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2. Sabbaññubhāvapañho Палийский оригинал
| пали | N.K.G. Mendis - english | Rhys Davids T.W. - english | Парибок А.В. - русский | Комментарии |
| 2."Bhante nāgasena, buddho sabbaññū"ti? | “Revered Nāgasena, was the Buddha omniscient?" | ‘Venerable Nāgasena, was the Buddha omniscient?’ | Почтенный Нагасена, Просветленный всеведущ? | |
| "Āma, mahārāja, bhagavā sabbaññū, na ca bhagavato satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ, āvajjanapaṭibaddhaṃ bhagavato sabbaññutañāṇaṃ, āvajjitvā yadicchakaṃ jānātī"ti. | “Yes, sire, the Blessed One was omniscient, but knowledge and vision were not constantly and continuously present to the Blessed One. The Blessed One’s omniscient knowledge was dependent on his adverting his mind. When he adverted it, he knew whatever it pleased him to know.” | ‘Yes, O king, he was. But the insight of knowledge was not always and continually (consciously) present with him. The omniscience of the Blessed One was dependent on reflection.’ But if he did reflect he knew whatever he wanted to know. | – Да, государь, Блаженный всеведущ, но Блаженный не располагает своим знанием-видением постоянно и непрерывно. Всеведущее знание Блаженного связано с исследованием; исследовав, Блаженный узнаёт все что угодно. | |
| "Tena hi, bhante nāgasena, buddho asabbaññūti. | “Well then, revered Nāgasena, the Buddha was not omniscient if his omniscient knowledge was due to searching.” | ‘Then, Sir, the Buddha cannot have been omniscient, | – Если, почтенный, всеведущее знание достается Будде через искание, то он не всеведущ. |
После этого места вставка А.П.: (Далее текст, несомненно, испорчен: имеется также лакуна. Содержание можно восстановить примерно так: Нагасена указыва... Все комментарии (1) |
| Yadi tassa pariyesanāya sabbaññutañāṇaṃ hotī"ti. | if his all-embracing knowledge was reached through investigation.’ | |||
| "Vāhasataṃ kho, mahārāja, vīhīnaṃ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattacittassa ettakā vīhī lakkhaṃ ṭhapīyamānā [ṭhapīyamāne (sī. pī.)] parikkhayaṃ pariyādānaṃ gaccheyyuṃ? | “If there were a hundred cartloads, sire, and each cart had seven and a half measures of a certain capacity of rice and two measures of another capacity, could anyone tell in one moment the number of grains of rice in the whole? | ‘[If so, great king, our Buddha’s knowledge must have been less in degree of fineness than that of the other Buddhas. And that is a conclusion hard to draw. But let me explain a little further.] Suppose, O king, you had a hundred cart-loads of rice in the husk, and each cart-load was of seven ammaṇas and a half. Would a man without consideration be able to tell you in a moment how many laks of grains there were in the whole?’ | – Если положить, что одно зерно риса – это одно изменение мысли, государь, то за время, пока щелкнешь пальцами, набралось бы сто повозок риса, считая полповозки равной семи корытам и двум адхакам343. |
Перед этим примечание А.П.: (По-видимому, опять лакуна. Нагасена продолжает:) Все комментарии (1) |
| "Tatrime sattavidhā cittā pavattanti, ye te, mahārāja, sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ cittaṃ garukaṃ uppajjati dandhaṃ pavattati. | “Now, these seven kinds of mentality occur: the mentality, sire, of those who have lust, who have hatred, who have delusion, who have defilements, whose body is not developed (for meditation), whose morality is not developed, whose mentality is not developed, and whose wisdom is not developed. The mentality of these arises with difficulty and proceeds sluggishly. | ‘Now there are these, seven classes of minds. Those, great king, who are full of lust, ill-will, delusion, or wrong doing, who are untrained in the management of their body, or in conduct, or in thought, or in wisdom—their thinking powers are brought into play with difficulty, and act slowly. | Мысль же бывает семи уровней344. Во-первых, государь, те, кому присущи страсть, ненависть, заблуждение, аффекты, не освоившие тело345, не освоившие нравственность, не освоившие мысль, не освоившие мудрость – их мысль возникает с трудом и разворачивается медленно, | |
| Kiṃ kāraṇā? | And why is it so? | |||
| Abhāvitattā cittassa. | Because of the untrained condition of their minds. | ибо мысль ими не освоена. | ||
| Yathā, mahārāja, vaṃsanāḷassa vitatassa visālassa vitthiṇṇassa saṃsibbitavisibbitassa sākhājaṭājaṭitassa ākaḍḍhiyantassa garukaṃ hoti āgamanaṃ dandhaṃ. | As, sire, difficult and sluggish is the movement of bamboo-canes when they are dragged along with their branches entwined and entangled, | It is like the slow and heavy movements of a giant bambū—when it is being dragged along with its wide-spreading, extensive, overgrown, and interlaced vegetation, and with its branches intricately entangled one with the other. | Представь, государь, что волокут срубленный бамбук – весь в листьях, разросшийся, с большой кроной, оплетённый-переплетенный кругом молодыми побегами, увитый сетью ветвей; подается он медленно, государь, только с трудом. | |
| Kiṃ kāraṇā? | ||||
| Saṃsibbitavisibbitattā sākhānaṃ. | ||||
