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1. Katādhikārasaphalapañho Палийский оригинал
| пали | N.K.G. Mendis - english | Rhys Davids T.W. - english | Парибок А.В. - русский | Комментарии |
| 1.Atha kho milindo rājā katāvakāso nipacca garuno pāde sirasi añjaliṃ katvā etadavoca "bhante nāgasena, ime titthiyā evaṃ bhaṇanti [vañco bhavati aphalo (sī. pī. ka.)] 'yadi buddho pūjaṃ sādiyati, na parinibbuto buddho saṃyutto lokena antobhaviko lokasmiṃ lokasādhāraṇo, tasmā tassa kato adhikāro avañjho bhavati saphalo. | King Milinda then fell at the Elder’s feet and stretched his joined palms to his forehead in salutation. King Milinda said: “Revered Nāgasena, leaders of other sects say thus: ‘If the Buddha accepts homage then the Buddha has not attained final Nibbāna, he is still fettered to the world, is within the world, a sharer in the world; therefore service rendered to him becomes barren and fruitless. | Then Milinda the king, having thus been granted leave, fell at the feet of the teacher, and raising his clasped hands to his forehead, said: ‘Venerable Nāgasena, these leaders of other sects say thus: “If the Buddha accepts gifts he cannot have passed entirely away. He must be still in union with the world, having his being somewhere in it, in the world, a shareholder in the things of the world; and therefore any honour paid to him becomes empty and vain. | Итак, получив согласие на беседу, царь Милинда поклонился в ноги наставнику, молитвенно сложив ладони над головою321 и сказал: – Почтенный Нагасена, иные проповедники так рассуждают: «Если Просветленный приемлет культ322, то Просветленный не ушел в покой, но связан с миром, находится в мирских пределах, обычный мирской человек, а стало быть, служение ему тщетно и бесплодно. | |
| Yadi parinibbuto visaṃyutto lokena nissaṭo sabbabhavehi, tassa pūjā nuppajjati, parinibbuto na kiñci sādiyati, asādiyantassa kato adhikāro vañjho bhavati aphalo'ti ubhato koṭiko eso pañho, neso visayo appattamānasānaṃ, mahantānaṃ yeveso visayo, bhindetaṃ diṭṭhijālaṃ ekaṃse ṭhapaya, taveso pañho anuppatto, anāgatānaṃ jinaputtānaṃ cakkhuṃ dehi paravādaniggahāyā"ti. | But if he has attained final Nibbāna he is released from the world, he has escaped from all becomings; homage for him does not arise; one who has attained final Nibbāna does not accept anything; service rendered to one who does not accept becomes barren and fruitless.’ This is a double-pronged question, this is not the sphere of those who have not attained perfection, this is the very sphere for great men. Tear asunder this net of wrong views, set it to one side; this question is put to you. Give insight to the future sons of the Conqueror for the refutation of those holding other tenets.” | On the other hand if he be entirely passed away (from life), unattached to the world, escaped from all existence, then honours would not be offered to him. For he who is entirely set free accepts no honour, and any act done to him who accepts it not becomes empty and vain.” This is a dilemma which has two horns. It is not a matter within the scope of those who have no mind, it is a question fit for the great. Tear asunder this net of heresy, put it on one side. To you has this puzzle been put. Give to the future sons of the Conqueror eyes wherewith to see the riddle to the confusion of their adversaries.’ | Если же ушел в покой, то не связан с миром, вне всякого существования, и культ его невозможен – ведь у ушедшего в покой нет никакого приятия, а служение тому, что служения не приемлет, тоже тщетно и бесплодно»323. Вот вопрос обоюдоострый324. Не по силам незрелым такая задача, лишь великим такая задача по силам. Распутай эти тенета лжемудрия, выскажись однозначно. Тебе этот вопрос поставлен. Раскрой глаза будущим сынам Победителя, опровергни утверждения чужих. | |
| Thero āha "parinibbuto, mahārāja, bhagavā, na ca bhagavā pūjaṃ sādiyati, bodhimūle yeva tathāgatassa sādiyanā pahīnā, kiṃ pana anupādisesāya nibbānadhātuyā parinibbutassa. | The Elder said: “Sire, the Blessed One has attained final Nibbāna, and the Blessed One does not accept homage. At the root of the Bodhi Tree itself acceptance was abandoned by the Tathāgata, all the more then now when he has attained final Nibbāna in the element of Nibbāna that has no substrate remaining for further existence. | ‘The Blessed One, O king,’ replied the Elder, ‘is entirely set free. And the Blessed One accepts no gift. Even at the foot of the Tree of Wisdom he abandoned all accepting of gifts, how much more then now when he has passed entirely away by that kind of passing away which leaves no root over (for the formation of a new existence). | Тхера сказал: – Блаженный ушел в покой, государь, и Блаженный не приемлет культа. Уже под древом просветления всякое приятие у Татхагаты пропало, тем более – у ушедшего в окончательный безостаточный покой. | |
| Bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā – | This, sire, was spoken by the Elder Sāriputta, the General of the Dhamma (untraced): | For this, O king, has been said by Sāriputta, the commander of the faith: | Ведь есть изречение тхеры Шарипутры, полководца Учения, государь: | |
| "'Pūjiyantā [pūjitā (syā.)] asamasamā, sadevamānusehi te; | Unequalled ones, though homage is being paid them By men and devas, unlike them all, Heed neither a gift nor worship. | “Though worshipped, these Unequalled Ones, alike By gods and men, unlike them all they heed | «Просветленных, кому нет сравнения, Почитают и боги и люди. | |
