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Перевод на английский язык взят из книги BUDDHIST BIRTH-STORIES" Translated from the Pali by T. W. RHYS DAVIDS
Древняя эпоха Палийский оригинал
| пали | Rhys Davids T.W. - english | Рената, правки khantibalo - русский | Комментарии |
| Tatridaṃ dūrenidānaṃ nāma – ito kira kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatī nāma nagaraṃ ahosi. | Tradition tells us that four asankheyyas 2 and a hundred thousand cycles ago there was a city called Amaravati. | Это называется древней эпохой: якобы давным-давно, четыре асанкхейи и сто тысяч циклов назад был город Амаравати. | |
| Tattha sumedho nāma brāhmaṇo paṭivasati ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā akkhitto anupakuṭṭho jātivādena abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. | In this city there dwelt a brahmin named Sumedha, of good family on both sides, on the father's and the mother's side, of pure conception for seven generations back, by birth unreproached and respected, a man comely, well-favoured and amiable, and endowed with remarkable beauty. | В этом городе проживал брахман Сумедха, родословная его семьи была безупречна с обеих сторон - с материнской и отцовской, он был чист по происхождению в семи поколениях, по рождению безупречен и уважаем, красивый, привлекательный, симпатичный, удивительной красоты. | |
| So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. | He followed his brahminical studies without engaging in any other pursuit. | Он изучал брахманские науки не отвлекаясь ни на что другое. | |
| Tassa daharakāleyeva mātāpitaro kālamakaṃsu. | His parents died while he was still young. | Его родители умерли когда он был ещё молодым. | |
| Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādibharite gabbhe vivaritvā "ettakaṃ te, kumāra, mātu santakaṃ, ettakaṃ pitu santakaṃ, ettakaṃ ayyakapayyakāna"nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā "etaṃ paṭipajjāhī"ti āha. | A minister of state, who acted as steward of his property, bringing forth the roll-book of his estate, threw open the stores filled with gold and silver, gems and pearls, and other valuables, and said : " So much, young man, belonged to your mother, so much to your father, so much to your grandparents and greatgrandparents," and pointing out to him the property inherited through seven generations, he bade him guard it carefully. | Государственный министр, бывший опекуном его имущества принёс список того, что ему принадлежало, открыл хранилища, наполненные золотом и серебром, драгоценностями, жемчугом и прочим добром и сказал так: "Столько-то, молодой человек, принадлежало твоей матери, столько-то твоему отцу, столько-то твоим дедушкам и прадедушкам", - и указав ему на унаследованное имущество, накопленное в течении семи поколений, велел бережно к нему относиться. | |
| Sumedhapaṇḍito cintesi – "imaṃ dhanaṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekaṃ kahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī"ti. | The wise Sumedha thought to himself : " After amassing all this wealth my parents and ancestors when they went to another world took not a farthing with them. Can it be right that I should make it an object to take my wealth with me when I go ?" | Мудрый Сумедха подумал: "Накопив все это богатство мои родители и предки, уйдя в другой мир не смогли взять с собой ни гроша. Разве я смогу взять это богатство с собой, когда придёт время отойти?". |
В Кхантивади джатаке
http://abhidharma.ru/A/Vedalla/Content/Jataka/313%20Khandivadi.htm
есть похожее место: mayā panetaṃ gahetvā gantuṃ vaṭṭatī, ко... Все комментарии (2) |
| So rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā tāpasapabbajjaṃ pabbaji. | And informing the king of his intention, he caused proclamation to be made in the city, gave largess to the people, and embraced the ascetic life of a hermit. | И, проинформировав короля о своих намерениях, он сделал, чтобы об этом объявили по городу, раздал людям щедрые дары и оставил мирскую жизнь, став аскетом. | |
| Imassa panatthassa āvibhāvatthaṃ imasmiṃ ṭhāne sumedhakathā kathetabbā. | To make this matter clear the Story of Sumedha -- must here be related. | Чтобы яснее понять это, здесь следует рассказать историю Сумедхи. | |
| Sā panesā kiñcāpi buddhavaṃse nirantaraṃ āgatāyeva, gāthāsambandhena pana āgatattā na suṭṭhu pākaṭā. | This story, though given in full in the Buddhavamsa,2 from its being in a metrical form, is not very easy to understand. | Хотя эта история полностью даётся в Буддхавансе, её трудно понять из-за того, что она в стихотворной форме. | |
| Tasmā taṃ antarantarā gāthāya sambandhadīpakehi vacanehi saddhiṃ kathessāma. | I will therefore relate it with sentences at intervals explaining the metrical construction. | Поэтому я буду давать объяснения в прозе, перемежая её стихами. |
В нашем переводе стихи исключены, чтобы не повторять уже сказанное. Все комментарии (1) |
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История аскета Сумедхи Таблица Палийский оригинал |
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| Kappasatasahassādhikānañhi catunnaṃ asaṅkhyeyyānaṃ matthake dasahi saddehi avivittaṃ "amaravatī"ti ca "amara"nti ca laddhanāmaṃ nagaraṃ ahosi, yaṃ sandhāya buddhavaṃse vuttaṃ – | Four asankheyyas and a hundred thousand cycles ago there was a city called Amaravati or Amara, resounding with the ten city cries, concerning which it is said in Buddhavamsa : | Четыре асанкхейи и сто тысяч циклов назад был город Амаравати или Амара, в котором раздавалось 10 звуков. Об этом сказано в Буддхавансе. |
Эти 10 звуков перечисляются и в других местах, например, в Махасудассана сутте:
https://tipitaka.theravada.su/comments/sentenceid/21535 Все комментарии (1) |
| "Kappe ca satasahasse, caturo ca asaṅkhiye; | 12. “Four asaṅkheyyas and a hundred thousand cycles ago | ||
| Amaraṃ nāma nagaraṃ, dassaneyyaṃ manoramaṃ; | There was a city called Amara, beautiful and pleasant, | ||
| Dasahi saddehi avivittaṃ, annapānasamāyuta"nti. | Resounding with the ten cries, abounding in food and drink.” | ||
| Tattha dasahi saddehi avivittanti hatthisaddena, assasaddena, rathasaddena, bherisaddena, mudiṅgasaddena, vīṇāsaddena, sammasaddena, tāḷasaddena, saṅkhasaddena "asnātha, pivatha, khādathā"ti dasamena saddenāti imehi dasahi saddehi avivittaṃ ahosi. | |||
| Tesaṃ pana saddānaṃ ekadesameva gahetvā – | Then follows a verse of Buddhavaṁsa, enumerating some of these cries, | ||
| "Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca; | 13. “The trumpeting of elephants, the neighing of horses, (the sound of) drums, trumpets, and chariots, | ||
| Khādatha pivatha ceva, annapānena ghosita"nti. – | And viands and drinks were cried, with the invitation: Eat and drink.” | ||
| Buddhavaṃse imaṃ gāthaṃ vatvā – | It goes on to say, | ||
| "Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ; | 14. “A city supplied with every requisite, engaged in every sort of industry, | ||
| Sattaratanasampannaṃ, nānājanasamākulaṃ; | Possessing the seven precious things, thronged with dwellers of many races.” | ||
| Samiddhaṃ devanagaraṃva, āvāsaṃ puññakamminaṃ. | The abode of devout men, like the prosperous city of the Devas. | ||
| "Nagare amaravatiyā, sumedho nāma brāhmaṇo; | 15. “In the city of Amaravatī dwelt a brahmin named Sumedha, | ||
| Anekakoṭisannicayo, pahūtadhanadhaññavā. | Whose hoard was many tens of millions, blest with much wealth and store; | ||
| "Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū; | 16. Studious, knowing the Mantras, versed in the three Vedas, | ||
| Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato"ti. – vuttaṃ; | Teacher of the science of divination and of the traditions and observances of his caste.” | ||
| Athekadivasaṃ so sumedhapaṇḍito uparipāsādavaratale rahogato hutvā pallaṅkaṃ ābhujitvā nisinno cintesi – "punabbhave, paṇḍita, paṭisandhiggahaṇaṃ nāma dukkhaṃ, tathā nibbattanibbattaṭṭhāne sarīrabhedanaṃ, ahañca jātidhammo jarādhammo byādhidhammo maraṇadhammo, evaṃbhūtena mayā ajātiṃ ajaraṃ abyādhiṃ adukkhaṃ sukhaṃ sītalaṃ amatamahānibbānaṃ pariyesituṃ vaṭṭati, avassaṃ bhavato muccitvā nibbānagāminā ekena maggena bhavitabba"nti. | Now one day the wise Sumedha, having retired to the splendid upper apartment of his house, seated himself cross-legged, and fell a-thinking."Oh ! wise man,2 grievous is rebirth in a new existence, and the dissolution of the body in each successive place where we are reborn. I am subject to birth, to decay, to disease, to death it is right, being such, that I should strive to attain the cool great deathless Nir vana, the tranquil, the free from birth and decay, and sickness, and grief and joy ; surely there must be a road that leads to Nirvana and releases man from becoming." | Однажды мудрый Сумедха, отдыхая в одной из прекрасных верхних комнат своего дома со скрещенными ногами, подумал: "О! мудрый человек, мучительно перерождение в новом состоянии бытия и последующее разложение тела в каком бы следующем месте мы не перерождались. Я подвержен рождению, старости, смерти и правильно было бы стремиться к достижению умиротворённой великой бессмертной ниббаны, спокойствию, счастью и свободе от рождения и старости, болезни, печали; уверен, что должна быть дорога, приводящая к ниббане и освобождающая человека от бывания". | |
| Tena vuttaṃ – | Accordingly it is said, | ||
| "Rahogato nisīditvā, evaṃ cintesahaṃ tadā; | 17. “Seated in seclusion, I then thought as follows: | ||
| Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ. | Grievous is rebirth and the breaking up of the body. | ||
| "Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā; | 18. I am subject to birth, to decay, to disease, | ||
| Ajaraṃ amataṃ khemaṃ, pariyesissāmi nibbutiṃ. | Therefore will I seek Nibbāna, free from decay and death, and secure. | ||
| "Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ; | 19. Let me leave this perishable body, this pestilent congregation of vapours, | ||
| Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko. | And depart without desires and without wants. { | ||
| "Atthi hehiti so maggo, na so sakkā na hetuye; | 20. There is, there must be a road, it cannot but be: | ||
| Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā"ti. | I will seek this road, that I may obtain release from existence.” | ||
| Tato uttaripi evaṃ cintesi – yathā hi loke dukkhassa paṭipakkhabhūtaṃ sukhaṃ nāma atthi, evaṃ bhave sati tappaṭipakkhena vibhavenāpi bhavitabbaṃ. | Further he reasoned thus : " For as in this world there is pleasure as the correlative of pain, so where there is becoming there must be its opposite, the cessation of becoming ; | Дальше он размышлял следующим образом: "Так же как в этом мире есть удовольствие и соответственно страдание, так же если есть бывание, то должно быть и противоположность ему - прекращение бывания; | |
| Yathā ca uṇhe sati tassa vūpasamabhūtaṃ sītampi atthi, evaṃ rāgādīnaṃ aggīnaṃ vūpasamena nibbānenāpi bhavitabbaṃ. | and as where there is heat there is also cold which neutralizes it, so there must be a Nirvana 2 that extinguishes (the fires of) lust and the other passions ; | если существует жар, то существует и холод, нейтрализующий жар, точно так же где-то должна быть ниббана, гасящая (пламя) страсти и прочего; |
Эти три вида пламени в "огненной проповеди" - страсть, ненависть (отвращение) и невежество. Все комментарии (1) |
| Yathā ca pāpassa lāmakassa dhammassa paṭipakkhabhūto kalyāṇo anavajjadhammopi atthiyeva, evameva pāpikāya jātiyā sati sabbajātikkhepanato ajātisaṅkhātena nibbānenāpi bhavitabbamevāti. | and as in opposition to a bad and evil condition there is a good and blameless one, so where there is evil birth there must also be a Nirvana, called the birthless, because it puts an end to all that is called rebirth." | и как в противоположность плохим и низменным видам поведения есть хорошие и не заслуживающие порицания, так и там, где есть порочное рождение должна быть и ниббана, зовущаяся нерожденной, ибо она прекращает всякое перерождение. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati; | 21. “As where there is suffering there is also bliss, | ||
| Evaṃ bhave vijjamāne, vibhavopi icchitabbako. | So where there is existence we must look for non-existence. |
Тут опять то самое ПРЕбывание Все комментарии (2) |
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| "Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ; | 22. And as where there is heat there is also cold, | ||
| Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ. | So where there is the threefold fire of passion extinction must be sought. | ||
| "Yathāpi pāpe vijjante, kalyāṇamapi vijjati; | 23. And as coexistent with evil there is also good, | ||
| Evameva jāti vijjante, ajātipicchitabbaka"nti. | Even so where there is birth the cessation of birth should be sought.” | ||
| Aparampi cintesi – yathā nāma gūtharāsimhi nimuggena purisena dūrato pañcavaṇṇapadumasañchannaṃ mahātaḷākaṃ disvā "katarena nu kho maggena ettha gantabba"nti taṃ taḷākaṃ gavesituṃ yuttaṃ. | Again he reasoned thus : " Just as a man who has fallen into a heap of filth, if he beholds afar off a great pond covered with lotuses of five colours, ought to seek that pond, saying : 'By what way shall I arrive there ?' | И далее он размышлял так: "Если человек упал в кучу грязи, находящуюся недалеко от озера, покрытого лотосами пяти цветов, то он должен искать это озеро, говоря: "Каким же путём мне следует идти к озеру?" | |
| Yaṃ tassa agavesanaṃ, na so taḷākassa doso. | ; but if he does not seek it the fault is not that of the pond ; | Но если он не ищет пути, то это не вина озера. | |
| Evameva kilesamaladhovane amatamahānibbānataḷāke vijjante tassa agavesanaṃ na amatanibbānamahātaḷākassa doso. | even so where there is the lake of the great deathless Nirvana for the washing of the defilement of sin, if it is not sought it is not the fault of the lake. | Точно так же есть озеро великой бессмертной ниббаны, смывающее скверну загрязнений, но если к ней не стремиться, то это не вина озера. | |
| Yathā ca corehi samparivārito puriso palāyanamagge vijjamānepi sace na palāyati, na so maggassa doso, purisasseva doso. | And just as a man who is surrounded by robbers, if when there is a way of escape he does not fly it is not the fault of the way but of the man ; | И подобно человеку, окружённому грабителями, если есть путь, по которому можно убежать, но он не убегает - это не вина пути, а вина человека, | |
| Evameva kilesehi parivāretvā gahitassa purisassa vijjamāneyeva nibbānagāmimhi sive magge maggassa agavesanaṃ nāma na maggassa doso, puggalasseva doso. | even so when there is a blessed road leading to Nirvana for the man who is encompassed and held fast by sin, its not being sought is not the fault of the road but of the person. | точно так же когда есть благословенная дорога, ведущая к ниббане, для человека, окружённого и крепко удерживаемого умственными загрязнениями, если он не ищет этой дороги, это вина не дороги, а человека. | |
| Yathā ca byādhipīḷito puriso vijjamāne byādhitikicchake vejje sace taṃ vejjaṃ gavesitvā byādhiṃ na tikicchāpeti, na so vejjassa doso, purisasseva doso. | And as a man who is oppressed with sickness, there being a physician who can heal his disease, if he does not get cured by going to the physician that is no fault of the physician ; | И так же как если человек, страдающий от болезни, при наличии врача, способного его исцелить, не идёт ко врачу и не лечится, то это вина не врача, а человека, | |
| Evameva yo kilesabyādhipīḷito puriso kilesavūpasamamaggakovidaṃ vijjamānameva ācariyaṃ na gavesati, tasseva doso, na kilesavināsakassa ācariyassāti. | even so if a man who is oppressed by the disease of sin seeks not a spiritual guide who is at hand and knows the road which puts an end to sin, the fault lies with him and not with the sin-destroying teacher." | точно так же если человек страдает от болезни умственных загрязнений и не ищет находящегося поблизости духовного учителя, знающего путь прекращения загрязнений, то это вина человека, а не учителя, уничтожающего загрязнения". | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Yathā gūthagato puriso, taḷākaṃ disvāna pūritaṃ; | 24. “As a man fallen among filth, beholding a brimming lake, | ||
| Na gavesati taṃ taḷākaṃ, na doso taḷākassa so. | If he seek not that lake, the fault is not in the lake; | ||
| "Evaṃ kilesamaladhove, vijjante amatantaḷe; | 25. So when there exists a lake of Nibbāna that washes the stains of sin, | ||
| Na gavesati taṃ taḷākaṃ, na doso amatantaḷe. | If a man seek not that lake, the fault is not in the lake of Nibbāna. | ||
| "Yathā arīhi pariruddho, vijjante gamanampathe; | 26. As a man beset with foes, there being a way of escape, | ||
| Na palāyati so puriso, na doso añjasassa so. | If he flee not away, the fault is not with the road; | ||
| "Evaṃ kilesapariruddho, vijjamāne sive pathe; | 27. So when there is a way of bliss, if a man beset with sin | ||
| Na gavesati taṃ maggaṃ, na doso sivamañjase. | Seek not that road, the fault is not in the way of bliss. | ||
| "Yathāpi byādhito puriso, vijjamāne tikicchake; | 28. And as one who is diseased, there being a physician at hand, | ||
| Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake. | If he bid him not heal the disease, the fault is not in the healer: | ||
| "Evaṃ kilesabyādhīhi, dukkhito paripīḷito; | 29. So if a man who is sick and oppressed with defilements | ||
| Na gavesati taṃ ācariyaṃ, na doso so vināyake"ti. | Seek not the spiritual teacher, the fault is not in the teacher.” | ||
| Aparampi cintesi – yathā maṇḍanajātiko puriso kaṇṭhe āsattaṃ kuṇapaṃ chaḍḍetvā sukhī gacchati, evaṃ mayāpi imaṃ pūtikāyaṃ chaḍḍetvā anapekkhena nibbānanagaraṃ pavisitabbaṃ. | And again he argued : "As a man fond of gay clothing, throwing off a corpse bound to his shoulders, goes away rejoicing, so must I, throwing off this perishable body, and freed from all care, enter the city of Nirvana. | И далее он размышлял: "Как человек, любящий украшения, сбрасывает скелет, висящий у него на плечах и уходит радостный, так и я должен, отбросив это подверженное разложению тело и освободившись от всех забот войти в город ниббаны. |
В суттах эта метафора со скелетом несколько раз фигурирует. Все комментарии (1) |
| Yathā ca naranāriyo ukkārabhūmiyaṃ uccārapassāvaṃ katvā na taṃ ucchaṅgena vā ādāya dasantena vā veṭhetvā gacchanti, jigucchamānā pana anapekkhāva chaḍḍetvā gacchanti, evaṃ mayāpi imaṃ pūtikāyaṃ anapekkhena chaḍḍetvā amataṃ nibbānanagaraṃ pavisituṃ vaṭṭati. | And as men and women depositing filth on a dungheap do not gather it in the fold or skirt of their garments, but loathing it, throw it away, feeling no desire for it ; so shall I also cast off this perishable body without regret, and enter the deathless city of Nirvana. | И как мужчина и женщина выбрасывают экскременты в кучу фекалий, не собирая их в складку или подол одеяния, испытывая к ним лишь отвращение и никакого желания, так и мне следует без всякого сожаления отбросить это тело, подверженное разложению и войти в бессмертный город ниббаны. | |
| Yathā ca nāvikā nāma jajjaraṃ nāvaṃ anapekkhā chaḍḍetvā gacchanti, evaṃ ahampi imaṃ navahi vaṇamukhehi paggharantaṃ kāyaṃ chaḍḍetvā anapekkho nibbānapuraṃ pavisissāmi. | And as seamen abandon without regret an unseaworthy ship and escape, so will I also, leaving this body, which distils corruption from its nine festering apertures, enter without regret the city of Nirvana. | И как моряки без сожаления бросают непригодный для плавания корабль, так и я покину это тело с его девятью гноящимися отверстиями и без сожаления войду в город ниббаны. | |
| Yathā ca puriso nānāratanāni ādāya corehi saddhiṃ maggaṃ gacchanto attano ratananāsabhayena te chaḍḍetvā khemaṃ maggaṃ gaṇhāti, evaṃ ayampi karajakāyo ratanavilopakacorasadiso. | And as a man carrying various sorts of jewels and going on the same road with a band of robbers, out of fear of losing his jewels withdraws from them and gains a safe road ; even so this impure body is like a jewel-plundering robber, | И как человек, имеющий при себе различные драгоценности не пойдёт по одной дороге с бандой грабителей, но из-за страха потерять свои драгоценности уходит от них, выбирая безопасную дорогу, так и это нечистое тело подобно грабителю, отнимающему драгоценности. | |
| Sacāhaṃ ettha taṇhaṃ karissāmi, ariyamaggakusaladhammaratanaṃ me nassissati. | if I set my affections thereon the jewel of the good doctrine of the sublime path of holiness will be lost to me, | Если я направлю свою жажду на это [тело], то драгоценность благородного пути благотворного поведения будет утеряна для меня, |
kusaladhamma=kusala+dhamma
переведно по http://dhamma.ru/forum/index.php?topic=1072.0 Все комментарии (1) |
| Tasmā mayā imaṃ corasadisaṃ kāyaṃ chaḍḍetvā nibbānanagaraṃ pavisituṃ vaṭṭatīti. | therefore ought I to enter the city of Nirvana, forsaking this robber-like body." | поэтому я должен войти в город ниббаны, оставив это подобное грабителю тело". | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Yathāpi kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya; | 30. “As a man might with loathing shake off a corpse bound upon his shoulders, | ||
| Mocayitvāna gaccheyya, sukhī serī sayaṃvasī. | And depart secure, independent, master of himself; | ||
| "Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ; | 31. Even so let me depart, regretting nothing, wanting nothing, | ||
| Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko. | Leaving this perishable body, this collection of many foul vapours. | ||
| "Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo; | 32. And as men and women deposit filth upon a dungheap, | ||
| Chaḍḍayitvāna gacchanti, anapekkhā anatthikā. | And depart regretting nothing, wanting nothing, | ||
| "Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ; | 33. So will I depart, leaving this body filled with foul vapours, | ||
| Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ. | As one leaves a cesspool after depositing ordure there. | ||
| "Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ; | 34. And as the owners forsake the rotten bark that is shattered and leaking, | ||
| Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā. | And depart without regret or longing, | ||
| "Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ; | 35. So shall I go, leaving this body with its nine apertures ever running, | ||
| Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā. | As its owners desert the broken ship. | ||
| "Yathāpi puriso corehi, gacchanto bhaṇḍamādiya; | 36. And as a man carrying wares, walking with robbers, | ||
| Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati. | Seeing danger of losing his wares, parts company with the robbers and gets him gone, | ||
| "Evameva ayaṃ kāyo, mahācorasamo viya; | 37. Even so is this body like a mighty robber – | ||
| Pahāyimaṃ gamissāmi, kusalacchedanābhayā"ti. | Leaving it I will depart through fear of losing good.” | ||
| Evaṃ sumedhapaṇḍito nānāvidhāhi upamāhi imaṃ nekkhammūpasaṃhitaṃ atthaṃ cintetvā sakanivesane aparimitaṃ bhogakkhandhaṃ heṭṭhā vuttanayena kapaṇaddhikādīnaṃ vissajjetvā mahādānaṃ datvā vatthukāme ca kilesakāme ca pahāya amaranagarato nikkhamitvā ekakova himavante dhammikaṃ nāma pabbataṃ nissāya assamaṃ katvā tattha paṇṇasālañca caṅkamañca māpetvā pañcahi nīvaraṇadosehi vivajjitaṃ "evaṃ samāhite citte"tiādinā nayena vuttehi aṭṭhahi kāraṇaguṇehi samupetaṃ abhiññāsaṅkhātaṃ balaṃ āharituṃ tasmiṃ assamapade navadosasamannāgataṃ sāṭakaṃ pajahitvā dvādasaguṇasamannāgataṃ vākacīraṃ nivāsetvā isipabbajjaṃ pabbaji. | Having thus in nine similes pondered upon the advantages connected with retirement from the world, the wise Sumedha gave away at his own house, as aforesaid, an immense hoard of treasure to the indigent and wayfarers and sufferers, and kept open house. And renouncing all pleasures, both material and sensual, departing from the city of Amara, away from the world in Himavanta he made himself a hermitage near the mountain called Dhammaka, and built a hut and a cloister free from the five defects which are hindrances (to meditation). And with a view to obtain the power reckoned as supernormal knowledge, which is characterized by the eight casual qualities described in the words beginning " With a mind thus tranquillized " he embraced in that hermitage the ascetic life of a Rishi, casting off the cloak with its nine disadvantages, and wearing the garment of bark with its twelve advantages. | Размышляя с помощью девяти метафор о преимуществах оставления мирской жизни, мудрый Сумедха в своём собственном доме раздал как было сказано выше несчётные запасы драгоценностей нуждающимся, страждущим и бездомным и держал дом открытым. Отказавшись от материальных и чувственных удовольствий, покинул город Амара, удалившись от мира. В Гималаях возле горы Джаммаки он построил себе лачугу и дорожку, свободную от пяти недостатков мешающих медитации. И с намерением достичь сверхъестественного знания, которое характеризуют девять качеств, начинающихся со слов "С умом, успокоенным таким образом", он в этом месте стал вести аскетическую жизнь. Отбросив покровы с девятью недостатками он стал носить одеяние из коры, имеющее двенадцать достоинств. |
Достоинства и недостатки описаны в комментарии к этому месту, который РД не перевёл. Ну и мы тоже. Все комментарии (1) |
| Evaṃ pabbajito aṭṭhadosasamākiṇṇaṃ taṃ paṇṇasālaṃ pahāya dasaguṇasamannāgataṃ rukkhamūlaṃ upagantvā sabbaṃ dhaññavikatiṃ pahāya pavattaphalabhojano hutvā nisajjaṭṭhānacaṅkamanavaseneva padhānaṃ padahanto sattāhabbhantareyeva aṭṭhannaṃ samāpattīnaṃ pañcannañca abhiññānaṃ lābhī ahosi. | And when he had thus given up the world, forsaking this hut, crowded with eight drawbacks, he repaired to the foot of a tree with its ten advantages, and rejecting all sorts of grain lived constantly upon wild fruits. And strenuously exerting himself both in sitting and in standing and in walking, within a week he became the possessor of the eight attainments, and of the five supernormal knowledges ; | И когда таким образом он оставил мир, то, оставив эту лачугу с её восемью недостатками он удалился к подножию дерева с его десятью достоинствами и, отвергнув все виды зерна стал питаться только дикими фруктами. Неустанно прилагая усилия сидя, стоя и при ходьбе через неделю он обрёл восемь достижений и пять сверхзнаний; |
всего сверхзнаний шесть
http://www.palikanon.com/english/wtb/a/abhinna.htm
первые 5 могут быть достигнуты любым практикующим, а 6 - только Будда и арх... Все комментарии (1) |
| Evaṃ taṃ yathāpatthitaṃ abhiññābalaṃ pāpuṇi. | and so, in accordance with his prayer, he attained the might of supernormal knowledge. | таким образом в соответствии со своим устремлением он обрёл силу сверхъестественного знания. |
Р.Д. даёт здесь сноску, согласно которой далее следуют глоссы. И это действительно так, только вместе с глоссами он выкинул 1 абзац, объясняющий строф... Все комментарии (1) |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ; | 38. “Having pondered thus I gave many thousand millions of wealth | ||
| Nāthānāthānaṃ datvāna, himavantamupāgamiṃ. | To rich and poor, and made my way to the Himālayas. | ||
| "Himavantassāvidūre, dhammiko nāma pabbato; | 39. Not far from the Himālayas is the mountain called Dhammaka, | ||
| Assamo sukato mayhaṃ, paṇṇasālā sumāpitā. | Here I made an excellent hermitage, and built with care a leafy hut. | ||