| Evameva kho, mahārāja, ye te sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ cittaṃ garukaṃ uppajjati dandhaṃ pavattati. | so does the mentality of these types just mentioned arise with difficulty and proceed sluggishly | So slow and heavy are the movements of the minds of those men, O king. | Вот точно так же, государь, мысль тех, кому присущи страсти, ненависть, заблуждение, аффекты, кто не освоил тело, не освоил нравственность, не освоил мысль, не освоил мудрость,– их мысль возникает с трудом и разворачивается медленно, | |
| Kiṃ kāraṇā? | And why? | |||
| Saṃsibbitavisibbitattā kilesehi, idaṃ paṭhamaṃ cittaṃ. | because they are entwined and entangled with the defilements. | Because of the intricate entanglements of wrong dispositions. This is the first class of minds.’ | так как они оплетены-переплетены кругом аффектами. Такова мысль первого уровня. | |
| "Tatridaṃ dutiyaṃ cittaṃ vibhattamāpajjati – ye te, mahārāja, sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṃ taṃ cittaṃ tīsu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati. | “The second kind of mentality is distinguished thus: The mentality, sire, of those stream-enterers for whom the sorrowful ways are shut off, who have attained right view and who have understood the Teacher’s instructions, uprises buoyantly, proceeds buoyantly as far as the lower three stages are concerned,68 | ‘From it the second class is to be distinguished. Those, O king, who have been converted, for whom the gates of purgatory are closed, who have attained to right views, who have grasped the doctrine of the Master—their thinking powers, so far as the three lower stages are concerned, are brought quickly into play, and act with ease. | Далее по порядку следует мысль второго уровня. Вот те, государь, что обрели слух и не съедут вниз346, усвоили воззрение347, вняли проповеди Учителя. Их мысль в трех отношениях легко возникает и легко разворачивается, | |
| Uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | but as regards the higher planes it arises with difficulty and proceeds sluggishly. | But as regards the higher regions they are brought into play with difficulty, and act slowly. | а на высших уровнях возникает с трудом и разворачивается медленно, | |
| Kiṃ kāraṇā? | And why is this so? | |||
| Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā. | For what reason? Because of utter purification in the three lower stages and because of not having got rid of the defilements to be got rid of in the higher planes. | Because of their minds having been made clear as regards those three stages, and because of the failings (to be vanquished in the higher stages) still existing within them. | ибо в трех отношениях их мысль вполне очищенна, а выше аффекты у них еще не исчезли. | |
| Yathā, mahārāja, vaṃsanāḷassa tipabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva tipabbaṃ tāva lahukaṃ eti, tato upari thaddhaṃ. | As, sire, bamboo-canes that have clean stalks as far as the third knot move buoyantly when dragged along | It is like the movement of a giant bambū which has a clean trunk as far as the third knot, but above that has its branches intricately, entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would stick obstinately as regards its upper branches. | Представь, государь, что волокут срубленный бамбук, снизу до высоты третьего узла очищенный от побегов, а выше увитый сетью ветвей; пока протаскивают нижнюю часть до третьего узла, он легко подается, а выше – с трудом, | |
| Kiṃ kāraṇā? | ||||
| Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. | but because the branches above are entangled there is resistance there, | ибо внизу он вполне очищен, а выше увит сетью ветвей. | ||
| Evameva kho, mahārāja, ye te sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṃ taṃ cittaṃ tīsu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | even so the mentality of the stream-enterers uprises buoyantly, proceeds buoyantly as far as the three lower stages are concerned, but as regards the higher planes it arises with difficulty, proceeds sluggishly. | Вот точно так же, государь, мысль тех, что обрели слух и не съедут вниз, усвоили воззрение, вняли проповеди Учителя,– их мысль в трех отношениях легко возникает и легко разворачивается, а на высших уровнях возникает с трудом и разворачивается медленно, | ||
| Kiṃ kāraṇā? | ||||
| Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā, idaṃ dutiyaṃ cittaṃ. | This is the second class of minds.’ | ибо в трех отношениях их мысль вполне очищенна, а выше аффекты у них еще не исчезли. Такова мысль второго уровня. | ||
| "Tatridaṃ tatiyaṃ cittaṃ vibhattamāpajjati – ye te, mahārāja, sakadāgāmino, yesaṃ rāgadosamohā tanubhūtā, tesaṃ taṃ cittaṃ pañcasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | “The third kind of mentality is distinguished thus: The mentality, sire, of those once-returners who have reduced lust, hatred and delusion to the minimum arises buoyantly, proceeds 68 buoyantly in the lower five stages,69 but as regards the higher planes it arises with difficulty, proceeds sluggishly. | ‘From these the third class is to be distinguished. Those, O king, who are Sakadāgāmins, in whom lust, ill-will, and delusion are reduced to a minimum—their thinking powers, so far as the five lower stages are concerned, are brought quickly into play, and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. | Далее по порядку следует мысль третьего уровня. Это те, государь, кто вернется еще раз, чьи страсть, ненависть и заблуждение истончились. Их мысль в пяти отношениях легко возникает и легко разворачивается, а на высших уровнях возникает с трудом и разворачивается медленно, . | |