| Na sādiyanti sakkāraṃ, buddhānaṃ esa dhammatā"'ti. | They accept it not, refuse it not. Through the ages all Buddhas were so, So will they ever be. | Neither a gift nor worship. They accept It not, neither refuse it. Through the ages All Buddhas were so, so will ever be! ”’ | Но не нужно им поклонение – Такова просветленных природа»325. | |
| Rājā āha "bhante nāgasena, putto vā pituno vaṇṇaṃ bhāsati, pitā vā puttassa vaṇṇaṃ bhāsati, na cetaṃ kāraṇaṃ paravādānaṃ niggahāya, pasādappakāsanaṃ nāmetaṃ, iṅgha me tvaṃ tattha kāraṇaṃ sammā brūhi sakavādassa patiṭṭhāpanāya diṭṭhijālaviniveṭhanāyā"ti. | King Milinda said: “Revered Nāgasena, a son may speak in praise of his father or a father may speak in praise of his son, but this is not a reason for the refutation of those holding other tenets; it is only an expression of their own satisfaction. Please tell me fully about the reason for establishing your own tenets and disentangling the net of false views.” | The king said: ‘Venerable Nāgasena, a father may speak in praise of his son, or a son of his father. But that is no ground for putting the adversaries to shame. It is only an expression of their own belief, Come now! Explain this matter to me fully to the establishing of your own doctrine, and to the unravelling of the net of the heretics.’ | Царь сказал: – Почтенный Нагасена, пусть сын хвалит отца или отец хвалит сына. Чтобы опровергнуть утверждения чужих, это не довод, это всего лишь проявление приязни. Нет, ты скажи мне настоящий довод, который бы обосновал твое утверждение и распутал бы сети лжемудрия326. | |
| Thero āha "parinibbuto, mahārāja, bhagavā, na ca bhagavā pūjaṃ sādiyati, asādiyantasseva tathāgatassa devamanussā dhāturatanaṃ vatthuṃ karitvā tathāgatassa ñāṇaratanārammaṇena sammāpaṭipattiṃ sevantā tisso sampattiyo paṭilabhanti. | “Sire, the Blessed One has attained final Nibbāna, and the Blessed One does not accept homage. If devas and humans, after making a site for the jewel of the relics of the Tathāgata, practise the right procedure with the objective support of the Tathāgata’s jewel of knowledge, they achieve three attainments. | The Elder replied: ‘The Blessed One, O king, is entirely set free (from life). And the Blessed One accepts no gift. If gods or men put up a building to contain the jewel treasure of the relics of a Tathāgata who does not accept their gift, still by that homage paid to the attainment of the supreme good under the form of the jewel treasure of his wisdom do they themselves attain to one or other of the three glorious states. | Тхера сказал: – Блаженный ушел в покой, государь, и Блаженный не приемлет культа. Но богам и людям драгоценные мощи Татхагаты становятся как бы основой, хотя ему это и безразлично. Они же, полагаясь на драгоценную его мудрость, прилежат правильному образу действия, а потому обретают три вида благоденствия327. | |
| "Yathā, mahārāja, mahatimahāaggikkhandho pajjalitvā nibbāyeyya, api nu kho so, mahārāja, mahāaggikkhandho sādiyati tiṇakaṭṭhupādāna"nti? | 67 If, sire, an enormous mass of fire, having blazed up, should go out, would it then again accept any supply of grass and sticks?" | Suppose, O king, that though a great and glorious fire had been kindled, it should die out, would it then again accept any supply of dried grass or sticks?’ | Скажем, государь, яркий, жаркий костер прогорел и потух. Разве примет теперь этот костер какое-либо топливо, государь,– сено ли, хворост ли? | |
| "Jalamānopi so, bhante, mahāaggikkhandho tiṇakaṭṭhupādānaṃ na sādiyati, kiṃ pana nibbuto upasanto acetano sādiyati? | “Even as it burned, revered sir, it did not accept another supply of grass and sticks, so why should it accept one when it has gone out, is allayed and insensate?" | ‘Even as it burned, Sir, it could not be said to accept fuel, how much less when it had died away, and ceased to burn, could it, an unconscious thing, accept it?’ | – Даже когда горел этот большой костер – и то он был безразличен к топливу – и к сену и к хворосту, почтенный, а потухший, затихший, неодушевленный328 – и тем более. | |
| "Tasmiṃ pana, mahārāja, aggikkhandhe uparate upasante loke aggi suñño hotī"ti. | “But, sire, when this mass of fire had ceased and was allayed, would the world be empty of fire?" | ‘And when that one mighty fire had ceased, and gone out, would the world be bereft of fire?’ | – А когда этот костер прогорел и потух, что же, государь, разве не стало тогда в мире огня? | |
| "Na hi, bhante, kaṭṭhaṃ aggissa vatthu hoti upādānaṃ, ye keci manussā aggikāmā, te attano thāmabalavīriyena paccattapurisakārena kaṭṭhaṃ manthayitvā [madditvā (ka.)] aggiṃ nibbattetvā tena agginā aggikaraṇīyāni kammāni karontī"ti. | “No, revered sir. Sticks are the foundation and fuel for fire and anyone who desires a fire can, by exertion of his own strength and energy, produce a fire by twirling the fire-stick and do any work that is to be done by a fire.” | ‘Certainly not. Dry wood is the seat, the basis of fire, and any men who want fire can, by the exertion of their own strength and power, such as resides in individual men, once more, by twirling the firestick, produce fire, and with that fire do any work for which fire is required.’ | – Нет, почтенный. Ведь основа огня – это топливо, хворост. Если каким-то людям понадобится огонь, то они приложат свои собственные силы, старания, усердие, возьмут куски дерева, потрут их и извлекут огонь, а потом будут делать с огнем, что им надобно. | |
