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| Seyyathidaṃ, ayañhi jāti-saddo anekattho. | 32. Now, this word birth (jāti) has many meanings. | У слова "рождение" много значений. | |
| Tathā hesa "ekampi jātiṃ dvepi jātiyo"ti (dī. ni. 1.244; pārā. 12) ettha bhave āgato. | For in the passage “[He recollects … ] one birth (jāti), two births” (D I 81) it is becoming. | ||
| "Atthi, visākhe, nigaṇṭhā nāma samaṇajātī"ti (a. ni. 3.71) ettha nikāye. | In the passage, “Visākhā, there is a kind (jāti) of ascetics called Nigaṇṭhas (Jains)” (A I 206) it is a monastic order. | ||
| "Jāti dvīhi khandhehi saṅgahitā"ti (dhātu. 71) ettha saṅkhatalakkhaṇe. | In the passage, “Birth (jāti) is included in two aggregates” (Dhātuk 15) it is the characteristic of whatever is formed. | ||
| "Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī"ti (mahāva. 124) ettha paṭisandhiyaṃ. | In the passage, “His birth is due to the first consciousness arisen, the first cognition manifested, in the mother’s womb” (Vin I 93) it is rebirth-linking. | ||
| "Sampatijāto, ānanda, bodhisatto"ti (ma. ni. 3.207) ettha pasūtiyaṃ. | In the passage “As soon as he was born (sampatijāta), Ānanda, the Bodhisatta …” (M III 123) it is parturition. | ||
| "Akkhitto anupakuṭṭho jātivādenā"ti (dī. ni. 1.331) ettha kule. | In the passage “One who is not rejected and despised on account of birth” (A III 152) it is clan. | ||
| "Yatohaṃ, bhagini, ariyāya jātiyā jāto"ti (ma. ni. 2.351) ettha ariyasīle. | In the passage “Sister, since I was born with the noble birth” (M II 103) it is the Noble One’s virtue. | ||
| 538.Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu. | 33.Here it should be regarded as the aggregates that occur from the time of rebirth-linking up to the exit from the mother’s womb in the case of the womb- born, | Здесь его следует считать как совокупности, проявляющиеся с [момента ума] воссоединения до выхода из чрева матери в случае рождения из чрева | |
| Itaresaṃ paṭisandhikhandhesvevāti daṭṭhabbo. | and as only the aggregates of rebirth-linking in the case of the rest. | и только как совокупности воссоединения в случае остальных видов рождения. | |
| Ayampi ca pariyāyakathāva. | But this is only an indirect treatment. | Но это только косвенный подход. | |
| Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamapātubhāvo jāti nāma. | In the direct sense, however, it is the first manifestation of any aggregates that are manifested in living beings when they are born anywhere that is called “birth. ” | В прямом смысле рождение - это первое проявление любых совокупностей, проявляющихся в живых существах, когда они рождаются где-то. | |
| Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā. | 34.Its characteristic is the first genesis in any [sphere of] becoming. Its function is to consign [to a sphere of becoming]. It is manifested as an emerging here from a past becoming; or it is manifested as the variedness of suffering. | Его характеристикой является первое порождение в любой сфере существования. Его функцией является доставка в сферу существования. Проявляется оно в виде появления на свет из прошлого существования или в виде разнообразия страдания. | |
| 539.Kasmā panesā dukkhāti ce? | But why is it suffering? | Но почему оно является страданием? | |
| Anekesaṃ dukkhānaṃ vatthubhāvato. | Because it is the basis for many kinds of suffering.8 | Потому что это основа для многих видов страданий. | |
| Anekāni hi dukkhāni. | For there are many kinds of suffering, | Существует много видов страданий. | |
| Seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ, pariyāyadukkhaṃ, nippariyāyadukkhanti. | that is to say, intrinsic suffering (dukkha- dukkha),9 suffering in change (vipariṇāma-dukkha), and suffering due to formations (saṅkhāra-dukkha); and then concealed suffering, exposed suffering, indirect suffering, and direct suffering. | А именно: страдание от боли, страдание от изменений, страдание из-за конструированного, затем скрытое страдание, явное страдание, непрямое страдание и прямое страдание. | |