| "Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ; | 40. There I built a cloister, free from five defects, | ||
| Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ. | Possessed of the eight good qualities, and attained the strength of the Super Knowledges. | ||
| "Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ; | 41. Then I threw off the cloak possessed of the nine faults, | ||
| Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ. | And put on the raiment of bark possessed of the twelve advantages. | ||
| "Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ; | 42. I left the hut, crowded with the eight drawbacks, | ||
| Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ. | And went to the foot of the tree, which is possessed of ten advantages. | ||
| "Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato; | 43. Wholly did I reject the grain that is sown and planted, | ||
| Anekaguṇasampannaṃ, pavattaphalamādiyiṃ. | And partook of the constant fruits of the earth, possessed of many advantages. | ||
| "Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame; | 44. Then I strenuously strove, in sitting, in standing, and in walking, | ||
| Abbhantaramhi sattāhe, abhiññābalapāpuṇi"nti. | And within seven days attained the strength of the Super Knowledges.” | ||
| Tattha "assamo sukato mayhaṃ, paṇṇasālā sumāpitā"ti imāya pāḷiyā sumedhapaṇḍitena assamapaṇṇasālācaṅkamā sahatthā māpitā viya vuttā. | |||
| Ayaṃ panettha attho – mahāsattaṃ "himavantaṃ ajjhogāhetvā ajja dhammikaṃ pabbataṃ pavisissāmī"ti nikkhantaṃ disvā sakko devānamindo vissakammadevaputtaṃ āmantesi – "tāta, ayaṃ sumedhapaṇḍito pabbajissāmīti nikkhanto, etassa vasanaṭṭhānaṃ māpehī"ti. | |||
| So tassa vacanaṃ sampaṭicchitvā ramaṇīyaṃ assamaṃ, suguttaṃ paṇṇasālaṃ, manoramaṃ caṅkamañca māpesi. | |||
| Bhagavā pana tadā attano puññānubhāvena nipphannaṃ taṃ assamapadaṃ sandhāya sāriputta, tasmiṃ dhammikapabbate – | |||
| "Assamo sukato mayhaṃ, paṇṇasālā sumāpitā; | |||
| Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita"nti. – | |||
| Āha. | |||
| Tattha sukato mayhanti sukato mayā. | |||
| Paṇṇasālā sumāpitāti paṇṇacchadanasālāpi me sumāpitā ahosi. | |||
| Pañcadosavivajjitanti pañcime caṅkamadosā nāma – thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti. | |||
| Thaddhavisamabhūmibhāgasmiñhi caṅkame caṅkamantassa pādā rujjanti, phoṭā uṭṭhahanti, cittaṃ ekaggaṃ na labhati, kammaṭṭhānaṃ vipajjati. | |||
| Mudusamatale pana phāsuvihāraṃ āgamma kammaṭṭhānaṃ sampajjati. | |||
| Tasmā thaddhavisamabhūmibhāgatā eko dosoti veditabbo. | |||
| Caṅkamassa anto vā majjhe vā koṭiyaṃ vā rukkhe sati pamādamāgamma caṅkamantassa nalāṭaṃ vā sīsaṃ vā paṭihaññatīti antorukkhatā dutiyo doso. | |||
| Tiṇalatādigahanacchanne caṅkame caṅkamanto andhakāravelāyaṃ uragādike pāṇe akkamitvā vā māreti, tehi vā daṭṭho dukkhaṃ āpajjatīti gahanacchannatā tatiyo doso. | |||
| Atisambādhe caṅkame vitthārato ratanike vā aḍḍharatanike vā caṅkamantassa paricchede pakkhalitvā nakhāpi aṅguliyopi bhijjantīti atisambādhatā catuttho doso. | |||
| Ativisāle caṅkame caṅkamantassa cittaṃ vidhāvati, ekaggataṃ na labhatīti ativisālatā pañcamo doso. | |||
| Puthulato pana diyaḍḍharatanaṃ dvīsu passesu ratanamattaanucaṅkamaṃ dīghato saṭṭhihatthaṃ mudutalaṃ samavippakiṇṇavālukaṃ caṅkamaṃ vaṭṭati cetiyagirimhi dīpappasādakamahindattherassa caṅkamanaṃ viya, tādisaṃ taṃ ahosi. | |||
| Tenāha "caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita"nti. | |||
| Aṭṭhaguṇasamupetanti aṭṭhahi samaṇasukhehi upetaṃ. | |||
| Aṭṭhimāni samaṇasukhāni nāma – dhanadhaññapariggahābhāvo, anavajjapiṇḍapātapariyesanabhāvo, nibbutapiṇḍapātabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanasāraṃ vā sīsakahāpaṇādīni vā gaṇhantesu rājakulesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilope nibbhayabhāvo, rājarājamahāmattehi asaṃsaṭṭhabhāvo, catūsu disāsu appaṭihatabhāvoti. | |||
| Idaṃ vuttaṃ hoti – yathā tasmiṃ assame vasantena sakkā honti imāni aṭṭha samaṇasukhāni vindituṃ, evaṃ aṭṭhaguṇasamupetaṃ taṃ assamaṃ māpesinti. | |||
| Abhiññābalamāharinti pacchā tasmiṃ assame vasanto kasiṇaparikammaṃ katvā abhiññānaṃ samāpattīnañca uppādanatthāya aniccato dukkhato vipassanaṃ ārabhitvā thāmappattaṃ vipassanābalaṃ āhariṃ. | |||
| Yathā tasmiṃ vasanto taṃ balaṃ āharituṃ sakkomi, evaṃ taṃ assamaṃ tassa abhiññatthāya vipassanābalassa anucchavikaṃ katvā māpesinti attho. | |||
| Sāṭakaṃpajahiṃ tattha, navadosamupāgatanti etthāyaṃ anupubbikathā – tadā kira kuṭileṇacaṅkamādipaṭimaṇḍitaṃ pupphūpagaphalūpagarukkhasañchannaṃ ramaṇīyaṃ madhurasalilāsayaṃ apagatavāḷamigabhiṃsanakasakuṇaṃ pavivekakkhamaṃ assamaṃ māpetvā alaṅkatacaṅkamassa ubhosu antesu ālambanaphalakaṃ saṃvidhāya nisīdanatthāya caṅkamavemajjhe samatalaṃ muggavaṇṇasilaṃ māpetvā antopaṇṇasālāyaṃ jaṭāmaṇḍalavākacīratidaṇḍakuṇḍikādike tāpasaparikkhāre, maṇḍape pānīyaghaṭapānīyasaṅkhapānīyasarāvāni, aggisālāyaṃ aṅgārakapalladāruādīnīti evaṃ yaṃ yaṃ pabbajitānaṃ upakārāya saṃvattati, taṃ taṃ sabbaṃ māpetvā paṇṇasālāya bhittiyaṃ "ye keci pabbajitukāmā ime parikkhāre gahetvā pabbajantū"ti akkharāni chinditvā devalokameva gate vissakammadevaputte sumedhapaṇḍito himavantapabbatapāde girikandarānusārena attano nivāsānurūpaṃ phāsukaṭṭhānaṃ olokento nadīnivattane vissakammanimmitaṃ sakkadattiyaṃ ramaṇīyaṃ assamaṃ disvā caṅkamanakoṭiṃ gantvā padavalañjaṃ apassanto "dhuvaṃ pabbajitā dhuragāme bhikkhaṃ pariyesitvā kilantarūpā āgantvā paṇṇasālaṃ pavisitvā nisinnā bhavissantī"ti cintetvā thokaṃ āgametvā "ativiya cirāyanti, jānissāmī"ti paṇṇāsālākuṭidvāraṃ vivaritvā anto pavisitvā ito cito ca olokento mahābhittiyaṃ akkharāni vācetvā "mayhaṃ kappiyaparikkhārā ete, ime gahetvā pabbajissāmī"ti attano nivatthapārutaṃ sāṭakayugaṃ pajahi. | |||
| Tenāha "sāṭakaṃ pajahiṃ tatthā"ti. | |||
| Evaṃ paviṭṭho ahaṃ, sāriputta, tassaṃ paṇṇasālāyaṃ sāṭakaṃ pajahiṃ. | |||
| Navadosamupāgatanti sāṭakaṃ pajahanto nava dose disvā pajahinti dīpeti. | |||
| Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā upaṭṭhahanti. | |||
| Tesu tassa mahagghabhāvo eko doso, parapaṭibaddhatāya uppajjanabhāvo eko, paribhogena lahuṃ kilissanabhāvo eko. | |||
| Kiliṭṭho hi dhovitabbo ca rajitabbo ca hoti. | |||
| Paribhogena jīraṇabhāvo eko. | |||
| Jiṇṇassa hi tunnaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti. | |||
| Puna pariyesanāya durabhisambhavabhāvo eko, tāpasapabbajjāya asāruppabhāvo eko, paccatthikānaṃ sādhāraṇabhāvo eko. | |||
| Yathā hi naṃ paccatthikā na gaṇhanti, evaṃ gopetabbo hoti. | |||
| Paribhuñjantassa vibhūsanaṭṭhānabhāvo eko, gahetvā vicarantassa khandhabhāramahicchabhāvo ekoti. | |||
| Vākacīraṃ nivāsesinti tadāhaṃ, sāriputta, ime nava dose disvā sāṭakaṃ pahāya vākacīraṃ nivāsesiṃ, muñjatiṇaṃ hīraṃ hīraṃ katvā ganthetvā katavākacīraṃ nivāsanapārupanatthāya ādiyinti attho. | |||
| Dvādasaguṇamupāgatanti dvādasahi ānisaṃsehi samannāgataṃ. | |||
| Vākacīrasmiñhi dvādasa ānisaṃsā – appagghaṃ sundaraṃ kappiyanti ayaṃ tāva eko ānisaṃso, sahatthā kātuṃ sakkāti ayaṃ dutiyo, paribhogena saṇikaṃ kilissati, dhoviyamānepi papañco natthīti ayaṃ tatiyo, paribhogena jiṇṇepi sibbitabbābhāvo catuttho, puna pariyesantassa sukhena karaṇabhāvo pañcamo, tāpasapabbajjāya sāruppabhāvo chaṭṭho, paccatthikānaṃ nirupabhogabhāvo sattamo, paribhuñjantassa vibhūsanaṭṭhānābhāvo aṭṭhamo, dhāraṇe sallahukabhāvo navamo, cīvarapaccaye appicchabhāvo dasamo, vākuppattiyā dhammikaanavajjabhāvo ekādasamo, vākacīre naṭṭhepi anapekkhabhāvo dvādasamoti. | |||
| Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakanti. | |||
| Kathaṃ pajahi? | |||
| So kira varasāṭakayugaṃ omuñcitvā cīvaravaṃse laggitaṃ anojapupphadāmasadisaṃ rattaṃ vākacīraṃ gahetvā nivāsetvā, tassūpari aparaṃ suvaṇṇavaṇṇaṃ vākacīraṃ paridahitvā, punnāgapupphasantharasadisaṃ sakhuraṃ ajinacammaṃ ekaṃsaṃ katvā jaṭāmaṇḍalaṃ paṭimuñcitvā cūḷāya saddhiṃ niccalabhāvakaraṇatthaṃ sārasūciṃ pavesetvā muttajālasadisāya sikkāya pavāḷavaṇṇaṃ kuṇḍikaṃ odahitvā tīsu ṭhānesu vaṅkakājaṃ ādāya ekissā kājakoṭiyā kuṇḍikaṃ, ekissā aṅkusapacchitidaṇḍakādīni olaggetvā khāribhāraṃ aṃse katvā, dakkhiṇena hatthena kattaradaṇḍaṃ gahetvā paṇṇasālato nikkhamitvā saṭṭhihatthe mahācaṅkame aparāparaṃ caṅkamanto attano vesaṃ oloketvā – "mayhaṃ manoratho matthakaṃ patto, sobhati vata me pabbajjā, buddhapaccekabuddhādīhi sabbehi dhīrapurisehi vaṇṇitā thomitā ayaṃ pabbajjā nāma, pahīnaṃ me gihibandhanaṃ, nikkhantosmi nekkhammaṃ, laddhā me uttamapabbajjā, karissāmi samaṇadhammaṃ, labhissāmi maggaphalasukha"nti ussāhajāto khārikājaṃ otāretvā caṅkamavemajjhe muggavaṇṇasilāpaṭṭe suvaṇṇapaṭimā viya nisinno divasabhāgaṃ vītināmetvā sāyanhasamayaṃ paṇṇasālaṃ pavisitvā, bidalamañcakapasse kaṭṭhattharikāya nipanno sarīraṃ utuṃ gāhāpetvā, balavapaccūse pabujjhitvā attano āgamanaṃ āvajjesi "ahaṃ gharāvāse ādīnavaṃ disvā amitabhogaṃ anantayasaṃ pahāya araññaṃ pavisitvā nekkhammagavesako hutvā pabbajito, ito dāni paṭṭhāya pamādacāraṃ carituṃ na vaṭṭati. | |||
| Pavivekañhi pahāya vicarantaṃ micchāvitakkamakkhikā khādanti, idāni mayā vivekamanubrūhetuṃ vaṭṭati. | |||
| Ahañhi gharāvāsaṃ palibodhato disvā nikkhanto, ayañca manāpā paṇṇasālā, beluvapakkavaṇṇaparibhaṇḍakatā bhūmi, rajatavaṇṇā setabhittiyo, kapotapādavaṇṇaṃ paṇṇacchadanaṃ, vicittattharaṇavaṇṇo bidalamañcako, nivāsaphāsukaṃ vasanaṭṭhānaṃ, na etto atirekatarā viya me gehasampadā paññāyatī"ti paṇṇasālāya dose vicinanto aṭṭha dose passi. | |||
| Paṇṇasālāparibhogasmiñhi aṭṭha ādīnavā – mahāsamārambhena dabbasambhāre samodhānetvā karaṇapariyesanabhāvo eko ādīnavo, tiṇapaṇṇamattikāsu patitāsu tāsaṃ punappunaṃ ṭhapetabbatāya nibandhajagganabhāvo dutiyo, senāsanaṃ nāma mahallakassa pāpuṇāti, avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti uṭṭhāpaniyabhāvo tatiyo, sītuṇhapaṭighātena kāyassa sukhumālakaraṇabhāvo catuttho, gehaṃ paviṭṭhena yaṃkiñci pāpaṃ sakkā kātunti garahāpaṭicchādanabhāvo pañcamo, "mayha"nti pariggahakaraṇabhāvo chaṭṭho, gehassa atthibhāvo nāma sadutiyakavāsoti sattamo, ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvo aṭṭhamo. | |||
| Iti ime aṭṭha ādīnave disvā mahāsatto paṇṇasālaṃ pajati. | |||
| Tenāha "aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka"nti. | |||
| Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ rukkhamūlaṃ upagatosmīti vadati. | |||
| Tatrime dasa guṇā – appasamārambhatā eko guṇo, upagamanamattakameva hi tattha hoti; apaṭijagganatā dutiyo, tañhi sammaṭṭhampi asammaṭṭhampi paribhogaphāsukaṃ hotiyeva. | |||
| Anuṭṭhāpariyabhāvo tatiyo, garahaṃ nappaṭicchādeti; tattha hi pāpaṃ karonto lajjatīti garahāya appaṭicchannabhāvo catuttho; abbhokāsavāso viya kāyaṃ na santhambhetīti kāyassa asanthambhanabhāvo pañcamo; pariggahakaraṇābhāvo chaṭṭho; gehālayapaṭikkhepo sattamo; bahusādhāraṇagehe viya "paṭijaggissāmi naṃ, nikkhamathā"ti nīharaṇakābhāvo aṭṭhamo; vasantassa sappītikabhāvo navamo; rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvo dasamoti ime dasa guṇe disvā rukkhamūlaṃ upāgatosmīti vadati. | |||
| Imāni ettakāni kāraṇāni sallakkhetvā mahāsatto punadivase bhikkhāya gāmaṃ pāvisi. | |||
| Athassa sampattagāme manussā mahantena ussāhena bhikkhaṃ adaṃsu. | Когда он дошёл до деревни люди с большим рвением раздавали подаяние. | ||
| So bhattakiccaṃ niṭṭhāpetvā assamaṃ āgamma nisīditvā cintesi "nāhaṃ āhāraṃ na labhāmīti pabbajito, siniddhāhāro nāmesa mānamadapurisamade vaḍḍheti, āhāramūlakassa ca dukkhassa anto natthi. | Завершив принятие пищи и придя в свою отшельническую хижину, он сел и задумался: "я стал отшельником не ради получения еды, эта мягкая пища приводит к росту самомнения, гордости, людских пристрастий, нет конца страданиям, коренящимся в пище. |
Здесь точно не ясен фрагмент "nāhaṃ āhāraṃ na labhāmīti pabbajito" и слово mānamadapurisamade. Все комментарии (1) |
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| Yaṃnūnāhaṃ vāpitaropitadhaññanibbattaṃ āhāraṃ pajahitvā pavattaphalabhojano bhaveyya"nti. | Давай-ка я откажусь от еды из зерна, полученного сеянием и выращиванием и буду жить пищей имеющегося плода [достижений]." | ||
| So tato ṭṭhāya tathā katvā ghaṭento vāyamanto sattāhabbhantareyeva aṭṭha samāpattiyo pañca abhiññāyo ca nibbattesi. | Он так и сделал, стараясь, прилагая усилия в течение семи дней поддерживая состояние восьми достижений и пяти сверхзнаний. |
очепятка - должно быть ṭhāya Все комментарии (1) |
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| Tena vuttaṃ – | |||
| "Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato; | |||
| Anekaguṇasampannaṃ, pavattaphalamādiyiṃ. | |||
| "Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame; | |||
| Abbhantaramhi sattāhe, abhiññābalapāpuṇi"nti. | |||
| Evaṃ abhiññābalaṃ patvā sumedhatāpase samāpattisukhena vītināmente dīpaṅkaro nāma satthā loke udapādi. | Now while the hermit Sumedha, having thus attained the strength of supernormal knowledge, was living in the bliss of the (eight) attainments, the Teacher Dipankara appeared in the world. | И вот, в то время как отшельник Сумедха достиг силы сверхъестественного знания и пребывал в блаженстве восьми достижений, в мире появился учитель по имени Дипанкара. | |
| Tassa paṭisandhijātisambodhidhammacakkappavattanesu sakalāpi dasasahassī lokadhātu saṃkampi sampakampi sampavedhi, mahāviravaṃ viravi, dvattiṃsa pubbanimittāni pāturahesuṃ. | At the moment of his conception, of his birth, of his attainment of Buddhahood, of his preaching his first discourse, the whole universe of ten thousand worlds trembled, shook and quaked, and gave forth a mighty sound, and the thirty-two marks showed themselves. | В момент его зачатия, его рождения, его достижения состояния будды и его первой проповеди десятитысячная сфера миров дрожала, тряслась и колебалась, издавая могучий рёв и также проявлялись тридцать два признака. | |
| Sumedhatāpaso samāpattisukhena vītināmento neva taṃ saddamassosi, na tāni nimittāni addasa. | But the hermit Sumedha, living in the bliss of the attainments, neither heard that sound nor beheld those signs. | Но отшельник Сумедха, пребывавший в блаженстве восьми достижений, не слышал этого шума и не заметил этих знаков. |
Это странно, ведь он пребывал в этих состояниях всего 7 дней. Когда же Дипанкара всё успел? Все комментарии (1) |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Evaṃ me siddhippattassa, vasībhūtassa sāsane; | 45. “Thus when I had attained the consummation, while I was subject to the dispensation, | ||
| Dīpaṅkaro nāma jino, uppajji lokanāyako. | The Conqueror named Dīpaṅkara, chief of the universe, appeared. | ||
| "Uppajjante ca jāyante, bujjhante dhammadesane; | 46. At his conception, at his birth, at his Buddhahood, at his preaching, | ||
| Caturo nimitte nāddasaṃ, jhānaratisamappito"ti. | I saw not the four signs, plunged as I was in the delight of Absorption.” | ||
| Tasmiṃ kāle dīpaṅkaradasabalo catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno rammaṃ nāma nagaraṃ patvā sudassanamahāvihāre paṭivasati. | At that time Dipankara Buddha, accompanied by a hundred thousand saints, wandering his way from place to place, reached the city of Ramma, and took up his residence in the great monastery of Sudassana. | В это время Будда Дипанкара странствовал переходами в сопровождении четырёх сотен тысяч свободных от влечений (архатов) и, дойдя до города Рамма поселился в великом монастыре Судассана. |
Судя по тому, что жители города ремонтировали дорогу, монастырь находился не в самом городе, а близ его. И дорогу выравнивали от монастыря до города. Все комментарии (2) |
| Rammanagaravāsino "dīpaṅkaro kira samaṇissaro paramātisambodhiṃ patvā pavattavaradhammacakko anupubbena cārikaṃ caramāno rammanagaraṃ patvā sudassanamahāvihāre paṭivasatī"ti sutvā sappinavanītādīni ceva bhesajjāni vatthacchādanāni ca gāhāpetvā gandhamālādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā satthāraṃ upasaṅkamitvā vanditvā gandhamālādīhi pūjetvā ekamantaṃ nisinnā dhammadesanaṃ sutvā svātanāya nimantetvā uṭṭhāyāsanā pakkamiṃsu. | And the dwellers of the city of Ramma heard it said : " Dipankara, lord of ascetics, having attained supreme Buddhaship, and set rolling the wheel of the excellent Norm, wandering his way from place to place, has come to the town of Ramma, and dwells at the great monastery of Sudassana. " And taking with them ghee and butter and other medicinal requisites and clothes and raiment, and bearing perfumes and garlands and other offerings in their hands, their minds bent towards the Buddha, the Doctrine, and the Order, inclining towards them, hanging upon them, they approached the Teacher, and worshipped him, and presenting the perfumes and other offerings, sat down on one side. And having heard his preaching of the Doctrine, and invited him for the next day, they rose from their seats and departed. | Жители города Раммы узнав об этом сказали: "Дипанкара, величайший из отшельников, достигший высшего Постижения, запустивший колесо прекрасной Дхаммы странствуя переходами, прибыл в город Рамма и сейчас проживает в великом монастыре Судассана". И взяв топлёное и сливочное масло, а также другие лекарства, одеяния и ткани, неся в руках благоухающие гирлянды и другие подношения, с умом направленным, склоняющимся и устремлённым к Будде, Дхамме и Сообществу благородных, они пришли к Учителю, поклонились ему и, вручив свои благоухающие гирлянды и другие подношения сели с одной стороны. Услышав его разъяснения Учения а затем, пригласив его на следующий день, они встали со своих сидений и удалились. | |
| Te punadivase mahādānaṃ sajjetvā nagaraṃ alaṅkaritvā dasabalassa āgamanamaggaṃ alaṅkarontā udakabhinnaṭṭhānesu paṃsuṃ pakkhipitvā samaṃ bhūmitalaṃ katvā rajatapaṭṭavaṇṇaṃ vālukaṃ ākiranti, lājāni ceva pupphāni ca vikiranti, nānāvirāgehi vatthehi dhajapaṭāke ussāpenti, kadaliyo ceva puṇṇaghaṭapantiyo ca patiṭṭhāpenti. | And on the next day, having prepared alms-giving for the poor, and having decked out the town, they repaired the road by which the Buddha was to come, throwing earth in the places that were worn away by water, and thereby levelling the surface, and scattering sand that looked like strips of silver. And they sprinkled fried paddy and flowers, and raised aloft flags and banners, of many-coloured cloths, and set up banana arches and rows of brimming jars. | И на следующий день, подготовив большую раздачу даров, жители украсили город и стали приводить в порядок дорогу по которой должен был пойти Будда, бросая землю в местах, размытых водой, чтобы дорога выровнялась, а потом засыпали её песком, напоминающим серебряные полосы. Также они разбрасывали жареный рис и цветы, поставили разноцветные флаги и знамёна, установили банановые арки и ряды кувшинов, до краёв наполненных водой. |
Откуда он здесь взял "for the poor"? Просто большую раздачу подарков, подаяний, прежде всего для Будды и его монахов. Все комментарии (1) |
| Tasmiṃ kāle sumedhatāpaso attano assamapadā uggantvā tesaṃ manussānaṃ uparibhāgena ākāsena gacchanto te haṭṭhatuṭṭhe manusse disvā "kiṃ nu kho kāraṇa"nti ākāsato oruyha ekamantaṃ ṭhito manusse pucchi – "ambho kassa tumhe imaṃ maggaṃ alaṅkarothā"ti? | Then the hermit Sumedha, ascending from his hermitage, and proceeding through the air till he was above those men, and beholding the joyous multitude, exclaimed : " What can be the reason ? " and alighting stood on one side and questioned the people : " Tell me, why are you adorning this road ?". | Когда отшельник Сумедха летел, поднявшись в воздух прямо из своего места проживания, он оказался над этими жителями и увидев всеобщую радость подумал: "В чём же причина?" и, спустившись, стоя в стороне, спросил людей: "Почему вы украшаете эту дорогу?". | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Paccantadesavisaye, nimantetvā tathāgataṃ; | 47. “In the region of the border districts, having invited the Tathāgata, | ||
| Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā. | With joyful hearts they are clearing the road by which he should come. | ||
| "Ahaṃ tena samayena, nikkhamitvā sakassamā; | 48. And I at that time leaving my hermitage, | ||
| Dhunanto vākacīrāni, gacchāmi ambare tadā. | Rustling my barken tunic, departed through the air. | ||
| "Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ; | 49. And seeing an excited multitude joyous and delighted, | ||
| Orohitvāna gaganā, manusse pucchi tāvade. | Descending from the air I straightway asked the men, | ||
| "'Tuṭṭhahaṭṭho pamudito, vedajāto mahājano; | 50. The people are excited, joyous and happy, | ||
| Kassa sodhīyati maggo, añjasaṃ vaṭumāyana"'nti. | For whom is the road being cleared, the path, the way of his coming?” | ||
| Manussā āhaṃsu "bhante sumedha, na tvaṃ jānāsi, dīpaṅkaradasabalo sammāsambodhiṃ patvā pavattitavaradhammacakko cārikaṃ caramāno amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasati. | And the men replied : " Venerable Sumedha, dost thou not know ? Dipankara Buddha, having attained supreme knowledge, and set rolling the wheel of the glorious Doctrine, travelling from place to place, has reached our town, and dwells at the great monastery Sudassana ; | Ему ответили: "Почтенный Сумедха, разве ты не знаешь? Будда Дипанкара, осуществив совершенное Постижение и повернув колесо великой Дхаммы, странствуя переходами, дошёл до нашего города и остановился в великом монастыре Судассана; |
Здесь тоже получается, что не в сам город пришёл Все комментарии (1) |
| Mayaṃ taṃ bhagavantaṃ nimantayimhā, tassetaṃ buddhassa bhagavato āgamanamaggaṃ alaṅkaromā"ti. | we have invited the Blessed One, and are making ready for the blessed Buddha the road by which he is to come. | мы пригласили Благословенного и подготавливаем дорогу по которой он придёт". | |
| Sumedhatāpaso cintesi – "buddhoti kho ghosamattakampi loke dullabhaṃ, pageva buddhuppādo, mayāpi imehi manussehi saddhiṃ dasabalassa maggaṃ alaṅkarituṃ vaṭṭatī"ti. | And the hermit Sumedha thought : " The very sound of the word Buddha is rarely met with in the world, much more the actual appearance of a Buddha ; it behoves me to join these men in clearing the road." | Отшельник Сумедха подумал: "Редко в этом мире удается услышать само слово "Будда", не говоря уже о реальном его появлении; мне следует присоединиться к работам по подготовке дороги". |
Интересно, везде используются формы одного и того же глагола - alaṅkaroti - готовит, украшает, много трудится. здесь alaṅkarituṃ - тот же глагол в нео... Все комментарии (1) |
| So te manusse āha – "sace bho tumhe etaṃ maggaṃ buddhassa alaṅkarotha, mayhampi ekaṃ okāsaṃ detha, ahampi tumhehi saddhiṃ maggaṃ alaṅkarissāmī"ti. | He said therefore to the men : " If you are clearing this road for the Buddha, assign to me a piece of ground, I will clear the ground in company with you." | И он сказал: "Раз вы готовите дорогу для Будды, то выделите мне участок и я тоже буду работать над ней вместе с вами". | |
| Te "sādhū"ti sampaṭicchitvā "sumedhatāpaso iddhimā"ti jānantā udakabhinnokāsaṃ sallakkhetvā "tvaṃ imaṃ ṭhānaṃ alaṅkarohī"ti adaṃsu. | They consented, saying : "It is well " ; and perceiving the hermit Sumedha to be possessed of supernatural power, they fixed upon a swampy piece of ground, and assigned it to him, saying : " Do thou prepare this spot." | Они согласились и, поняв что отшельник Сумедха обладает сверхъестественной силой, выбрали болотистый участок дороги и назначили его аскету со словами: "Готовь это место". | |
| Sumedho buddhārammaṇaṃ pītiṃ gahetvā cintesi "ahaṃ imaṃ okāsaṃ iddhiyā alaṅkarituṃ sakkomi, evaṃ alaṅkato pana mama manaṃ na paritosessati, ajja mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭatī"ti paṃsuṃ āharitvā tasmiṃ padese pakkhipi. | Sumedha, his heart filled with joy of which the Buddha was the cause, thought within himself : "I am able to prepare this piece of ground by supernatural power, but if so prepared it will give me no satisfaction ; this day it behoves me to perform menial duties " ; and fetching earth he threw it upon the spot. | Сумедха, чьё сердце было переполнено радостью, причиной которой был Будда, подумал: "Я могу подготовить это место при помощи сверхъестественной силы, но это не принесёт мне удовлетворения. Сегодня мне надлежит сделать всё вручную", - и принеся землю стал забрасывать ею болотистый участок. | |
| Tassa tasmiṃ padese analaṅkateyeva dīpaṅkaro dasabalo mahānubhāvānaṃ chaḷabhiññānaṃ khīṇāsavānaṃ catūhi satasahassehi parivuto devatāsu dibbagandhamālādīhi pūjayantīsu dibbasaṅgītesu pavattantesu manussesu mānusakagandhehi ceva mālādīhi ca pūjayantesu anantāya buddhalīḷāya manosilātale vijambhamāno sīho viya taṃ alaṅkatapaṭiyattaṃ maggaṃ paṭipajji. | But ere the ground could be cleared by him with a train of a hundred thousand miracle-working saints endowed with the six supernormal knowledges, while devas offered celestial wreaths and perfumes, while celestial hymns rang forth, and men paid their homage with earthly perfumes arid with flowers and other offerings, Dlpankara endowed with the ten Forces, with all a Buddha s transcendant majesty, like a lion rousing himself to seek his prey on the Vermilion plain, came down into the road all decked and made ready for him. | Но прежде чем он успел подготовить свой участок появилась вереница из четырёх сотен тысяч свободных от влечений (арахантов), наделённых шестью сверхъестественными знаниями и божеств с небесными благоухающими гирляндами. Звучали небесные гимны, а люди выражали почтение земными благоуханными гирляндами и прочим. Все они сопровождали Дипанкару, обладателя 10 сил, полного запредельного величия свойственного буддам, который, подобно льву вышедшему на алую [равнину в поисках добычи], появился на дороге, подготовленной и украшенной для него. |
manosilātale - алый, красный. странно, что за красная равнина (слова "равнина" здесь нет и в поисках добычи - тоже) Все комментарии (1) |
| Sumedhatāpaso akkhīni ummīletvā alaṅkatamaggena āgacchantassa dasabalassa dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ asītiyā anubyañjanehi anurañjitaṃ byāmappabhāya samparivāritaṃ maṇivaṇṇagaganatale nānappakārā vijjulatā viya āveḷāveḷabhūtā ceva yugalayugalabhūtā ca chabbaṇṇaghanabuddharasmiyo vissajjentaṃ rūpaggappattaṃ attabhāvaṃ oloketvā "ajja mayā dasabalassa jīvitapariccāgaṃ kātuṃ vaṭṭati, mā bhagavā kalalaṃ akkami, maṇiphalakasetuṃ pana akkamanto viya saddhiṃ catūhi khīṇāsavasatasahassehi mama piṭṭhiṃ maddamāno gacchatu, taṃ me bhavissati dīgharattaṃ hitāya sukhāyā"ti kese mocetvā ajinacammajaṭāmaṇḍalavākacīrāni kāḷavaṇṇe kalale pattharitvā maṇiphalakasetu viya kalalapiṭṭhe nipajji. | Then the hermit Sumedha as the Buddha with unblenching eyes approached along the road prepared for him, beholding that form endowed with the perfection of beauty, adorned with the thirtytwo marks of a super-man, and marked with the eighty minor beauties, attended by a halo of a fathom s depth and sending forth in streams the six-hued Buddharays, linked in pairs of different colours, and wreathed like the varied lightnings that flash in the gem-studded vault of heaven exclaimed : " This day it behoves me to make sacrifice of my life for the Buddha : let not the Blessed one walk in the mire nay, let him advance with his four hundred thousand saints trampling on my body as if walking upon a bridge of jewelled planks, this deed will long be for my good and my happiness. " So saying, he loosed his hair, and spreading in the sooty mire his hermit s skin mantle, roll of matted hair and garment of bark, he lay down in the mire like a bridge of jewelled planks. | Отшельник Сумедха увидел приближающегося Будду, идущего по приготовленной для него дороге с немигающим взором, завидев облик, обладающий совершенной красотой, украшенный тридцатью двумя признаками великого человека и 80 второстепенными признаками, с исходящим от него светом размером в сажень, распространяющего лучи Будды шести цветов, с разными цветами связанными попарно и сплетёнными как всевозможные молнии, сверкающие в разукрашенном камнями небесном своде воскликнул: "В этот день мне следует пожертвовать своей жизнью для Будды. Пусть Благословенный не ступает на болотистый участок дороги, пусть он пройдёт с четырьмя сотнями тысяч свободных от влечений по моему телу как по мосту из драгоценных дощечек. Это принесёт мне благо и счастье надолго". Сказав так Сумедха распустил свои волосы, расстелил в грязной трясине свою мантию отшельника из шкуры животного, связку спутанных волос и одеяние из коры и лёг в болото, подобно мосту из драгоценных дощечек. |