| "Tena hi, mahārāja, titthiyānaṃ vacanaṃ micchā bhavati 'asādiyantassa kato adhikāro vañjho bhavati aphalo'ti. | “Well then, sire, false is the statement of members of other sects who say: ‘A service rendered to one who does not accept becomes barren and fruitless.’ | ‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false. | – Значит, государь, ложными выходят слова проповедников, будто служение тому, кому оно безразлично,– тщетно и бесплодно. | |
| "Yathā, mahārāja, mahatimahāaggikkhandho pajjali, evameva bhagavā dasasahassiyā [dasasahassimhi (sī. pī. ka.)] lokadhātuyā buddhasiriyā pajjali. | As, sire, the enormous mass of fire blazed, even so did the Blessed One blaze with a Buddha’s splendour in the ten-thousandfold world system. | As that great and glorious fire was set alight, even so, great king, was the Blessed One set alight in the glory of his Buddhahood over the ten thousand world systems. | Как яркий, жаркий костер пылал, государь, так же точно Блаженный в десятитысячной мировой сфере пылал славою Просветленного. | |
| Yathā, mahārāja, mahatimahāaggikkhandho pajjalitvā nibbuto, evameva bhagavā dasasahassiyā lokadhātuyā buddhasiriyā pajjalitvā anupādisesāya nibbānadhātuyā parinibbuto. | As, sire, that fire went out, even so did the Blessed One attain final Nibbāna in the element of Nibbāna that has no substrate remaining for further existence. | As it went out, so has he passed away into that kind of passing away in which no root remains. | Как яркий, жаркий костер отпылал и потух, государь, так же точно Блаженный в десятитысячной мировой сфере отпылал славою Просветленного и потух в окончательном безостаточном покое. | |
| Yathā, mahārāja, nibbuto aggikkhandho tiṇakaṭṭhupādānaṃ na sādiyati, evameva kho lokahitassa sādiyanā pahīnā upasantā. | As, sire, the mass of fire that went out did not accept another supply of grass and sticks, even so for the welfare of the world has his acceptance of goods ceased. | As the fire, when gone out, accepted no supply of fuel, just so, and for the good of the world, has his accepting of gifts ceased and determined. | Как у прогоревшего костра, государь, нет приятия топлива – ни сена, ни хвороста, так же точно Благодетель человечества отбросил и успокоил всякое приятие. | |
| Yathā, mahārāja, manussā nibbute aggikkhandhe anupādāne attano thāmabalavīriyena paccattapurisakārena kaṭṭhaṃ manthayitvā aggiṃ nibbattetvā tena agginā aggikaraṇīyāni kammāni karonti, evameva kho devamanussā tathāgatassa parinibbutassa asādiyantasseva dhāturatanaṃ vatthuṃ karitvā tathāgatassa ñāṇaratanārammaṇena sammāpaṭipattiṃ sevantā tisso sampattiyo paṭilabhanti, imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. | As, sire, when a fire has gone out anyone who desires a fire can, by exertion of his own strength and energy, produce a fire by twirling a fire-stick, even so devas and humans, after making a site for the jewel of the relics of the Tathāgata, practise the right procedure with the objective support of the Tathāgata’s jewel of knowledge and consequently attain three attainments. It is in this way, sire, that service rendered to the Tathāgata who has attained final Nibbāna and does not accept becomes not barren but fruitful. | As men, when the fire is out, and has no further means of burning, then by their own strength and effort, such as resides in individual men, twirl the fire-stick and produce fire, and do any work for which fire is required—so do gods and men, though a Tathāgata has passed away and no longer accepts their gifts, yet put up a house for the jewel treasure of his relics, and doing homage to the attainment of supreme good under the form of the jewel treasure of his wisdom, they attain to one or other of the three glorious states. Therefore is it, great king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’ | И если костер истощил топливо и потух, то люди приложат свои собственные силы, старание, усердие, возьмут куски дерева, потрут их и извлекут огонь, а потом будут делать с ним, что им надобно, вот точно так же богам и людям драгоценные мощи Татхагаты становятся как бы основой, хотя ему это и безразлично. Они же, полагаясь на драгоценную его мудрость, прилежат правильному образу действий, а потому обретают три вида благоденствия. Вот довод, государь, почему служение ушедшему в покой Татхагате, которому оно безразлично, – нетщетно и небесплодно. | |
| "Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. | “And moreover, sire, listen to this further way in which a service rendered to the Tathāgata who has attained final Nibbāna and does not accept becomes not barren but fruitful. | ‘Now hear, too, another reason for the same thing. | Слушай дальше, государь, еще довод, почему служение ушедшему в покой Татхагате, которому оно безразлично, – все же нетщетно и небесплодно. | |
| Yathā, mahārāja, mahatimahāvāto vāyitvā uparameyya, api nu kho so, mahārāja, uparato vāto sādiyati puna nibbattāpana"nti? | Suppose, O king, there were to arise a great and mighty wind, and that then it were to die away. Would that wind acquiesce in being produced again?’ | Скажем, государь, дул сильный, крепкий ветер, а потом стих. Что же, государь, разве примет этот ветер попытку поднять его вновь? | ||
| "Na hi, bhante, uparatassa vātassa ābhogo vā manasikāro vā puna nibbattāpanāya". | ‘A wind that has died away can have no thought or idea of being reproduced. | – Нет, почтенный. У стихшего ветра нет ни усилия, ни внимания, чтобы его можно было поднять вновь, | ||
| "Kiṃ kāraṇaṃ"? | And why? | |||
| "Acetanā sā vāyodhātū"ti. | Because the element wind is an unconscious thing.’ | ибо стихия ветра не одушевлена. | ||
