| пали | N.K.G. Mendis - english
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Rhys Davids T.W. - english
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Парибок А.В. - русский
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Комментарии |
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11."Kathaṃ, bhante, sampakkhandanalakkhaṇā saddhā"ti,?
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“How, revered sir, is leaping forward a distinguishing mark of faith?"
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And how is aspiration the mark of faith?’
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– Каким образом, почтенный, свойство веры – устремлять?
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"Yathā, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
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“As, sire, one who is devoted to mental training, on seeing that the minds of others are freed, leaps forward after the fruit of stream-entry or the fruit of once-returning or the fruit of non-returning or after arahatship and performs mental training for the attainment of the unattained, for mastery of the unmastered and for realization of the unrealized,
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‘In as much as the recluse, on perceiving how the hearts of others have been set free, aspires to enter as it were by a leap upon the fruit of the first stage, or of the second, or of the third in the Excellent Way, or to gain Arahatship itself, and thus applies himself to the attainment of what he has not reached, to the experience of what he has not yet felt, to the realisation of what he has not yet realised—
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– Подвизающийся видит, что у других мысль свободна, и сам устремляется к плоду обретения слуха, плоду возвращения единожды, плоду безвозвратности, плоду святости; занимается йогой, чтобы обрести необретенное, достичь недостигнутого, осуществить неосуществленное160.
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Evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhā"ti.
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even so, sire, is leaping forward a distinguishing mark of faith.”
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therefore is it that aspiration is the mark of faith.’
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Вот так, государь, свойство веры – устремлять.
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"Opammaṃ karohī"ti.
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“Make a simile.”
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‘Give me an illustration.’
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– Приведи пример.
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"Yathā, mahārāja, uparipabbate mahāmegho abhippavasseyya, taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūretvā nadiṃ paripūreyya, sā ubhato kūlāni saṃvissandantī gaccheyya, atha mahājanakāyo āgantvā tassā nadiyā uttānataṃ vā gambhīrataṃ vā ajānanto bhīto vitthato tīre tiṭṭheyya, athaññataro puriso āgantvā attano thāmañca balañca sampassanto gāḷhaṃ kacchaṃ bandhitvā pakkhanditvā tareyya, taṃ tiṇṇaṃ passitvā mahājanakāyopi tareyya.
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“Suppose, sire, as a result of heavy rain a river would swell overflowing both banks. Then a great crowd of people were to come but, not knowing either the width or depth of that river, might stand terrified and hesitant on the bank. Then a strong man comes along. He knows his own power and strength. He ties on his loin-cloth tightly and, leaping into the water, crosses over. On seeing that he had crossed over the great crowd of people too would cross over.
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‘Just, O king, as if a mighty storm were to break upon a mountain top and pour out rain, the water would flow down according to the levels, and after filling up the crevices and chasms and gullies of the hill, would empty itself into the brook below, so that the stream would rush along, overflowing both its banks. Now suppose a crowd of people, one after the other, were to come up, and being ignorant of the real breadth or depth of the water, were to stand fearful and hesitating on the brink. And suppose a certain man should arrive, who knowing exactly his own strength and power should gird himself firmly and, with a spring, land himself on the other side. Then the rest of the people, seeing him safe on the other side, would likewise cross.
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– Представь, государь, что высоко в горах из большой тучи пролился дождь. Потоки дождевой воды устремились вниз, заполнили горные расселины, ущелья, отроги и влились в реку. И река вздулась и вышла из берегов161. И вот на берег пришла толпа народу; не зная, далеко ли тянется и глубока ли река, люди боятся и стоят на берегу. Но тут приходит некий человек. Соразмерив свои силы и возможности, он затягивает потуже набедренную повязку, устремляется в воду – и переправляется. Видя его переправившимся, переправляется и вся толпа народу162.
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Evameva kho, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
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Even so, sire, one who is devoted to mental training, on seeing that the minds of others are freed, leaps forward after the fruit of stream-entry or the fruit of once-returning or the fruit of non-returning or after arahatship and performs mental training for the attainment of the unattained, for mastery of the unmastered and for realization of the unrealized.
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That is the kind of way in which the recluse, by faith, aspires to leap, as it were by a bound, into higher things.
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Вот точно так же, государь, подвизающийся видит, что у других мысль свободна, и сам устремляется к плоду обретения слуха, плоду возвращения единожды, плоду безвозвратности, плоду святости; занимается йогой, чтобы обрести необретенное, достичь недостигнутого, осуществить неосуществленное.
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Evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhāti.
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It is thus, sire, that leaping forward is a distinguishing mark of faith.”
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Вот так, государь, свойство веры – устремлять.
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Bhāsitampetaṃ, mahārāja, bhagavatā saṃyuttanikāyavare –
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For this has been said, O king, by the Blessed One in the Samyutta Nikāya:
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Ведь есть, государь, изречение Блаженного:
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"'Saddhāya taratī oghaṃ, appamādena aṇṇavaṃ;
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“By faith he crosses over the stream, By earnestness the sea of life;
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«Преодолеешь реку верою, Преодолеешь море рвением,
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Vīriyena dukkhamacceti, paññāya parisujjhatī"'ti [passa saṃ. ni. 1.246].
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By steadfastness all grief he stills, By wisdom is he purified.”
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Страданья превозможешь мужеством, Очистишься своею мудростью»163.
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"Kallosi, bhante nāgasenā"ti.
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“You are dexterous, revered Nāgasena.”
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‘Well put, Nāgasena!’
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– Прекрасно, почтенный Нагасена.
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Sampakkhandanalakkhaṇasaddhāpañho ekādasamo.
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