| Kiṃ kāraṇā? | And why is this so? | |||
| Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā. | Because of their minds having been made clear as regards those five stages, and because of the failings (to be vanquished in the higher stages) still existing within them. | ибо в пяти отношениях их мысль вполне очищенна, а выше аффекты еще не исчезли | ||
| Yathā, mahārāja, vaṃsanāḷassa pañcapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva pañcapabbaṃ tāva lahukaṃ eti, tato upari thaddhaṃ. | As, sire, bamboo-canes that have clean stalks as far as the fifth knot move buoyantly when dragged along but because the branches above are entangled there is resistance there, even so the mentality of the once-returners proceeds buoyantly as far as the five lower stages are concerned, but in regard to the higher planes it arises with difficulty, proceeds sluggishly. | It is like the movement of a giant bambū which has a clean trunk as far as the fifth knot, but above that has its branches intricately entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would be moved with difficulty as far as its upper branches are concerned. | Представь, государь, что волокут срубленный бамбук, снизу до высоты пятого узла очищенный от побегов, а выше увитый сетью ветвей; пока протаскивают нижнюю часть до пятого узла, то он легко подается, а выше – с трудом, | |
| Kiṃ kāraṇā? | ||||
| Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. | ибо снизу он вполне очищен, а выше увит сетью ветвей. | |||
| Evameva kho, mahārāja, ye te sakadāgāmino, yesaṃ rāgadosamohā tanubhūtā, tesaṃ taṃ cittaṃ pañcasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | Вот точно так же, государь, мысль тех, кто вернется еще раз, чьи страсть, ненависть и заблуждение истончились,– их мысль в пяти отношениях легко возникает и легко разворачивается, а на высших уровнях возникает с трудом и разворачивается медленно, | |||
| Kiṃ kāraṇā? | ||||
| Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā, idaṃ tatiyaṃ cittaṃ. | For what reason? Because of utter purification of mentality in the five lower stages, and because of not having got rid of the defilements to be got rid of in the higher planes. | This is the third class of minds.’ | ибо в пяти отношениях их мысль вполне очищенна, а выше аффекты еще не исчезли. Такова мысль третьего уровня. | |
| "Tatridaṃ catutthaṃ cittaṃ vibhattamāpajjati – ye te, mahārāja, anāgāmino, yesaṃ pañcorambhāgiyāni saññojanāni pahīnāni, tesaṃ taṃ cittaṃ dasasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | “The fourth kind of mentality is distinguished thus: The mentality, sire, of those non-returners who have got rid of the five fetters binding to this lower shore arises buoyantly, proceeds buoyantly as far as the ten stages70 are concerned, but as regards the higher planes it arises with difficulty, proceeds sluggishly. | ‘From these the fourth class is to be distinguished. Those, O king, who are Anāgāmins, who have completely got rid of the five lower fetters—their thinking powers, so far as the ten stages are concerned, are brought quickly into play, and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. | Далее по порядку следует мысль четвертого уровня. Это, государь, безвозвратные, кто преодолел пять начальных помех. Их мысль в десяти отношениях легко возникает и легко разворачивается, а на высших уровнях возникает с трудом и разворачивается медленно, | |
| Kiṃ kāraṇā? | And why is this so? | |||
| Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā. | Because of their minds having been made clear as regards those ten stages, and because of the failings (to be vanquished in the higher stages) still existing within them. | ибо в десяти отношениях их мысль вполне очищенна, а выше аффекты еще не исчезли. | ||
| Yathā, mahārāja, vaṃsanāḷassa dasapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva dasapabbaṃ tāva lahukaṃ eti, tato upari thaddhaṃ. | As, sire, bamboo-canes that have clean stalks as far as the tenth knot move buoyantly when dragged along but because the branches above are entangled there is resistance there, even so the mentality of the non-returners who have got rid of the five fetters binding to this lower shore arises buoyantly, proceeds buoyantly as far as the ten stages are concerned, but as regards the higher planes it arises with difficulty, proceeds sluggishly. | It is like the movement of a giant bambū which has a smooth trunk as far as the tenth knot, but above that has its branches intricately entangled. | Представь, государь, что волокут срубленный бамбук, снизу до высоты десятого узла очищенный от побегов, а выше увитый сетью ветвей; пока протаскивают нижнюю часть до десятого узла, то он легко подается, а выше – с трудом, | |