| "Api nu tassa, mahārāja, uparatassa vātassa vātoti samaññā apagacchatī"ti? | ‘Or even, O king, would the word “wind” be still applicable to that wind, when it had so died away?’ | – А разве подходит этому стихшему ветру, государь, название «ветер»329? | ||
| "Na hi, bhante, tālavaṇṭavidhūpanāni vātassa uppattiyā paccayā, ye keci manussā uṇhābhitattā pariḷāhaparipīḷitā, te tālavaṇṭena vā vidhūpanena vā attano thāmabalavīriyena paccattapurisakārena taṃ nibbattetvā tena vātena uṇhaṃ nibbāpenti pariḷāhaṃ vūpasamentī"ti. | ‘Certainly not, Sir. But fans and punkahs are means for the production of wind. Any men who are oppressed by heat, or tormented by fever, can by means of fans and punkahs, and by the exertion of their own strength and power, such as resides in individual men, produce a breeze, and by that wind allay their heat, or assuage their fever.’ | – Нет, почтенный. Но есть средства, чтобы вызвать ветер,– пальмовые листья или опахала. Если какие-то люди измучены жарою, истомлены зноем, то они берут пальмовый лист или опахало и, приложив свои собственные силы, старание, усердие, сами вызывают ветер и этим ветром умеряют жару, ослабляют зной. | ||
| "Tena hi, mahārāja, titthiyānaṃ vacanaṃ micchā bhavati 'asādiyantassa kato adhikāro vañjho bhavati aphalo'ti. | ‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false. | – Значит, государь, ложными выходят слова проповедников, будто служение тому, кому оно безразлично, – тщетно и бесплодно. | ||
| "Yathā, mahārāja, mahatimahāvāto vāyi, evameva bhagavā dasasahassiyā lokadhātuyā sītalamadhurasantasukhumamettāvātena upavāyi. | As the great and mighty wind which blew, even so, great king, has the Blessed One blown over the ten thousand world systems with the wind of his love, so cool, so sweet, so calm, so delicate. | Как сильный, крепкий ветер веял, государь, точно так же Блаженный овевал десятитысячную мировую сферу ветром свежести330, услады, покоя, тонкой доброты. | ||
| Yathā, mahārāja, mahatimahāvāto vāyitvā uparato, evameva bhagavā sītalamadhurasantasukhumamettāvātena upavāyitvā anupādisesāya nibbānadhātuyā parinibbuto. | As it first blew, and then died away, so has the Blessed One, who once blew with the wind so cool, so sweet, so calm, so delicate, of his love, now passed away with that kind of passing away in which no root remains. | Как сильный, крепкий ветер перестал веять и стих, государь, точно так же Блаженный овеял десятитысячную мировую сферу ветром свежести, услады, покоя, тонкой доброты и стих в окончательном безостаточном покое. | ||
| Yathā, mahārāja, uparato vāto puna nibbattāpanaṃ na sādiyati, evameva lokahitassa sādiyanā pahīnā upasantā. | Как у стихшего ветра, государь, нет потребности, чтобы его подняли вновь, так же точно Благодетель человечества отбросил и успокоил всякое приятие. | |||
| Yathā, mahārāja, te manussā uṇhābhitattā pariḷāhaparipīḷitā, evameva devamanussā tividhaggisantāpapariḷāhaparipīḷitā. | As those men were oppressed by heat and tormented with fever, even so are gods and men tormented and oppressed with threefold fire and heat. | А измученные жарою и истомленные зноем люди, государь, что боги и люди, мучительно терзаемые пламенем тройного огня331. | ||
| Yathā tālavaṇṭavidhūpanāni vātassa nibbattiyā paccayā honti, evameva tathāgatassa dhātu ca ñāṇaratanañca paccayo hoti tissannaṃ sampattīnaṃ paṭilābhāya. | As fans and punkahs are means of producing wind, so the relics and the jewel treasure of the wisdom of a Tathāgata are means of producing the threefold attainment. | Как пальмовые листья или опахала – средство, чтобы вызвать ветер, так мощи и драгоценная мудрость Татхагаты – средство обрести три вида благоденствия. | ||
| Yathā manussā uṇhābhitattā pariḷāhaparipīḷitā tālavaṇṭena vā vidhūpanena vā vātaṃ nibbattetvā uṇhaṃ nibbāpenti pariḷāhaṃ vūpasamenti, evameva devamanussā tathāgatassa parinibbutassa asādiyantasseva dhātuñca ñāṇaratanañca pūjetvā kusalaṃ nibbattetvā tena kusalena tividhaggisantāpapariḷāhaṃ nibbāpenti vūpasamenti. | And as men oppressed by heat and tormented by fever can by fans and punkahs produce a breeze, and thus allay the heat and assuage the fever, so can gods and men by offering reverence to the relics, and the jewel treasure of the wisdom of a Tathāgata, though he has died away and accepts it not, cause goodness to arise within them, and by that goodness can assuage and can allay the fever and the torment of the threefold fire. | И как измученные жарой и истомленные зноем люди берут пальмовый лист или опахало, сами вызывают ветер и им умеряют жару и ослабляют зной, точно так же боги и люди поклоняются мощам и драгоценной мудрости Татхагаты, хотя он и ушел в покой и ему это безразлично, порождают в себе благое и этим благим умеряют и ослабляют мучительно терзающее их пламя тройного огня. | ||
| Imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. | Therefore is it, great king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’ | Вот довод, государь, почему служение ушедшему в покой Татхагате, которому это безразлично, – нетщетно и небесплодно. | ||
| "Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi paravādānaṃ niggahāya. | ‘Now hear another reason. for the same thing. | Слушай дальше, государь, еще довод, опровергающий наветы. | ||
