu into pahu] as in such passages as' Pahu santo na bharati' (' Who, having plenty (being able), does not support [a mother] . . . ':Sn. 98).
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Keci pana "bahūte" iti ca "bahūke" iti ca paṭhanti.
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Some read pahute (' abundant': loc.) and also pahutam (' richly ': neut.nom. as adv.);
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Pamādapāṭhā ete.
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but those are careless readings.
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Anne ca pānamhi ca annapānamhi.
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With food and drink annapanamhi—anne ca panamhi (resolution of compound).
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Khajje ca bhojje ca khajjabhojje, etena asitapītakhāyitasāyitavasena catubbidhaṃ āhāraṃ dasseti.
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Feast: khajjabhojje (lit. ' chewables and comestibles ')=khajje ca bhqjje ca (resolution of compound); by that, [namely anna and pana and khajja and bhojja (=khadaniya and bhojanlya),'] he showed the four kinds of nutriment consisting in what is fed on (asita) drunk (pita) chewed (khayita), and supped(sayita).
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Upaṭṭhiteti upagamma ṭhite, sajjite paṭiyatte samohiteti vuttaṃ hoti.
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Set out (upatitthite): stands,having approached (upagamma thite); what is meant is: made ready, prepared, combined.
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Na tesaṃ koci sarati, sattānanti tesaṃ pettivisaye uppannānaṃ sattānaṃ koci mātā vā pitā vā putto vā na sarati.
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19.The fact that no man does recall these creatures (na tesam saratisattanarh): when these creatures have appeared in the ghost realm, no mother or father or child remembers them.
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"Никто не вспоминает тех существ" - когда эти существа возродились в мире голодных духов, ни мать, ни отец ни дети не вспоминают о них.
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Kiṃ kāraṇā?
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For what reason?
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По какой причине?
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Kammapaccayā, attanā katassa adānadānappaṭisedhanādibhedassa kadariyakammassa paccayā.
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It stems from their past acts (kammapaccaya): it has for its [necessary] condition the miserly acts classed as non-giving, prevention of giving,and so on; [208]
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По причине их прошлых поступков - условием [такого рождения] являются низменные поступки, подразделяемые на несовершение даров, создание помех совершению даров и т.п.
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Tañhi tesaṃ kammaṃ ñātīnaṃ sarituṃ na deti.
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for that action of theirs does not permit their relatives to remember them.
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Ведь этот их поступок не позволяет родственникам помнить о них.
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