| Kiṃ kāraṇā? | ||||
| Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. | ибо снизу он вполне очищен, а выше увит сетью ветвей. | |||
| Evameva kho, mahārāja, ye te anāgāmino, yesaṃ pañcorambhāgiyāni saññojanāni pahīnāni, tesaṃ taṃ cittaṃ dasasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | Вот точно так же, государь, мысль безвозвратных, кто преодолел пять начальных помех, в десяти отношениях легко возникает и легко разворачивается, а на высших уровнях возникает с трудом и разворачивается медленно, | |||
| Kiṃ kāraṇā? | ||||
| Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā, idaṃ catutthaṃ cittaṃ. | For what reason? Because of utter purification of mentality in the ten stages, and because of not having got rid of the defilements to be got rid of in the higher planes. | This is the fourth class of minds.’ | ибо в десяти отношениях их мысль вполне очищенна, а выше аффекты еще не исчезли. Такова мысль четвертого уровня. | |
| "Tatridaṃ pañcamaṃ cittaṃ vibhattamāpajjati – ye te, mahārāja, arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaññojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṃ taṃ cittaṃ sāvakavisaye lahukaṃ uppajjati lahukaṃ pavattati, paccekabuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | “The fifth kind of mentality is distinguished thus: The mentality, sire, of those arahats whose cankers are destroyed, whose stains are washed away, whose defilements have been left behind, who have lived the life, done what was to be done, 69. laid down the burden, attained their own welfare, utterly destroyed the fetters of becoming, won the analytical knowledges, and are utterly purified in the disciple’s planes,71 arises buoyantly, proceeds buoyantly in regard to the disciple’s range, but arises with difficulty, proceeds sluggishly in the planes of a paccekabuddha.72 | ‘From these the fifth class is to be distinguished. Those, O king, who are Arahats, in whom the four Great Evils have ceased, whose stains have been washed away, whose predispositions to evil have been put aside, who have lived the life, and accomplished the task, and laid aside every burden, and reached up to that which is good, for whom the Fetter of the craving after any kind of future life has been broken to pieces, who have reached the higher insight, who are purified as regards all those conditions of heart in which a hearer can be pure—their thinking powers, as regards all that a disciple can be or do, are brought quickly into play, and act with ease. But as to those things which are within the reach of the Pacceka-Buddhas (of those who are Buddhas, but for themselves alone) they are brought into play with difficulty, and act slowly. | Далее по порядку следует мысль пятого уровня. Это, государь, святые, что сбросили путы, отмыли грязь, извергли аффекты, достигли искомого, свершили должное, сняли ношу, осуществили цель, преодолели привязанность к бытию, обрели толкующие знания, вполне очистились на уровне слушателей. Их мысль в пределах, доступных слушателям, легко возникает и легко разворачивается, но на уровнях просветленных-для-самих-себя возникает с трудом и разворачивается медленно, | |
| Kiṃ kāraṇā? | And why is this so? | |||
| Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye. | Because of their having been made pure as regards all within the province of a hearer, but not as regards that within the reach of those who are Buddhas (though for themselves alone). | ибо в пределах, доступных слушателям, их мысль вполне очищенна, а в пределах просветленных-для-самих-себя не вполне очищенна. | ||
| Yathā, mahārāja, vaṃsanāḷassa sabbapabbagaṇṭhiparisuddhassa ākaḍḍhiyantassa lahukaṃ hoti āgamanaṃ adandhaṃ. | As, sire, bamboo-canes that are clear of all knots move buoyantly when dragged along | It is like the movement of a giant bambū which has been pruned of the branches arising out of all its knots—and which, therefore, when dragged along moves quickly and with ease, because of its smoothness all along, and because of its being unencumbered with the jungly growth of vegetation. | Представь, государь, что волокут срубленный бамбук, снизу доверху очищенный от побегов,– он легко подается, без труда, | |
| Kiṃ kāraṇā? | ||||
| Sabbapabbagaṇṭhiparisuddhattā agahanattā vaṃsassa. | because of lack of obstructions on the bamboo, | ибо он снизу доверху вполне очищен и ни за что не цепляется. | ||
| Evameva kho, mahārāja, ye te arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaññojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṃ taṃ cittaṃ sāvakavisaye lahukaṃ uppajjati lahukaṃ pavattati, paccekabuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | even so the mentality of the arahats arises buoyantly, proceeds buoyantly in regard to the disciple’s range, but arises with difficulty, proceeds sluggishly in the planes of a paccekabuddha. | Вот точно так же, государь, мысль святых, что сбросили путы, отмыли грязь, извергли аффекты, достигли искомого, свершили должное, сняли ношу, осуществили цель, преодолели привязанность к бытию, обрели толкующие знания, вполне очистились на уровне слушателей,– их мысль в пределах, доступных слушателям, легко возникает и легко разворачивается, но на уровнях просветленных-для-самих-себя возникает с трудом и разворачивается медленно, | ||