| Yathā, mahārāja, puriso bheriṃ ākoṭetvā saddaṃ nibbatteyya, yo so bherisaddo purisena nibbattito, so saddo antaradhāyeyya, api nu kho so, mahārāja, saddo sādiyati puna nibbattāpana"nti? | Suppose, O king, a man were to make a drum sound, and then that sound were to die away. Would that sound acquiesce in being produced again?’ | Представь, что некто, ударив в барабан, извлек из него звук. Затем этот вызванный человеком звук смолк. Скажи, государь, воспримет этот звук попытку вызвать его вновь? | ||
| "Na hi, bhante, antarahito so saddo, natthi tassa puna uppādāya ābhogo vā manasikāro vā, sakiṃ nibbatte bherisadde antarahite so bherisaddo samucchinno hoti. | ‘Certainly not, Sir. The sound has vanished. It can have no thought or idea of being reproduced. The sound of a drum when it has once been produced and died away, is altogether cut off. | – Нет, почтенный. Звук этот смолк, и у него нет ни усилия, ни внимания, чтобы он мог вновь возникнуть. Однажды возникнув и отзвучав, этот звук пропал. | ||
| Bherī pana, bhante, paccayo hoti saddassa nibbattiyā, atha puriso paccaye sati attajena vāyāmena bheriṃ akoṭetvā saddaṃ nibbattetī"ti. | But, Sir, a drum is a means of producing sound. And any man, as need arises, can by the effort of power residing in himself, beat on that drum, and so produce a sound.’ | Однако, почтенный, есть средство, чтобы вызвать звук, – это барабан, а раз есть средство, то человек может сам приложить усилие, ударить в барабан и извлечь из него звук. | ||
| "Evameva kho, mahārāja, bhagavā sīlasamādhipaññāvimuttivimuttiñāṇadassanaparibhāvitaṃ dhāturatanañca dhammañca vinayañca anusiṭṭhañca [anusatthiñca (sī. pī.)] satthāraṃ ṭhapayitvā sayaṃ anupādisesāya nibbānadhātuyā parinibbuto, na ca parinibbute bhagavati sampattilābho upacchinno hoti, bhavadukkhapaṭipīḷitā sattā dhāturatanañca dhammañca vinayañca anusiṭṭhañca paccayaṃ karitvā sampattikāmā sampattiyo paṭilabhanti, imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. | ‘Just so, great king, has the Blessed One—except the teacher and the instruction he has left in his doctrine and discipline, and the jewel treasure of his relics whose value is derived from his righteousness, and contemplation, and wisdom, and emancipation, and insight given by the knowledge of emancipation—just so has he passed away by that kind of passing away in which no root remains. But the possibility of receiving the three attainments is not cut off because the Blessed One has passed away. Beings oppressed by the sorrow of becoming can, when they desire the attainments, still receive them by means of the jewel treasure of his relics and of his doctrine and discipline and teaching. Therefore is it, great king, that all acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit. | – Вот точно так же, государь, Блаженный, поставив вместо себя учителем проникнутое нравственностью, сосредоточением, мудростью, свободой, знанием-видением свободы Учение, и Устав, и наставление, и драгоценные мощи, сам ушел в окончательный безостаточный покой. Но оттого что Блаженный ушел в покой, достижение благоденствия не сделалось невозможным, и те из живущих, что измучены тяготой бытия, пользуются как средством драгоценными мощами, Учением, Уставом, наставлением и, стремясь к благоденствию, благоденствие обретают. Вот довод, почему служение ушедшему в покой Татхагате, которому оно безразлично,– нетщетно и небесплодно, государь. | ||
| "Diṭṭhañcetaṃ, mahārāja, bhagavatā anāgatamaddhānaṃ. | And this future possibility, great king, has been foreseen by the Blessed One, | Ведь предвидел Блаженный грядущее, государь, | ||
| Kathitañca bhaṇitañca ācikkhitañca 'siyā kho panānanda, tumhākaṃ evamassa atītasatthukaṃ pāvacanaṃ natthi no satthāti, na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ, yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā'ti. | and spoken of, and declared, and made known, when he said: “It may be, Ānanda, that in some of you the thought may arise: ‘The word of the Master is ended. We have no Teacher more!’ But it is not thus, Ānanda, that you should regard it. | изрек, возгласил, предсказал: «Вы, возможно, станете думать, Ананда, что наставление-де у вас от умершего учителя и что нет учителя больше. Не нужно так думать, Ананда. Явленное, проповеданное мною учение-наставление332 – вот кто учитель вам после моей смерти»333. | ||
| Parinibbutassa tathāgatassa asādiyantassa kato adhikāro vañjho bhavati aphaloti, taṃ tesaṃ titthiyānaṃ vacanaṃ micchā abhūtaṃ vitathaṃ alikaṃ viruddhaṃ viparītaṃ dukkhadāyakaṃ dukkhavipākaṃ apāyagamanīyanti. | The Truth which I have preached to you, the Rules which I have laid down for the Order, let them, when I am gone, be the Teacher to you.” So that because the Tathāgata has passed away and consents not thereto, that therefore any act done to him is empty and vain—this saying of the enemy is proved false. It is untrue, unjust, not according to fact, wrong, and perverse. It is the cause of sorrow, has sorrow as its fruit, and leads down the road to perdition!’ | Слова же проповедников, будто служение ушедшему в покой Татхагате, которому оно безразлично,– тщетно-де и бесплодно,– все эти слова неверны, неправильны, неистинны, ложны, лживы, превратны, приносят тяготы, рождают тяготы, увлекают в преисподнюю. | ||
| "Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. | ‘Now hear another reason for the same thing. | Слушай дальше, государь, еще довод, почему служение ушедшему в покой Татхагате, которому оно безразлично,– все же нетщетно и небесплодно. | ||
| Sādiyati nu kho, mahārāja, ayaṃ mahāpathavī 'sabbabījāni mayi saṃviruhantū"'ti? | Now, sire, does this great earth accept (seeds), thinking: “Let all seeds germinate on me’?" | Does the broad earth acquiesce, O king, in all kinds of seeds being planted all over it?’ | Скажи, государь, есть ли у земной тверди приятие того, чтобы росли на ней всякие растения? | |
