| 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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8."Bhante nāgasena, tathāgato sabbaṃ akusalaṃ jhāpetvā sabbaññutaṃ patto, udāhu sāvasese akusale sabbaññutaṃ patto"ti?
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King Milinda said: “Revered Nāgasena, when the Tathāgata attained omniscience, did he do so after burning up all that is unwholesome or not?"
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Venerable Nāgasena, had the Blessed One, when he became a Buddha, burnt out all evil in himself, or was there still some evil remaining in him?’
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Почтенный Нагасена, все ли дурное сжег в себе Татхагата с достижением всеведения? Или, когда он достиг всеведения, осталось еще в нем дурное?
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"Sabbaṃ, mahārāja, akusalaṃ jhāpetvā bhagavā sabbaññutaṃ patto, natthi bhagavato sesekaṃ akusala"nti.
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“Sire, the Blessed One attained omniscience after burning up all that is unwholesome. There was no residue of the unwholesome in the Blessed One.”
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‘He had burnt out all evil. There was none left.’
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– Блаженный сжег в себе все дурное с достижением всеведения, государь. Больше дурного у Блаженного не оставалось.
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"Kiṃ pana, bhante, dukkhā vedanā tathāgatassa kāye uppannapubbā"ti?
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“But, revered sir, didn’t painful feelings arise in the Tathāgata’s body?"
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‘But how, Sir? Did not the Tathāgata get hurt in his body?’
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– Скажи, почтенный, а болел ли Татхагата когда-нибудь?
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"Āma, mahārāja, rājagahe bhagavato pādo sakalikāya [sakkhalikāya (syā. ka.)] khato, lohitapakkhandikābādho uppanno, kāye abhisanne jīvakena vireko kārito, vātābādhe uppanne upaṭṭhākena therena uṇhodakaṃ pariyiṭṭha"nti.
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“Yes, sire. At Rājagaha his foot was wounded by a stone splint; he was afflicted by dysentery; once his humours were disturbed and the physician Jīvaka prepared a purgative for him; he once had a wind ailment and his attendant, the Elder, looked for hot water.”82
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‘Yes, O king. At Rājagaha a splinter of rock pierced his foot, and once he suffered from dysentery, and once when the humours of his body were disturbed a purge was administered to him, and once when he was troubled with wind the Elder who waited on him (that is Ānanda) gave him hot water.’
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– Да, государь. В Раджагрихе обломком скалы Блаженному поранило ногу; он однажды болел кровавым поносом; еще как-то раз он был нездоров, и Дживака дал ему слабительного; однажды его ломило, и тхера-служитель парил его в горячей воде414.
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"Yadi, bhante nāgasena, tathāgato sabbaṃ akusalaṃ jhāpetvā sabbaññutaṃ patto, tena hi bhagavato pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppannoti yaṃ vacanaṃ, taṃ micchā.
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“If, revered Nāgasena, the Tathāgata attained omniscience after burning up all that is unwholesome, then the statement that he was afflicted by these ailments must be false.
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‘Then, Sir, if the Tathāgata, on his becoming a Buddha, has destroyed all evil in himself—this other statement that his foot was pierced by a splinter, that he had dysentery, and so on, must be false.
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– Если, почтенный Нагасена, Блаженный сжег в себе все дурное с достижением всеведения, то ложны слова, будто обломком скалы Блаженному поранило ногу или будто он болел кровавым поносом.
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Yadi tathāgatassa pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppanno, tena hi tathāgato sabbaṃ akusalaṃ jhāpetvā sabbaññutaṃ pattoti tampi vacanaṃ micchā.
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But if he was really afflicted by these ailments, then the statement that he attained omniscience after burning up all that is unwholesome must be false.
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But if they are true, then he cannot have been free from evil, for there is no pain without Karma.
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Если Блаженному поранило ногу обломком скалы или если он болел кровавым поносом, то ложны слова, будто Блаженный сжег в себе все дурное с достижением всеведения.
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Natthi, bhante, vinā kammena vedayitaṃ, sabbaṃ taṃ vedayitaṃ kammamūlakaṃ, taṃ kammeneva vedayati, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo"ti [nibbāyitabboti (ka.)].
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For there is no feeling without kamma. All that is felt is rooted in kamma; one experiences it only through kamma. This too is a double-pronged question; it is put to you; it is for you to solve.”
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All pain has its root in Karma, it is on account of Karma that suffering arises. This double-headed dilemma is put to you, and you have to solve it.’
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Не бывает болезней помимо деяния, почтенный: всякой болезни корень – в содеянном; любая болезнь – следствие деяния. Вот еще вопрос обоюдоострый. Тебе он поставлен, тебе его и решать.
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"Na hi, mahārāja, sabbaṃ taṃ vedayitaṃ kammamūlakaṃ.