| Tattha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati. | 35. Herein, bodily and mental, painful feeling are called intrinsic suffering because of their individual essence, their name, and their painfulness. | Здесь телесные и умственные мучительные ощущения зовутся страданием от боли из-за их индивидуальной сущности, их имени и их мучительности. | |
| Sukhā vedanā vipariṇāmena dukkhuppattihetuto vipariṇāmadukkhaṃ. | [Bodily and mental] pleasant feeling are called suffering in change because they are a cause for the arising of pain when they change (M I 303). | [Телесные и умственные] приятные ощущения зовутся страданием в изменении, потому что они являются причиной возникновения боли, когда изменяются. | |
| Upekkhā vedanā ceva avasesā ca tebhūmakā saṅkhārā udayabbayappaṭipīḷitattā saṅkhāradukkhaṃ. | Equanimous feeling and the remaining formations of the three planes are called suffering due to formations because they are oppressed by rise and fall. | Нейтральное ощущение и остающиеся конструкции трёх сфер существования зовутся страданием из-за конструкций, потому что они угнетаемы возникновением и исчезновением. | |
| Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato paṭicchannadukkhaṃ nāma. | Such bodily and mental affliction as earache, toothache, fever born of lust, fever born of hate, etc., is called concealed suffering because it can only be known by questioning and because the infliction is not openly evident; | Такие телесные и умственные муки как боль в ушах, зубная боль, лихорадка от страсти, лихорадка от ненависти и прочее зовутся скрытым страданием, потому что узнать о нём можно только задавая вопросы и потому что страдание не является явно очевидным. | |
| Apākaṭadukkhantipi vuccati. | it is also called “unevident suffering.” | Также оно называется "неочевидным страданием". | |
| Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato appaṭicchannadukkhaṃ nāma. | The affliction produced by the thirty-two tortures,10 etc., is called exposed suffering because it can be known without questioning and because the infliction is openly evident; | Муки, вызываемые 32 видами пыток и прочим зовутся явным страданием, потому что оно ясно без необходимости задавать вопросы, из-за того, что муки явно очевидны. |
Comm. NT: 10. See MN 13 and 129, though it is not clear where the figure “thirty-two” is taken from. Все комментарии (1) |
| Pākaṭadukkhantipi vuccati. | it is also called “evident suffering.” | Также оно называется "очевидным страданием". | |
| Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato pariyāyadukkhaṃ. | Except intrinsic suffering, all given in the exposition of the truth of suffering [in the Vibhaṅga] (Vibh 99) beginning with birth are also called indirect suffering because they are the basis for one kind of suffering or another. | Кроме страдания от боли, все даваемое в объяснении реальности, являющейся страданием (в Вибханге), начинающееся с рождения, также называется непрямым страданием, потому что они являются основами для одного вида страдания или другого. | |
| Dukkhadukkhaṃ pana nippariyāyadukkhanti vuccati. | But intrinsic suffering is called direct suffering. | Но страдание от боли зовётся прямым страданием. | |
| Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā. | 36.Herein, this birth is suffering because it is the basis for the suffering in the states of loss as made evident by the Blessed One by means of a simile in the Bālapaṇḍita Sutta (M III 165f.), etc., and for the suffering that arises in the happy destinies in the human world and is classed as “rooted in the descent into the womb,” and so on. | Здесь это рождение является страданием, потому что оно есть основа для страдания в скверных мирах, как Благословенный объяснил с помощью метафоры в Балапандита сутте и т.п., и также оно является основой для страдания, возникающего в счастливых мирах, в мире людей и классифицируется как "коренящееся во вхождении в утробу" и т.д. | |