Связка волос - это видимо то, что было у него на голове и что он перед этим распустил. Все комментарии (1) |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Te me puṭṭhā viyākaṃsu, 'buddho loke anuttaro; | 51. “Questioned by me they replied, ‘An incomparable Buddha is born into the world, | ||
| Dīpaṅkaro nāma jino, uppajji lokanāyako; | The Conqueror named Dīpaṅkara, lord of the universe, | ||
| Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ'. | For him the road is cleared, the way, the path | ||
| "Buddhoti mama sutvāna, pīti uppajji tāvade; | 52. When I heard the name of Buddha joy sprang up forthwith within me, | ||
| Buddho buddhoti kathayanto, somanassaṃ pavedayiṃ. | Repeating, ‘a Buddha, a Buddha!’ I gave utterance to my joy. | ||
| "Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso; | 53. Standing there I pondered, joyful and excited, | ||
| 'Idha bījāni ropissaṃ, khaṇo eva mā upaccagā'. | Here I will sow the seed, may the happy moment not pass away. | ||
| "Yadi buddhassa sodhetha, ekokāsaṃ dadātha me; | 54. ‘If you clear a path for the Buddha, assign to me a place, | ||
| Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ. | I also will clear the road, the way, the path of his coming.’ | ||
| "Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā; | 55. Then they gave me a piece of ground to clear the pathway; | ||
| Buddho buddhoti cintento, maggaṃ sodhemahaṃ tadā. | Then repeating within me, ‘a Buddha, a Buddha!’ I cleared the road. | ||
| "Aniṭṭhite mamokāse, dīpaṅkaro mahāmuni; | 56. But ere my portion was cleared, Dīpaṅkara the great sage, | ||
| Catūhi satasahassehi, chaḷabhiññehi tādihi; | The Conqueror, entered the road with four hundred thousand saints like himself, | ||
| Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino. | Possessed of the six Super Knowledges, pure from all taint of wrong. | ||
| "Paccuggamanā vattanti, vajjanti bheriyo bahū; | 57. On every side men rose to receive him, many drums sent forth their music, | ||
| Āmoditā naramarū, sādhukāraṃ pavattayuṃ. | Men and Devas were overjoyed, shouting forth their applause. | ||
| "Devā manusse passanti, manussāpi ca devatā; | 58. Devas look upon men, men upon Devas, | ||
| Ubhopi te pañjalikā, anuyanti tathāgataṃ. | And both with clasped hands upraised approach the Tathāgata. | ||
| "Devā dibbehi turiyehi, manussā mānusehi ca; | 59. Devas with celestial music, men with earthly music, | ||
| Ubhopi te vajjayantā, anuyanti tathāgataṃ. | Both sending forth their strains approach the Tathāgata | ||
| "Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ; | 60. Devas floating in the air sprinkle down in all directions | ||
| Disodisaṃ okiranti, ākāsanabhagatā marū. | Celestial Erythrina flowers, lotuses and coral flowers. | ||
| "Campakaṃ salalaṃ nīpaṃ, nāgapunnāgaketakaṃ; | 61. Men standing on the ground throw upwards in all directions | ||
| Disodisaṃ ukkhipanti, bhūmitalagatā narā. | Champac and Salaḷa flowers, Kadamba and fragrant Mesua, PunNāga, and Ketaka. | ||
| "Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ; | 62. Then I loosed my hair, and spreading in the mire | ||
| Kalale pattharitvāna, avakujjo nipajjahaṃ. | Bark robe and mantle of skin, lay prone upon my face. | ||
| "Akkamitvāna maṃ buddho, saha sissehi gacchatu; | 63. Let the Buddha advance with his disciples, treading upon me; | ||
| Mā naṃ kalale akkamittho, hitāya me bhavissatī"ti. | Let him not tread in the mire, it will be for my blessing.” | ||
| So kalalapiṭṭhe nipannakova puna akkhīni ummīletvā dīpaṅkaradasabalassa buddhasiriṃ sampassamāno evaṃ cintesi – "sacāhaṃ iccheyyaṃ, sabbakilese jhāpetvā saṅghanavako hutvā rammanagaraṃ paviseyyaṃ. | And as he lay in the mire, again beholding the Buddha-majesty of Dipankara Buddha with his unblenching gaze, he thought as follows : " Were I willing, I could enter the city of Ramma as a novice in the priesthood, after having destroyed all human passions ; | И лёжа в болоте, вновь увидя великолепие Будды Дипанкары с его немигающим взглядом, он подумал: "Если бы я захотел, то мог бы войти в город Рамму в качестве новообращённого монаха, уничтожившего все умственные загрязнения. | |
| Aññātakavesena pana me kilese jhāpetvā nibbānappattiyā kiccaṃ natthi. | but why should I disguise myself to attain Nirvana after the destruction of human passion ? | Но мне не следует скрываться путём достижения ниббаны с разрушением умственных загрязнений. |
Мне кажется здесь вообще не вопрос. Все комментарии (1) |
| Yaṃnūnāhaṃ dīpaṅkaradasabalo viya paramābhisambodhiṃ patvā dhammanāvaṃ āropetvā mahājanaṃ saṃsārasāgarā uttāretvā pacchā parinibbāyeyyaṃ, idaṃ mayhaṃ patirūpa"nti. | Let me rather, like Dipankara, having risen to the supreme knowledge of the Doctrine, enable mankind to enter the Ship of the Doctrine, and so carry them across the Ocean of Going-on, and when this is done afterwards attain Nirvana ; this indeed it is right that I should do." | Вместо этого мне следует, подобно Дипанкаре, осуществить совершенное Постижение, и, взойдя на корабль Дхаммы, переправить множество людей через океан сансары и только после этого осуществить [окончательную] ниббану - вот что мне следует делать". | |
| Tato aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. | Then having enumerated the eight conditions (necessary to the attainment of Buddhahood) and having made the resolution to become Buddha, he laid himself down. | Затем, перечислив восемь условий (необходимых для достижения состояния Будды) и твёрдо решив стать Буддой, он лёг. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Pathaviyaṃ nipannassa, evaṃ me āsi cetaso; | 64. “As I lay upon the ground this was the thought of my heart, | ||
| 'Icchamāno ahaṃ ajja, kilese jhāpaye mama. | ‘If I wished it I might this day destroy within me all human passions. | ||
| 'Kiṃ me aññātavesena, dhammaṃ sacchikatenidha; | 65. But why should I in disguise arrive at the knowledge of the Dhamma? | ||
| Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake. | I will attain omniscience and become a Buddha, and (save) men and Devas. | ||
| 'Kiṃ me ekena tiṇṇena, purisena thāmadassinā; | 66. Why should I cross the ocean resolute but alone? | ||
| Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevake. | I will attain omniscience, and enable men and Devas to cross. | ||
| 'Iminā me adhikārena, katena purisuttame; | 67. By this resolution of mine, I, a man of resolution, | ||
| Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ. | Will attain omniscience, and save men and Devas, | ||
| 'Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave; | 68. Cutting off the stream of transmigration, annihilating the three forms of existence, | ||
| Dhammanāvaṃ samāruyha, santāressaṃ sadevake"'ti. (bu. vaṃ. 2.54-58); | Embarking in the ship of the Dhamma, I will carry across with me men and Devas.” | ||
| Yasmā pana buddhattaṃ patthentassa – | [Wherefore wishing for Buddhahood (he said): | ||
| "Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ; | 69. “Conditioned by being a human being and male, meeting a teacher, | ||
| Pabbajjā guṇasampatti, adhikāro ca chandatā; | Going-forth, being endowed with virtue, aspiration and wholesome desire, | ||
| Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī"ti. (bu. vaṃ. 2.59); | Resolve, with these eight things combined he will succeed.”] | ||
| Manussattabhāvasmiṃyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, na nāgassa vā supaṇṇassa vā devatāya vā patthanā samijjhati. | Устремление стать Буддой исполняется когда оно делается в человеческой форме, не в форме наги, супанны или божества. |
РД не перевёл этот фрагмент с 8 условиями. Я перевёл его сам с пали. Качество перевода не гарантирую. Все комментарии (1) |
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| Manussattabhāvepi purisaliṅge ṭhitasseva patthanā samijjhati, na itthiyā vā paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā patthanā samijjhati. | Устремление исполняется когда оно делается в человеческой форме существом мужского пола, не женщиной, не пандакой, не евнухом, не гермафродитом. | ||
| Purisassāpi tasmiṃ attabhāve arahattappattiyā hetusampannasseva patthanā samijjhati, no itarassa. | Устремление исполняется, если в этой жизни мужчины он обладает полной возможностью стать арахантом, и не иначе. | ||
| Hetusampannassāpi jīvamānakabuddhasseva santike patthentassa patthanā samijjhati, parinibbute buddhe cetiyasantike vā bodhimūle vā patthentassa na samijjhati. | Устремление исполняется, если обладающий возможностью стать арахантом делает его пред лицом живого Будды, не перед лицом памятника скончавшемуся Будде или у дерева Бодхи. | ||
| Buddhānaṃ santike patthentassāpi pabbajjāliṅge ṭhitasseva samijjhati, no gihiliṅge ṭhitassa. | Устремление исполняется, если оно делается пред лицом Будды [человеком] с признаками [=в облике] отшельника, а не с признаками мирянина. | ||
| Pabbajitassāpi pañcābhiññassa aṭṭhasamāpattilābhinoyeva samijjhati, na imāya guṇasampattiyā virahitassa. | Устремление исполняется у человека, обладающего пятью сверхзнаниями и восемью достижениями, а не лишённого всей полноты этих достижений. | ||
| Guṇasampannenāpi yena attano jīvitaṃ buddhānaṃ pariccattaṃ hoti, tassa iminā adhikārena adhikārasampannasseva samijjhati, na itarassa. | Если обладающий этими достижениями готов отдать свою жизнь за Будду, благодаря этой готовности его устремление исполнятся и не иначе. | ||
| Adhikārasampannassāpi yassa buddhakārakadhammānaṃ atthāya mahanto chando ca ussāho ca vāyāmo ca pariyeṭṭhi ca, tasseva samijjhati, na itarassa. | У имеющего эту готовность, устремление исполняется если с целью обрести качества Будды у человека есть большое желание, стремление, усилие и устремление, не наоборот. | ||
| Tatridaṃ chandamahantatāya opammaṃ – sace hi evamassa "yo sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubalena uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. | Вот каков пример сколь велико должно быть это желание: если такой человек способен своими силами пересечь состоящую из воды всю внутренность мировой системы, то его желание стать Буддой исполнится. | ||
| Yo vā pana sakalacakkavāḷagabbhaṃ veḷugumbasañchannaṃ byūhitvā madditvā padasā gacchanto pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. | Или же если он способен через всю внутренность мировой системы, переполненную бамбуковыми зарослями, прорубаясь, пешком пройти на другой конец, его желание стать Буддой исполнится. | ||
| Yo vā pana sakalacakkavāḷagabbhaṃ sattiyo ākoṭetvā nirantaraṃ sattiphalasamākiṇṇaṃ padasā akkamamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. | Или же если он способен через всю внутренность мировой системы, наталкиваясь на ножи (?), ступая на усеянную лезвиями ножей [поверхность] перейти на другой конец, его желание стать Буддой исполнится. | ||
| Yo vā pana sakalacakkavāḷagabbhaṃ vītaccitaṅgārabharitaṃ pādehi maddamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇātī"ti. | Или же если он способен через всю внутренность мировой системы, переполненную раскалёнными углями, давя угли ногами перейти на другой конец, его желание стать Буддой исполнится. | ||
| Yo etesu ekampi attano dukkaraṃ na maññati, "ahaṃ etampi taritvā vā gantvā vā pāraṃ gahessāmī"ti evaṃ mahantena chandena ca ussāhena ca vāyāmena ca pariyeṭṭhiyā ca samannāgato hoti, tassa patthanā samijjhati, na itarassa. | Кто всё это не считает для себя трудным, кто думает "я так пересекая и проходя достигну того берега", кто обладает этим огромным желанием, стремлением, усердием и поиском - его желание исполнится, и никак иначе. | ||
| Sumedhatāpaso pana ime aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. | Аскет Сумедха же собрав [в себе?] все эти 8 качеств, принял решение стать Буддой и лёг. | ||
| Dīpaṅkaropi bhagavā āgantvā sumedhatāpasassa sīsabhāge ṭhatvā maṇisīhapañjaraṃ ugghāṭento viya pañcavaṇṇappasādasampannāni akkhīni ummīletvā kalalapiṭṭhe nipannaṃ sumedhatāpasaṃ disvā "ayaṃ tāpaso buddhattāya abhinīhāraṃ katvā nipanno, ijjhissati nu kho imassa patthanā, udāhu no"ti anāgataṃsañāṇaṃ pesetvā upadhārento "ito kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkamitvā gotamo nāma buddho bhavissatī"ti ñatvā ṭhitakova parisamajjhe byākāsi – "passatha no tumhe imaṃ uggatapaṃ tāpasaṃ kalalapiṭṭhe nipanna"nti? | And the blessed Dipankara having reached the spot stood close by the hermit Sumedha's head. And opening his eyes possessed of the five kinds of grace as one opens a jewelled window, and beholding the hermit Sumedha lying in the mire, thought to himself : " This hermit who lies here has formed the resolution to be a Buddha ; will his wish be fulfilled or not ?" And casting forward his prescient gaze into the future, and considering, he perceived that four asankheyyas and a hundred thousand cycles from that time he would become a Buddha named Gotama. And stand ing there in the midst of the assembly he delivered this prophecy, " See ye this very austere ascetic lying in the mire ?" | Тем временем благословенный Дипанкара дошёл до этого места и остановился возле головы отшельника Сумедхи. И как если бы кто-то открыл украшенное драгоценностями окно, Дипанкара раскрыл глаза, обладавшие пятью видами красоты, и увидев отшельника Сумедху, лежащего в болоте, подумал: "Этот отшельник, лежащий здесь, принял решение стать Буддой, исполнится ли его желание?". И направив свой пристальный взгляд в будущее он постиг что должно пройти четыре асанкхейи и сто тысяч циклов по прошествии которых отшельник Сумедха станет Буддой по имени Готама. И стоя там в окружении своей свиты он сделал следующее пророчество: "Видите этого лежащего в трясине аскета, следующего строгому аскетизму?". | |
| "Evaṃ, bhante"ti. | " Yes, lord," they answered. | "Да, почтенный", - ответили ему. | |
| "Ayaṃ buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati imassa patthanā, ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissati. | " This man lies here having made the resolution to become a Buddha, his wish will be answered ; at the end of four asankheyyas and a hundred thousand cycles hence he will become a Buddha named Gotama, | "Этот человек, лежащий здесь, принял решение стать Буддой, его желание исполнится, по прошествии четырех асанкхей и ста тысяч циклов он станет Буддой по имени Готама. | |
| Tasmiṃ panassa attabhāve kapilavatthu nāma nagaraṃ nivāso bhavissati, māyā nāma devī mātā, suddhodano nāma rājā pitā, aggasāvako upatisso nāma thero, dutiyasāvako kolito nāma, buddhupaṭṭhāko ānando nāma, aggasāvikā khemā nāma therī, dutiyasāvikā uppalavaṇṇā nāma therī bhavissati, paripakkañāṇo mahābhinikkhamanaṃ katvā mahāpadhānaṃ padahitvā nigrodhamūle pāyāsaṃ paṭiggahetvā nerañjarāya tīre paribhuñjitvā bodhimaṇḍaṃ āruyha assattharukkhamūle abhisambujjhissatī"ti. | and in that birth the city Kapilavatthu will be his residence, queen Maya will be his mother, king Suddhodana his father, his chief disciple will be the thera Upatissa, his second disciple the thera Kolita, the Buddha s servitor will be Ananda, his chief female disciple the nun Khema, the second the nun Uppalavanna. When he attains to years of ripe knowledge, having retired from the world and made the great exertion, having received at the foot of a banyan-tree a meal of rice milk, and partaken of it by the banks of the Neranjara, having ascended the bo-tree seat, he will, at the foot of a fig-tree, attain Supreme Buddhahood. | И в той жизни его местом проживания будет город Капилаваттху, его матерью будет царица Майя, раджа Суддходана будет его отцом, его главным учеником будет старший монах Упатисса, вторым учеником будет старший монах Колита, личным помощником Будды будет Ананда, его главной ученицей будет монахиня Кхема, второй ученицей будет монахиня Уппалаванна. Когда он достигнет возраста зрелого знания, то отречётся от мира и приложит великое усилие. Получив у подножия баньяна рисовую кашу и питаясь ей на берегу реки Неранджары, он затем взойдет на сиденье под деревом бодхи после чего у подножия фигового дерева [Бодхи] обретёт состояние Будды. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho; | 70. “Dīpaṅkara, knower of all worlds, receiver of offerings, | ||
| Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi. | Standing by that which pillowed my head, spoke these words: | ||
| 'Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ; | 71. ‘See ye this austere ascetic with his matted hair, | ||
| Aparimeyye ito kappe, buddho loke bhavissati. | Countless ages hence he will be a Buddha in this world. | ||
| 'Ahu kapilavhayā rammā, nikkhamitvā tathāgato; | 72. Lo, the Tathāgata departing from pleasant Kapila, | ||
| Padhānaṃ padahitvāna, katvā dukkarakārikaṃ. | Having fought the great fight, performed all manner of austerities. | ||
| 'Ajapālarukkhamūle, nisīditvā tathāgato; | 73. Having sat at the foot of the Ajapāla tree, the Tathāgata there received milk rice, | ||
| Tattha pāyāsaṃ paggayha, nerañjaramupehiti. | Shall approach the Nerañjarā river. | ||
| 'Nerañjarāya tīramhi, pāyāsaṃ ada so jino; | 74. Having received the milk rice on the banks of the Nerañjarā, the Conqueror | ||
| Paṭiyattavaramaggena, bodhimūlamūpehiti. | Shall come by a fair road prepared for him to the foot of the Bodhi tree. | ||
| 'Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro; | 75. Then, unrivalled and glorious, reverentially saluting the throne of Awakening, | ||
| Assattharukkhamūlamhi, bujjhissati mahāyaso. | At the foot of an Assattha tree he shall attain Buddhahood. | ||
| 'Imassa janikā mātā, māyā nāma bhavissati; | 76. The mother that bears him shall be called Māyā, | ||
| Pitā suddhodano nāma, ayaṃ hessati gotamo. | His father will be Suddhodana, he himself will be Gotama. | ||
| 'Anāsavā vītarāgā, santacittā samāhitā; | Void of human passion, freed from desire, calm-minded and tranquil. | ||
| Kolito upatisso ca, aggā hessanti sāvakā; | 77. His chief disciples will be Upatissa and Kolita, | ||
| Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ. | 78. The servitor Ānanda will attend upon the Conqueror, | ||
| 'Khemā uppalavaṇṇā ca, aggā hessanti sāvikā; | Khemā and Uppalavaṇṇā will be his chief female disciples, | ||
| Anāsavā vītarāgā, santacittā samāhitā; | 79. Void of human passion, freed from desire, calm-minded and tranquil. | ||
| Bodhi tassa bhagavato, assatthoti pavuccatī"'ti. | The sacred tree of this Buddha is called the Assattha.” | ||
| Sumedhatāpaso "mayhaṃ kira patthanā samijjhissatī"ti somanassappatto ahosi. | The hermit Sumedha, exclaiming : " My wish, it seems, will be accomplished ", was filled with happi ness. | Аскет Сумедха воскликнул: "По-видимому мое желание исполнится" и его стало переполнять счастье. | |
| Mahājano dīpaṅkaradasabalassa vacanaṃ sutvā "sumedhatāpaso kira buddhabījaṃ buddhaṅkuro"ti haṭṭhatuṭṭho ahosi. | The multitudes, hearing the words of Dipankara Buddha, were joyous and delighted, exclaiming : " The hermit Sumedha, it seems, is a Buddha-seed, a Buddha-shoot ! " | Толпа, услышав слова Будды Дипанкары, обрадовалась и восхитилась: "Похоже на то, что аскет Сумедха является семенем Будды, ростком Будды!". | |
| Evañcassa ahosi "yathā nāma puriso nadiṃ taranto ujukena titthena uttarituṃ asakkonto heṭṭhātitthena uttarati, evameva mayampi dīpaṅkaradasabalassa sāsane maggaphalaṃ alabhamānā anāgate yadā tvaṃ buddho bhavissasi, tadā tava sammukhā maggaphalaṃ sacchikātuṃ samatthā bhaveyyāmā"ti patthanaṃ ṭhapayiṃsu. | For thus they thought : " As a man fording a river, if he is unable to cross to the ford opposite him, crosses to a ford lower down the stream, even so we, if under the dispensation of Dipankara Buddha we fail to attain the Paths and their fruition, yet when thou shalt become Buddha we shall be enabled in thy presence to make the paths and their fruition our own " and so they recorded their wish (for future sanctification). | Они подумали: "Как если бы человек переправлялся через реку и, не сумев достичь брода напротив, движется к броду расположенному ниже по течению, так и мы, если не сумеем достичь путей и плодов в системе Будды Дипанкары, то пусть когда вы станете Буддой мы сможем обрести пути и плоды в вашем присутствии", - так они зафиксировали своё желание. | |
| Dīpaṅkaradasabalopi bodhisattaṃ pasaṃsitvā aṭṭhahi pupphamuṭṭhīhi pūjetvā padakkhiṇaṃ katvā pakkāmi, tepi catusatasahassasaṅkhā khīṇāsavā bodhisattaṃ gandhehi ca mālehi ca pūjetvā padakkhiṇaṃ katvā pakkamiṃsu. | And Dipankara Buddha also having praised the Bodhisatta, and made an offering to him of eight handfuls of flowers, reverentially saluted him and departed. And the Arahants also, four hundred thousand in numbers having made offerings to the Bodhisatta of perfume, and garlands, reverentially saluted him and departed. | И Будда Дипанкара тоже осыпал Бодхисатту похвалами, поднёс ему в знак почтения восемь горстей цветов, почтительно обошёл его и удалился. Четыреста тысяч арахантов также поднесли Бодхисатте благоуханные масла и гирлянды, почтительно обошли вокруг него и удалились. | |
| Devamanussā pana tatheva pūjetvā vanditvā pakkantā. | And the devas and men having made the same offerings, and bowed down to him, went their way. | Божества и люди, сделав аналогичные подношения, склонились перед ним и ушли своим путем. | |
| Bodhisatto sabbesaṃ paṭikkantakāle sayanā vuṭṭhāya "pāramiyo vicinissāmī"ti puppharāsimatthake pallaṅkaṃ ābhujitvā nisīdi. | And the Bodhisatta, when all had retired, rising from his seat and exclaiming : "I will study the Perfections ", sat himself down cross-legged on a heap of flowers. | После того как все ушли Бодхисатта поднялся и провозгласил: "Я буду изучать совершенства", а затем сел со скрещенными ногами на охапку цветов. | |
| Evaṃ nisinne bodhisatte sakaladasasahassacakkavāḷadevatā sannipatitvā sādhukāraṃ datvā "ayya sumedhatāpasa, porāṇakabodhisattānaṃ pallaṅkaṃ ābhujitvā 'pāramiyo vicinissāmā'ti nisinnakāle yāni pubbanimittāni nāma paññāyanti, tāni sabbānipi ajja pātubhūtāni, nissaṃsayena tvaṃ buddho bhavissasi, mayampetaṃ jānāma 'yassetāni nimittāni paññāyanti, ekantena so buddho hoti', tvaṃ attano vīriyaṃ daḷhaṃ katvā paggaṇhā"ti bodhisattaṃ nānappakārāhi thutīhi abhitthuniṃsu. | And as the Bodhisatta sat thus, the devas in all the ten thousand worlds assembling shouted applause. " Venerable hermit Sumedha ", they said, " all the omens which have manifested themselves when former Bodhisattas seated themselves crosslegged, saying : ' We will study the Perfections' all these this day have appeared : assuredly thou shalt become Buddha. This we know : to whom these omens appear, he surely will become Buddha ; do thou make a strenuous effort and exert thyself". With these words they lauded the Bodhisatta with varied praises. | И когда он сел таким образом божества всех десяти тысяч мировых систем, собравшись, издали одобрительный возглас. "Почтенный отшельник Сумедха, - сказали они, - все знаки, которые появлялись, когда предыдущие бодхисатты сидели со скрещенными ногами, говоря: "мы будем изучать совершенства", все они появились сегодня. Воистину, ты станешь Буддой. Мы знаем - у кого появляются эти знаки, тот непременно становится Буддой. Напрягись и прилагай усилия". И они стали всевозможным образом восхвалять Бодхисатту. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Idaṃ sutvāna vacanaṃ, asamassa mahesino; | 80. “Hearing these words of the incomparable Sage, | ||
| Āmoditā naramarū, buddhabījaṃ kira ayaṃ. | Devas and men delighted, exclaimed, ‘This is a seed of a Buddha.’ | ||
| 'Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca; | 81. A great clamour arises, men and Devas in ten thousand worlds | ||
| Katañjalī namassanti, dasasahassī sadevakā. | Clap their hands, and laugh, and make obeisance with clasped hands. | ||
| 'Yadimassa lokanāthassa, virajjhissāma sāsanaṃ; | 82. ‘Should we fail,’ they say, ‘in this Buddha’s dispensation, | ||
| Anāgatamhi addhāne, hessāma sammukhā imaṃ. | Yet in time to come we shall stand before him. | ||
| 'Yathā manussā nadiṃ tarantā, paṭibhitthaṃ virajjhiya; | 83. As men crossing a river, if they fail to reach the opposite ford, | ||
| Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ. | Gaining the lower ford cross the great river, | ||
| 'Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ; | 84. Even so we all, if we lose this Buddha, | ||
| Anāgatamhi addhāne, hessāma sammukhā imaṃ'. | In time to come shall stand before him.’ | ||
| 'Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho; | 85. The world-knowing Dīpaṅkara, the receiver of offerings, | ||
| Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari. | Having celebrated my meritorious act, went his way. | ||
| 'Ye tatthāsuṃ jinaputtā, sabbe padakkhiṇamakaṃsu maṃ; | 86. All the disciples of the Buddha that were present saluted me with reverence, | ||
| Narā nāgā ca gandhabbā, abhivādetvāna pakkamuṃ. | Men, Nāgas, and Gandhabbas bowed down to me and departed. | ||
| 'Dassanaṃ me atikkante, sasaṅghe lokanāyake; | 87. When the lord of the world with his following had passed beyond my sight, | ||
| Haṭṭhatuṭṭhena cittena, āsanā vuṭṭhahiṃ tadā. | Then glad, with gladsome heart, I rose up from my seat. | ||
| 'Sukhena sukhito homi, pāmojjena pamodito; | 88. Joyful I am with a great joy, glad with a great gladness; | ||
| Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā. | Flooded with rapture then I seated myself cross-legged. | ||
| 'Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā; | 89. And even as thus I sat I thought within myself, | ||
| 'Vasībhūto ahaṃ jhāne, abhiññāsu pāramiṃ gato. | ‘I am subject to Absorption, I have mastered the Super Knowledges. | ||
| 'Sahassiyamhi lokamhi, isayo natthi me samā; | 90. In a thousand worlds there are no sages that rival me, | ||
| Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ'. | Unrivalled in Supernormal Powers I have reached this bliss.’ | ||
| 'Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino; | 91. When thus they beheld me sitting, the dwellers of the ten thousand worlds | ||
| Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi. | Raised a mighty shout, ‘Surely you will be a Buddha! | ||
| 'Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje; | 92. The omens beheld in former ages when the Bodhisatta sat cross-legged, | ||
| Nimittāni padissanti, tāni ajja padissare. | The same are beheld this day. | ||
| 'Sītaṃ byapagataṃ hoti, uṇhañca upasammati; | 93. Cold is dispelled and heat ceases, | ||
| Tāni ajja padissanti, dhuvaṃ buddho bhavissasi. | This day these things are seen – verily you will be a Buddha. | ||