| Kiṃ kāraṇā? | For what reason? | |||
| Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye, idaṃ pañcamaṃ cittaṃ. | Because of utter purification in the disciple’s range, and because of lack of purification in the range of a paccekabuddha. | This is the fifth class of minds.’ | ибо в пределах, доступных слушателям, их мысль вполне очищенна, а в пределах просветленных-для-самих-себя не вполне очищенна. Такова мысль пятого уровня. | |
| "Tatridaṃ chaṭṭhaṃ cittaṃ vibhattamāpajjati – ye te, mahārāja, paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṃ taṃ cittaṃ sakavisaye lahukaṃ uppajjati lahukaṃ pavattati, sabbaññubuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | “The sixth kind of mentality is distinguished thus: The mentality, sire, of those who are paccekabuddhas, self-dependent, without a teacher, faring alone like the horn of a rhinoceros, their minds utterly purified and spotless in their own range, arises buoyantly, proceeds buoyantly in regard to their own range, but arises with difficulty, proceeds sluggishly | ‘From these the sixth class is to be distinguished. Those, O king, who are Pacceka-Buddhas, dependent on themselves alone, wanting no teacher, dwellers alone like the solitary horn of the rhinoceros, who so far as their own higher life is concerned, have pure hearts free from stain—their thinking powers, so far as their own province is concerned, are brought quickly into play, and act with ease. But as regards all that is specially within the province of a perfect Buddha (one who is not only Buddha, that is enlightened, himself, but can lead others to the light) they are brought with difficulty into play, and move slowly. | Далее по порядку следует мысль шестого уровня. Это, государь, просветленные-для-самих-себя, самобытные, без учителя, бредущие в одиночестве, как носорог со своим рогом. Их мысль в своих пределах вполне очищенна и незапятнанна. В своих пределах их мысль легко возникает и легко разворачивается, но на уровнях всеведущих просветленных возникает с трудом и разворачивается медленно, | |
| Kiṃ kāraṇā? | And why is this so? | |||
| Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa. | as regards the planes of an omniscient Buddha. | Because of their purity as regards all within their own province, and because of the immensity of the province of the omniscient Buddhas. | ибо в своих пределах их мысль вполне очищенна, а пределы всеведущих будд велики для них. | |
| Yathā, mahārāja, puriso sakavisayaṃ parittaṃ nadiṃ rattimpi divāpi yadicchaka acchambhito otareyya, atha parato mahāsamuddaṃ gambhīraṃ vitthataṃ agādhamapāraṃ disvā bhāyeyya, dandhāyeyya na visaheyya otarituṃ. | As, sire, a man might cross a small river in his own locality without fear during the day or night as he desired, but later, if he saw the great sea, deep, extensive, unfathomable, and no shore beyond, he would be afraid, hesitant and would not venture to cross, even so the mentality of those who are paccekabuddhas arises buoyantly, proceeds buoyantly in regard to their own range, but arises with difficulty, proceeds sluggishly as regards the planes of an omniscient Buddha. | It is like a man, O king, who would fearlessly cross, and at will, by day or night, a shallow brook on his own property. But when he comes in sight of the mighty ocean, deep and wide and ever-moving, and sees no further shore to it, then would he stand hesitating and afraid, and make no effort even to get over it. | Представь, государь, что некто привык без всякой опаски, днем ли, ночью ли, переправляться через местную речку, и увидел потом этот человек великий океан, глубокий, необъятный, бездонный, безбрежный, и убоялся, и усомнился, и не осмелился переправиться. | |
| Kiṃ kāraṇā? | For what reason? | And why? | ||
| Tiṇṇattā [ciṇṇattā (sī. syā. pī.)] sakavisayassa, mahantattā ca mahāsamuddassa. | Because of his familiarity with his own, and because of the immensity of the sea. | Ведь у себя ему все знакомо, а великий океан и впрямь велик. | ||
| Evameva kho, mahārāja, ye te paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṃ taṃ cittaṃ sakavisaye lahukaṃ uppajjati lahukaṃ pavattati, sabbaññubuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. | Вот точно так же, государь, мысль просветленных-для-самих-себя, самобытных, без учителя, бредущих в одиночестве, как носорог со своим рогом, чья мысль в своих пределах вполне очищенна и незапятнанна,– их мысль в своих пределах легко возникает и легко разворачивается, но на уровнях всеведущих просветленных возникает с трудом и разворачивается медленно, | |||
| Kiṃ kāraṇā? | ||||
| Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa, idaṃ chaṭṭhaṃ cittaṃ. | Because of utter purification in their own range, and because of the greatness of the range of an omniscient Buddha. | This is the sixth class of minds.’ | ибо в своих пределах их мысль вполне очищенна, а пределы всеведущих будд велики для них. Такова мысль шестого уровня348. | |