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“It is not the case, sire, that all that is felt is rooted in kamma.
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‘No, O king. It is not all suffering that has its root in Karma.
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– Не всякой болезни корень – в содеянном, государь.
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Aṭṭhahi, mahārāja, kāraṇehi vedayitāni uppajjanti, yehi kāraṇehi puthū sattā vedanā vediyanti.
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Feelings arise, sire, through eight causes, and many beings experience feelings by reason of these eight causes.
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There are eight causes by which sufferings arise, by which many beings suffer pain.
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Всего болезни могут быть вызваны восьмью причинами. Именно из-за этих восьми причин множество живых существ страдает разными болезнями.
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Katamehi aṭṭhahi?
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What are the eight?
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And what are the eight?
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А причины таковы:
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Vātasamuṭṭhānānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti, pittasamuṭṭhānānipi kho, mahārāja - pe - semhasamuṭṭhānānipi kho, mahārāja - pe - sannipātikānipi kho, mahārāja - pe - utupariṇāmajānipi kho, mahārāja - pe - visamaparihārajānipi kho, mahārāja - pe - opakkamikānipi kho, mahārāja - pe - kammavipākajānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti.
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Some feelings arise here on account of wind; some on account of bile; some on account of phlegm; some through a combination of these three; some through a change in the weather; some through reckless conduct; some through external agency; and some feelings arise that are born as the result of kamma.
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Superabundance of wind, and of bile, and of phlegm, the union of these humours, variations in temperature, the avoiding of dissimilarities, external agency, and Karma.
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иногда, государь, болезни вызваны расстройством жизненных ветров, иногда, государь, болезни вызваны расстройством желчи (---) слизи (---) одновременным расстройством этих начал (---) переменой погоды (---) неправильным образом жизни (---) внешним повреждением (---) вследствие деяния.
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Imehi kho, mahārāja, aṭṭhahi kāraṇehi puthū sattā vedanā vedayanti.
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From each of these there are some sufferings that arise, and these are the eight causes by which many beings suffer pain.
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Вот из-за этих восьми причин множество живых существ страдает разными болезнями.
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Tattha ye te puggalā 'satte kammaṃ vibādhatī'ti vadeyyuṃ, te ime puggalā sattakāraṇaṃ paṭibāhanti.
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Therein, those people who say ‘Kamma oppresses beings,’ excluding the (other) seven causes—
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And therein whosoever maintains that it is Karma that injures beings, and besides it there is no other reason for pain,
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Те же, кто говорит, что все болезни вследствие деяния, преувеличивают,
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Tesaṃ taṃ vacanaṃ micchā"ti.
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that statement of theirs is false.”83
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his proposition is false.’
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и слова их ложны.
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"Bhante nāgasena, yañca vātikaṃ yañca pittikaṃ yañca semhikaṃ yañca sannipātikaṃ yañca utupariṇāmajaṃ yañca visamaparihārajaṃ yañca opakkamikaṃ, sabbete kammasamuṭṭhānā yeva, kammeneva te sabbe sambhavantī"ti.
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“Revered Nāgasena, the feelings due to wind, bile, phlegm and the other causes all originate from kamma alone. It is actually through kamma that they arise.”
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‘But, Sir, all the other seven kinds of pain have each of them also Karma as its origin, for they are all produced by Karma.’
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– Неважно, почтенный Нагасена, пусть это расстройство жизненных ветров, или желчи, или слизи, или одновременное их расстройство, или перемена погоды, или неправильный образ жизни, или внешнее повреждение – все эти болезни все равно только вследствие деяния, все вследствие одного деяния возникают.
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"Yadi, mahārāja, tepi sabbe kammasamuṭṭhānāva ābādhā bhaveyyuṃ, na tesaṃ koṭṭhāsato lakkhaṇāni bhaveyyuṃ.
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“Sire, if all ailments originate from kamma alone, there would not be any characteristics to distinguish them into types.
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‘If, O king, all diseases were really derived from Karma then there would be no characteristic marks by which they could be distinguished one from the other.
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– Если бы все болезни порождались только деянием, государь, не было бы у них множества разных проявлений.
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Vāto kho, mahārāja, kuppamāno dasavidhena kuppati sītena uṇhena jighacchāya vipāsāya atibhuttena ṭhānena padhānena ādhāvanena upakkamena kammavipākena.
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Yet when the wind is disturbed, this happens because of ten things: cold, heat, hunger, thirst, over-eating, standing too long, over-exertion, excessive walking, an external agency, and as the result of kamma.
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When the wind is disturbed, it is so in one or other of ten ways—by cold, or by heat, or by hunger, or by thirst, or by over eating, or by standing too long, or by over exertion, or by walking too fast, or by medical treatment, or as the result of Karma.