| 'Dasasahassī lokadhātū, nissaddā honti nirākulā; | 94. A thousand worlds are stilled and silent, | ||
| Tāni ajja padissanti, dhuvaṃ buddho bhavissasi. | So are they seen today – verily you will be a Buddha. | ||
| 'Mahāvātā na vāyanti, na sandanti savantiyo; | 95. The mighty winds blow not, the rivers cease to flow, | ||
| Tāni ajja padissanti, dhuvaṃ buddho bhavissasi. | These things are seen today – verily you will be a Buddha. | ||
| 'Thalajā dakajā pupphā, sabbe pupphanti tāvade; | 96. All flowers blossom on land and sea, | ||
| Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi. | This day they all have bloomed – verily you will be a Buddha. | ||
| 'Latā vā yadi vā rukkhā, phalabhārā honti tāvade; | 97. All creepers and trees are laden with fruit, | ||
| Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi. | This day they all bear fruit – verily you will be a Buddha. | ||
| 'Ākāsaṭṭhā ca bhūmaṭṭhā, ratanā jotanti tāvade; | 98. Gems sparkle in earth and sky, | ||
| Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi. | This day all gems do glitter – verily you will be a Buddha. | ||
| 'Mānusakā ca dibbā ca, turiyā vajjanti tāvade; | 99. Music earthly and celestial sounds, | ||
| Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi. | Both these today send forth their strains – verily you will be a Buddha. | ||
| 'Vicittapupphā gaganā, abhivassanti tāvade; | 100. Flowers of every hue rain down from the sky, | ||
| Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi. | This day they are seen – verily you will be a Buddha. | ||
| 'Mahāsamuddo ābhujati, dasasahassī pakampati; | 101. The mighty ocean bends itself, ten thousand worlds are shaken, | ||
| Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi. | This day they both send up their roar – verily you will be a Buddha. | ||
| 'Nirayepi dasasahasse, aggī nibbanti tāvade; | 102. In hell the fires of ten thousand worlds die out, | ||
| Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi. | This day these fires are quenched – verily you will be a Buddha. | ||
| 'Vimalo hoti sūriyo, sabbā dissanti tārakā; | 103. Unclouded is the sun and all the stars are seen, | ||
| Tepi ajja padissanti, dhuvaṃ buddho bhavissasi. | These things are seen today – verily you will be a Buddha. | ||
| 'Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade; | 104. Though no water fell in rain, vegetation burst forth from the earth, | ||
| Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi. | This day vegetation springs from the earth – verily you will be a Buddha. | ||
| 'Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale; | 105. The constellations are all aglow, and the lunar mansions in the vault of heaven, | ||
| Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi. | Visākhā is in conjunction with the moon – verily you will be a Buddha. | ||
| 'Bilāsayā darīsayā, nikkhamanti sakāsayā; | 106. Those creatures that dwell in holes and caves depart each from his lair, | ||
| Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi. | This day these lairs are forsaken – verily you will be a Buddha. | ||
| 'Na hoti arati sattānaṃ, santuṭṭhā honti tāvade; | 107. There is no discontent among mortals, but they are filled with contentment, | ||
| Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi. | This day all are content – verily you will be a Buddha. | ||
| 'Rogā tadūpasammanti, jighacchā ca vinassati; | 108. Then diseases are dispelled and hunger ceases, | ||
| Tānipajja padissanti, dhuvaṃ buddho bhavissasi. | This day these things are seen – verily you will be a Buddha. | ||
| 'Rāgo tadā tanu hoti, doso moho vinassati; | 109. Then desire wastes away, hate and ignorance perish, | ||
| Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi. | This day all these are dispelled – verily you will be a Buddha. | ||
| 'Bhayaṃ tadā na bhavati, ajjapetaṃ padissati; | 110. No danger then comes near; this day this thing is seen, | ||
| Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi. | By this sign we know it – verily you will become a Buddha. | ||
| 'Rajo nuddhaṃsati uddhaṃ, ajjapetaṃ padissati; | 111. No dust flies abroad; this day this thing is seen, | ||
| Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi. | By this sign we know it – verily you will be a Buddha. | ||
| 'Aniṭṭhagandho pakkamati, diṭṭhagandho pavāyati; | 112. All noisome odours flee away, celestial fragrance breathes around, | ||
| Sopajja vāyati gandho, dhuvaṃ buddho bhavissasi. | Such fragrance breathes this day – verily you will be a Buddha. | ||
| 'Sabbe devā padissanti, ṭhapayitvā arūpino; | 113. All the Devas are manifested, the formless only excepted, | ||
| Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi. | This day they all are seen – verily you will be a Buddha. | ||
| 'Yāvatā nirayā nāma, sabbe dissanti tāvade; | 114. All the hells become visible, | ||
| Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi. | These all are seen this day – verily you will be a Buddha. | ||
| 'Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā; | 115. Then walls, and doors, and rocks are no impediment, | ||
| Ākāsabhūtā tepajja, dhuvaṃ buddho bhavissasi. | This day they have melted into air, – verily you will be a Buddha. | ||
| 'Cutī ca upapatti ca, khaṇe tasmiṃ na vijjati; | 116. At that moment death and birth do not take place, | ||
| Tānipajja padissanti, dhuvaṃ buddho bhavissasi. | This day these things are seen – verily you will be a Buddha. | ||
| 'Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama; | 117. Do you make a strenuous effort, hold not back, go forward, | ||
| Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasī"'ti. | This thing we know – verily you will be a Buddha.’ ” | ||
| Bodhisatto dīpaṅkaradasabalassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā bhiyyoso mattāya sañjātussāho hutvā cintesi "buddhā nāma amoghavacanā, natthi buddhānaṃ kathāya aññathattaṃ. | And the Bodhisatta, having heard the words of Dlpankara Buddha and of the devas in ten thousand worlds filled with abounding vigour, thought thus within himself : " The Buddhas are beings whose word cannot fail ; there is no deviation from truth in their speech. | И Бодхисатта, слышавший слова Будды Дипанкары и божеств десяти тысяч миров преисполнился энергией, думая про себя так: "Будды не говорят понапрасну, их слова не отступают от правды. | |
| Yathā hi ākāse khittaleḍḍussa patanaṃ dhuvaṃ, jātassa maraṇaṃ dhuvaṃ, aruṇe uggate sūriyassuṭṭhānaṃ, āsayā nikkhantasīhassa sīhanādanadanaṃ, garugabbhāya itthiyā bhāramoropanaṃ avassaṃbhāvī, evameva buddhānaṃ vacanaṃ nāma dhuvaṃ amoghaṃ, addhā ahaṃ buddho bhavissāmī"ti. | For as the fall of a clod thrown into the air, as the death of a mortal, as the sunrise at dawn, as a lion s roaring when he leaves his lair, as the delivery of a woman with child, as all these things are sure and certain even so the word of the Buddhas is sure and cannot fail, verily I shall become a Buddha." | Как неизбежно падение кома земли, брошенного в воздух, как неизбежна смерть родившегося существа, как после восхода солнца неизбежен закат, как лев непременно рычит, покидая своё логово, как утроба беременной женщины неизбежно освободится с рождением ребенка - как очевидны и не подлежат сомнению все эти явления, так и слова будд не напрасны и неизбежно исполняются, воистину я стану Буддой". | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Buddhassa vacanaṃ sutvā, dasasahassīna cūbhayaṃ; | 118. “Having heard the words of Buddha and of the Devas of ten thousand worlds, | ||
| Tuṭṭhahaṭṭho pamodito, evaṃ cintesahaṃ tadā. | Glad, joyous, delighted, I then thought thus within myself: | ||
| "Advejjhavacanā buddhā, amoghavacanā jinā; | 119. ‘The Buddhas speak not doubtful words, the Conquerors speak not vain words, | ||
| Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ. | There is no falsehood in the Buddhas – verily I shall become a Buddha. | ||
| "Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ; | 120. As a clod cast into the air does surely fall to the ground, | ||
| Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. | So the word of the glorious Buddhas is sure and everlasting. | ||
| "Yathāpi sabbasattānaṃ, maraṇaṃ dhuvasassataṃ; | 121. As the death of all mortals is sure and constant, | ||
| Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. | So the word of the glorious Buddhas is sure and everlasting. | ||
| "Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ; | 122. As the rising of the sun is certain when night has faded, | ||
| Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. | So the word of the glorious Buddhas is sure and everlasting. | ||
| "Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ; | 123. As the roaring of a lion who has left his den is certain, | ||
| Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. | So the word of the glorious Buddhas is sure and everlasting. | ||
| "Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ; | 124. As the delivery of women with child is certain, | ||
| Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassata"nti. | So the word of the glorious Buddhas is sure and everlasting.’ ” | ||
| So "dhuvāhaṃ buddho bhavissāmī"ti evaṃ katasanniṭṭhāno buddhakārake dhamme upadhāretuṃ "kahaṃ nu kho buddhakārakadhammā, kiṃ uddhaṃ, udāhu adho, disāsu, vidisāsū"ti anukkamena sakalaṃ dhammadhātuṃ vicinanto porāṇakabodhisattehi āsevitanisevitaṃ paṭhamaṃ dānapāramiṃ disvā evaṃ attānaṃ ovadi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya paṭhamaṃ dānapāramiṃ pūreyyāsi. | And having thus made the resolution : "I shall surely become Buddha ", with a view to considering the conditions that constitute a Buddha, exclaiming : " Where are the conditions that make the Buddha, are they found above or below, in the principle or the minor directions ?" studying successively the principles of all things, and beholding the first Perfection of Giving, practised and followed by former Bodhisattas, he thus admonished himself : " Wise Sumedha, from this time forth thou must fulfil the perfection of Giving ; | И заключив: "Я непременно стану Буддой" он стал рассматривать условия, необходимые для обретения состояния Будды, воскликнув: "Где же находятся условия, необходимые для того чтобы стать Буддой? Вверху или внизу, в основных направлениях или в промежуточных?". Последовательно изучая природу всех вещей и узрев первое совершенство - дарение, которому следовали и которое практиковали все бодхисатты прошлого, Сумедха сам себя наставлял следующим образом: "Мудрый Сумедха, начиная с этого времени ты должен развивать совершенство дарения. |
Основные направления - север, юг, восток, запад. Промежуточные направления - северо-восток, северо-запад, юго-восток, юго-запад. Зенит и надир были зд... Все комментарии (1) |
| Yathā hi nikkujjito udakakumbho nissesaṃ katvā udakaṃ vamatiyeva, na paccāharati, evameva dhanaṃ vā yasaṃ vā puttaṃ vā dāraṃ vā aṅgapaccaṅgaṃ vā anoloketvā sampattayācakānaṃ sabbaṃ icchiticchitaṃ nissesaṃ katvā dadamāno bodhirukkhamūle nisīditvā buddho bhavissasī"ti paṭhamaṃ dānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | for as a water-jar over turned discharges the water so that none remains, and cannot recover it, even so if thou, indifferent to wealth and fame, and wife and child, and goods great and small, give away to all who come and ask every thing that they require till nought remains, thou shalt seat thyself at the foot of the tree of Bodhi and become a Buddha. " With these words he strenuously resolved to attain the first perfection of Giving. | Как перевёрнутый сосуд с водой полностью опорожняется, так что ни капли воды не остается в нём и воду эту уже не вернуть, так и если ты, безразличный к богатству и славе, жене и ребенку, вещам большим и маленьким, будешь подавать всем, кто пришёл и попросил любую вещь до момента пока ничего не осталось, тогда ты воссядешь у подножия дерева Бодхи и станешь Буддой". И с этими словами он с твёрдо устремился к развитию первого совершенства - дарения. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Handa buddhakare dhamme, vicināmi ito cito; | 125. “Come, I will search the Buddha-making conditions, this way and that, | ||
| Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā. | Above and below, in all the ten directions, as far as the principles of things extend. | ||
| "Vicinanto tadādakkhiṃ, paṭhamaṃ dānapāramiṃ; | 126. Then, as I made my search, I beheld the first Perfection of Generosity, | ||
| Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ. | The high road followed by former sages. | ||
| "Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya; | 127. ‘Do you strenuously taking it upon thyself advance | ||
| Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. | To this first Perfection of Generosity, if you will attain Buddhahood. | ||
| "Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato; | 128. As a brimming water-jar, overturned by any one, | ||
| Vamatevudakaṃ nissesaṃ, na tattha parirakkhati. | Discharges entirely all the water, and retains none within, | ||
| "Tatheva yācake disvā, hīnamukkaṭṭhamajjhime; | 129. Even so, when you see any that ask, great, small, and middling, | ||
| Dadāhi dānaṃ nissesaṃ, kumbho viya adhokato"ti. | Do you give away all in alms, as the water-jar overthrown.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato dutiyaṃ sīlapāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya sīlapāramimpi pūreyyāsi. | But considering further : " There must be beside this, other conditions that make a Buddha ", and beholding the second Perfection : Moral Practice, he thought thus : " wise Sumedha. from this day forth mayest thou fulfil the perfection of Morality ; | Но размышляя далее он понял: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", - и узрев второе совершенство - нравственность, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство нравственности. | |
| Yathā hi camarīmigo nāma jīvitampi anoloketvā attano vālameva rakkhati, evaṃ tvampi ito paṭṭhāya jīvitampi anoloketvā sīlameva rakkhanto buddho bhavissasī"ti dutiyaṃ sīlapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | for as the yak ox, regardless of his life, guards his bushy tail, even so thou shalt become Buddha, if from this day forward regardless of thy life thou keepest the moral precepts. " And he strenuously resolved to attain the second perfection, Moral Practice. | Как бык охраняет свой лохматый хвост даже ценой жизни, так и тебе, чтобы стать Буддой надо оберегать принципы нравственности даже ценой жизни". И он твёрдо устремился к развитию второго совершенства - нравственности. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 130. “For the conditions of a Buddha cannot be so few, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | Let me investigate the other conditions that bring Buddhahood to maturity. | ||
| "Vicinanto tadādakkhiṃ, dutiyaṃ sīlapāramiṃ; | 131. Then investigating I beheld the second Perfection of Virtue | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former sages. | ||
| "Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya; | 132. ‘This second one do you strenuously undertake, | ||
| Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. | And reach the Perfection of Virtue if you would attain Buddhahood. | ||
| "Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ; | 133. And as the Yak cow, when her tail has got entangled in anything, | ||
| Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ. | Then and there awaits death, and will not injure her tail, | ||
| "Tatheva catūsu, bhūmīsu, sīlāni paripūraya; | 134. So also do you, having fulfilled the moral precepts in the four stages, | ||
| Parirakkha sabbadā sīlaṃ, camarī viya vāladhi"nti. | Ever guard Virtue as the Yak guards her tail.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato tatiyaṃ nekkhammapāramiṃ disvā etadahosi "sumedhapaṇḍita, tvaṃ ito paṭṭhāya nekkhammapāramimpi pūreyyāsi. | But considering further : " These cannot be the only Buddha-making conditions", and beholding the third Perfection of Self-abnegation, he thought thus : " wise Sumedha, mayest thou henceforth fulfil the perfection of Abnegation ; | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", - и узрев третье совершенство - отрешение, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство отрешения. | |
| Yathā hi ciraṃ bandhanāgāre vasamāno puriso na tattha sinehaṃ karoti, atha kho ukkaṇṭhitoyeva avasitukāmo hoti, evameva tvampi sabbabhave bandhanāgārasadise katvā sabbabhavehi ukkaṇṭhito muccitukāmo hutvā nekkhammābhimukhova hohi, evaṃ buddho bhavissasī"ti tatiyaṃ nekkhammapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | for as a man long the denizen of a prison feels no love for it, but is dis contented, and wishes to live there no more, even so do thou, likening all births to a prison-house, dis contented with all births, and anxious to get rid of them, set thy face toward abnegation, thus shalt thou become Buddha." And he strenuously made the resolution to attain the third Perfection of Selfabnegation. | Как долго сидящий заключенный не испытывает любви к своей тюрьме и, недовольный, не желает в ней больше находиться, так и ты, воспринимая все рождения как тюрьму, не довольствуясь этими рождениями, страстно желая избавиться от них должен направиться в сторону отрешения - так ты станешь Буддой". И он твёрдо устремился к развитию третьего совершенства - отрешения. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 135. “For the conditions that make a Buddha cannot be so few, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will investigate others, the conditions that bring Buddhahood to maturity. | ||
| "Vicinanto tadādakkhiṃ, tatiyaṃ nekkhammapāramiṃ; | 136. Investigating then I beheld the third Perfection of Renunciation | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former sages. | ||
| "Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya; | 137. ‘This third one do you strenuously undertake, | ||
| Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. | And reach the Perfection of Renunciation, if you would attain Buddhahood. | ||
| "Yathā andughare puriso, ciravuttho dukhaṭṭito; | 138. As a man long a denizen of the house of bonds, oppressed with suffering, | ||
| Na tattha rāgaṃ janeti, muttimeva gavesati. | Feels no pleasure therein, but rather longs for release, | ||
| "Tatheva tvaṃ sabbabhave, passa andughare viya; | 139. Even so do you look upon all births as prison-houses, | ||
| Nekkhammābhimukho hohi, bhavato parimuttiyā"ti. | Set thy face toward Renunciation, to obtain release from Existence.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato catutthaṃ paññāpāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya paññāpāramimpi pūreyyāsi. | But considering further : " These cannot be the only Buddha-making conditions ", and beholding the fourth Perfection of Wisdom, he thought thus : " wise Sumedha, do thou from this day forth fulfil the Perfection of Wisdom, | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", - и узрев четвертое совершенство - мудрость, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство мудрости. | |
| Hīnamajjhimukkaṭṭhesu kañci avajjetvā sabbepi paṇḍite upasaṅkamitvā pañhaṃ puccheyyāsi. | avoiding no subject of knowledge, great, small, or middling, 1 do thou approach all wise men and ask them questions ; | Не упуская ни одного предмета [познания] - великого, малого или среднего ты будешь подходить ко всем, кто наделён мудростью, и задавать им вопросы. | |
| Yathā hi piṇḍacāriko bhikkhu hīnādikesu kulesu kiñci avajjetvā paṭipāṭiyā piṇḍāya caranto khippaṃ yāpanaṃ labhati, evaṃ tvampi sabbapaṇḍite upasaṅkamitvā pañhaṃ pucchanto buddho bhavissasī"ti catutthaṃ paññāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | for as the mendicant friar on his begging rounds, avoiding none of the families, great and small, that he frequents, 2 and wandering for alms from place to place, speedily gets food to support him, even so shalt thou, approach ing all wise men, and asking them questions, become a Buddha." And he strenuously resolved to attain the fourth Perfection, Wisdom. | И как монах во время сбора подаяния обходит всех, не пропуская ни одного семейства, ни низкого ни высокого [происхождения], собирая еду от места к месту чтобы поддержать себя, так и тебе следует подходить к каждому мудрому человеку, задавать ему вопросы и так стать Буддой". И он твёрдо устремился к развитию четвёртого совершенства - мудрости. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 140. “For the conditions that make a Buddha cannot be so few, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will investigate the other conditions that bring Buddhahood to maturity. | ||
| "Vicinanto tadādakkhiṃ, catutthaṃ paññāpāramiṃ; | 141. Investigating then I beheld the fourth Perfection of Wisdom | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former sages. | ||
| "Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya; | 142. ‘This fourth do you strenuously undertake, | ||
| Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. | And reach the Perfection of Wisdom, if you would attain Buddhahood. {1.22} | ||
| "Yathāpi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime; | 143. And as a monk on his begging rounds avoids no families, | ||
| Kulāni na vivajjento, evaṃ labhati yāpanaṃ. | Either small, or great, or middling, and so obtains subsistence, | ||
| "Tatheva tvaṃ sabbakālaṃ, paripucchanto budhaṃ janaṃ; | 144. Even so you, constantly questioning wise men, | ||
| Paññāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | And reaching the Perfection of Wisdom, will attain supreme Buddhahood.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato pañcamaṃ vīriyapāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya vīriyapāramimpi pūreyyāsi. | But considering further : " These cannot be the only Buddha-making conditions ", and seeing the fifth Perfection of Exertion, he thought thus : "O wise Sumedha, do thou from this day forth fulfil the Perfection of Exertion. | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", и узрев пятое совершенство - усердие, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство усердия. |
Также есть вариант "настойчивость" Все комментарии (1) |
| Yathā hi sīho migarājā sabbairiyāpathesu daḷhavīriyo hoti, evaṃ tvampi sabbabhavesu sabbairiyāpathesu daḷhavīriyo anolīnavīriyo samāno buddho bhavissasī"ti pañcamaṃ vīriyapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | As the lion, the king of beasts, in every action strenuously exerts himself, so if thou in all rebirths and in all thy acts art strenuous in exertion, and not a laggard, thou shalt become a Buddha ". And he made a firm resolve to attain the fifth Perfection, Exertion. | И как лев, царь зверей, предельно напрягается в каждом своём движении, так и ты во всех своих рождениях и во всех своих действиях демонстрируй предельное усилие и если ты не будешь лениться, то станешь Буддой". И он твёрдо устремился к развитию пятого совершенства - усердия. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 145. “For the conditions of a Buddha cannot be so few, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will investigate the other conditions which bring Buddhahood to maturity. | ||
| "Vicinanto tadādakkhiṃ, pañcamaṃ vīriyapāramiṃ; | 146. Investigating then I beheld the fifth Perfection of Effort | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former sages. | ||
| "Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya; | 147. ‘This fifth do you strenuously undertake, | ||
| Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. | And reach the Perfection of Effort, if you would attain Buddhahood. | ||
| "Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame; | 148. As the lion, king of beasts, in lying, standing and walking, | ||
| Alīnavīriyo hoti, paggahitamano sadā. | Is no laggard, but ever of resolute heart, | ||
| "Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ; | 149. Even so do you also in every existence strenuously exert thyself, | ||
| Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | And reaching the Perfection of Effort, you will attain the supreme Buddhahood.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato chaṭṭhaṃ khantipāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya khantipāramimpi pūreyyāsi. | But considering further : " These cannot be the only Buddha-making conditions ", and beholding the sixth Perfection of Patience, he thought to him self : " wise Sumedha, do thou from this time forth fulfil the Perfection Patience ; | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", и узрев шестое совершенство - терпение, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство терпения. | |
| Sammānanepi avamānanepi khamova bhaveyyāsi. | be thou patient in praise and in reproach. | Будь терпелив, когда тебя хвалят и порицают. |
Эта же мысль есть в Дхаммападе, гл. о мудрых. selo yatha... Все комментарии (1) |
| Yathā hi pathaviyaṃ nāma sucimpi pakkhipanti asucimpi, na tena pathavī sinehaṃ, na paṭighaṃ karoti, khamati sahati adhivāsetiyeva, evaṃ tvampi sammānanāvamānanakkhamova samāno buddho bhavissasī"ti chaṭṭhaṃ khantipāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | And as when men throw things pure or foul upon the earth, the earth does not feel either desire or repulsion towards them, but suffers them, endures them and consents to them, even so thou also, if thou art patient in praise and reproach shalt become a Buddha. " And he strenuously resolved to attain the sixth perfection, Patience. | И как человек бросает на землю вещи чистые и грязные, а земля не испытывает к ним желания или отвращения, но терпит их и принимает их, так и ты, если будешь терпелив, когда тебя хвалят и порицают, станешь Буддой". И он твёрдо устремился к развитию шестого совершенства - терпения. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 150. “For the conditions of a Buddha cannot be so few, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will seek other conditions also which bring about Buddhahood. | ||
| "Vicinanto tadādakkhiṃ, chaṭṭhamaṃ khantipāramiṃ; | 151. And seeking then I beheld the sixth Perfection of Patience | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former Buddhas. | ||
| "Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya; | 152. ‘Having strenuously taken up this sixth Perfection, | ||
| Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi. | Then with unwavering mind you will attain supreme Buddhahood. | ||
| "Yathāpi pathavī nāma, sucimpi asucimpi ca; | 153. And as the earth endures all that is thrown upon it, | ||
| Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā. | Whether things pure or impure, and feels neither anger nor pity, | ||
| "Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo; | 154. Even so enduring the praises and reproaches of all men, | ||
| Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | Going on to perfect Patience, you will attain supreme Buddhahood.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato sattamaṃ saccapāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya saccapāramimpi pūreyyāsi. | But further considering : " These cannot be the only conditions that make a Buddha", and beholding the seventh Perfection of Truth, he thought thus within himself : "O wise Sumedha, from this time forth do thou fulfil the perfection of Truth ; | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", и узрев седьмое совершенство - правдивость, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство правдивости. | |