| 540.Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayaṃ hi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakārenānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchipadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. | 37.Here the suffering classed as “rooted in the descent into the womb,” and so on, is this: When this being is born in the mother’s womb, he is not born inside a blue or red or white lotus, etc., but on the contrary, like a worm in rotting fish, rotting dough, cesspools, etc., he is born in the belly in a position that is below the receptacle for undigested food (stomach), above the receptacle for digested food (rectum), between the belly-lining and the backbone, which is very cramped, quite dark, pervaded by very fetid draughts redolent of various smells of ordure, and exceptionally loathsome.11 | Пересказ: "Страдание от вхождения в утробу" и т.д.: существо зарождается в омерзительном, тёмом, вонючем месте, не имеющем ничего общего с прекрасным. |
Comm. NT: 11. Pavana—“stench”: not in PED, in this sense. The Sammohavinodanī (Be) reproducing this passage inserts the word asuci (impurity), lackin... Все комментарии (1) |
| So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhamanubhotīti, idaṃ tāva gabbhokkantimūlakaṃ dukkhaṃ. | And on being reborn there, for ten months he undergoes excessive suffering, being cooked like a pudding in a bag by the heat produced in the mother’s womb, and steamed like a dumpling of dough, with no bending, stretching, and so on. So this, firstly, is the suffering rooted in the descent into the womb. | Пересказ: 10 месяцев зародыш пребывает в мешке в условиях жары. Таково страдание от вхождения в утробу. | |
| Yaṃ pana so mātu sahasā upakkhalanagamananisīdanavuṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahituṇḍikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhūnananiddhūnanādinā upakkamena adhimattaṃ dukkhamanubhavati, yañca mātu sītūdakapānakāle sītanarakupapanno viya, uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya, loṇambilādiajjhoharaṇakāle khārāpaṭicchakādikammakāraṇapatto viya tibbaṃ dukkhamanubhoti, idaṃ gabbhapariharaṇamūlakaṃ dukkhaṃ. | 38.When the mother suddenly stumbles or moves or sits down or gets up or turns round, the extreme suffering he undergoes by being dragged back and forth and jolted up and down, like a kid fallen into the hands of a drunkard, or like a snake’s young fallen into the hands of a snake-charmer; and also the searing pain that he undergoes, as though he had reappeared in the cold hells, when his mother drinks cold water, and as though deluged by a rain of embers when she swallows hot rice gruel, rice, etc., and as though undergoing the torture of the “lye-pickling” (see M I 87), when she swallows anything salty or acidic, etc.—this is the suffering rooted in gestation. | Пересказ: когда мать неожиданно спотыкается, начинает двигаться и т.п. он испытывает страдания, страдает от холода или жары, когда мать есть холодное или горячее соответственно. Таково страдание от вынашивания. | |
| Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhaṃ uppajjati, idaṃ gabbhavipattimūlakaṃ dukkhaṃ. | 39.When the mother has an abortion, the pain that arises in him through the cutting and rending in the place where the pain arises that is not fit to be seen even by friends and intimates and companions—this is the suffering rooted in abortion. | Пересказ: страдание от аборта... | |
| Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakapapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipātiyamānassa paramasambādhena yonimukhena tāḷacchiggaḷena viya nikkaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghātapabbatehi vicuṇṇiyamānassa dukkhaṃ uppajjati, idaṃ vijāyanamūlakaṃ dukkhaṃ. | 40.The pain that arises in him when the mother gives birth, through his being turned upside-down by the kamma-produced winds [forces] and flung into that most fearful passage from the womb, like an infernal chasm, and lugged out through the extremely narrow mouth of the womb, like an elephant through a keyhole, like a denizen of hell being pounded to pulp by colliding rocks—this is the suffering rooted in parturition. | Пересказ: страдание во время родов из-за прохождения родовых путей. | |
| Yaṃ pana jātassa taruṇavaṇasadisasukhumālasarīrassa hatthagahaṇanahāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, idaṃ mātukucchito bahinikkhamanamūlakaṃ dukkhaṃ. | 41. The pain that arises in him after he is born, and his body, which is as delicate as a tender wound, is taken in the hands, bathed, washed, rubbed with cloths, etc., and which pain is like being pricked with needle points and gashed with razor blades, etc.—this is the suffering rooted in venturing outside the mother’s womb. | Пересказ: Страдание после рождения в результате взятия на руки, купания, вытирания. Таково страдание от покидания чрева. | |
| Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhentassa acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa, kodhavasena abhuñjantassa, ubbandhantassa ca dukkhaṃ uppajjati, idaṃ attūpakkamamūlakaṃ dukkhaṃ. | 42.The pain that arises afterwards during the course of existence in one who punishes himself, in one who devotes himself to the practice of mortification and austerity according to the vows of the naked ascetics, in one who starves through anger, and in one who hangs himself—this is the suffering rooted in self-violence. | Страдание, возникающее в жизни причиняющего себе боль человека или того, кто посвятил себя самоистязанию и аскезам согласно обетам обнажённых аскетов; страдание человека, голодающего из-за злобы, а также повесившегося человека. Таково страдание от насилия над самим собой. | |
| Yaṃ pana parato vadhabandhanādīni anubhavantassa uppajjati, idaṃ parūpakkamamūlakaṃ dukkhanti. | 43. And that arising in one who undergoes flogging, imprisonment, etc., at the hands of others is the suffering rooted in others’ violence. | Страдание от насилия со стороны других: исходящее от других страдание при побитии плетьми, заключения в тюрьму и др. | |
| Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hoti. | So this birth is the basis for all this suffering. | Поэтому рождение является основой для всех этих видов страданий. | |
| 541.Tenetaṃ vuccati – | Hence this is said: |
Красивые стихи, но мы их опустим. Примерно резюмируют сказанное выше. Все комментарии (1) |
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| Jāyetha no ce narakesu satto, | Now, were no being born in hell again | ||
| Tattaggidāhādikamappasayhaṃ; | The pain unbearable of scorching fires | ||
| Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ, | And all the rest would then no footing gain; | ||
| Iccāha dukkhāti munīdha jātiṃ. | Therefore the Sage pronounced that birth is pain. | ||
| Dukkhaṃ tiracchesu kasāpatoda- | Many the sorts of pain that beasts endure | ||
| Daṇḍābhighātādibhavaṃ anekaṃ; | When they are flogged with whips and sticks and goads, | ||
| Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ, | Since birth among them does this pain procure, | ||
| Vinā tahiṃ jāti tatopi dukkhā. | Birth there is pain: the consequence is sure. | ||
| Petesu dukkhaṃ pana khuppipāsā- | While ghosts know pain in great variety | ||
| Vātātapādippabhavaṃ vicittaṃ; | Through hunger, thirst, wind, sun and what not too, | ||
| Yasmā ajātassa na tattha atthi, | None, unless born there, knows this misery; | ||
| Tasmāpi dukkhaṃ muni jātimāha. | So birth the Sage declares this pain to be. | ||
| Tibbandhakāre ca asayhasīte, | In the world-interspace, where demons dwell | ||
| Lokantare yaṃ asuresu dukkhaṃ; | In searing cold and inspissated gloom, | ||
| Na taṃ bhave tattha na cassa jāti, | Is pain requiring birth there for its spell; | ||
| Yato ayaṃ jāti tatopi dukkhā. | So with the birth the pain ensues as well. | ||
| Yañcāpi gūthanarake viya mātugabbhe, | The horrible torment a being feels on coming out, | ||
| Satto vasaṃ ciramato bahi nikkhamañca; | When he has spent long months shut up inside the mother’s womb— | ||
| Pappoti dukkhamatighoramidampi natthi, | A hellish tomb of excrement—would never come about | ||
| Jātiṃ vinā itipi jāti ayañhi dukkhā. | Without rebirth: that birth is pain there is no room for doubt. | ||
| Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci, | But why elaborate? At any time or anywhere | ||
| Atthīdha kiñcidapi dukkhamidaṃ kadāci; | Can there exist a painful state if birth do not precede? | ||
| Nevatthi jātivirahena yato mahesi, | Indeed this Sage so great, when he expounded pain, took care | ||
| Dukkhāti sabbapaṭhamaṃ imamāha jātinti. | First to declare rebirth as pain, the condition needed there. | ||
| Ayaṃ tāva jātiyaṃ vinicchayo. | This, firstly, is the exposition of birth. | Таково объяснение рождения. |