| "Na hi, bhante"ti. | “No, revered sir.” | ‘Certainly not, Sir.’ | – Нет, почтенный. | |
| "Kissa pana tāni, mahārāja, bījāni asādiyantiyā mahāpathaviyā saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā hontī"ti? | “But why is it, sire, that the seeds, though not being accepted by the great earth, yet germinate and, established with a strong tangle of roots, a trunk, pith and spreading branches, bear flowers and fruits? | ‘Then how is it those seeds, planted without the earth’s consent, do yet stand fast and firmly rooted, and expand into trees with great trunks and sap and branches, and bearing fruits and flowers?’ | – А если у земли нет приятия этого, как же тогда, государь, растения на ней разрастаются, пускают густую сеть корней, простирают во все стороны сучья, ветви, побеги, цветут и плодоносят? | |
| "Asādiyantīpi, bhante, mahāpathavī tesaṃ bījānaṃ vatthuṃ hoti paccayaṃ deti viruhanāya, tāni bījāni taṃ vatthuṃ nissāya tena paccayena saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā hontī"ti. | “Although, revered sir, the great earth is not one that accepts (seeds), it is the foundation for these seeds, it gives the condition for their growth; these seeds depending on that foundation and germinating because of that condition, are established with a strong tangle of roots, a trunk, pith and spreading branches and bear flowers and fruits.” | ‘Though the earth, Sir, gives no consent, yet it acts as a site for those seeds, as a means of their development. Planted on that site they grow, by its means, into such great trees with branches, flowers, and fruit.’ | – Хотя у земли и нет приятия этого, почтенный, она дает растениям место, дает основание расти, а растения на этом месте благодаря этому основанию разрастаются, пускают густую сеть корней, простирают во все стороны сучья, ветви, побеги, цветут и плодоносят. | |
| "Tena hi, mahārāja, titthiyā sake vāde naṭṭhā honti hatā viruddhā, sace te bhaṇanti 'asādiyantassa kato adhikāro vañjho bhavati aphalo' ti. | “Well then, sire, members of other sects are confounded by their own utterances, they are defeated and obstructed if they say: ‘A service done to one who does not accept is barren and fruitless.’ | ‘Then, great king, the sectaries are destroyed, defeated, proved wrong by their own words when they say that “an act done to him who accepts it not is empty and vain.” | – Значит, государь, опровергнуты, разбиты, сведены к противоречию слова проповедников, если они утверждают, будто служение тому, кому оно безразлично,– тщетно и бесплодно. | |
| "Yathā, mahārāja, mahāpathavī, evaṃ tathāgato arahaṃ sammāsambuddho. | As, sire, is the great earth, so is the Tathāgata. | As the broad earth, O king, is the Tathāgata, the Arahat, the Buddha supreme. | Земной тверди, государь, подобен Татхагата, святой, истинновсепросветленный; | |
| Yathā, mahārāja, mahāpathavī na kiñci sādiyati, evaṃ tathāgato na kiñci sādiyati. | As, sire, the great earth accepts nothing, so the Tathāgata accepts nothing. | Like it he accepts nothing. | так же как у земной тверди нет никакого приятия, государь, так и у Татхагаты нет никакого приятия; | |
| Yathā, mahārāja, tāni bījāni pathaviṃ nissāya saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā honti, evaṃ devamanussā tathāgatassa parinibbutassa asādiyantasseva dhātuñca ñāṇaratanañca nissāya daḷhakusalamūlapatiṭṭhitā samādhikkhandhadhammasārasīlasākhāparivitthiṇṇā vimuttipupphasāmaññaphaladharā honti, imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. | As, sire, those seeds, depending on the great earth and germinating, are established with a strong tangle of roots, a trunk, pith and spreading branches, and bear flowers and fruits, even so devas and humans, depending on the relics and the jewel of knowledge of the Tathāgata, who has attained final Nibbāna and does not accept, are established with a strong root of the wholesome, trunk of concentration, pith of the Dhamma, the branches of morality, and they bear the flowers of emancipation and the fruits of recluseship. It is in this way too, sire, that a service rendered to the Tathāgata who has attained final Nibbāna and does not accept becomes not barren but fruitful.” | Like the seeds which through it attain to such developments are the gods and men who, through the jewel treasures of the relics and the wisdom of the Tathāgata—though he have passed away and consent not to it—being firmly rooted by the roots of merit, become like unto trees casting a goodly shade by means of the trunk of contemplation, the sap of true doctrine, and the branches of righteousness, and bearing the flowers of emancipation, and the fruits of Samaṇaship. Therefore is it, great king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are still of value and bear fruit.’ | как растения благодаря земле разрастаются, пускают густую сеть корней, простирают во все стороны сучья, ветви, побеги, цветут и плодоносят, так же благодаря мощам и драгоценной мудрости Татхагаты, ушедшего в покой и безразличного к приятию, боги и люди прорастают благими корнями334 и простирают во все стороны сучья сосредоточения, ветви Учения, побеги нравственности, цветут цветом свободы, плодоносят плодами шраманства. Вот еще довод, государь, почему служение ушедшему в покой Татхагате, которому оно безразлично,– нетщетно и небесплодно. | |