| Asaniyā matthake patamānāyapi dhanādīnaṃ atthāya chandādivasena sampajānamusāvādaṃ nāma mākāsi. | though the thunderbolt descend upon thy head, do thou never under the influence of desire or otherwise, utter a conscious lie, for the sake of wealth or anything else. | Даже если удар молнии поразит тебя в самую голову, ты не должен сознательно произносить ложь под влиянием желания или чего-либо другого, ради богатства или чего-либо другого. | |
| Yathā hi osadhitārakā nāma sabbautūsu attano gamanavīthiṃ jahitvā aññāya vīthiyā na gacchati, sakavīthiyāva gacchati, evameva tvampi saccaṃ pahāya musāvādaṃ nāma akarontoyeva buddho bhavissasī"ti sattamaṃ saccapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | And as the planet Venus at all seasons pursues her own course, nor ever goes on another course forsaking her course, even so, if thou forsake not truth and utter no lie, thou shalt become Buddha ". And he strenuously turned his mind to the seventh Perfection, Truth. | И как планета Венера не отклоняясь следует своим курсом в течение всех времён года, так и ты если отрешишься от неправды и не будешь произносить ложь, станешь Буддой". И он твёрдо устремился к развитию седьмого совершенства - правдивости. |
Судя по истории в джатаке, которая даётся для иллюстрации этого совершенства получается скорее даже честность. Все комментарии (1) |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 155. “For these are not all the conditions of a Buddha, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will seek other conditions which bring about Buddhahood. | ||
| "Vicinanto tadādakkhiṃ, sattamaṃ saccapāramiṃ; | 156. Seeking then I beheld the seventh Perfection of Truth | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former Buddhas. | ||
| "Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya; | 157. ‘Having strenuously taken upon thyself this seventh Perfection, | ||
| Tattha advejjhavacano, sambodhiṃ pāpuṇissasi. | Then free from duplicity of speech you will attain supreme Buddhahood. | ||
| "Yathāpi osadhī nāma, tulābhūtā sadevake; | 158. And as the planet Venus, balanced in all her times and seasons, | ||
| Samaye utuvasse vā, na vokkamati vīthito. | In the world of men and Devas, departs not from her path, | ||
| "Tatheva tvampi saccesu, mā vokkamasi vīthito; | 159. Even so do you not depart from the course of truth, | ||
| Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | Advancing to the Perfection of Truth, you will attain supreme Buddhahood.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato aṭṭhamaṃ adhiṭṭhānapāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya adhiṭṭhānapāramimpi pūreyyāsi. | But further considering : " These cannot be the only conditions that make a Buddha", and beholding the eighth Perfection of Resolution, he thought thus within himself : " wise Sumedha, do thou from this time forth fulfil the perfection of Resolution ; | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", и узрев восьмое совершенство - целеустремлённость, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство целеустремлённости. |
но может быть и решительность Все комментарии (1) |
| Yaṃ adhiṭṭhāsi, tasmiṃ adhiṭṭhāne niccalo bhaveyyāsi. | what soever thou resolvest be thou unshaken in that resolution. | Ничто не поколеблет тебя в этой целеустремлённости. | |
| Yathā hi pabbato nāma sabbadisāsu vātehi pahaṭopi na kampati na calati, attano ṭhāneyeva tiṭṭhati, evameva tvampi attano adhiṭṭhāne niccalo hontova buddho bhavissasī"ti aṭṭhamaṃ adhiṭṭhānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | For as a mountain, the wind beating upon it in all directions, trembles not, moves not, but stands in its place, even so thou, if unswerving in thy resolution, shalt become Buddha. " And he strenuously resolved to attain the eighth Perfection, Resolution. | И как гора, которую ветер ударяет со всех сторон, не качается, не двигается, но остается на своем месте, так и ты, если будешь непоколебим в своей целеустремлённости, станешь Буддой". И он твёрдо устремился к развитию восьмого совершенства - целеустремлённости. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 160. “For these are not all the conditions of a Buddha, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will seek out other conditions that bring about Buddhahood. | ||
| "Vicinanto tadādakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ; | 161. Seeking then I beheld the eighth Perfection of Determination | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former Buddhas. | ||
| "Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya; | 162. ‘Do you resolutely take upon thyself this eighth Perfection, | ||
| Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi. | Then you being immovable will attain supreme Buddhahood. | ||
| "Yathāpi pabbato selo, acalo suppatiṭṭhito; | 163. And as the rocky mountain, immovable, firmly based, | ||
| Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati. | Is unshaken by many winds, and stands in its own place, | ||
| "Tatheva tvampi adhiṭṭhāne, sabbadā acalo bhava; | 164. Even so do you also remain ever immovable in resolution, | ||
| Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | Advancing to the Perfection of Resolution, you will attain supreme Buddhahood.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato navamaṃ mettāpāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya navamaṃ mettāpāramimpi pūreyyāsi. | But further considering : " These cannot be the only conditions that make a Buddha", and beholding the ninth Perfection of Good-will, he thought thus within himself : " wise Sumedha, do thou from this time forth fulfil the perfection of Good-will, | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", и узрев девятое совершенство - дружелюбие, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство дружелюбия. | |
| Ahitesupi hitesupi ekacitto bhaveyyāsi. | mayest thou be of one mind towards friends and foes. | Ты будешь одинаково относиться и к друзьям, и к врагам. |
ekacitto - досл. "один ум" Все комментарии (1) |
| Yathā hi udakaṃ nāma pāpajanassāpi kalyāṇajanassāpi sītibhāvaṃ ekasadisaṃ katvā pharati, evameva tvampi sabbasattesu mettacittena ekacittova honto buddho bhavissasī"ti navamaṃ mettāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | And as water fills with its refreshing coolness good men and bad alike, 1 even so, if thou art of one mind in friendly feeling towards all mortals thou shalt become Buddha." And he strenuously resolved to attain the ninth perfection of Good-will. | И как вода наполняет свежестью и прохладой и хорошего и плохого человека, так и ты, если будешь одинаково дружелюбен ко всем существам, станешь Буддой". И он твёрдо устремился к развитию девятого совершенства - дружелюбия. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 165. “For these are not all the conditions of a Buddha, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will seek out other conditions that bring about Buddhahood. | ||
| "Vicinanto tadādakkhiṃ, navamaṃ mettāpāramiṃ; | 166. Seeking I beheld the ninth Perfection of Loving-Kindness | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former Buddhas. | ||
| "Imaṃ tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya; | 167. ‘Do you, taking resolutely upon thyself this ninth Perfection, | ||
| Mettāya asamo hohi, yadi bodhiṃ pattumicchasi. | Become unrivalled in kindness, if you will become a Buddha. | ||
| "Yathāpi udakaṃ nāma, kalyāṇe pāpake jane; | 168. And as water fills with its coolness | ||
| Samaṃ pharati sītena, pavāheti rajomalaṃ. | Good men and bad alike, and carries off all impurity, | ||
| "Tatheva tvampi ahitahite, samaṃ mettāya bhāvaya; | 169. Even so do you look with friendship alike on the evil and the good, | ||
| Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | Advancing to the Perfection of Loving-Kindness, you will attain supreme Buddhahood.’ ” | ||
| Athassa "na ettakeheva buddhakārakadhammehi bhavitabba"nti uttaripi upadhārayato dasamaṃ upekkhāpāramiṃ disvā etadahosi – "sumedhapaṇḍita, tvaṃ ito paṭṭhāya upekkhāpāramimpi pūreyyāsi. | But further considering : " These cannot be the only conditions that make a Buddha", and beholding the tenth Perfection : Equanimity, he thought thus within himself : "O wise Sumedha, from this time do thou fulfil the perfection of Equanimity, | Но он продолжал размышлять: "Помимо этого совершенства для достижения состояния Будды должны быть и другие", и узрев десятое совершенство - безмятежное наблюдение, подумал: "Мудрый Сумедха, начиная с этого дня ты должен развивать совершенство безмятежного наблюдения. | |
| Sukhepi dukkhepi majjhattova bhaveyyāsi. | be thou of equal mind in prosperity and adversity. | Тебе надлежит иметь одинаковый настрой как в благополучии, так и в беде. | |
| Yathā hi pathavī nāma sucimpi asucimpi pakkhippamānā majjhattāva hoti, evameva tvampi sukhadukkhesu majjhattova honto buddho bhavissasī"ti dasamaṃ upekkhāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. | And as the earth is indifferent when things pure or impure are cast upon it, even so, if thou art indifferent in prosperity and adversity, thou shalt become Buddha." And he strenuously resolved to attain the tenth Perfection, Equanimity. | И как земля равнодушна к брошенным на неё чистым и к грязным вещам, так и если ты будешь иметь одинаковый настрой в благополучии и беде, то достигнешь состояния Будды". И он твёрдо устремился к развитию десятого совершенства - безмятежного наблюдения. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Na hete ettakāyeva, buddhadhammā bhavissare; | 170. “For these cannot be all the conditions of a Buddha, | ||
| Aññepi vicinissāmi, ye dhammā bodhipācanā. | I will seek other conditions that bring about Buddhahood. | ||
| "Vicinanto tadādakkhiṃ, dasamaṃ upekkhāpāramiṃ; | 171. Seeking then I beheld the tenth Perfection of Equanimity | ||
| Pubbakehi mahesīhi, āsevitanisevitaṃ. | Practised and followed by former Buddhas. | ||
| "Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya; | 172. ‘If you take resolutely upon thyself this tenth Perfection, | ||
| Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi. | Becoming well-balanced and firm, you will attain supreme Buddhahood. | ||
| "Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ; | 173. And as the earth is indifferent to pure and impure things cast upon her, | ||
| Upekkhati ubhopete, kopānunayavajjitā. | To both alike, and is free from anger and favour, | ||
| "Tatheva tvampi sukhadukkhe, tulābhūto sadā bhava; | 174. Even so do you ever be evenly-balanced in joy and grief, | ||
| Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī"ti. | Advancing to the Perfection of Equanimity, you will attain supreme Buddhahood.’ ” | ||
| Tato cintesi – "imasmiṃ loke bodhisattehi pūretabbā bodhiparipācanā buddhakārakadhammā ettakāyeva, dasa pāramiyo ṭhapetvā aññe natthi, imāpi dasa pāramiyo uddhaṃ ākāsepi natthi, heṭṭhā pathaviyampi, puratthimādīsu disāsupi natthi, mayhameva pana hadayamaṃsabbhantare patiṭṭhitā"ti. | Then he thought : " These are the only conditions in this world that, bringing Buddhaship to perfection and constituting a Buddha, have to be fufilled by Bodhisattas ; beside the ten Perfections there are no others. And these ten Perfections are neither in the heaven above nor in the earth below, nor are they to be found in the east, or the other quarters, but reside in my heart of flesh." | Затем он подумал: "В этом мире Бодхисатты должны развивать только эти условия, приводящие Постижение к совершенству и составляющие собой Будду, нет других совершенств помимо этих десяти. И эти десять совершенств не найти ни высоко в небе, ни глубоко под землей, ни на востоке, ни в других сторонах света, но только в этом моём сердце из плоти". | |
| Evaṃ tāsaṃ hadaye patiṭṭhitabhāvaṃ disvā sabbāpi tā daḷhaṃ katvā adhiṭṭhāya punappunaṃ sammasanto anulomapaṭilomaṃ sammasati, pariyante gahetvā ādiṃ pāpeti, ādimhi gahetvā pariyante ṭhapeti, majjhe gahetvā ubhato osāpeti, ubhato koṭīsu hetvā majjhe osāpeti. | Having thus realized that the Perfections were established in his heart, having strenuously resolved to keep them all, grasping them again and again, he mastered them forwards and backwards ; taking them at the end he went backward to the beginning, taking them at the beginning he placed them at the end, 2 taking them at the middle he carried them to the two ends, taking them at both ends he carried them to the middle. | Поняв что совершенства укрепились в его сердце, имея твёрдое решение развивать их, постигая снова и снова, он освоил их в прямом и обратном направлении. Взяв их с конца он шёл к началу, взяв их в начале он ставил их в конец, взяв их в середине он переносил в края, взяв их по краям он переносил их в середину. | |
| Bāhirakabhaṇḍapariccāgo dānapāramī nāma, aṅgapariccāgo dānaupapāramī nāma, jīvitapariccāgo dānaparamatthapāramī nāmāti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyo yantatelaṃ vinivaṭṭento viya mahāmeruṃ matthaṃ katvā cakkavāḷamahāsamuddaṃ āluḷento viya ca sammasi. | Repeating : " The Perfections are the sacrifice of limbs, the Lesser Perfections are the sacrifice of property, the Unlimited Perfections are the sacrifice of life", he mastered them as the Perfections, the Lesser Perfections and the Unlimited Perfections like one who converts two kindred oils into one,3 or like one who, using Mount Meru for his churning-rod, churns the great Chakkavala ocean. | Размышляя: "Совершенством дарения называется пожертвование имущества, малым совершенством дарения называется пожертвование частей тела, высшим совершенством дарения является пожертвование своей жизни", - так он освоил их в виде совершенств, малых совершенств и высших совершенств подобно человеку, превращающему два похожих вида масла в один, или как если бы некто использовал гору Меру в качестве палки для взбивки чтобы взбить воду в океане мировой системы. |
Подробно как получается 30 описано тут
https://www.theravada.su/node/3291 Все комментарии (2) |
| Tassevaṃ dasa pāramiyo sammasantassa dhammatejena catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī hatthinā akkantanaḷakalāpo viya, pīḷiyamānaṃ ucchuyantaṃ viya ca mahāviravaṃ viravamānā saṅkampi sampakampi sampavedhi, kulālacakkaṃ viya telayantacakkaṃ viya ca paribbhami. | And as he grasped again and again the ten Perfections, by the glow of his piety, 4 this earth, four nahutas and eight hundred thousand leagues in breadth, like a bundle of reeds trodden by an elephant, or a sugar-mill in motion, uttering a mighty roar, trembled, shook and quaked, and spun round like a potter's wheel or the wheel of an oil-mill. | И по мере того, как он осваивал 10 совершенств, благодаря свету его праведности эта земля шириной в четыре нахуты и 800 тысяч йоджан в ширину возопила могучим рыком, задрожала, затряслась, заколебалась и завертелась как гончарное колесо или как мельница, подобно тому как [трещит] вязанка тростника, раздавленная слоном или работающая сахарная мельница. |
в сноске РД поясняет, что словом piety он переводит слово dhamma в dhammatejena
Все комментарии (1) |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Ettakāyeva te loke, ye dhammā bodhipācanā; | 175. “These are all the conditions in the world that bring Buddhahood to perfection: | ||
| Tatuddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha. | Beyond these are no others, therein do you stand fast. | ||
| "Ime dhamme sammasato, sabhāvasarasalakkhaṇe; | 176. While he grasped these conditions natural and intrinsic, | ||
| Dhammatejena vasudhā, dasasahassī pakampatha. | By the power of his piety the earth of ten thousand worlds quaked. | ||
| "Calatī ravatī pathavī, ucchuyantaṃva pīḷitaṃ; | 177. The earth swayed and thundered like a sugar-mill at work, | ||
| Telayante yathā cakkaṃ, evaṃ kampati medanī"ti. | Like the wheel of an oil-mill so shakes the earth.” | ||
| Mahāpathaviyā kampamānāya rammanagaravāsino saṇṭhātuṃ asakkontā yugantavātabbhāhatā mahāsālā viya mucchitamucchitāva papatiṃsu, ghaṭādīni kulālabhājanāni pavaṭṭantāni aññamaññaṃ paharantāni cuṇṇavicuṇṇāni ahesuṃ. | And while the earth was trembling the people of Ramnia, unable to endure it, like great Sal-trees, over thrown by the wind that blows at the end of a cycle, fell swooning here and there, while waterpots and other vessels, revolving like a jar on a potter s wheel, struck against each other and were dashed and ground to pieces. | И когда земля затряслась люди города Рамма не смогли устоять, подобно огромным саловым деревьям, поваленным ветром, который дует при окончании цикла вселенной. Люди начали падать в беспамятстве, в то время как горшки с водой и другие сосуды вращаясь как если бы они были на гончарном круге, стали ударяться друг о друга и рассыпаться на мелкие кусочки. | |
| Mahājano bhītatasito satthāraṃ upasaṅkamitvā "kiṃ nu kho bhagavā nāgāvaṭṭo ayaṃ bhūtayakkhadevatāsu aññatarāvaṭṭoti na hi mayaṃ etaṃ jānāma, apica kho sabbopi ayaṃ mahājano upadduto, kiṃ nu kho imassa lokassa pāpakaṃ bhavissati, udāhu kalyāṇaṃ, kathetha no etaṃ kāraṇa"nti āha. | The multitudes in fear and trembling approaching the Teacher (Dipankara) said : " Tell us, Blessed one, is this turmoil caused by Nagas, or is it caused by either demons, or ogres, or by devas ? for this we know not, but truly this whole multitude is grievously afflicted. Pray does this portend evil to the world or good ? Tell us the cause of it." | Толпа людей, трясшихся от страха пришла к Будде Дипанкаре и спросила: "Скажи нам, Благословенный, неужели наги послужили причиной этого явления или это дело рук нелюдей, яккхов или божеств? Мы не знаем в чём причина, но воистину всё это множество людей обеспокоено. Эти предзнаменования к добру или к бедам? Скажи нам, отчего случилось подобное?". | |
| Atha satthā tesaṃ kathaṃ sutvā "tumhe mā bhāyatha mā cintayittha, natthi vo itonidānaṃ bhayaṃ. | The Teacher hearing their words said : " Fear not nor be troubled, there is no danger to you from this. | Учитель выслушал их и сказал: "Не надо бояться, никакая опасность вам не угрожает. | |
| Yo so mayā ajja sumedhapaṇḍito 'anāgate gotamo nāma buddho bhavissatī'ti byākato, so dasa pāramiyo sammasati, tassa dasa pāramiyo sammasantassa viloḷentassa dhammatejena sakaladasasahassilokadhātu ekappahārena kampati, ceva, ravati cā"ti āha. | The wise Sumedha, concerning whom I predicted this day : 'Hereafter he will be a Buddha named Gotama, is now mastering the Perfections, and while he masters them and turns them about, by the power of his piety the whole ten thousand worlds with one accord quake and thunder." | Мудрый Сумедха, которому я предсказал, что в будущем он станет Буддой по имени Готама, осваивает совершенства и пока он осваивает их, вертит их, благодаря свету его праведности десять тысяч мировых систем трясутся и гремят в едином порыве". | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Yāvatā parisā āsi, buddhassa parivesane; | 178. “All the multitude that was there in attendance on the Buddha, | ||
| Pavedhamānā sā tattha, mucchitā sesi bhūmiyaṃ. | Trembling, fell swooning there upon the ground. | ||
| "Ghaṭānekasahassāni, kumbhīnañca satā bahū; | 179. Many thousands of waterpots and many hundred jars | ||
| Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā. | Were crushed and pounded there and dashed against each other. | ||
| "Ubbiggā tasitā bhītā, bhantā byadhitamānasā; | 180. Excited, trembling, terrified, confused, their senses disordered, | ||
| Mahājanā samāgamma, dīpaṅkaramupāgamuṃ. | The multitudes assembling, approached the Buddha, | ||
| 'Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ; | 181. Say, will it be good or evil to the world? | ||
| Sabbo upadduto loko, taṃ vinodehi cakkhuma'. | The whole world is afflicted, ward off this (danger), Omniscient One. | ||
| "Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni; | 182. Then the Great Sage Dīpaṅkara enjoined upon them, | ||
| Vissatthā hotha mā bhātha, imasmiṃ pathavikampane. | Be confident, be not afraid at this earthquaking: | ||
| "Yamahaṃ ajja byākāsiṃ, buddho loke bhavissati; | 183. He concerning whom I predicted this day, ‘He will be a Buddha in this world,’ | ||
| Eso sammasati dhammaṃ, pubbakaṃ jinasevitaṃ. | The same is investigating the time-honoured Conditions followed by the Buddhas. | ||
| "Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato; | 184. Therefore while he is investigating fully these Conditions, the groundwork of a Buddha, | ||
| Tenāyaṃ kampitā pathavī, dasasahassī sadevake"ti. | The earth of ten thousand worlds is shaken in the world of men and of Devas.” | ||
| Mahājano tathāgatassa vacanaṃ sutvā haṭṭhatuṭṭho mālāgandhavilepanaṃ ādāya rammanagarā nikkhamitvā bodhisattaṃ upasaṅkamitvā mālādīhi pūjetvā vanditvā padakkhiṇaṃ katvā rammanagarameva pāvisi. | And the people hearing the Buddha's words, joyful and delighted, taking with them garlands, perfumes and unguents, left the city of Kamma, and went to the Bodhisatta. And having offered their flowers and other presents, and bowed to him and respectfully saluted him, they returned to the city of Ramma. | Люди, обрадованные и восхищённые словами Будды, взяли гирлянды, благоуханные масла и лечебные мази, покинули город Рамма и отправились к Бодхисатте. Выразив ему почтение цветами и другими подношениями, поклонившись ему и почтительно обойдя вокруг него, вернулись к город Рамма. | |
| Bodhisattopi dasa pāramiyo sammasitvā vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nisinnāsanā vuṭṭhāsi. | And the Bodhisatta, having made a strenuous exertion of resolve, rose from the seat on which he sat. | Бодхисатта, освоив десять совершенств, сделав твёрдое устремление, поднялся со своего сидения. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade; | 185. “Having heard the Buddha’s word, their minds were straightway calmed, | ||
| Sabbe maṃ upasaṅkamma, punāpi abhivandisuṃ. | All of them approaching me again paid me their homage. | ||
| "Samādiyitvā buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ; | 186. Having taken upon me the Perfections of a Buddha, having made firm my resolve, | ||
| Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā"ti. | Having bowed to Dīpaṅkara, I rose from my seat.” | ||
| Atha bodhisattaṃ āsanā vuṭṭhahantaṃ sakaladasasahassacakkavāḷadevatā sannipatitvā dibbehi mālāgandhehi pūjetvā vanditvā "ayya sumedhatāpasa, tayā ajja dīpaṅkaradasabalassa pādamūle mahatī patthanā patthitā, sā te anantarāyena samijjhatu, mā te bhayaṃ vā chambhitattaṃ vā ahosi, sarīre appamattakopi rogo mā uppajji, khippaṃ pāramiyo pūretvā sammāsambodhiṃ paṭivijjha. | And as the Bodhisatta rose from his seat, the devas in all the ten thousand worlds having assembled and offered him garlands and perfumes, uttered these and other words of praise and blessing : " Venerable hermit Sumedha, this day thou hast made a mighty resolve at the feet of Dipankara Buddha, mayest thou fulfil it without let or hindrance : fear not nor be dismayed, may not the slightest sickness visit thy frame, quickly exercise the Perfections and attain supreme Buddhaship. | И когда он встал божества десяти тысяч мировых систем собрались, преподнесли ему гирлянды и благоуханные масла, прочитали эти и другие слова восхвалений и благословений: "Мудрый отшельник Сумедха, сегодня ты принял великое решение у ног Будды Дипанкары, пусть ты исполнишь его без затруднений, пусть у тебя не будет страха и остолбенения, пусть твоё тело не поразит даже самая незначительная болезнь, пусть ты быстро развив совершенства достигнешь совершенного Постижения. | |
| Yathā pupphūpagaphalūpagā rukkhā samaye pupphanti ceva phalanti ca, tatheva tvampi samayaṃ anatikkamitvā khippaṃ sambodhimuttamaṃ phusassū"tiādīni thutimaṅgalāni payirudāhaṃsu, evaṃ payirudāhitvā attano attano devaṭṭhānameva agamaṃsu. | As the flowering and fruitbearing trees bring forth flowers and fruit in their season, so do thou also, not letting the right season pass by, quickly reach the supreme enlightenment," and thus having spoken, they returned each one to his deva-home. | Как цветущие и приносящие плоды деревья в подходящее время цветут и плодносят так и ты не упусти подходящее время, быстро достигни совершенного постижения", - сказав так они вернулись в свои небесные обители. | |
| Bodhisattopi devatāhi abhitthuto "ahaṃ dasa pāramiyo pūretvā kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake buddho bhavissāmī"ti vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nabhaṃ abbhuggantvā himavantameva agamāsi. | Then the Bodhisatta, having received the homage of the devas, made a strenuous exertion of resolve, saying : " Having fulfilled the ten Perfections, at the end of four asankheyyas and a hundred thousand cycles I shall become a Buddha." And rising into the air he returned to Himavanta. | После того как божества оказали почести Бодхисатте, он сделал твёрдое устремление, сказав: "Развивая десять совершенств по окончании четырех асанкхей и ста тысяч циклов я стану Буддой". И поднявшись в воздух он вернулся в Гималаи. | |
| Tena vuttaṃ – | Therefore it is said, | ||
| "Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho; | 187. “As he rose from his seat both Devas and men | ||
| Samokiranti pupphehi, vuṭṭhahantassa āsanā. | Sprinkle him with celestial and earthly flowers. | ||
| "Vedayanti ca te sotthiṃ, devā mānusakā ubho; | 188. Both Devas and men pronounce their blessing, | ||
| Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ. | A great prayer you have made, may you obtain it according to your wish. | ||
| "Sabbītiyo vivajjantu, soko rogo vinassatu; | 189. May all dangers be averted, may every sickness vanish, | ||
| Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ. | May you have no hindrance – quickly reach the supreme knowledge of a Buddha. | ||
| "Yathāpi samaye patte, pupphanti pupphino dumā; | 190. As when the season is come the flowering trees do blossom, | ||
| Tatheva tvaṃ mahāvīra, buddhañāṇena pupphassu. | Even so do you, O mighty One, blossom with the wisdom of a Buddha. | ||
| "Yathā ye keci sambuddhā, pūrayuṃ dasa pāramī; | 191. As all the Buddhas have fulfilled the Ten Perfections, | ||
| Tatheva tvaṃ mahāvīra, pūraya dasa pāramī. | Even so do you, O mighty One, fulfil the Ten Perfections. | ||
| "Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare; | 192. As all the Buddhas are enlightened on the throne of knowledge, | ||
| Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ. | Even so do you, O mighty One, receive Awakening in the wisdom of a Buddha. | ||
| "Yathā ye keci sambuddhā, dhammacakkaṃ pavattayuṃ; | 193. As all the Buddhas have established the supremacy of the Dhamma, | ||
| Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya. | Even so do you, O mighty One, establish the supremacy of the Dhamma. | ||
| "Puṇṇamāye yathā cando, parisuddho virocati; | 194. As the moon on the mid-day of the month shines in her purity, | ||
| Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ. | Even so do you, with thy mind at the full, shine in ten thousand worlds. | ||
| "Rāhumutto yathā sūriyo, tāpena atirocati; | 195. As the sun released by Rāhu glows fervently in his heat, | ||
| Tatheva lokā muccitvā, viroca siriyā tuvaṃ. | Even so, having redeemed mankind, do you shine in all thy majesty. | ||