| "Tatridaṃ sattamaṃ cittaṃ vibhattamāpajjati – ye te, mahārāja, sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṃ taṃ cittaṃ sabbattha lahukaṃ uppajjati lahukaṃ pavattati. | “The seventh kind of mentality is distinguished thus: The mentality of those Perfect Buddhas who are omniscient, the bearers of the ten powers, confident with the four confidences, possessed of the eighteen (special) Buddha qualities, conquerors of the infinite, and whose knowledge is unobstructed, arises buoyantly and proceeds buoyantly everywhere.73 | ‘From these the seventh class is to be distinguished. Those, O king, who are complete Buddhas, having all knowledge, bearing about in themselves the tenfold power (of the ten kinds of insight), confident in the four modes of just self-confidence, endowed with the eighteen characteristics of a Buddha, whose mastery knows no limit, from whose grasp nothing is hid—their thinking powers are on every point brought quickly into play, and act with ease. | Далее по порядку следует мысль седьмого уровня; вот, государь, истинновсепросветленные, всеведущие, десятисильные, четырежды уверенные, обладатели восемнадцати свойств просветленных, бесконечно-победные, беспрепятственные в знании. Их мысль везде легко возникает и легко разворачивается, | |
| Kiṃ kāraṇā? | For what reason? | |||
| Sabbattha parisuddhattā. | Because it is everywhere utterly purified. | ибо их мысль везде вполне очищенна. | ||
| Api nu kho, mahārāja, nārācassa sudhotassa vimalassa niggaṇṭhissa sukhumadhārassa ajimhassa avaṅkassa akuṭilassa daḷhacāpasamārūḷhassa khomasukhume vā kappāsasukhume vā kambalasukhume vā balavanipātitassa dandhāyitattaṃ vā lagganaṃ vā hotī"ti? | If, sire, a well-cleaned arrow, without a blemish or notch, straight and with a fine edge, was fitted to a sturdy bow and shot by a strong man into a fine linen or silken garment, would there be any sluggishness or retardation in the movement of the arrow?" | Suppose, O king, a dart well burnished, free from rust, perfectly smooth, with a fine edge, straight, without a crook or a flaw in it, were to be set on a powerful crossbow. Would there be any clumsiness in its action, any retarding in its movement, if it were discharged by a powerful man against a piece of fine linen, or cotton stuff, or delicate woolwork?’ | Представь, государь: вот в тонкий лоскут льняной, или хлопчатой, или шерстяной ткани с силой пускают стрелу – не кривую, не гнутую, без сучка без задоринки, с железным наконечником – без ржавчины, отчищенным и остро отточенным. Скажи, завязнет ли, застрянет ли в ткани стрела? | |
| "Na hi, bhante, "kiṃ kāraṇā"? | “No, revered sir. For what reason? | ‘Certainly not, Sir. And why? | – Нет, почтенный. | |
| "Sukhumattā vatthānaṃ sudhotattā nārācassa nipātassa ca balavattā"ti, evameva kho, mahārāja, ye te sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṃ taṃ cittaṃ sabbattha lahukaṃ uppajjati lahukaṃ pavattati. | It is due to the fineness of the garments, the clean state of the arrow, and the strength of the shot.” “Even so, sire, the mentality of the Perfect Buddhas who are omniscient … and whose knowledge is unobstructed, arises buoyantly and proceeds buoyantly everywhere. For what reason? | Because the stuff is so fine, and the dart so highly tempered, and the discharge so powerful.’ ‘And just in the same way, great king, are the thinking powers of the Buddhas I have described brought quickly into play, and act with ease. | Лоскут же тонок, а стрела отточена и выпущена с силой. – Вот точно так же, государь, мысль истинновсепросветленных, всеведущих, десятисильных, четырежды уверенных, обладателей восемнадцати свойств просветленных, бесконечно-победных, беспрепятственных в знании – их мысль всюду легко возникает и легко разворачивается, | |
| Kiṃ kāraṇā? | And why? | |||
| Sabbattha parisuddhattā, idaṃ sattamaṃ cittaṃ. | Because it is everywhere utterly purified. | Because of their being purified in every respect. This is the seventh class of minds.’ | ибо она всюду вполне очищенна. Такова мысль седьмого уровня, | |
| "Tatra, mahārāja, yadidaṃ sabbaññubuddhānaṃ cittaṃ, taṃ channampi cittānaṃ gaṇanaṃ atikkamitvā asaṅkhyeyyena guṇena parisuddhañca lahukañca. | Because, sire, the Blessed One’s mentality | ‘Now of these, O king, the last—the thinking powers of the omniscient Buddhas—altogether outclasses the other six, and is clear and active in its high quality that is beyond our ken. | И эта мысль всеведущих просветленных, государь, в бессчетное число раз превосходит мысль прочих шести уровней чистотою и легкостью, | |
| Yasmā ca bhagavato cittaṃ parisuddhañca lahukañca, tasmā, mahārāja, bhagavā yamakapāṭihīraṃ dasseti. | was utterly pure and buoyant, he showed forth the twin-miracle.74 | It is because the mind of the Blessed One is so clear and active that the Blessed One, great king, displays the double miracle. | и так как мысль Блаженного вполне чиста и легка, то Блаженный являет двойное чудо349, государь. | |