| "Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. | ‘Now hear another and further reason for the same thing. | Слушай дальше, государь, еще довод, почему служение ушедшему в покой Татхагате, которому оно безразлично,– все же нетщетно и небесплодно. | ||
| Sādiyanti nu kho, mahārāja, ime oṭṭhā goṇā gadrabhā ajā pasū manussā antokucchismiṃ kimikulānaṃ sambhava"nti? | Do camels, buffaloes, asses, goats, oxen, or men acquiesce in the birth of worms inside them?’ | Приемлют ли, государь, верблюды, волы, ослы, козлы, скот, люди, чтобы у них в животах заводились черви? | ||
| "Na hi, bhante"ti. | ‘Certainly not, Sir.’ | – Нет, почтенный. | ||
| "Kissa pana te, mahārāja, kimayo tesaṃ asādiyantānaṃ antokucchismiṃ sambhavitvā bahuputtanattā vepullataṃ pāpuṇantī"ti? | ‘Then how is it then, that without their consent worms are so born, and spread by rapid reproduction of sons and grandsons?’ | – А если они этого не приемлют, государь, как же тогда черви у них в животах заводятся да плодят там множество сыновей и внуков и благоденствуют? | ||
| "Pāpassa, bhante, kammassa balavatāya asādiyantānaṃ yeva tesaṃ sattānaṃ antokucchismiṃ kimayo sambhavitvā bahuputtanattā vepullataṃ pāpuṇantī"ti. | ‘By the power of evil Karma, Sir.’ | – Из-за действенности последствий их греховных деяний, почтенный, вот из-за чего, хотя они того и не приемлют, в животах у этих существ заводятся черви, плодят там множество сыновей и внуков и благоденствуют. | ||
| "Evameva kho, mahārāja, tathāgatassa parinibbutassa asādiyantasseva dhātussa ca ñāṇārammaṇassa ca balavatāya tathāgate kato adhikāro avañjho bhavati saphaloti. | ‘Just so, great king, is it by the power of the relics and the wisdom of the Tathāgata, who has passed away and acquiesces in nothing, that an act done to him is of value and bears fruit.’ | – Вот точно так же, государь, благодаря действенности мощей и драгоценной мудрости Татхагаты, ушедшего в покой, безразличного к приятию, служение ему нетщетно и небесплодно. | ||
| "Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. | ‘Now hear another and further reason for the same thing. | Слушай дальше, государь, еще довод, почему служение ушедшему в покой Татхагате, которому оно безразлично,– все же нетщетно и небесплодно. | ||
| Sādiyanti nu kho, mahārāja, ime manussā ime aṭṭhanavuti rogā kāye nibbattantū"ti? | Do men consent, O king, that the ninety-eight diseases should be produced in their bodies?’ | Скажи, государь, приемлемо ли для людей болеть какой-либо из девяноста восьми335 известных болезней? | ||
| "Na hi, bhante"ti. | ‘Certainly not, Sir.’ | – Нет, почтенный. | ||
| "Kissa pana te, mahārāja, rogā asādiyantānaṃ kāye nipatantī"ti? | ‘Then how is it the diseases come?’ | – Как же тогда, государь, на них без приятия наваливаются болезни? | ||
| "Pubbe katena, bhante, duccaritenā"ti. | ‘By evil deeds done in former births.’ | – Из-за прошлого их дурного образа жизни336, почтенный. | ||
| "Yadi, mahārāja, pubbe kataṃ akusalaṃ idha vedanīyaṃ hoti, tena hi, mahārāja, pubbe katampi idha katampi kusalākusalaṃ kammaṃ avañjhaṃ bhavati saphalanti. | ‘But, great king, if evil deeds done in a former birth have to be suffered here and now, then both good and evil done here or done before has weight and bears fruit. | – Если, государь, прежде свершенное неблагое деяние чувствуется теперь, то тогда любое деяние, благое или неблагое, совершенное прежде или теперь, все же нетщетно и небесплодно337. | ||
| Imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. | Therefore is it that acts done to the Tathāgata, notwithstanding his having passed away and not consenting, are nevertheless of value and bear fruit.’ | Вот довод, почему служение ушедшему в покой Татхагате, которому оно безразлично,– нетщетно и небесплодно. | ||
| "Sutapubbaṃ pana tayā, mahārāja, nandako nāma yakkho theraṃ sāriputtaṃ āsādayitvā pathaviṃ paviṭṭho"ti? | [‘Now hear another and further reason for the same thing.] Did you ever hear, O king, of the ogre named Nandaka, who, having laid hands upon the Elder Sāriputta, was swallowed up by the earth?’ | Ты когда-либо слышал, государь, о якше Нандаке, что напал на тхеру Шарипутру и провалился сквозь землю338? |
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| "Āma, bhante, suyyati, loke pākaṭo eso"ti. | ‘Yes, Sir, that is matter of common talk among men.’ | – Да, почтенный, слышал. Это хорошо известно. | ||
| "Api nu kho, mahārāja, thero sāriputto sādiyi nandakassa yakkhassa mahāpathavigilana"nti [pavattamānepi (syā.)]. | ‘Well, did Sāriputta acquiesce in that?’ | – Что же, государь, разве для тхеры Шарипутры было приемлемо, чтобы якшу Нандаку поглотила земля? | ||
| "Ubbattiyantepi, bhante, sadevake loke patamānepi chamāyaṃ candimasūriye vikirantepi sinerupabbatarāje thero sāriputto na parassa dukkhaṃ sādiyeyya. | ‘Though the world of gods and men, Sir, were to be destroyed, though the sun and moon were to fall upon the earth, though Sineru the king of mountains were to be dissolved, yet would not Sāriputta the Elder have consented to any pain being inflicted on a fellow creature. | – Скорее весь мир вверх дном станет, скорее солнце и луна на землю свалятся, скорее Меру, царь гор, рассыплется, чем для тхеры Шарипутры будет приемлемо чужое страдание, | ||
| Taṃ kissa hetu? | And why not? | |||