| "Yathā yā kāci nadiyo, osaranti mahodadhiṃ; | 196. As all the rivers find their way to the great ocean, | ||
| Evaṃ sadevakā lokā, osarantu tavantike. | Even so may the worlds of men and Devas take refuge in thee. | ||
| "Tehi thutappasattho so, dasa dhamme samādiya; | 197. The Bodhisatta extolled with these praises, taking on himself the ten Conditions, | ||
| Te dhamme paripūrento, pavanaṃ pāvisī tadā"ti. | Commencing to fulfil these Conditions, entered the forest. | ||
| Sumedhakathā niṭṭhitā. | End of the Story of Sumedha | Закончена история аскета Сумедхи. | |
| Rammanagaravāsinopi kho nagaraṃ pavisitvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adaṃsu. | And the people of the city of Ramma, having re turned to the city, kept open house to the Order with the Buddha at their head. | А жители Раммы вернулись домой и совершили обильные пожертвования монашеской общине с Буддой Дипанкарой во главе. | |
| Satthā tesaṃ dhammaṃ desetvā mahājanaṃ saraṇādīsu patiṭṭhāpetvā rammanagaramhā nikkhamitvā tato uddhampi yāvatāyukaṃ tiṭṭhanto sabbaṃ buddhakiccaṃ katvā anukkamena anupādisesāya nibbānadhātuyā parinibbāyi. | The Teacher having preached the Doctrine to them, and established them in the three Kefuges and the other branches (of the faith), departing from the city of Kamma, living thereafter his allotted span of life, having fulfilled all the duties of a Buddha, in due course attained that Nirvana in which no condition of rebirth remains. | Учитель разъяснил им Учение, укрепив их в Трёх Прибежищах и прочем, а затем покинул город Рамма и по окончании своего жизненного срока, сделав всё то, что должен сделать Будда, когда пришло время достиг окончательной ниббаны без остатка. | |
| Tattha yaṃ vattabbaṃ, taṃ sabbaṃ buddhavaṃse vuttanayeneva veditabbaṃ. | On this subject all that need be said can be learned from the narrative in the Buddhavaṁsa, | ||
| Vuttañhi tattha – | for it is said in that work, | ||
| "Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ; | 198. “Then they, having entertained the chief of the world with his monastics, | ||
| Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno. | Took refuge in the Teacher Dīpaṅkara. | ||
| "Saraṇāgamane kañci, niveseti tathāgato; | 199. Some the Tathāgata established in the refuges, | ||
| Kañci pañcasu sīlesu, sīle dasavidhe paraṃ. | Some in the five precepts, others in the ten precepts. | ||
| "Kassaci deti sāmaññaṃ, caturo phalamuttame; | 200. To some he gives the four glorious fruits of the ascetic life, | ||
| Kassaci asame dhamme, deti so paṭisambhidā. | On some he bestows those peerless qualities the analytical knowledges. | ||
| "Kassaci varasamāpattiyo, aṭṭha deti narāsabho; | 201. To some the Lord of men grants the eight sublime Attainments, | ||
| Tisso kassaci vijjāyo, chaḷabhiññā pavecchati. | On some he bestows the three knowledges and the six Super Knowledges. | ||
| "Tena yogena janakāyaṃ, ovadati mahāmuni; | 202. In this order the Great Sage exhorts the multitude. | ||
| Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ. | Therewith the dispensation of the world’s Protector was spread wide abroad. | ||
| "Mahāhanusabhakkhandho, dīpaṅkarasanāmako; | 203. He of the mighty jaw, of the broad shoulder, Dīpaṅkara by name, | ||
| Bahū jane tārayati, parimoceti duggatiṃ. | Procured the salvation of many men, warded off from them future punishment. | ||
| "Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane; | 204. Beholding persons ripe for salvation, reaching them in an instant, | ||
| Khaṇena upagantvāna, bodheti taṃ mahāmuni. | Even at a distance of four hundred thousand leagues, the Great Sage awakened them (to the knowledge of the truth). | ||
| "Paṭhamābhisamaye buddho, koṭisatamabodhayi; | 205. At the first conversion the Buddha converted a thousand millions. | ||
| Dutiyābhisamaye nātho, navutikoṭimabodhayi. | At the second the Protector converted a hundred thousand. | ||
| "Yadā ca devabhavanamhi, buddho dhammamadesayi; | 206. When the Buddha preached the truth in the Deva world, | ||
| Navutikoṭisahassānaṃ, tatiyābhisamayo ahu. | There took place a third conversion of nine hundred millions. | ||
| "Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno; | 207. The Teacher Dīpaṅkara had three assemblies, | ||
| Koṭisatasahassānaṃ, paṭhamo āsi samāgamo. | The first was a meeting of a million millions. | ||
| "Puna nāradakūṭamhi, pavivekagate jine; | 208. Again when the Conqueror went into seclusion at Nārada peak, | ||
| Khīṇāsavā vītamalā, samiṃsu satakoṭiyo. | A thousand million spotless Arahats met together. | ||
| "Yamhi kāle mahāvīro, sudassanasiluccaye; | 209. When the Mighty One dwelt on the lofty rock Sudassana, | ||
| Navutikoṭisahassehi, pavāresi mahāmuni. | Then the Sage surrounded himself with nine hundred thousand millions. | ||
| "Ahaṃ tena samayena, jaṭilo uggatāpano; | 210. At that time I was an ascetic wearing matted hair, a man of austere penances, | ||
| Antalikkhamhi caraṇo, pañcābhiññāsu pāragū. | Moving through the air, accomplished in the five Super Knowledges. | ||
| "Dasavīsasahassānaṃ, dhammābhisamayo ahu; | 211. The (simultaneous) conversion of tens of thousands, of twenties of thousands, took place, | ||
| Ekadvinnaṃ abhisamayā, gaṇanāto asaṅkhiyā. | Of ones and twos the conversions were beyond computation. | ||
| "Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahu tadā; | Known to many men prosperous and flourishing. | ||
| Dīpaṅkarassa bhagavato, sāsanaṃ suvisodhitaṃ. | 212. Then did the pure dispensation of Dīpaṅkara Buddha become widely spread, | ||
| "Cattāri satasahassāni, chaḷabhiññā mahiddhikā; | 213. Four hundred thousand saints, possessed of the six Super Knowledges, endowed with psychic powers, | ||
| Dīpaṅkaraṃ lokaviduṃ, parivārenti sabbadā. | Ever attend upon Dīpaṅkara, knower of the three worlds. | ||
| "Ye keci tena samayena, jahanti mānusaṃ bhavaṃ; | 214. Blameworthy are all they who at that time leave the human existence, | ||
| Apattamānasā sekkhā, garahitā bhavanti te. | Not having obtained final sanctity, still imperfect in knowledge. | ||
| "Supupphitaṃ pāvacanaṃ, arahantehi tādihi; | 215. The word of Buddha shines in the world of men and Devas, made to blossom by Arahats such as these, | ||
| Khīṇāsavehi vimalehi, upasobhati sadevake. | Freed from human passion, void of all taint (of sin). | ||
| "Nagaraṃ rammavatī nāma, sudevo nāma khattiyo; | 216. The city of Dīpaṅkara Buddha was called Rammavatī, | ||
| Sumedhā nāma janikā, dīpaṅkarassa satthuno. | The khattiya Sumedha was his father, Sumedhā his mother. | ||
| "Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā; | 217. Sumaṅgala and Tissa were his chief disciples, | ||
| Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno. | And Sāgata was the servitor of Dīpaṅkara Buddha. | ||
| "Nandā ceva sunandā ca, ahesuṃ aggasāvikā; | 218. Nandā and Sunandā were his chief female disciples. | ||
| Bodhi tassa bhagavato, pipphalīti pavuccati. | The Bodhi tree of this Buddha is called the Pipphali. | ||
| "Asītihatthamubbedho, dīpaṅkaro mahāmuni; | 219. Eighty cubits in height the Great Sage Dīpaṅkara | ||
| Sobhati dīparukkhova, sālarājāva phullito. | Shone conspicuous as a Deodar pine, or as a noble Sāl tree in full bloom. | ||
| "Satasahassavassāni, āyu tassa mahesino; | 220. A hundred thousand years was the age of this Great Sage, | ||
| Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ. | And so long as he was living on earth he brought many men to salvation. | ||
| "Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ; | 221. Having made the Dhamma to flourish, having saved great multitudes of men, | ||
| Jalitvā aggikhandhova, nibbuto so sasāvako. | Having flamed like a mass of fire, he died together with his disciples. | ||
| "Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni; | 222. And all these powers, this glory, these jewel-wheels on his feet, | ||
| Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā"ti. | All is wholly gone – are not all existing things vanity! | ||
| Dīpaṅkarassa pana bhagavato aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi. | Next to the Dīpaṅkara Buddha, after the lapse of one asaṅkheyya, the Teacher Koṇḍañña appeared. |
У Риса Дэвида на a-b-t есть ещё две стихотворные строфы -
223. After Dīpaṅkara was the leader named Koṇḍañña,
Of infinite powers, of boundless reno... Все комментарии (1) |
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| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of saints, | ||
| Paṭhamasannipāte koṭisatasahassaṃ, dutiye koṭisahassaṃ, tatiye navutikoṭiyo. | at the first assembly there were a million millions, at the second ten thousand millions, at the third nine hundred millions. | ||
| Tadā bodhisatto vijitāvī nāma cakkavattī hutvā koṭisatasahassasaṅkhassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. | At that time the Bodhisatta, having been born as a Universal Monarch named Vijitāvī, kept open house to the monastics with the Buddha at their head, in number a million of millions | ||
| Satthā bodhisattaṃ "buddho bhavissasī"ti byākaritvā dhammaṃ desesi. | The Teacher having predicted of the Bodhisatta, “He will become a Buddha,” preached the Dhamma. | ||
| So satthu dhammakathaṃ sutvā rajjaṃ niyyādetvā pabbaji. | He having heard the Teacher’s preaching gave up his kingdom and became a Buddhist monk | ||
| So tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo pañca abhiññāyo ca uppādetvā aparihīnajjhāno brahmaloke nibbatti. | Having mastered the Three Baskets, having obtained the six Super Knowledges, and having practised without failure the Absorptions, he was reborn in the Brahmā Realms. | ||
| Koṇḍaññassa buddhassa pana rammavatī nāma nagaraṃ, sunando nāma khattiyo pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇī bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassaṃ āyuppamāṇaṃ ahosi. | The city of Koṇḍañña Buddha was Rammavatī, the khattiya Sunanda was his father, his mother was queen Sujātā, Bhadda and Subhadda were his two chief disciples, Anuruddha was his servitor, Tissā and Upatissā his chief female disciples, his Bodhi tree was the beautiful Sāla, his body was eighty-eight cubits high, and the duration of his life was a hundred thousand years. | ||
| "Dīpaṅkarassa aparena, koṇḍañño nāma nāyako; | |||
| Anantatejo amitayaso, appameyyo durāsado"ti. | |||
| Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃyeva kappe caturo buddhā nibbattiṃsu maṅgalo, sumano, revato, sobhitoti. | After him, at the end of one asaṅkheyya, in one and the same cycle four Buddhas were born, Maṅgala, Sumana, Revata and Sobhita. | ||
| Maṅgalassa bhagavato tayo sannipātā ahesuṃ. | Maṅgala Buddha had three assemblies of saints, | ||
| Tesu paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye koṭisahassaṃ, tatiye navutikoṭiyo. | of these at the first there werе a million million priests, at the second ten thousand millions, at the third nine hundred millions. | ||
| Vemātikabhātā kirassa ānandakumāro nāma navutikoṭisaṅkhāya parisāya saddhiṃ dhammassavanatthāya satthu santikaṃ agamāsi. | It is related that a step-brother of his, prince Ānanda, accompanied by an assembly of nine hundred millions, went to the Teacher to hear him preach the Dhamma. | ||
| Satthā tassa anupubbiṃ kathaṃ kathesi, so saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. | The Teacher gave a discourse dealing successively with his various doctrines, and Ānanda and his whole retinue attained Arahatship together with the analytical knowledges. | ||
| Satthā tesaṃ kulaputtānaṃ pubbacaritaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā dakkhiṇahatthaṃ pasāretvā "etha, bhikkhavo"ti āha. | The Teacher looking back upon the meritorious works done by these men of family in former existences, and perceiving that they had enough merit to acquire the robe and bowl by Supernormal Powers, stretching forth his right hand exclaimed, “Come, priests.” | ||
| Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassamahātherā viya ākappasampannā hutvā satthāraṃ vanditvā parivārayiṃsu. | Then straightaway all of them having become equipped with obtained robes and bowls by Supernormal Powers, and perfect in decorum, as if they were elders of sixty years standing, paid homage to the Teacher and attended upon him. | ||
| Ayamassa tatiyo sāvakasannipāto ahosi. | This was his third assembly of saints. | ||
| Yathā pana aññesaṃ buddhānaṃ samantā asītihatthappamāṇāyeva sarīrappabhā ahosi, na evaṃ tassa tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. | Whereas with other Buddhas a light shone from their bodies to the distance of eighty cubits on every side, it was not so with this Buddha, but the light from his body permanently filled ten thousand worlds, | ||
| Rukkhapathavipabbatasamuddādayo antamaso ukkhalikādīni upādāya suvaṇṇapaṭṭapariyonaddhā viya ahesuṃ. | and trees, earth, mountains, seas and all other things, not excepting even pots and pans and such-like articles, became as it were overspread with a film of gold. | ||
| Āyuppamāṇaṃ panassa navutivassasahassāni ahosi. | The duration of his life was ninety thousand years, | ||
| Ettakaṃ kālaṃ candimasūriyādayo attano pabhāya virocituṃ nāsakkhiṃsu, rattindivaparicchedo na paññāyittha. | and during the whole of this period the sun, moon and other heavenly bodies could not shine by their own light, and there was no distinction between night and day. | ||
| Divā sūriyālokena viya sattā niccaṃ buddhālokeneva vicariṃsu, sāyaṃ pupphitakusumānaṃ, pāto ravanakasakuṇādīnañca vasena loko rattindivaparicchedaṃ sallakkhesi. | By day all living beings went about in the light of the Buddha as if in the light of the sun, and men ascertained the limits of night and day only by the flowers that blossomed in the evening and by the birds and other animals that uttered their cries in the morning. | ||
| Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? | If I am asked, “What, do not other Buddhas also possess this power?” | ||
| No natthi. | I reply, “Certainly they do,” | ||
| Tepi hi ākaṅkhamānā dasasahassiṃ vā lokadhātuṃ tato vā bhiyyo ābhāya phareyyuṃ. | for they might at will fill with their lustre ten thousand worlds or more. | ||
| Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccakālameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi. | But in accordance with a prayer made by him in a former existence, the lustre of Maṅgala Buddha permanently filled ten thousand worlds, just as the lustre of the others permanently extended to the distance of a fathom | ||
| So kira bodhisattacariyakāle vessantarasadise attabhāve ṭhito saputtadāro vaṅkapabbatasadise pabbate vasi. | The story is that when he was performing the duties of a Bodhisatta, being in an existence corresponding to the Vessantara existence, he dwelt with his wife and children on a mountain like the Vaṅka mountain (of the Vessantarajātaka) | ||
| Atheko kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. | One day a demon named Kharadāṭhika, hearing of the Bodhisatta’s inclination to giving, approached him in the guise of a brahmin, and asked the Bodhisatta for his two children. | ||
| Mahāsatto "dadāmi brāhmaṇassa puttake"ti haṭṭhapahaṭṭho udakapariyantaṃ pathaviṃ kampento dvepi dārake adāsi. | Тhe Bodhisatta, exclaiming, “I give my children to the brahmin,” cheerfully and joyfully gave up both the children, thereby causing the ocean-girt earth to quake. | ||
| Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhatvā passantasseva mahāsattassa mūlakalāpe viya dve dārake khādi. | The demon, standing by the bench at the end of the cloistered walk, while the Bodhisatta looked on, devoured the children like a bunch of roots | ||
| Mahāpurisassa yakkhaṃ oloketvā mukhe vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggiramānaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ na uppajji. | Not a particle of sorrow arose in the Bodhisatta as he looked on the demon, and saw his mouth as soon as he opened it disgorging streams of blood like flames of fire, | ||
| "Sudinnaṃ vata me dāna"nti cintayato panassa sarīre mahantaṃ pītisomanassa udapādi. | nay, a great joy and satisfaction welled within him as he thought: “My gift was well given.” | ||
| So "imassa me nissandena anāgate imināva nīhārena rasmiyo nikkhamantū"ti patthanaṃ akāsi. | And he put up the prayer, “By the merit of this deed may rays of light one day issue from me in this very way.” | ||
| Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu. | In consequence of this prayer of his it was that the rays emitted from his body when he became Buddha filled so vast a space. | ||
| Aparampissa pubbacaritaṃ atthi. | There was also another deed done by him in a former existence. | ||
| So kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā "imassa buddhassa mayā jīvitaṃ pariccajituṃ vaṭṭatī"ti daṇḍadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakuḷaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sappissa pūrāpetvā tattha sahassavaṭṭiyo jālāpetvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā cetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmesi. | It is related that, when a Bodhisatta, having visited the relic shrine of a Buddha, he exclaimed, “I [1.34] ought to sacrifice my life for this Buddha,” and having wrapped round the whole of his body in the same way that torches are wrapped, and having filled with clarified butter a golden vessel with jewelled wick-holders, worth a hundred thousand pieces, he lit therein a thousand wicks, and having set fire to the whole of his body beginning with his head, he spent the whole night in circumambulating the shrine. | ||
| Evaṃ yāva aruṇuggamanā vāyamantassāpissa lomakūpamattampi usumaṃ na gaṇhi. | And as he thus strove till dawn not the root of a hair of his head was even heated, | ||
| Padumagabbhaṃ paviṭṭhakālo viya ahosi. | ’twas as one enters the calyx of a lotus, | ||
| Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. | for the Truth guards him who guards himself. | ||
| Tenāha bhagavā – | Therefore has the Fortunate One said, | ||
| "Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti; | 224. “Dhamma verily protects him who walks according thereto, Dhamma rightly followed brings happiness. This blessing is then in rightly following the Dhamma, | ||
| Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī"ti. (theragā. 303; jā. 1.10.102; 1.15.385); | The righteous man goes not to a state of punishment.” | ||
| Imassāpi kammassa nissandena tassa bhagavato sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi. | And through the merit of this work also the bodily lustre of this Buddha constantly extended through ten thousand worlds. | ||
| Tadā amhākaṃ bodhisatto suruci nāma brāhmaṇo hutvā "satthāraṃ nimantessāmī"ti upasaṅkamitvā madhuradhammakathaṃ sutvā "sve mayhaṃ bhikkhaṃ gaṇhatha, bhante"ti āha. | At this time our Bodhisatta, having been born as the brahmin Suruci, approached the Teacher with the view of inviting him to his house, and having heard his sweet discourse, said: “Lord, take your meal with me tomorrow.” | ||
| Brāhmaṇa, kittakehi te bhikkhūhi atthoti? | “Brahmin, how many monks do you wish for?” | ||
| "Kittakā pana vo, bhante, parivārabhikkhū"ti āha. | “Nay but how many monks have you in your escort?” | ||
| Tadā pana satthu paṭhamasannipātoyeva hoti, tasmā "koṭisatasahassa"nti āha. | At that time was the Teacher’s first assembly, and accordingly he replied, “A million millions.” | ||
| Bhante, sabbehipi saddhiṃ mayhaṃ gehe bhikkhaṃ gaṇhathāti. | “Lord, bring them all with you and come and take your meal at my house.” | ||
| Satthā adhivāsesi. | The Teacher consented. | ||
| Brāhmaṇo svātanāya nimantetvā gehaṃ gacchanto cintesi – "ahaṃ ettakānaṃ bhikkhūnaṃ yāgubhattavatthādīni dātuṃ sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī"ti. | The brahmin having invited them for the next day, on his way home thought to himself, “I am perfectly well able to supply [1.35] all these monks with broth and rice and clothes and such-like necessaries, but how can there be room for them to sit down?” | ||
| Tassa sā cintā caturāsītiyojanasahassamatthake ṭhitassa devarañño paṇḍukambalasilāsanassa uṇhabhāvaṃ janesi. | This thought of his caused the marble throne of the King of the Devas, three hundred and thirty-six thousand leagues away, to become warm. | ||
| Sakko "ko nu kho maṃ imamhā ṭhānā cāvetukāmo"ti dibbacakkhunā olokento mahāpurisaṃ disvā "suruci nāma brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nisīdanaṭṭhānatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī"ti vaḍḍhakivaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. | Sakka exclaiming, “Who wishes to bring me down from my abode?” and looking down with the divine eye beheld the Bodhisatta, and said: “The brahmin Suruci having invited the clergy with the Buddha at their head is perplexed for room to seat them, it behoves me also to go there and obtain a share of his merit.” And having miraculously assumed the form of a carpenter, axe in hand he appeared before the Bodhisatta and said: | ||
| So "atthi nu kho kassaci bhatiyā kattabba"nti āha. | “Has any one got a job to be done for hire?” | ||
| Mahāpuriso taṃ disvā "kiṃ kammaṃ karissasī"ti āha. | The Bodhisatta seeing him said: “What sort of work can you do?” | ||
| "Mama ajānanasippaṃ nāma natthi, gehaṃ vā maṇḍapaṃ vā yo yaṃ kāreti, tassa taṃ kātuṃ jānāmī"ti. | “There’s no art that I do not know; any house or hall that anybody orders me to build, I’ll build it for him.” | ||
| "Tena hi mayhaṃ kammaṃ atthī"ti. | “Very well, I’ve got a job to be done.” | ||
| "Kiṃ ayyā"ti? | “What is it, sir?” | ||
| "Svātanāya me koṭisatasahassabhikkhū nimantitā, tesaṃ nisīdanamaṇḍapaṃ karissasī"ti. | “I’ve invited a million million priests for tomorrow, will you build a hall to seat them all?” | ||
| "Ahaṃ nāma kareyyaṃ, sace mama bhatiṃ dātuṃ sakkhissathā"ti. | “I’ll build one with pleasure if you’ve the means of paying me.” | ||
| "Sakkhissāmi tātā"ti. | “I have, my good man.” | ||
| "Sādhu karissāmī"ti gantvā ekaṃ padesaṃ olokesi, dvādasaterasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo ahosi. | “Very well, I’ll build it.” And he went and began looking out for a site. There was a spot some fifty leagues in extent as level as a Meditation Object circle. | ||
| So "ettake ṭhāne sattaratanamayo maṇḍapo uṭṭhahatū"ti cintetvā olokesi. | Sakka fixed his eyes upon it, while he thought to himself, “Let a hall made of the seven precious stones rise up over such and such an extent of ground.” | ||
| Tāvadeva pathaviṃ bhinditvā maṇḍapo uṭṭhahi. | Immediately the edifice bursting through the ground rose up. | ||
| Tassa sovaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu sovaṇṇamayā, maṇitthambhesu pavāḷamayā, pavāḷatthambhesu maṇimayā, sattaratanamayesu sattaratanamayāva ghaṭakā ahesuṃ. | The golden pillars of this hall had silver capitals, the silver pillars had golden capitals, the gem pillars had coral capitals, the coral pillars had gem capitals, while those pillars which were made of all the seven precious stones had capitals of the same. | ||
| Tato "maṇḍapassa antarantarena kiṅkiṇikajālaṃ olambatū"ti olokesi, saha olokaneneva kiṅkiṇikajālaṃ olambi, yassa mandavāteritassa pañcaṅgikasseva tūriyassa madhurasaddo niggacchati, dibbasaṅgītivattanakālo viya hoti. | Next he said: “Let the hall have hanging wreaths of little bells at intervals,” and looked again.The instant he looked a fringe of bells hung down, whose musical tinkling, as they were stirred by a gentle breeze, was like a symphony of the five sorts of instruments, or as when the heavenly choirs are going on. | ||
| "Antarantarā gandhadāmamālādāmāni olambantū"ti cintesi, dāmāni olambiṃsu. | He thought: “Let there be hanging garlands of perfumes and flowers,” and there the garlands hung. | ||
| "Koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ āsanāni ca ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū"ti cintesi, tāvadeva uṭṭhahiṃsu. | He thought: “Let seats and benches for a million million monks rise up through the earth,” and straightaway they appeared. | ||
| "Koṇe koṇe ekekā udakacāṭiyo uṭṭhahantū"ti cintesi, udakacāṭiyo uṭṭhahiṃsu. | He thought: “Let water vessels rise up at each corner of the building,” and the water vessels arose | ||
| Ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā "ehi ayya, tava maṇḍapaṃ oloketvā mayhaṃ bhatiṃ dehī"ti āha. | Having by his effected all this, he went to the brahmin and said: “Come, sir, look at your hall, and pay me my wages.” | ||
| Mahāpuriso gantvā maṇḍapaṃ olokesi, olokentassevassa sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. | The Bodhisatta went and looked at the hall, and as he looked his whole frame was thrilled in every part with fivefold joy. | ||
| Athassa maṇḍapaṃ olokayato etadahosi – "nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ pana ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkabhavanaṃ uṇhaṃ ahosi, tato sakkena devaraññā ayaṃ maṇḍapo kārito bhavissatī"ti. | And as he gazed on the hall he thought thus within himself, “This hall was not wrought by mortal hands, but surely through my good intention, my good action, the palace of Sakka became hot, and hence this hall must have been built by the King of the Devas Sakka; | ||
| "Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī"ti cintesi. | it is not right that in such a hall as this I should give alms for a single day, I will give alms for a whole week.” | ||
| Bāhirakadānañhi kittakampi samānaṃ bodhisattānaṃ tuṭṭhiṃ kātuṃ na sakkoti, alaṅkatasīsaṃ pana chinditvā añjitaakkhīni uppāṭetvā hadayamaṃsaṃ vā ubbaṭṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. | For the gift of external goods, however great, cannot give satisfaction to the Bodhisattas, but the Bodhisattas feel joy at their self-renunciation when they sever the crowned head, put out the henna-anointed eyes, cut out the heart and give it away. | ||
| Amhākampi hi bodhisattassa sivijātake devasikaṃ pañca kahāpaṇasatasahassāni vissajjetvā catūsu dvāresu nagaramajjhe ca dānaṃ dentassa taṃ dānaṃ cāgatuṭṭhiṃ uppādetuṃ nāsakkhi. | For when our Bodhisatta in the Sivijātaka [Ja 499] gave alms in the middle of his capital, at the four gates of the city, at a daily expenditure of five bushels of gold coins, this liberality failed to arouse within him a feeling of satisfaction at his renunciation. | ||
| Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā tāni uppāṭetvā dadamānasseva hāso uppajji, kesaggamattampi cittassa aññathattaṃ nāhosi. | But on the other hand, when the King of the Devas Sakka came to him in the disguise of a brahmin, and asked for his eyes, then indeed, as he took them out and gave them away, laughter rose within him, nor did his heart swerve a hair’s breadth from its purpose. And hence we see that as regards generosity the | ||
| Evaṃ dānaṃ nissāya bodhisattānaṃ titti nāma natthi. | Bodhisattas can have no satiety. | ||
| Tasmā sopi mahāpuriso "sattāhaṃ mayā koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī"ti cintetvā tasmiṃ maṇḍape buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sattāhaṃ gavapānaṃ nāma dānaṃ adāsi. | Therefore this Bodhisatta also thinking: “I ought to give alms for seven days to a million million priests,” seated them in that hall, and for a week gave them the alms called gavapāna |
На a-b-t есть примечания к слову gavapāna.