| Yamakapāṭihīre, mahārāja, ñātabbaṃ buddhānaṃ bhagavantānaṃ cittaṃ evaṃ lahuparivattanti, na tattha sakkā uttariṃ kāraṇaṃ vattuṃ, tepi, mahārāja, pāṭihīrā sabbaññubuddhānaṃ cittaṃ upādāya gaṇanampi saṅkhampi kalampi kalabhāgampi na upenti, āvajjanapaṭibaddhaṃ, mahārāja, bhagavato sabbaññutañāṇaṃ, āvajjetvā yadicchakaṃ jānāti. | For those miracles, that derive from the mentality of the omniscient Buddhas, there is no further reason that can be alleged. Dependent on his adverting, sire, was the Blessed One’s omniscient knowledge. | From that we may get to know, O king, how clear and active His mental powers are. And for those wonders there is no further reason that can be alleged. (Yet) those wonders, O king, [caused by means of the mind (alone) of the omniscient Buddhas ] cannot be counted, or calculated, or divided, or separated, (For) the knowledge of the Blessed One, O king, is dependent upon reflection, and it is on reflection that he knows whatever he wishes to know. | По двойному чуду и распознают, что мысль просветленных, блаженных разворачивается столь Легко. Больше здесь никаких доводов быть не может. И эти чудеса мысли всеведущих просветленных, государь, не требуют ни счета, ни вычисления, ни нескольких мгновений, ни даже части того350; всеведущее знание Блаженного, государь, связано только с исследованием; исследовав, он узнает все что угодно. | |
| "Yathā, mahārāja, puriso hatthe ṭhapitaṃ yaṃ kiñci dutiye hatthe ṭhapeyya vivaṭena mukhena vācaṃ nicchāreyya, mukhagataṃ bhojanaṃ gileyya, ummīletvā vā nimīleyya, nimīletvā vā ummīleyya, samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, cirataraṃ etaṃ, mahārāja, lahutaraṃ bhagavato sabbaññutañāṇaṃ, lahutaraṃ āvajjanaṃ, āvajjetvā yadicchakaṃ jānāti, āvajjanavikalamattakena na tāvatā buddhā bhagavanto asabbaññuno nāma hontī"ti. | As, sire, a man could put into one hand anything that had been in the other, could swallow food that was in his mouth, could open and shut his eyes and could stretch and bend his arms, sooner than this, sire, the Blessed One’s omniscient knowledge could function, faster than this could he advert his mind when it was necessary. When he had adverted it, he knew whatever it pleased him to know.” | (But) it is as when a man passes something he already has in one hand to the other, or utters a sound when his mouth is open, or swallows some food that he has already in his mouth, or opens his eyes when they are shut, or shuts them when open, or stretches forth his arm when it is bent in, or bends it in when stretched out—more rapid than that, great king, and more easy in its action, is the all-embracing knowledge of the Blessed One, more rapid than that his reflection. And although it is by reflection that they know whatever they want to know, yet even when they are not reflecting the Blessed Buddhas are not, even then, anything other than omniscient.’ | Представь, государь, что человек переложил вещь из одной руки в другую, или закричал, разинув рот, или проглотил кусок, или открыл и закрыл глаза, или закрыл и открыл их, или согнутую руку разогнул, или разогнутую руку согнул – это и то долго, государь! Проще для Блаженного всеведущее знание, проще ему исследование; а исследовав, он узнает все что угодно. Не называют просветленных, блаженных невсеведущими только из-за того, что их знание достигается исследованием. | |
| "Āvajjanampi, bhante nāgasena, pariyesanāya kātabbaṃ, iṅgha maṃ tattha kāraṇena saññāpehī"ti. | “Therefore, revered Nāgasena, adverting is done for the purpose of seeking that which is not clear when the adverting begins. Convince me in this matter by some reason.” | ‘But, venerable Nāgasena, reflection is carried on for the purpose of seeking (that which is not clear when the reflection begins). Come now. Convince me in this matter by some reason.’ | – Но ведь и исследование, почтенный Нагасена, это тоже поиски. Поясни мне это, пожалуйста. | |
| "Yathā, mahārāja, purisassa aḍḍhassa mahaddhanassa mahābhogassa pahūtajātarūparajatassa pahūtavittūpakaraṇassa pahūtadhanadhaññassa sālivīhiyavataṇḍulatilamuggamāsapubbaṇṇāparaṇṇasappitelanavanītakhīradadhimadhuguḷaphāṇitā ca khaḷopikumbhipīṭharakoṭṭhabhājanagatā bhaveyyuṃ, tassa ca purisassa pāhunako āgaccheyya bhattāraho bhattābhikaṅkhī, tassa ca gehe yaṃ randhaṃ bhojanaṃ, taṃ pariniṭṭhitaṃ bhaveyya, kumbhito taṇḍule nīharitvā bhojanaṃ randheyya, api ca kho so, mahārāja, tāvatakena bhojanavekallamattakena adhano nāma kapaṇo nāma bhaveyyā"ti? | “As, sire, a wealthy man might have abundant possessions of gold and silver, paddy, rice and other kinds of grains, ghee, oil, butter, milk, curds and honey, all put away in storerooms in jars and pots and pans. A guest, worthy of hospitality, arrives expecting to be entertained. All the food that was cooked had been finished so the provisions are taken out and a meal is prepared. Would that wealthy man, merely by deficiency of cooked food at that particular time, be rightly called poor or needy? | ‘Suppose, O king, there were a rich man, great in wealth and property—one who had stores of gold and silver and valuables, and stores of all kinds of wheat, one who had rice, and paddy, and barley, and dry grain, and oilseed, and beans, and peas, and every other edible seed, who had ghee, and oil, and butter, and milk, and curds, and honey, and sugar, and molasses, all put away in store-rooms in jars, and pots, and pans, and every sort of vessel. Now if a traveller were to arrive, one worthy of hospitality, and expecting to be entertained; and all the prepared food in the house had been finished, and they were to get out of the jar some rice ready for cooking, and prepare a meal for him. Would that wealthy man merely by reason of the deficiency in eatable stuff at that unusual time be rightly called poor or needy?’ | – Представь себе, государь, зажиточного, состоятельного, богатого хозяина, у кого много золота, серебра и прочего имения, кладовая заполнена рисом муссонных и поливных сортов351, ячменем, полбой, кунжутом, горохом, фасолью, злаками и бобовыми, топленым маслом, сливочным, растительным, молоком, простоквашей, медом, патокой, тростниковым сиропом; у кого в достатке котлов, горшков, кринок, сковородок и прочей посуды; и вот приходит к этому хозяину гость, которого следует угостить и который сам рассчитывает на угощение; а в доме, как оказывается, никакой готовой еды нет, и приходится тут отсыпать зерна из мешка и стряпать. Скажи, государь, неужели этот хозяин беден, нищ – и только оттого, что у него в неурочное время не нашлось в доме еды? | |
| "Na hi, bhante, cakkavattirañño gharepi, bhante, akāle bhojanavekallaṃ hoti, kiṃ pana gahapatikassā"ti? | “No, revered sir. Even in the palace of a mighty king there might be no food ready out of time, so why not in the house of an ordinary man?" | ‘Certainly not, Sir. Even in the palace of a mighty king of kings there might be no food ready out of time, how much less in the house of an ordinary man.’ | – Нет, почтенный. В неурочное время даже в доме миродержца может не оказаться еды, а о вайшье и говорить нечего. | |
| "Evameva kho, mahārāja, tathāgatassa āvajjanavikalamattakaṃ sabbaññutañāṇaṃ āvajjetvā yadicchakaṃ jānāti. | “Even so, sire, the omniscient knowledge of a Tathāgata may lack the smallest degree of adverting, but when he has adverted his mind he knows whatever it pleases him to know.” | ‘Just so, great king, with the all-embracing knowledge of a Tathāgata when reflection only is wanting; but which on reflection grasps whatever he wants. | – Вот точно так же, государь, всеведущее знание Татхагаты связано только с исследованием; исследовав, он узнаёт все что угодно. | |
| "Yathā vā pana, mahārāja, rukkho assa phalito oṇatavinato piṇḍibhārabharito, na kiñci tattha patitaṃ phalaṃ bhaveyya, api nu kho so, mahārāja, rukkho tāvatakena patitaphalavekallamattakena aphalo nāma bhaveyyā"ti? | Now suppose, O king, there were a tree in full fruit, with its branches bending this way and that by the weight of the burden of the bunches of its fruit, but no single fruit had fallen from it. Could that tree rightly, under the circumstances of the case, be called barren, merely because of the want of a fallen fruit?’ | Или представь себе, государь, плодовое дерево, все согнувшееся и пригнувшееся к земле под тяжестью плодов; только вот еще ни одного плода с него не упало. Скажи, государь, неужели лишь оттого, что дереву этому недостает упавших плодов, оно уже неплодоносно? | ||
| "Na hi, bhante, patanapaṭibaddhāni tāni rukkhaphalāni, patite yadicchakaṃ labhatī"ti. | ‘No, Sir. For though the falling of the fruit is a condition precedent to its enjoyment, yet when it has fallen one can take as much as one likes.’ | – Нет, почтенный. Плодам с этого дерева остается только упасть; когда упадут, можно будет любой взять. | ||
| "Evameva kho, mahārāja, tathāgatassa āvajjanapaṭibaddhaṃ sabbaññutañāṇaṃ āvajjetvā yadicchakaṃ jānātī"ti. | ‘Just so, great king, though reflection is a necessary condition of the knowledge of the Tathāgata, yet on reflection it perceives whatever he wants to know.’ | – Вот точно так же, государь, всеведущее знание Татхагаты связано только с исследованием; исследовав, он узнаёт всё что угодно. | ||
| "Bhante nāgasena, āvajjetvā āvajjetvā buddho yadicchakaṃ jānātī"ti? | ‘Does that happen always, Nāgasena, at the moment of reflection?’ | – Почтенный Нагасена, непременно ли Просветлённый, исследовав, узнаёт все что угодно? | ||
| "Āma, mahārāja, bhagavā āvajjetvā āvajjetvā yadicchakaṃ jānātī"ti. | ‘Yes, O king. | – Да, государь; исследовав, Блаженный непременно узнаёт все что угодно. | ||
| "Yathā, mahārāja, cakkavattī rājā yadā cakkaratanaṃ sarati 'upetu me cakkaratana'nti, sarite cakkaratanaṃ upeti, evameva kho, mahārāja, tathāgato āvajjetvā āvajjetvā yadicchakaṃ jānātī"ti. | just as when the mighty king of kings (the cakkavatti) calling to mind his glorious wheel of victory wishes it to appear, and no sooner is it thought of than it appears—so does the knowledge of the Tathāgata follow continually on reflection.’ | Как миродержец: стоит ему вспомнить о драгоценном колесе: «Пусть-де прикатится ко мне драгоценное колесо», так оно тут же и прикатится; вот точно так же и Татхагата, государь: исследовав, он непременно узнаёт все что угодно. | ||
| "Daḷhaṃ, bhante nāgasena, kāraṇaṃ, buddho sabbaññū, sampaṭicchāma buddho sabbaññū"ti. | “Strong is the reasoning, revered Nāgasena. The Buddha was omniscient. I accept it that the Buddha was omniscient.” | ‘Strong is the reason you give, Nāgasena, for the omniscience of the Buddha. I am convinced that that is so.’ | – Весомые доводы, почтенный Нагасена. Да, Просветлённый всеведущ. Мы признаём, что Просветлённый всеведущ352. | |
| Buddhasabbaññubhāvapañho dutiyo. |