| Yena hetunā thero sāriputto kujjheyya vā dusseyya vā, so hetu therassa sāriputtassa samūhato samucchinno, hetuno samugghātitattā, bhante, thero sāriputto jīvitahārakepi kopaṃ na kareyyā"ti. | Because every condition of heart which could cause him to be angry or offended has been in him destroyed and rooted out. And as all cause thereof had thus been removed, Sir, therefore could not Sāriputta be angered even with those who sought to deprive him of his life.’ | ведь вырвана, пресечена была сама та вещественная причина339, благодаря которой тхера Шарипутра мог бы гневаться и злобиться. Искоренив самоё вещественную причину гнева, тхера Шарипутра не испытывал более гнева, почтенный, даже к своему убийце. | ||
| "Yadi, mahārāja, thero sāriputto nandakassa yakkhassa pathavigilanaṃ na sādiyi, kissa pana nandako yakkho pathaviṃ paviṭṭho"ti? | ‘But if Sāriputta, O king, did not consent to it, how was it that Nandaka was so swallowed up?’ | – А если, государь, для тхеры Шарипутры не было приемлемо, чтобы якшу Нандаку поглотила земля, как же провалился тогда якша Нандака сквозь землю? | ||
| "Akusalassa, bhante, kammassa balavatāyā"ti. | ‘By the power of his evil deeds.’ | – Из-за действенности последствий своего неблагого деяния, почтенный. | ||
| "Yadi, mahārāja, akusalassa kammassa balavatāya nandako yakkho pathaviṃ paviṭṭho, asādiyantassāpi kato aparādho avañjho bhavati saphalo. | ‘Then if so, great king, an act done to him who consents not is still of power and bears fruit. | – Если, государь, якша Нандака провалился сквозь землю из-за действенности последствий своего неблагого деяния, а, стало быть, даже преступление против того, для кого возмездие неприемлемо, оказывается нетщетным и небесплодным, | ||
| Tena hi, mahārāja, akusalassapi kammassa balavatāya asādiyantassa kato adhikāro avañjho bhavati saphaloti. | And if this is so of an evil deed, how much more of a good one? | то тогда, государь, благодаря действенности последствий благого деяния служение тому, кому оно безразлично,– тоже нетщетно и небесплодно. |
Я так понимаю, что оба переводчика akusalassapi (неблагого деяния) здесь читают kusalassapi (у АП "благого деяния") Все комментарии (1) |
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| Imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. | Therefore is it, O king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’ | Вот довод, государь, почему служение ушедшему в покой Татхагате, которому оно безразлично,– нетщетно и небесплодно. | ||
| "Kati nu kho te, mahārāja, manussā, ye etarahi mahāpathaviṃ paviṭṭhā, atthi te tattha savaṇa"nti? | ‘Now how many, O king, are those men who, in this life, have been swallowed up by the earth? Have you heard anything on that point?’ | Хорошо, государь, а сколько всего тех, кто провалился сквозь землю? Известно тебе это? | ||
| "Āma, bhante, suyyatī"ti. | ‘Yes, Sir, I have heard how many there are.’ | – Да, почтенный, я это знаю. | ||
| "Iṅgha tvaṃ, mahārāja, sāvehī"ti? | ‘Then tell me.’ | – Так я слушаю тебя, государь. | ||
| "Ciñcamāṇavikā, bhante, suppabuddho ca sakko, devadatto ca thero, nandako ca yakkho, nando ca māṇavakoti. | ‘Kiñca the Brahmin woman, and Suppabuddha the Sākyan, and Devadatta the Elder, and Nandaka the ogre, and Nanda the Brahman— | – Молодая брахманка Чинча, Супрабуддха из рода шакьев, тхера Девадатта, якша Нандака и молодой брахман Нанда; | ||
| Sutametaṃ, bhante, ime pañca janā mahāpathaviṃ paviṭṭhā"ti. | these are the five people who were swallowed up by the earth.’ | насколько я слышал, почтенный, эти пятеро провалились сквозь землю340. | ||
| "Kismiṃ te, mahārāja, aparaddhā"ti? | ‘And whom, O king, had they wronged?’ | – Перед кем они провинились, государь? | ||
| "Bhagavati ca, bhante, sāvakesu cā"ti. | ‘The Blessed One and his disciples.’ | – Перед Блаженным и перед его слушателями, почтенный. | ||
| "Api nu kho, mahārāja, bhagavā vā sāvakā vā sādiyiṃsu imesaṃ mahāpathavipavisana"nti? | ‘Then did the Blessed One or his disciples consent to their being so swallowed up?’ | – Что же, государь, разве для Блаженного и его слушателей было приемлемо, чтобы те провалились сквозь землю? | ||
| "Na hi bhante"ti. | ‘Certainly not, Sir.’ | – Нет, почтенный. | ||
| "Tena hi, mahārāja, tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo"ti. | ‘Therefore is it, O king, that an act done to the Tathāgata, notwithstanding his having passed away and not consenting thereto, is nevertheless of value and bears fruit.’ | – Значит, государь, служение ушедшему в покой Татхагате, которому оно безразлично,– все же нетщетно и небесплодно. | ||
| "Suviññāpito, bhante nāgasena, pañho gambhīro uttānīkato, guyhaṃ vidaṃsitaṃ, gaṇṭhi bhinno, gahanaṃ agahanaṃ kataṃ, naṭṭhā paravādā, bhaggā kudiṭṭhī, nippabhā jātā kutitthiyā, tvaṃ gaṇīvarapavaramāsajjā"ti. | “Revered Nāgasena, the deep question that was properly formulated has been made clear, that which was hidden has been made manifest, the knots have been severed, the thicket cleared, destroyed are those holding other tenets, shattered are wrong beliefs, without splendour are members of other sects; you have come to be the most excellent teacher of a host of followers.” | ‘Well has this deep question been explained by you, venerable Nāgasena, and made clear. You have made the secret thing plain, you have loosed the knot, you have made in the jungle an open space, the adversaries are overthrown, the wrong opinion has been proved false, the sectaries have been covered with darkness when they met you, O best of all the leaders of schools!’ | – Прекрасно объяснено, почтенный Нагасена! Вышло наружу бывшее в глубинах, раскрыта тайна, разрублен узел, прорежена чащоба, сгинули наветы, сломлено лжемудрие! Поблекли лжепроповедники рядом с тобою, о лучший из лучших наставников341. | |
| Katādhikārasaphalapañho paṭhamo. |