According to the gloss printed in the text it is a compund of milk, rice, honey, sugar and clarified butt... Все комментарии (1) |
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| Gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thoke taṇḍule pakkhipitvā pakkamadhusakkarācuṇṇasappīhi abhisaṅkhataṃ bhojanaṃ vuccati. | |||
| Manussāyeva pana parivisituṃ nāsakkhiṃsu, devāpi ekantarikā hutvā parivisiṃsu. | Men alone were not able to wait upon them, but the Devas themselves, taking turns with men, waited upon them. | ||
| Dvādasaterasayojanappamāṇaṃ ṭhānampi bhikkhū gaṇhituṃ nappahosiyeva. | A space of fifty leagues or more sufficed not to contain the monks, | ||
| Te pana bhikkhū attano attano ānubhāvena nisīdiṃsu. | yet they seated themselves each by his own power. | ||
| Pariyosānadivase sabbabhikkhūnaṃ pattāni dhovāpetvā bhesajjatthāya sappinavanītamadhuphāṇitādīni pūretvā ticīvarehi saddhiṃ adāsi, saṅghanavakabhikkhunā laddhacīvarasāṭakā satasahassagghanakā ahesuṃ. | On the last day, having caused the bowls of all the monks to be washed, and filled them with butter clarified and unclarified, honey and molasses, for medicinal use, he gave them back to them, together with the three robes. The robes and cloaks received by novices and ordained priests were worth a hundred thousand. | ||
| Satthā anumodanaṃ karonto "ayaṃ puriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī"ti upadhārento "anāgate kappasatasahassādhikānaṃ dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī"ti disvā mahāpurisaṃ āmantetvā "tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī"ti byākāsi. | The Teacher, when he returned thanks, considering, “This man has given such great alms, who can he be?” and perceiving that at the end of two asaṅkheyyas and four thousand cycles he would become a Buddha named Gotama, addressing the Bodhisatta, made this prediction, “After the lapse of such and such a period you will become a Buddha named Gotama.” | ||
| Mahāpuriso byākaraṇaṃ sutvā "ahaṃ kira buddho bhavissāmi, ko me gharāvāsena attho, pabbajissāmī"ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbajitvā buddhavacanaṃ uggaṇhitvā abhiññā ca samāpattiyo ca nibbattetvā āyupariyosāne brahmaloke nibbatti. | The Bodhisatta, hearing the prediction, thought, “It seems that I am to become a Buddha, what good can a householder’s life do me? I will give up the world,” and, treating all this prosperity like so much drivel, he received ordination at the hands of the Teacher. And having embraced the ascetic life and learned the word of Buddha, and having attained the Super Knowledges and the Attainments, at the end of his life he was reborn in the Brahmā Realms. |
Должен заметить, что когда аскет Сумедха только встретился с Буддой Дипанкарой, тот не дал ему никаких практик, ничего не объяснял, а только сказал, ч... Все комментарии (7) |
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| Maṅgalassa pana bhagavato nagaraṃ uttaraṃ nāma ahosi, pitāpi uttaro nāma khattiyo, mātāpi uttarā nāma devī, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāmupaṭṭhāko, sīvalī ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi. | The city of Maṅgala Buddha was called Uttara, his father was the khattiya Uttara; his mother was Uttarā, Sudeva and Dhammasena were his two chief disciples, Pālita was his servitor, Sīvalī and Asokā his two chief female disciples. The Nāga was his Bodhi tree, his body was eighty-eight cubits high. | ||
| Navutivassasahassāni ṭhatvā parinibbute pana tasmiṃ bhagavati ekappahāreneva dasa cakkavāḷasahassāni ekandhakārāni ahesuṃ. | When his death took place, after he had lived ninety thousand years, at the same instant ten thousand worlds were involved in darkness, | ||
| Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi. | and in all worlds there was a great cry and lamentation of men. | ||
| "Koṇḍaññassa aparena, maṅgalo nāma nāyako; | 225. “After Koṇḍañña the leader named Maṅgala, | ||
| Tamaṃ loke nihantvāna, dhammokkamabhidhārayī"ti. | Dispelling darkness in the world, held aloft the torch of truth.” | ||
| Evaṃ dasasahassilokadhātuṃ andhakāraṃ katvā parinibbutassa tassa bhagavato aparabhāge sumano nāma satthā udapādi. | And after the Buddha had died, shrouding in darkness ten thousand worlds, the Teacher named Sumana appeared. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three great assemblies of saints, | ||
| Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye kañcanapabbatamhi navutikoṭisahassāni, tatiye asītikoṭisahassāni. | at the first assembly the priests were a million millions, at the second, on the Golden Mountain, ninety million of millions, at the third eighty million of millions. | ||
| Tadā mahāsatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. | At this time the Bodhisatta was the Nāga king Atula, mighty and powerful. | ||
| So "buddho uppanno"ti sutvā ñātisaṅghaparivuto nāgabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa tassa bhagavato dibbatūriyehi upahāraṃ kāretvā mahādānaṃ pavattetvā paccekaṃ dussayugāni datvā saraṇesu patiṭṭhāsi. | And he, hearing that a Buddha had appeared, left the Nāga world, accompanied by his assembled kinsmen, and, making offerings with celestial music to the Buddha, whose retinue was a million million of monastics, and having given great gifts, bestowing upon each two garments of fine cloth, he was established in the Three Refuges. | ||
| Sopi naṃ satthā "anāgate buddho bhavissasī"ti byākāsi. | And this Teacher also foretold of him, “One day he will be a Buddha.” | ||
| Tassa bhagavato nagaraṃ khemaṃ nāma ahosi, sudatto nāma rājā pitā, sirimā nāma mātā, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāmupaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkho bodhi, navutihatthubbedhaṃ sarīraṃ, navutiyeva vassasahassāni āyuppamāṇaṃ ahosi. | The city of this Buddha was named Khema, Sudatta was his father, Sirimā his mother, Saraṇa and Bhāvitatta his chief disciples, Udena his servitor, Soṇā and Upasoṇā his chief female disciples. The Nāga was his Bodhi tree, his body was ninety cubits high, and his age ninety thousand years. | ||
| "Maṅgalassa aparena, sumano nāma nāyako; | 226. “After Maṅgala came the leader named Sumana, | ||
| Sabbadhammehi asamo, sabbasattānamuttamo"ti. | In all things unequalled, the best of all beings.” | ||
| Tassa aparabhāge revato nāma satthā udapādi. | After him the Teacher Revata appeared. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of saints. | ||
| Paṭhamasannipāte gaṇanā natthi, dutiye koṭisatasahassabhikkhū ahesuṃ, tathā tatiye. | At the first assembly the priests were innumerable, at the second there were a million millions, so also at the third. | ||
| Tadā bodhisatto atidevo nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya sirasmiṃ añjaliṃ ṭhapetvā tassa satthuno kilesappahāne vaṇṇaṃ vatvā uttarāsaṅgena pūjaṃ akāsi. | At that time the Bodhisatta having been born as the brahmin Atideva, having heard the Teacher’s preaching, was established in the Three Refuges. And raising his clasped hands to his head, having praised the Teacher’s abandonment of human passion, presented him with a monk’s upper robe. | ||
| Sopi naṃ "buddho bhavissasī"ti byākāsi. | And he also made the prediction, “You will become a Buddha.” | ||
| Tassa pana bhagavato nagaraṃ dhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātāpi vipulā nāma devī, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāmupaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkhova bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhi vassasahassānīti. | Now the city of this Buddha was called Sudhaññavatī, his father was the khattiya Vipula, his mother Vipulā, Varuṇa and Brahmadeva his chief disciples, Sambhava his servitor, Bhaddā and Subhaddā his chief female disciples, and the Nāga tree his Bodhi tree. His body was eighty cubits high, and his age sixty thousand years. | ||
| "Sumanassa aparena, revato nāma nāyako; | 227. “After Sumana came the leader named Revata, | ||
| Anūpamo asadiso, atulo uttamo jino"ti. | The Conqueror unequalled, incomparable, unmatched, supreme.” | ||
| Tassa aparabhāge sobhito nāma satthā udapādi. | After him appeared the Teacher Sobhita. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of saints; | ||
| Paṭhamasannipāte koṭisatabhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. | at the first assembly a thousand million monks were present, at the second nine hundred millions, at the third eight hundred millions. | ||
| Tadā bodhisatto ajito nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. | At that time the Bodhisatta having been born as the brahmin Ajita, and having heard the Teacher’s preaching, was established in the Three Refuges, and gave a great donation to the monastic Saṅgha, with the Buddha at their head. | ||
| Sopi naṃ "buddho bhavissasī"ti byākāsi. | To this man also he prophesied, saying: “Thou will become a Buddha.” | ||
| Tassa pana bhagavato sudhammaṃ nāma nagaraṃ ahosi, pitāpi sudhammo nāma rājā, mātāpi sudhammā nāma devī, asamo ca sunetto ca dve aggasāvakā, anomo nāmupaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkhova bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navuti vassasahassāni āyuppamāṇanti. | Sudhamma was the name of the city of this Fortunate One, Sudhamma the king was his father, Sudhammā his mother, Asama and Sunetta his chief disciples, Anoma his servitor, Nakulā and Sujātā his chief female disciples, and the Nāga tree his Bodhi tree; his body was fifty-eight cubits high, and his age ninety thousand years. | ||
| "Revatassa aparena, sobhito nāma nāyako; | 228. “After Revata came the leader named Sobhita, | ||
| Samāhito santacitto, asamo appaṭipuggalo"ti. | Subdued and mild, unequalled and unrivalled.” | ||
| Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃyeva kappe tayo buddhā nibbattiṃsu anomadassī padumo nāradoti. | After him, when an asaṅkheyya had elapsed, three Buddhas were born in one kalpa – Anomadassī, Paduma, and Nārada. | ||
| Anomadassissa bhagavato tayo sāvakasannipātā ahesuṃ. | Anomadassī had three assemblies of saints; | ||
| Paṭhamasannipāte bhikkhū aṭṭhasatasahassāni ahesuṃ, dutiye satta, tatiye cha. | at the first eight hundred thousand monks were present, at the second seven, at the third six. | ||
| Tadā bodhisatto eko yakkhasenāpati ahosi mahiddhiko mahānubhāvo anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. | At that time the Bodhisatta was a Yakkha chief, mighty and powerful, the lord of many millions of millions of Yakkhas. | ||
| So "buddho uppanno"ti sutvā āgantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. | He, hearing that a Buddha had appeared, came and gave a great donation to the monastic Saṅgha, with the Buddha at their head. | ||
| Satthāpi naṃ "anāgate buddho bhavissasī"ti byākāsi. | And the Teacher prophesied to him too, saying: “Hereafter you will be a Buddha.” | ||
| Anomadassissa pana bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā, nisabho ca anomo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, vassasatasahassaṃ āyūti. | The city of Anomadassī the Fortunate One was called Candavatī, Yasava the king was his father, Yasodharā his mother, Nisabha and Anoma his chief disciples, Varuṇa his servitor, Sundarī and Sumanā his chief female disciples, the Arjuna tree his Bodhi tree; his body was fifty-eight cubits high, his age a hundred thousand years | ||
| "Sobhitassa aparena, sambuddho dvipaduttamo; | 229. “After Sobhita came the perfect Buddha – the best of men – | ||
| Anomadassī amitayaso, tejassī duratikkamo"ti. | Anomadassī, of infinite fame, glorious, difficult to surpass.” | ||
| Tassa aparabhāge padumo nāma satthā udapādi. | After him appeared the Teacher named Paduma. | ||
| Tassāpi tayo bhāvakasannipātā ahesuṃ. | He too had three assemblies of saints; | ||
| Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye tīṇi satasahassāni, tatiye agāmake araññe mahāvanasaṇḍavāsīnaṃ bhikkhūnaṃ dve satasahassāni. | at the first assembly a million million monks were present, at the second three hundred thousand, at the third two hundred thousand of the monks who dwelt at a great grove in the uninhabited forest. | ||
| Tadā tathāgate tasmiṃ vanasaṇḍe vasante bodhisatto sīho hutvā satthāraṃ nirodhasamāpattiṃ samāpannaṃ disvā pasannacitto vanditvā padakkhiṇaṃ katvā pītisomanassajāto tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇapītiṃ avijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā payirupāsamāno aṭṭhāsi. | At that time, while the Tathāgata was living in that grove, the Bodhisatta having been born as a lion, saw the Teacher plunged in Absorption, and with trustful heart made obeisance to him, and walking round him with reverence, experienced great joy, and thrice uttered a mighty roar. For seven days he laid not aside the bliss arising from the thought of the Buddha, but through joy and gladness, seeking not after prey, he kept in attendance there, offering up his life. | ||
| Satthā sattāhaccayena nirodhā vuṭṭhito sīhaṃ oloketvā "bhikkhusaṅghepi cittaṃ pasādetvā saṅghaṃ vandissatīti bhikkhusaṅgho āgacchatū"ti cintesi. | When the Teacher, after seven days, aroused himself from his trance, he looked upon the lion and thought: “He will put trust in the monastic Saṅgha and make obeisance to them; let them draw near.” | ||
| Bhikkhū tāvadeva āgamiṃsu. | At that very moment the monks drew near, | ||
| Sīho saṅghe cittaṃ pasādesi. | and the lion put faith in the Saṅgha. | ||
| Satthā tassa manaṃ oloketvā "anāgate buddho bhavissasī"ti byākāsi. | The Teacher, knowing his thoughts, prophesied, saying: “Hereafter he shall be a Buddha.” | ||
| Padumassa pana bhagavato campakaṃ nāma nagaraṃ ahosi, asamo nāma rājā pitā, asamā nāma devī mātā, sālo ca upasālo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, soṇarukkho nāma bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, āyu vassasatasahassanti. | Now the city of Paduma the Fortunate One was called Campaka, his father was Paduma the king, his mother Asamā, Sāla and Upasāla were his chief disciples, Varuṇa his servitor, Rāmā and Uparāmā his chief female disciples, the Trumpet Flower tree his Bodhi tree; his body was fifty-eight cubits high, and his age was a hundred thousand years. | ||
| "Anomadassissa aparena, sambuddho dvipaduttamo; | 230. “After Anomadassī came the perfect Buddha, the best of men, | ||
| Padumo nāma nāmena, asamo appaṭipuggalo"ti. | Paduma by name, unequalled, and without a rival.” | ||
| Tassa aparabhāge nārado nāma satthā udapādi. | After him appeared the Teacher named Nārada. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of saints; | ||
| Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ, dutiye navutikoṭisahassāni, tatiye asītikoṭisahassāni. | at the first assembly a million million monks were present, at the second ninety million million, at the third eighty million million. | ||
| Tadā bodhisatto isipabbajjaṃ pabbajitvā pañcasu abhiññāsu aṭṭhasu ca samāpattīsu ciṇṇavasī hutvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā lohitacandanena pūjaṃ akāsi. | At that time the Bodhisatta, having taken the vows as a sage, acquired the five Super Knowledges and the eight sublime Attainments, and gave a great donation to the Saṅgha, with the Buddha at their head, making an offering of red sandal wood. | ||
| Sopi naṃ "anāgate buddho bhavissasī"ti byākāsi. | And to him also he prophesied, “Hereafter you will be a Buddha.” | ||
| Tassa bhagavato dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā, saddasālo ca jitamitto ca dve aggasāvakā, vāseṭṭho nāmupaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho nāma bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, navutivassasahassāni āyūti. | The city of this Fortunate One was called Dhaññavati, his father was Sumedha the warrior, his mother Anomā, Bhaddasāla and Jetamitta his chief disciples, Vāseṭṭha his servitor, Uttarā and Pagguṇī his chief female disciples, the great Trumpet Flower tree was his Bodhi tree; his body was eighty-eight cubits high, and his age was ninety thousand years. | ||
| "Padumassa aparena, sambuddho dvipaduttamo; | 231. “After Paduma came the perfect Buddha, the best of men, | ||
| Nārado nāma nāmena, asamo appaṭipuggalo"ti. | Nārada by name, unequalled, and without a rival.” | ||
| Nāradabuddhassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ito satasahassakappamatthake ekasmiṃ kappe ekova padumuttarabuddho nāma udapādi. | After Nārada the Buddha, a hundred thousand world-cycles ago there appeared in one kalpa only one Buddha called Padumuttara. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of saints; | ||
| Paṭhame koṭisatasahassabhikkhū ahesuṃ, dutiye vebhārapabbate navutikoṭisahassāni, tatiye asītikoṭisahassāni. | at the first a million million monks were present, at the second, on the Vebhāra Mountain, nine hundred thousand million, at the third eight hundred thousand million. | ||
| Tadā bodhisatto jaṭilo nāma mahāraṭṭhiyo hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ dānaṃ adāsi. | At that time the Bodhisatta, born as the Great Minister of the name of Jaṭila, gave an offering of robes to the Saṅgha, with the Buddha at their head. | ||
| Sopi naṃ "anāgate buddho bhavissasī"ti byākāsi. | And to him also he announced, “Hereafter you will be a Buddha.” | ||
| Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ. | And at the time of Padumuttara the Fortunate One there were no infidels, | ||
| Sabbe devamanussā buddhameva saraṇaṃ agamaṃsu. | but all, men and Devas, took refuge in the Buddha. | ||
| Tassa nagaraṃ haṃsavatī nāma ahosi, pitā ānando nāma khattiyo, mātā sujātā nāma devī, devalo ca sujāto ca dve aggasāvakā, sumano nāmupaṭṭhāko, amitā ca asamā ca dve aggasāvikā, salalarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, sarīrappabhā samantato dvādasa yojanāni gaṇhi, vassasatasahassaṃ āyūti. | His city was called Haṁsavatī, his father was Ānanda the warrior, his mother Sujātā, Devala and Sujāta his chief disciples, Sumana his servitor, Amitā and Asamā his chief female disciples, the Sāla tree his Bodhi tree; his body was eighty-eight cubits high, the light from his body extended twelve leagues, and his age was a hundred thousand years. | ||
| "Nāradassa aparena, sambuddho dvipaduttamo; | 232. “After Nārada came the perfect Buddha, the best of men, | ||
| Padumuttaro nāma jino, akkhobho sāgarūpamo"ti. | Padumuttara by name, the Conqueror unshaken, like the sea.” | ||
| Tassa aparabhāge sattati kappasahassāni atikkamitvā sumedho sujāto cāti ekasmiṃ kappe dve buddhā nibbattiṃsu. | After him, when thirty thousand world-cycles had elapsed, two Buddhas, Sumedha and Sujāta, were born in one kalpa. | ||
| Sumedhassāpi tayo sāvakasannipātā ahesuṃ, paṭhamasannipāte sudassananagare koṭisatakhīṇāsavā ahesuṃ, dutiye pana navutikoṭiyo, tatiye asītikoṭiyo. | Sumedha also had three assemblies of his saints; at the first assembly, in the city Sudassana, a thousand million sinless ones were present, at the second nine hundred, at the third eight hundred. | ||
| Tadā bodhisatto uttaro nāma māṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. | At that time the Bodhisatta, born as the brahmin youth named Uttara, lavished eight hundred millions of money he had saved in giving a great donation to the Saṅgha, with the Buddha at their head. And he then listened to the Dhamma, and accepted the refuges, and abandoned his home, and took the vows. | ||
| Sopi naṃ "anāgate buddho bhavissasī"ti byākāsi. | And to him also the Buddha prophesied, saying: “Hereafter you will be a Buddha.” | ||
| Sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātāpi sudattā nāma, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navuti vassasahassānīti. | The city of Sumedha the Fortunate One was called Sudassana, Sudatta the king was his father, Sudattā his mother, Saraṇa and Sabbakāma his two chief disciples, Sāgara his servitor, Rāmā and Surāmā his two chief female disciples, the great Campaka tree his Bodhi tree; his body was eighty-eight cubits high, and his age was ninety thousand years. | ||
| "Padumuttarassa aparena, sumedho nāma nāyako; | 233. “After Padumuttara came the leader named Sumedha, | ||
| Durāsado uggatejo, sabbalokuttamo munī"ti. | The Sage hard to equal, brilliant in glory, supreme in all the world.” | ||
| Tassa aparabhāge sujāto nāma satthā udapādi. | After him appeared the Teacher Sujāta. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of his disciples; | ||
| Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paññāsaṃ, tatiye cattālīsaṃ. | at the first assembly sixty thousand monks were present, at the second fifty, at the third forty. | ||
| Tadā bodhisatto cakkavattirājā hutvā "buddho uppanno"ti sutvā upasaṅkamitvā dhammaṃ sutvā buddhappamukhassa bhikkhusaṅghassa saddhiṃ sattahi ratanehi catumahādīparajjaṃ datvā satthu santike pabbaji. | At that time the Bodhisatta was a Universal Monarch; and hearing that a Buddha was born he went to him and heard the Dhamma, and gave to the Saṅgha, with the Buddha at their head, his kingdom of the four continents with its seven treasures, and took the vows under the Teacher. | ||
| Sakalaraṭṭhavāsino raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhentā buddhappamukhassa bhikkhusaṅghassa niccaṃ mahādānaṃ adaṃsu. | All the dwellers in the land, taking advantage of the birth of a Buddha in their midst, did duty as servants in the monasteries, and continually gave great donations to the Saṅgha, with the Buddha at their head. | ||
| Sopi naṃ satthā "anāgate buddho bhavissasī"ti byākāsi. | And to him also the Teacher prophesied. | ||
| Tassa bhagavato nagaraṃ sumaṅgalaṃ nāma ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāmupaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi. | The city of this Fortunate One was called Sumaṅgala, Uggata the king was his father, Pabhāvatī his mother, Sudassana and Deva his chief disciples, Nārada his servitor, and Nāgā and Nāgasamālā his chief female disciples, and the great Bamboo tree his Bodhi tree; | ||
| So kira mandacchiddo ghanakkhandho upari niggatāhi mahāsākhāhi morapiñchakalāpo viya virocittha. | this tree, they say, had smaller hollows and thicker wood than ordinary bamboos have, and in its mighty upper branches it was as brilliant as a bunch of peacocks’ tails. | ||
| Tassa bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navuti vassasahassānīti. | The body of this Fortunate One was fifty cubits high, and his age was ninety thousand years. | ||
| "Tattheva maṇḍakappamhi, sujāto nāma nāyako; | 234. “In that age, the Maṇḍakalpa, appeared the leader Sujāta, | ||
| Sīhahanusabhakkhandho, appameyyo durāsado"ti. | Mighty jawed and grandly framed, whose measure none can take, and hard to equal.” | ||
| Tassa aparabhāge ito aṭṭhārasakappasatamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. | After him, when eighteen hundred world-cycles had elapsed, three Buddhas, Piyadassī, Atthadassī, and Dhammadassī, were born in one kalpa. | ||
| Piyadassissāpi tayo sāvakasannipātā ahesuṃ. | Piyadassī also had three assemblies of his saints; | ||
| Paṭhame koṭisatasahassā bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. | at the first a million million monks were present, at the second nine hundred million, at the third eight hundred million. | ||
| Tadā bodhisatto kassapo nāma māṇavo tiṇṇaṃ vedānaṃ pāraṃ gato hutvā satthu dhammadesanaṃ sutvā koṭisatasahassadhanapariccāgena saṅghārāmaṃ kāretvā saraṇesu ca sīlesu ca patiṭṭhāsi. | At that time the Bodhisatta, as a young brahmin called Kassapa, who had thoroughly learned the three Vedas, listened to the Teacher’s preaching of the Dhamma, and built a monastery at a cost of a million million, and stood firm in the Refuges and the Precepts. | ||
| Atha naṃ satthā "aṭṭhārasakappasataccayena buddho bhavissasī"ti byākāsi. | And to him the Teacher prophesied, saying: “After the lapse of eighteen hundred kalpas you will become a Buddha.” | ||
| Tassa bhagavato anomaṃ nāma nagaraṃ ahosi, pitā sudinno nāma rājā, mātā candā nāma devī, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāmupaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, kakudharukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navuti vassasahassāni āyūti. | The city of this Fortunate One was called Anoma, his father was Sudinna the king, his mother Candā, Pālita and Sabbadassī his chief disciples, Sobhita his servitor, Sujātā and Dhammadinnā his chief female disciples, and the Priyaṅgu tree his Bodhi tree. His body was eighty cubits high, and his age ninety thousand years | ||
| "Sujātassa aparena, sayambhū lokanāyako; | 235. “After Sujāta came Piyadassī, leader of the world, | ||
| Durāsado asamasamo, piyadassī mahāyaso"ti. | Self-taught, hard to match, unequalled, of great glory.” | ||
| Tassa aparabhāge atthadassī nāma satthā udapādi. | After him appeared the Teacher called Atthadassī. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He too had three assemblies of his saints; | ||
| Paṭhame aṭṭhanavuti bhikkhusatasahassāni ahesuṃ, dutiye aṭṭhāsītisatasahassāni, tathā tatiye. | at the first nine million eight hundred thousand monks were present, at the second eight million eight hundred thousand, and the same number at the third. | ||
| Tadā bodhisatto susīmo nāma mahiddhiko tāpaso hutvā devalokato mandāravapupphacchattaṃ āharitvā satthāraṃ pūjesi, sopi naṃ "anāgate buddho bhavissasī"ti byākāsi. | At that time the Bodhisatta, as the mighty ascetic Susīma, brought from heaven the sunshade of Mandārava flowers, and offered it to the Teacher, who prophesied also to him. | ||
| Tassa bhagavato sobhitaṃ nāma nagaraṃ ahosi, sāgaro nāma rājā pitā, sudassanā nāma mātā, santo ca upasanto ca dve aggasāvakā, abhayo nāmupaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassanti. | The city of this Fortunate One was called Sobhita, Sāgara the king was his father, Sudassanā his mother, Santa and Upasanta his chief disciples, Abhaya his servitor, Dhammā and Sudhammā his chief female disciples, and the Campaka his Bodhi tree. His body was eighty cubits high, the glory from his body always extended over a league, and his age was a hundred thousand years. | ||
| "Tattheva maṇḍakappamhi, atthadassī narāsabho; | 236. “In the same Maṇḍakalpa Atthadassī, best of men, | ||
| Mahātamaṃ nihantvāna, patto sambodhimuttama"nti. | Dispelled the thick darkness, and attained supreme Awakening.” | ||
| Tassa aparabhāge dhammadassī nāma satthā udapādi. | After him appeared the Teacher named Dhammadassī. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He too had three assemblies of his saints; | ||
| Paṭhame koṭisataṃ bhikkhū ahesuṃ, dutiye sattatikoṭiyo, tatiye asītikoṭiyo. | at the first a thousand million monks were present, at the second seven hundred millions, at the third eight hundred millions. | ||
| Tadā bodhisatto sakko devarājā hutvā dibbagandhapupphehi ca dibbatūriyehi ca pūjaṃ akāsi, sopi naṃ "anāgate buddho bhavissasī"ti byākāsi. | At that time the Bodhisatta, as Sakka the King of the Devas, made an offering of sweet-smelling flowers from heaven, and heavenly music. And to him too the Teacher prophesied. | ||
| Tassa bhagavato saraṇaṃ nāma nagaraṃ ahosi, pitā saraṇo nāma rājā, mātā sunandā nāma, padumo ca phussadevo ca dve aggasāvakā, sunetto nāmupaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, rattaṅkurarukkho bodhi, "bimbijālo"tipi vuccati, sarīraṃ panassa asītihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti. | The city of this Fortunate One was called Saraṇa, his father was Saraṇa the king, his mother Sunandā, Paduma and Phussadeva his chief disciples, Sunetta his servitor, Khemā and Sabbanāmā his chief female disciples, and the red Kuravaka tree (called also Bimbijāla) his Bodhi tree. His body was eighty cubits high, and his age a hundred thousand years. | ||
| "Tattheva maṇḍakappamhi, dhammadassī mahāyaso; | 237. “In the same Maṇḍakalpa the far-famed Dhammadassī | ||
| Tamandhakāraṃ vidhamitvā, atirocati sadevake"ti. | Dispelled the thick darkness, illumined earth and heaven.” | ||
| Tassa aparabhāge ito catunavutikappamatthake ekasmiṃ kappe ekova siddhattho nāma buddho udapādi. | After him, ninety-four world-cycles ago, only one Buddha, by name Siddhattha, appeared in one kalpa. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | Of his disciples too there were three assemblies; | ||
| Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. | at the first assembly a million million monks were present, at the second nine hundred millions, at the third eight hundred millions. | ||
| Tadā bodhisatto uggatejo abhiññābalasampanno maṅgalo nāma tāpaso hutvā mahājambuphalaṃ āharitvā tathāgatassa adāsi. | At that time the Bodhisatta, as the ascetic Maṅgala of great glory and gifted with the powers derived from the Higher Wisdom, brought a great jambu fruit and presented it to the Tathāgata. | ||
| Satthā taṃ phalaṃ paribhuñjitvā "catunavutikappamatthake buddho bhavissasī"ti bodhisattaṃ byākāsi. | The Teacher, having eaten the fruit, prophesied to the Bodhisatta, saying: “Ninety-four kalpas hence you will become a Buddha.” | ||
| Tassa bhagavato nagaraṃ vebhāraṃ nāma ahosi, pitā jayaseno nāma rājā, mātā suphassā nāma, sambalo ca sumitto ca dve aggasāvakā, revato nāmupaṭṭhāko, sīvalī ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti. | The city of this Fortunate One was called Vebhāra, Jayasena the king was his father, Suphassā his mother, Sambala and Sumitta his chief disciples, Revata his servitor, Sīvalī and Surāmā his chief female disciples, and the Kaṇikāra tree his Bodhi tree. His body was sixty cubits high, and his age a hundred thousand years. | ||
| "Dhammadassissa aparena, siddhattho nāma nāyako; | 238. “After Dhammadassī, the leader named Siddhattha | ||
| Nihanitvā tamaṃ sabbaṃ, sūriyo abbhuggato yathā"ti. | Rose like the sun, bringing all darkness to an end.” | ||
| Tassa aparabhāge ito dvānavutikappamatthake tisso phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. | After him, ninety-two world-cycles ago, two Buddhas, Tissa and Phussa by name, were born in one kalpa. | ||
| Tissassa bhagavato tayo sāvakasannipātā ahesuṃ. | Tissa the Fortunate One had three assemblies of his saints; | ||
| Paṭhamasannipāte bhikkhūnaṃ koṭisataṃ ahosi, dutiye navutikoṭiyo, tatiye asītikoṭiyo. | at the first a thousand millions of monks were present, at the second nine hundred millions, at the third eight hundred millions. | ||
| Tadā bodhisatto mahābhogo mahāyaso sujāto nāma khattiyo hutvā isipabbajjaṃ pabbajitvā mahiddhikabhāvaṃ patvā "buddho uppanno"ti sutvā dibbamandāravapadumapāricchattakapupphāni ādāya catuparisamajjhe gacchantaṃ tathāgataṃ pūjesi, ākāse pupphavitānaṃ akāsi. | At that time the Bodhisatta was born as the wealthy and famous warrior-chief Sujāta. When he had taken the vows and acquired the wonderful powers of a seer, he heard that a Buddha had been born; and taking a heaven-grown Mandārava lotus, and flowers of the Pāricchattaka tree (which grows in Sakka’s heaven), he offered them to the Tathāgata as he walked in the midst of his disciples, and he spread an awning of flowers in the sky. | ||
| Sopi naṃ satthā "ito dvānavutikappe buddho bhavissasī"ti byākāsi. | To him, too, the Teacher prophesied, saying: “Ninety-two kalpas hence you will become a Buddha.” | ||
| Tassa bhagavato khemaṃ nāma nagaraṃ ahosi, pitā janasandho nāma khattiyo, mātā padumā nāma, brahmadevo ca udayo ca dve aggasāvakā, samaṅgo nāmupaṭṭhāko, phussā ca sudattā ca dve aggasāvikā, asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti. | The city of this Fortunate One was called Khema, Janasandha the warrior-chief was his father, Padumā his mother, the god Brahmā and Udaya his chief disciples, Sambhava his servitor, Phussā and Sudattā his chief female disciples, and the Asana tree his Bodhi tree. His body was sixty cubits high, and his age a hundred thousand years. | ||
| "Siddhatthassa aparena, asamo appaṭipuggalo; | 239. “After Siddhattha, Tissa, the unequalled and unrivalled, | ||
| Anantasīlo amitayaso, tisso lokagganāyako"ti. | Of infinite virtue and glory, was the chief Guide of the world.” | ||
| Tassa aparabhāge phusso nāma satthā udapādi. | After him appeared the Teacher named Phussa. | ||
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He too had three assemblies of his saints; | ||
| Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paṇṇāsa, tatiye dvattiṃsa. | at the first assembly six million monks were present, at the second five, at the third three million two hundred thousand. | ||
| Tadā bodhisatto vijitāvī nāma khattiyo hutvā mahārajjaṃ pahāya satthu santike pabbajitvā tīṇi piṭakāni uggahetvā mahājanassa dhammakathaṃ kathesi, sīlapāramiñca pūresi. | At that time the Bodhisatta, born as the warrior-chief Vijitāvī, laid aside his kingdom, and, taking the vows under the Teacher, learned the three Piṭakas, and preached the Dhamma to the people, and fulfilled the Perfection of Virtue. | ||
| Sopi naṃ "buddho bhavissasī"ti tatheva byākāsi. | And the Buddha prophesied to him in the same manner. | ||
| Tassa bhagavato kāsī nāma nagaraṃ ahosi, jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāmupaṭṭhāko, cālā ca upacālā ca dve aggasāvikā, āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, navuti vassasahassāni āyūti. | The city of this Fortunate One was called Kāsi (Benares), Jayasena the king was his father, Sirimā his mother, Surakkhita and Dhammasena his chief disciples, Sabhiya his servitor, Cālā and Upacālā his chief female disciples, [1.48] and the Āmalaka tree his Bodhi tree. His body was fifty-eight cubits high, and his age ninety thousand years. | ||
| "Tattheva maṇḍakappamhi, ahu satthā anuttaro; | 240. “In the same Maṇḍakalpa Phussa was the Teacher supreme, | ||
| Anūpamo asamasamo, phusso lokagganāyako"ti. | Unequalled, unrivalled, the chief Guide of the world.” | ||
| Tassa aparabhāge ito ekanavutikappe vipassī nāma bhagavā udapādi. | After him, ninety world-cycles ago, appeared the Fortunate One named Vipassī. | После него 90 циклов вселенной назад появился благословенный Випасси. | |
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He too had three assemblies of his saints; | ||
| Paṭhamasannipāte aṭṭhasaṭṭhi bhikkhusatasahassaṃ ahosi, dutiye ekasatasahassaṃ, tatiye asītisahassāni. | at the first assembly six million eight hundred thousand monks were present; in the second one hundred thousand, in the third eighty thousand. | ||
| Tadā bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā sattaratanakhacitaṃ sovaṇṇamayaṃ mahāpīṭhaṃ bhagavato adāsi. | At that time the Bodhisatta, born as the mighty and powerful snake king Atula, gave to the Fortunate One a golden chair, inlaid with the seven kinds of gems. | В то время наш бодхисатта родился сильным и могучим правителем нагов по имени Атула. Он подарил благословенному Випасси золотой трон, инкрустированный семью видами драгоценных камней. | |
| Sopi naṃ "ito ekanavutikappe buddho bhavissasī"ti byākāsi. | To him also he prophesied, saying: “Ninety-one world-cycles hence you will become a Buddha.” | ||
| Tassa bhagavato bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā, bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāmupaṭṭhāko, candā ca candamittā ca dve aggasāvikā, pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sadā satta yojanāni pharitvā aṭṭhāsi, asīti vassasahassāni āyūti. | The city of this Fortunate One was called Bandhumatī, Bandhumā the king was his father, Bandhumatī his mother, Khandha and Tissa his chief disciples, Asoka his servitor, Candā and Candamittā his chief female disciples, and the Bignonia (or Pāṭali tree) his Bodhi tree. His body was eighty cubits high, the effulgence from his body always reached a hundred leagues, and his age was a hundred thousand years. | Город, в котором жил этот будда назывался Бандхумати... Тело его было высотой в 80 локтей, свет от него распространялся на 7 йоджан и прожил он сто тысяч лет. | |
| "Phussassa ca aparena, sambuddho dvipaduttamo; | 241. “After Phussa, the Supreme Buddha, the best of men, | ||
| Vipassī nāma nāmena, loke uppajji cakkhumā"ti. | Vipassī by name, the far-seeing, appeared in the world.” | ||
| Tassa aparabhāge ito ekatiṃsakappe sikhī ca vessabhū cāti dve buddhā ahesuṃ. | After him, thirty-one world-cycles ago, there were two Buddhas, called Sikhī and Vessabhū. | После него 31 цикл вселенной назад появились двое будд - Сикхи и Вессабху. | |
| Sikhissāpi bhagavato tayo sāvakasannipātā ahesuṃ. | Sikhī too had three assemblies of his saints; | ||
| Paṭhamasannipāte bhikkhusatasahassaṃ ahosi, dutiye asītisahassāni, tatiye sattattisahassāni. | at the first assembly a hundred thousand monks were present, at the second eighty thousand, at the third seventy | ||
| Tadā bodhisatto arindamo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ pavattetvā sattaratanapaṭimaṇḍitaṃ hatthiratanaṃ datvā hatthippamāṇaṃ katvā kappiyabhaṇḍaṃ adāsi. | At that time the Bodhisatta, born as king Arindama, gave a great donation of robes and other things to the Saṅgha with the Buddha at their head, and offered also a superb elephant, decked with the seven gems and provided with all things suitable. | В то время бодхисатта был правителем Ариндама и он совершил монашеской общине во главе с буддой [Сикхи] большое подношение, включавшее монашеские одежды. И также он поднёс им слона, украшенного семью видами драгоценных камней и обеспечивал всем необходимым. | |
| Sopi naṃ "ito katiṃsakappe buddho bhavissasī"ti byākāsi. | To him too he prophesied, saying: “Thirty-one world-cycles hence you will become a Buddha.” | ||
| Tassa bhagavato aruṇavatī nāma nagaraṃ ahosi, aruṇo nāma khattiyo pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā, khemaṅkaro nāmupaṭṭhāko, sakhilā ca padumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīraṃ sattatihatthubbedhaṃ ahosi, sarīrappabhā yojanattayaṃ pharitvā aṭṭhāsi, sattati vassasahassāni āyūti. | The city of that Fortunate One was called Aruṇavatī, Aruṇa the warrior-chief was his father, Pabhāvatī his mother, Abhibhū and Sambhava his chief disciples, Khemaṅkura his servitor, Makhelā and Padumā his chief female disciples, and the Puṇḍarīka tree his Bodhi tree. His body was thirty-seven cubits high, the effulgence from his body reached three leagues, and his age was thirty-seven thousand years. | Родным городом был Арунавати... Его тело было высотой 37 локтей, свет распространялся на три йоджаны, прожил он тридцать семь тысяч лет. | |
| "Vipassissa aparena, sambuddho dvipaduttamo; | 242. “After Vipassī came the Supreme Buddha, the best of men, | ||
| Sikhivhayo nāma jino, asamo appaṭipuggalo"ti. | Sikhī by name, the Conqueror, unequalled and unrivalled.” | ||
| Tassa aparabhāge vessabhū nāma satthā udapādi. | After him appeared the Teacher named Vessabhū. | После него появился учитель по имени Вессабху. | |
| Tassāpi tayo sāvakasannipātā ahesuṃ. | He also had three assemblies of his saints; | ||
| Paṭhamasannipāte asīti bhikkhusahassāni ahesuṃ, dutiye sattati, tatiye saṭṭhi. | at the first eight million priests were present, at the second seven, at the third six. | ||
| Tadā bodhisatto sudassano nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ datvā tassa santike pabbajitvā ācāraguṇasampanno buddharatane cittīkārapītibahulo ahosi. | At that time the Bodhisatta, born as the king Sudassana, gave a great donation of robes and other things to the Saṅgha, with the Buddha at their head. And taking the vows at his hands, he became righteous in conduct, and found great joy in meditating on the Buddha. | В то время бодхисатта был правителем по имени Судассана, он совершил монашеской общине, возглавляемой этим буддой, огромное пожертвование, включавшее монашеские одежды. Отринув мирскую жизнь под его руководством бодхисатта обладал благими качествами и испытывал большой восторг при медитации на этого будду. | |
| Sopi naṃ bhagavā "ito ekatiṃsakappe buddho bhavissasī"ti byākāsi. | To him too the Fortunate One prophesied, saying: “Thirty-one world-cycles hence you will be a Buddha.” | ||
| Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi, suppatīto nāma rājā pitā, yasavatī nāma mātā , soṇo ca uttaro ca dve aggasāvakā, upasanto nāmupaṭṭhāko, dāmā ca samālā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, saṭṭhi vassasahassāni āyūti. | The city of this Fortunate One was called Anopama, Suppatīta the king was his father, Yasavatī his mother, Soṇa and Uttara his chief disciples, Upasanta his servitor, Dāmā and Sumālā his chief female disciples, and the Sāl tree his Bodhi tree. His body was sixty cubits high, and his age sixty thousand years. | Родным городом этого Будды был Анома... Его тело было высотой в 60 локтей, прожил он шестьдесят тысяч лет. | |
| "Tattheva maṇḍakappamhi, asamo appaṭipuggalo; | 243. “In the same Maṇḍakalpa, the Conqueror named Vessabhū, | ||
| Vessabhū nāma nāmena, loke uppajji so jino"ti. | Unequalled and unrivalled, appeared in the world.” | ||
| Tassa aparabhāge imasmiṃ kappe cattāro buddhā nibbattā kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavāti. | After him, in this world-cycle, four Buddhas have appeared – Kakusandha, Koṇāgamana, Kassapa, and our [Gotama] Buddha. | После них в этом цикле вселенной появилось четверо будд: Какусандха, Конагамана, Кассапа и наш Благословенный. | |
| Kakusandhassa bhagavato ekova sāvakasannipāto, tattha cattālīsa bhikkhusahassāni ahesuṃ. | Kakusandha the Fortunate One had one assembly, at which forty thousand monks were present. | ||
| Tadā bodhisatto khemo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sapattacīvaraṃ mahādānañceva añjanādibhesajjāni ca datvā satthu dhammadesanaṃ sutvā pabbaji. | At that time the Bodhisatta, as Khema the king, gave a great donation, including robes and bowls, to the Saṅgha, with the Buddha at their head, and having given also collyriums and drugs, he listened to the Dhamma preached by the Teacher, and took the vows. | При жизни будды Какусандхи бодхисатта был правителем по имени Кхема, он совершил огромное подношение, включавшее в себя сосуды для подаяния и одежды для общины монахов во главе с буддой. Совершив также большое подношение глазных капель и других лекарств, услышав наставление по Дхамме он отринул мирскую жизнь. | |
| Sopi naṃ satthā byākāsi. | And to him also the Buddha prophesied. | ||
| Kakusandhassa pana bhagavato khemaṃ nāma nagaraṃ ahosi, aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāmupaṭṭhāko, sāmā ca campakā ca dve aggasāvikā , mahāsirīsarukkho bodhi, sarīraṃ cattālīsahatthubbedhaṃ ahosi, cattālīsa vassasahassāni āyūti. | The city of Kakusandha the Fortunate One was called Khema, Aggidatta the brahmin was his father, Visākhā the brahmin woman his mother, Vidhura and Sañjīva his chief disciples, Buddhija his servitor, Sāmā and Campakā his chief female disciples, and the great Sirīsa tree his Bodhi tree. His body was forty cubits high, and his age forty thousand years | Родным городом этого будды был Кхема... Его тело было высотой в 40 локтей и прожил он сорок тысяч лет. | |
| "Vessabhussa aparena, sambuddho dvipaduttamo; | 244. “After Vessabhū came the perfect Buddha, the best of men, | ||
| Kakusandho nāma nāmena, appameyyo durāsado"ti. | Kakusandha by name, infinite and hard to equal.” | ||
| Tassa aparabhāge koṇāgamano nāma satthā udapādi. | After him appeared the Teacher Koṇāgamaṇa. | После него появился учитель по имени Конагамана. | |
| Tassāpi eko sāvakasannipāto, tattha tiṃsa bhikkhusahassāni ahesuṃ. | Of his disciples too there was one assembly, at which thirty thousand monks were present. | ||
| Tadā bodhisatto pabbato nāma rājā hutvā amaccagaṇaparivuto satthu santikaṃ gantvā dhammadesanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā mahādānaṃ pavattetvā paṭṭuṇṇacīnapaṭṭakoseyyakambaladukūlāni ceva suvaṇṇapādukañca datvā satthu santike pabbaji. | At that time the Bodhisatta, as Pabbata the king, went, surrounded by his ministers, to the Teacher, and listened to the preaching of the Dhamma. And having given an invitation to the Saṅgha, with the Buddha at their head, he kept up a great donation, giving cloths of silk, and of fine texture, and woven with gold. And he took the vows from the Teacher’s hands. | В то время бодхисатта был правителем по имени Паббата, он в сопровождении министров пришёл к учителю, услышал наставление по Дхамме, пригласил монашескую общину во главе с буддой, совершил большое подношение, подарив ткани из шёлка с прекрасными узорами, расшитые золотом. Затем он отринул мирскую жизнь под руководством учителя. | |
| Sopi naṃ byākāsi. | And to him too the Buddha prophesied. | ||
| Tassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyaso ca uttaro ca dve aggasāvakā, sotthijo nāmupaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsa vassasahassāni āyūti. | The city of this Fortunate One was called Sobhavatī, Yaññadatta the brahmin was his father, Uttarā the brahmin woman his mother, Bhiyyosa and Uttara his chief disciples, Sotthija his servitor, Samuddā and Uttarā his chief female disciples, and the Udumbara tree his Bodhi tree. His body was twenty cubits high, and his age was thirty thousand years. | Родным городом его был Собхавати... Его рост был 30 локтей, прожил он 30 тысяч лет. | |
| "Kakusandhassa aparena, sambuddho dvipaduttamo; | 245. “After Kakusandha came the Perfect Buddha, the best of men, | ||
| Koṇāgamano nāma jino, lokajeṭṭho narāsabho"ti. | Koṇāgamana by name, Conqueror, chief of the world, supreme among men.” | ||
| Tassa aparabhāge kassapo nāma satthā udapādi. | After him the Teacher named Kassapa appeared in the world. | После него появился учитель по имени Кассапа. | |
| Tassāpi eko sāvakasannipāto, tattha vīsati bhikkhusahassāni ahesuṃ. | Of his disciples too there was one assembly, at which twenty thousand monks were present. | ||
| Tadā bodhisatto jotipālo nāma māṇavo hutvā tiṇṇaṃ vedānaṃ pāragū bhūmiyañca antalikkhe ca pākaṭo ghaṭīkārassa kumbhakārassa mitto ahosi. | At that time the Bodhisatta, as the brahmin youth Jotipāla, accomplished in the three Vedas, was well known on earth and in heaven as the friend of the potter Ghaṭīkāra. | В то время бодхисатта был юношей по имени Джотипала. Освоив три веды он стал хорошо известен на земле и в небе как друг гончара Гхатикары. | |
| So tena saddhiṃ satthāraṃ upasaṅkamitvā dhammakathaṃ sutvā pabbajitvā āraddhavīriyo tīṇi piṭakāni uggahetvā vattāvattasampattiyā buddhassa sāsanaṃ sobhesi. | Going with him to the Teacher and hearing the Dhamma, he took the vows; and zealously learning the three Piṭakas, he glorified, by faithfulness in duty and in works of supererogation, the dispensation of the Buddha. | Придя вместе с ним к учителю, услышав объяснение Дхаммы он отринул мирскую жизнь. С большим усердием усвоив три корзины он прославил систему будды исполнением обязанностей с перевыполнением. | |
| Sopi naṃ byākāsi. | And to him too the Buddha prophesied. | ||
| Tassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi, brahmadatto nāma brāhmaṇo pitā, dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāmupaṭṭhāko, anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi, sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsati vassasahassāni āyūti. | The birthplace of the Fortunate One was called Benares, Brahmadatta the brahmin was his father, Dhanavatī of the brahmin caste his mother, Tissa and Bhāradvāja his chief disciples, Sabbamitta his servitor, Anuḷā and Uruveḷā his chief female disciples, and the Nigrodha tree his Bodhi tree. His body was twenty cubits high, and his age was twenty thousand years. | Его родным городом был Баранаси... Его тело было высотой в 20 локтей, он прожил двадцать тысяч лет. | |
| "Koṇāgamanassa aparena, sambuddho dvipaduttamo; | 246. “After Koṇāgamana came the Perfect Buddha, best of men, | ||
| Kassapo nāma gottena, dhammarājā pabhaṅkaro"ti. | Kassapa by name, that Conqueror, king of Righteousness, and giver of Light.” | ||
| Yasmiṃ pana kappe dīpaṅkaro dasabalo udapādi, tasmiṃ aññepi tayo buddhā ahesuṃ. | Again, in the kalpa in which Dīpaṅkara the Buddha appeared, three other Buddhas appeared also. | ||
| Tesaṃ santikā bodhisattassa byākaraṇaṃ natthi, tasmā te idha na dassitā. | On their part no prophecy was made to the Bodhisatta they are therefore not mentioned here; but in the commentary, in order to mention all the Buddhas from this kalpa, it is said, | ||
| Aṭṭhakathāyaṃ pana tamhā kappā paṭṭhāya sabbepi buddhe dassetuṃ idaṃ vuttaṃ – | 247. Tanhankara and Medhankara, and Saranankara, | ||
| "Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro; | And the Perfect Buddha Dipankara, and Kondanya best of men, | Танханкара, Медханкара и также Сарананкара |
Эти трое предсказание бодхисатте не делали, но упомянуты здесь для комплекта, чтобы показать всех будд в той кальпе. Все комментарии (1) |
| Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo. | 248. And Mangala, and Sumana, and Revata, and Sobhita the sage, | И постигший Дипанкара, Конданья - лучший из людей | |
| "Maṅgalo ca sumano ca, revato sobhito muni; | Anomadassin, Paduma, Narada, Padumuttara, | Мангала и Сумана, Ревата и мудрец Собхита | |
| Anomadassī padumo, nārado padumuttaro. | 249. And Sumedha, and Sujata, Piyadassin the famous one, | Аномадасси, Падума, Нарада, Падумуттара | |
| "Sumedho ca sujāto ca, piyadassī mahāyaso; | Atthadassin, Dhammadassin, Siddhattha guide of the world, | Сумедха и Суджата, Пиядасси знаменитый | |
| Atthadassī dhammadassī, siddhattho lokanāyako. | 250. Tissa, and Phussa, the enlightened Vipassin, Sikhin, Vessabhu, | Аттхадасси, Дхаммадасси, Сиддхатха - вожак всего мира | |
| "Tisso phusso ca sambuddho, vipassī sikhi vessabhū; | Kakusandha, Konagamana, and Kassapa too the Guide | Тисса и постигший Пхусса, Випасси, Сикхи, Вессабху | |
| Kakusandho koṇāgamano, kassapo cāti nāyako. | 251. These were the perfect Buddhas, the sinless ones, the wellcontrolled: | Какусандха, Конагамана, и также вожак Кассапа | |
| "Ete ahesuṃ sambuddhā, vītarāgā samāhitā; | Appearing like suns, dispelling the thick darkness ; | Это были постигшие, лишённые страсти, сдержанные | |
| Sataraṃsīva uppannā, mahātamavinodanā; | They, and their disciples too, blazed up like flames of fire and went out. | Возникшие как солнца, рассеявшие кромешную тьму | |
| Jalitvā aggikhandhāva, nibbutā te sasāvakā"ti. | Они и их ученики пылали как огонь и угасли. | ||
| Tattha amhākaṃ bodhisatto dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike adhikāraṃ karonto kappasatasahassādhikāni cattāri asaṅkhyeyyāni āgato. | Thus our Bodhisatta has come down to us through four asaṅkheyyas plus one hundred thousand kalpas, making resolve in the presence of the twenty-four Buddhas, beginning with Dīpaṅkara. | ||
| Kassapassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. | Now after Kassapa there is no other Buddha beside the present supreme Buddha. | ||
| Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena – | So the Bodhisatta received a prophecy from each of the twenty-four Buddhas, beginning at Dīpaṅkara. And furthermore in accordance with the saying, | ||
| "Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ; | “The resolve (to become a Buddha) only succeeds by the combination of eight qualifications: being a man, and of the male sex, and capable of attaining arahatship, association with the Teachers, renunciation of the world, perfection in virtue, acts of self-sacrifice, and earnest determination,” | ||
| Pabbajjā guṇasampatti, adhikāro ca chandatā; | |||
| Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī"ti. (bu. vaṃ. 2.59) – | |||
| Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena "handa buddhakare dhamme, vicināmi ito cito"ti ussāhaṃ katvā "vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami"nti dānapāramitādayo buddhakārakadhammā diṭṭhā, te pūrentoyeva yāva vessantarattabhāvā āgami. | And the rewards which fell to him on his way, as they fall to all the Bodisats who have resolved to become Buddhas, are lauded thus : | ||
| Āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā – | 252. So the men, perfect in every part, and destined to Buddhahood, | И вознаграждения, пришедшие к нему на пути, как они приходят ко всем бодхисаттам, устремившимся стать буддами, восхваляются следующим образом: | |
| "Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā; | Traverse the long road through thousands of millions of ages. | Те люди, кому суждено стать Буддой, совершенные во всех частях, | |
| Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi. | 253. They are not born in hell, nor in the space between the worlds ; | путешествуют длинной дорогой через мириады циклов вселенной. | |
| "Avīcimhi nuppajjanti, tathā lokantaresu ca; | They do not become consumed by hunger, thirst, and want, | Они не рождаются в аду Авичи, ни в пространстве между мирами |
В Мугапаккха джатаке говорится, что Бодхисатта рождался в аду, значит тут только невозможность родиться в аду Авичи, не в любом аду.
http://www.sacre... Все комментарии (1) |
| Nijjhāmataṇhā khuppipāsā, na honti kālakañjakā. | And they do not become small animals, even though born to sorrow. | Их не съедает голод, жажда и сильное желание |
taṇhā РД перевёл как want - нужда. Все комментарии (1) |
| "Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ; | 254. When born among men they are not blind by birth, | Они не рождаются маленькими животными, даже родившись в дурном уделе. | |
| Jāyamānā manussesu, jaccandhā na bhavanti te. | They are not hard of hearing, they are not classed among the dumb. | Родившись человеком они не бывают слепыми от рождения | |
| "Sotavekallatā natthi, na bhavanti mūgapakkhikā; | 255. They do not become women ; among hermaphrodites and eunuchs | Глухими не бывают и не бывают немыми. | |
| Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā. | They are not found these men destined to Buddha hood. | Они не рождаются женщинами, гермафродитами или евнухами | |
| "Na bhavanti pariyāpannā, bodhiyā niyatā narā; | 256. Free from the deadly sins, everywhere pure-living, | Таковых нет среди тех, кому суждено стать Буддой. | |
| Muttā ānantarikehi, sabbattha suddhagocarā. | They follow not after vain opinions, they perceive the working of karma. | Свободны от тяжелейших проступков, везде живут чистой жизнью. | |
| "Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā; | 257. Though they dwell in bright worlds, they are not born in the mindless. | Они не путаются с ложными взглядами, видя работу каммы. | |
| Vasamānāpi saggesu, asaññaṃ nūpapajjare. | Nor are they destined to rebirth among the devas in the Pure Abodes. | Проживая в счастливых мирах [богов], они не рождаются среди "не имеющих способностей распознавания" |
Один из уровней брахмалоки. Все комментарии (1) |
| "Suddhāvāsesu devesu, hetu nāma na vijjati; | 258. Bent upon renunciation, good men, detached from this rebirth or that, | И также у них отсутствуют причины родиться среди божеств "чистых земель". | |
| Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave; | They walk as acting for the world s welfare, fulfilling all perfection. | Склоняющиеся к отрешению достойные люди, непривязанные к тому или иному быванию | |
| Caranti lokatthacariyāyo, pūrenti sabbapāramī"ti. | Они путешествуют на благо мира, развивая все совершенства. | ||
| Te ānisaṃse adhigantvāva āgato. | |||
| Pāramiyo pūrentassa cassa akittibrāhmaṇakāle saṅkhabrāhmaṇakāle dhanañcayarājakāle mahāsudassanakāle mahāgovindakāle nimimahārājakāle candakumārakāle visayhaseṭṭhikāle sivirājakāle vessantarakāleti dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. | While he was thus fulfilling the Perfections, there was no limit to the existences in which he fulfilled the Perfection of Generosity. As, for instance, in the times of the brahmin Akitti [Ja 480], and the brahmin Saṅkha [Ja 442], and the king Dhanañjaya, and Mahāsudassana [Ja 95], and Mahāgovinda [DN 19], and the king Nimi [Ja 541], and the prince Canda [Ja 542], and the merchant Visayha [Ja 340], and the king Sivi [Ja 499], and Vessantara [Ja 547]. | ||
| Ekantena panassa sasapaṇḍitajātake – | So, certainly, in the Jātaka as the Wise Hare [Ja 316], according to the words, | ||
| "Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ; | 259. “When I saw one coming for food, I offered my own self, | Увидев пришедшего за едой я предложил себя | |
| Dānena me samo natthi, esā me dānapāramī"ti. (cariyā. 1.tassudānaṃ) – | There is no one like me in giving, such is my Perfection of Generosity” | Нет равного мне в дарении, таково моё совершенство дарения. | |
| Evaṃ attapariccāgaṃ karontassa dānapāramitā paramatthapāramī nāma jātā. | he, offering up his own life, acquired the Supreme Perfection called the Perfection of Generosity. | ||
| Tathā sīlavarājakāle campeyyanāgarājakāle bhūridattanāgarājakāle chaddantanāgarājakāle jayaddisarājaputtakāle alīnasattukumārakāleti sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. | In like manner there is no limit to the existences – as, for instance, in the times when he was the snake king Sīlava [Ja 72], and the snake king Campeyya [Ja 506], the snake king Bhūridatta [Ja 543], the elephant king Chaddanta [Ja 514], and the prince Alīnasattu [Ja 513], son of king Jayaddisa – in which he fulfilled the Perfection of Virtue. | ||
| Ekantena panassa saṅkhapālajātake – | So, certainly, in the Saṅkhapālajātaka [Ja 524], according to the words, | ||
| "Sūlehi vijjhiyantopi, koṭṭiyantopi sattihi; | 260. “Even when piercing me with stakes, and striking me with javelins, | Когда меня пронизывали кольями и копьями кололи | |
| Bhojaputte na kuppāmi, esā me sīlapāramī"ti. (cariyā. 2.91) – | I was not angry with the sons of Bhoja, such is my Perfection of Virtue,” | Я не злился на подонков - таково моё совершенство нравственности. | |
| Evaṃ attapariccāgaṃ karontassa sīlapāramitā paramatthapāramī nāma jātā. | he, offering up himself, acquired the Supreme Perfection, called the Perfection of Virtue. | ||
| Tathā somanassakumārakāle, hatthipālakumārakāle, ayogharapaṇḍitakāleti mahārajjaṃ pahāya nekkhammapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. | In like manner there is no limit to existences – as, for instance, in the times when he was the prince Somanassa [Ja 505], and the prince Hatthipāla [Ja 509], and the wise man Ayoghara [Ja 510] – in which, forsaking his kingdom, he fulfilled the Perfection of Renunciation. | ||
| Ekantena panassa cūḷasutasomajātake – | So, certainly, in the Cullasutasomajātaka [Ja 525], according to the words, | ||
| "Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ; | 261. “The kingdom, which was in my power, like spittle I rejected it, | Я отрешился от королевства, которым управлял, как от [выплюнутой] слюны | |
| Cajato na hoti laggaṃ, esā me nekkhammapāramī"ti. – | And, rejecting, cared not for it, such is my Perfection of Renunciation,” | Отрешившись, мне оно было безразлично - таково моё совершенство отрешения. | |
| Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramitā paramatthapāramī nāma jātā. | he, renouncing the kingdom for freedom from the ties of attachment, acquired the Supreme Perfection, called the Perfection of Renunciation. | ||
| Tathā vidhurapaṇḍitakāle, mahāgovindapaṇḍitakāle, kuddālapaṇḍitakāle, arakapaṇḍitakāle, bodhiparibbājakakāle, mahosadhapaṇḍitakāleti, paññāpāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. | In like manner, there is no limit to the existences – as, [1.56] for instance, in the times when he was the wise man Vidhura [Ja 545], and the wise man Mahāgovinda [DN 19], and the wise man Kuddāla [Ja 70], and the wise man Araka [Ja 169], and the ascetic Bodhi [Ja 528], and the wise man Mahosadha [Ja 546] – in which he fulfilled the Perfection of Wisdom. | ||
| Ekantena panassa sattubhastajātake senakapaṇḍitakāle – | So, certainly, in the time when he was the wise man Senaka in the Sattubhastajātaka [Ja 402], according to the words | ||
| "Paññāya vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā; | 262. “Searching the matter out by wisdom, I set the brahmin free from pain, | Исследуя проблему с помощью мудрости я освободил брахмана от страданий | |
| Paññāya me samo natthi, esā me paññāpāramī"ti. – | There is no one like me in wisdom; such is my Perfection of Wisdom,” | Нет равного мне в мудрости, таково моё совершенство мудрости. | |
| Antobhastagataṃ sappaṃ dassentassa paññāpāramitā paramatthapāramī nāma jātā. | he, pointing out the snake which had got into the bellows, acquired the Supreme Perfection called the Perfection of Wisdom. | ||
| Tathā vīriyapāramitādīnampi pūritattabhāvānaṃ parimāṇaṃ nāma natthi. | |||
| Ekantena panassa mahājanakajātake – | So, certainly, in the Mahājanakajātaka [Ja 539], according to the words, | ||
| "Atīradassī jalamajjhe, hatā sabbeva mānusā; | 263. “Out of sight of the shore, in the midst of the waters, all men are as if dead, | Не видя берега посреди воды все люди как будто мертвы | |
| Cittassa aññathā natthi, esā me vīriyapāramī"ti. – | There is no other way of thinking; such is my Perfection of Effort,” | Нет другого образа мысли - таково моё совершенство усердия. | |
| Evaṃ mahāsamuddaṃ tarantassa pavattā vīriyapāramitā paramatthapāramī nāma jātā. | he, crossing the Great Ocean, acquired the Supreme Perfection called the Perfection of Effort. | ||
| Khantivādijātake – | And so in the Khantivādijātaka [Ja 313], according to the words, | ||
| "Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ; | 264. “Even when he struck me with a sharp axe, as if I were a senseless thing, | Даже когда меня ударили острым топором, как будто я неживая вещь | |
| Kāsirāje na kuppāmi, esā me khantipāramī"ti. – | I was not angry with the king of Kāsi; such is my Perfection of Patience,” | Я не злился на касийского короля, таково моё совершенство терпения. | |
| Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramitā paramatthapāramī nāma jātā. | he, enduring great sorrow as if he were a senseless thing, acquired the Perfection of Patience. [1.57] | ||
| Mahāsutasomajātake – | And so in the Mahāsutasomajātaka [Ja 537], according to the words, | ||
| "Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ; | 265. “Guarding the word of Truth, and offering up my life, | Охраняя правдивое слово и предложив свою жизнь | |
| Mocesiṃ ekasataṃ khattiye, esā me saccapāramī"ti. – | I delivered the hundred warriors; such is my Perfection of Truth,” | Я освободил 100 кшатриев - таково моё совершенство правдивости. | |
| Evaṃ jīvitaṃ cajitvā saccamanurakkhantassa saccapāramitā paramatthapāramī nāma jātā. | he, offering up his life, and observing truth, obtained the Perfection of Truth. | ||
| Mūgapakkhajātake – | And in the Mūgapakkhajātaka [Ja 538], according to the words, | ||
| "Mātā pitā na me dessā, napi me dessaṃ mahāyasaṃ; | 266. “Father and mother I hated not, reputation I hated not, | У меня не было ненависти к родителям и репутации | |
| Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi"nti. (cariyā. 3.6 thokaṃ visadisaṃ) – | But Omniscience was dear to me, therefore was I resolute in duty,” | Но мне было дорого всеведение, поэтому я был твёрд в целеустремлённости. | |
| Evaṃ jīvitampi cajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramitā paramatthapāramī nāma jātā. | offering up even his life, and being resolute in duty, he acquired the Perfection of Determination. | ||
| Ekarājajātake – | And so in the Ekarājajātaka [Ja 303], according to the words, | ||
| "Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci; | 267. “No man terrifies me, nor am I in fear of any man; | Никто не пугает меня и я никого не боюсь | |
| Mettābalenupatthaddho, ramāmi pavane tadā"ti. (cariyā. 3.113) – | Firm in the power of loving-kindness, in purity I take delight,” | Твёрдый в силе дружелюбия я наслаждаюсь чистотой. | |
| Evaṃ jīvitampi anoloketvā mettāyantassa mettāpāramitā paramatthapāramī nāma jātā. | regarding not even his life while attaining to kindness, he acquired the Perfection of Loving-Kindness. | ||
| Lomahaṃsajātake – | So in the Lomahaṁsajātaka [Ja 94], according to the words, [Cp. 3.15.1] | ||
| "Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upadhāyahaṃ; | 268. “I lay me down in the cemetery, making a pillow of dead bones: | Я сделал себе спальное место на кладбище, сделав подушку из костей | |
| Gāmaṇḍalā upāgantvā, rūpaṃ dassentinappaka"nti. (cariyā. 3.119) – | The village children mocked and praised: to all I was indifferent,” | Деревенские дети придя не увидели никаких изменений во мне. | |
| Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattantassa upekkhāpāramitā paramatthapāramī nāma jātā. | he was unshaken in equanimity, even when the villagers tried to vex or please him by spitting or by offering [1.58] garlands and perfumes, and thus he acquired the Perfection of Equanimity. | ||
| Ayamettha saṅkhepo, vitthārato panesa attho cariyāpiṭakato gahetabbo. | This is a summary only, the account will be found at length in the Cariyāpiṭaka. | ||
| Evaṃ pāramiyo pūretvā vessantarattabhāve ṭhito – | Having thus fulfilled the Perfections, in his birth as Vessantara [Ja 547], according to the words, | ||
| "Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ; | 269. “This earth, unconscious though she be and ignorant of joy or grief, | ||
| Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā"ti. (cariyā. 1.124) – | E’en she by my free-giving’s mighty power was shaken seven times,” | ||
| Evaṃ mahāpathavikampanādīni mahāpuññāni katvā āyupariyosāne tato cuto tusitabhavane nibbatti. | he performed such mighty acts of virtue as made the earth to shake. And when, in the fullness of time, he had passed away, he reassumed existence in the Tusita heaven. | ||
| Iti dīpaṅkarapādamūlato paṭṭhāya yāva ayaṃ tusitapure nibbatti, ettakaṃ ṭhānaṃ dūrenidānaṃ nāmāti veditabbaṃ. | Thus should be understood the period, called Dūrenidāna, from the Determination at the feet of Dīpaṅkara down to this birth in the City of Delight. | ||
| Dūrenidānakathā niṭṭhitā. | |||