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Расстройства жизненных ветров, государь, бывают десяти разновидностей: от жары, от холода, от голода, от жажды, от переедания, от праздности, от перенапряжения, от бега, от неправильного лечения и вследствие деяния.
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Tatra ye te nava vidhā, na te atīte, na anāgate, vattamānake bhave uppajjanti, tasmā na vattabbā 'kammasambhavā sabbā vedanā'ti.
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The first nine factors operate—not in the past or in the future—but in this present existence. Therefore it cannot be said that all feelings originate from kamma.
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Of these ten, nine do not act in a past life or in a future life, but in one’s present existence. Therefore it is not right to say that all pain is due to Karma.
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Из них девять разновидностей проявляются в том же самом существовании – ни в прошлом, ни в будущем, а поэтому нельзя утверждать, что все болезни возникают вследствие одного деяния.
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Pittaṃ, mahārāja, kuppamānaṃ tividhena kuppati sītena uṇhena visamabhojanena.
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“When the bile is disturbed, this happens because of three things: cold, heat and unsuitable food.
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When the bile, O king, is deranged it is so in one or other of three ways—by cold, or by heat, or by improper food.
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Расстройства желчи, государь, бывают трех разновидностей: от жары, от холода и от неправильного питания.
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Semhaṃ, mahārāja, kuppamānaṃ tividhena kuppati sītena uṇhena annapānena.
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When the phlegm is disturbed, this happens because of three things: cold, heat and food-and-drink.
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When the phlegm is disturbed it is so by cold, or by heat, or by food and drink.
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Расстройства слизи, государь, бывают трех разновидностей: от жары, от холода и от еды и питья.
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Yo ca, mahārāja, vāto yañca pittaṃ yañca semhaṃ, tehi tehi kopehi kuppitvā missī hutvā sakaṃ sakaṃ vedanaṃ ākaḍḍhati.
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When the wind and the bile and the phlegm become disturbed together and combine, each brings along its respective feeling.
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When either of these three humours are disturbed or mixed, it brings about its own special, distinctive pain.
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Расстройства каждого из них – жизненных ветров, желчи, слизи,– произойдя каждое от своей причины, могут смешиваться, государь, и каждое влечет свою болезнь.
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Utupariṇāmajā, mahārāja, vedanā utupariyāmena uppajjati.
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Feeling born of a change in the weather arises through a change in the weather.
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Then there are the special pains arising from variations in temperature,
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Болезни от перемены погоды, государь, вызваны переменой погоды;
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Visamaparihārajā vedanā visamaparihārena uppajjati.
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Feeling born of reckless conduct arises from reckless conduct.
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avoidance of dissimilarities,
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болезни от неправильного образа жизни – неправильным образом жизни;
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Opakkamikā, mahārāja, vedanā atthi kiriyā, atthi kammavipākā, kammavipākajā vedanā pubbe katena kammena uppajjati.
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As to the feeling due to external agency: there is mere action, there is the result of kamma. The feeling born as the result of kamma arises from a kamma done in the past.84
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and external agency. And there is the act that has Karma as its fruit, and the pain so brought about arising from the act done.
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болезнь от внешних повреждений бывает или случайной, государь, или вследствие деяния; болезнь вследствие деяния возникает вследствие совершенного прежде.
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Iti kho, mahārāja, appaṃ kammavipākajaṃ, bahutaraṃ avasesaṃ.
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“Thus, sire, those feelings born as the result of kamma are few, the others are many.
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So what arises as the fruit of Karma is much less than that which arises from other causes.
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Так что, государь, болезней вследствие деяния мало, прочих больше.
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Tattha bālā 'sabbaṃ kammavipākajaṃ yevā'ti atidhāvanti.
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Fools go too far when, in regard to this, they say: ‘All is born as the result of kamma alone.’
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And the ignorant go too far when they say that every pain is produced as the fruit of Karma.
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А глупцы преступают меру и считают, что все болезни – вследствие деяния.
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Taṃ kammaṃ na sakkā vinā buddhañāṇena vavatthānaṃ kātuṃ.
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But it is not possible, without the knowledge of a Buddha, to make an analysis of that kamma.
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No one without a Buddha’s insight can fix the extent of the action of Karma.’
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Не обладая присущим просветленным знанием, невозможно отграничить здесь деяние от прочего.
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"Yaṃ pana, mahārāja, bhagavato pādo sakalikāya khato, taṃ vedayitaṃ neva vātasamuṭṭhānaṃ, na pittasamuṭṭhānaṃ, na semhasamuṭṭhānaṃ, na sannipātikaṃ, na utupariṇāmajaṃ, na visamaparihārajaṃ, na kammavipākajaṃ, opakkamikaṃ yeva.
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“Now when the Blessed One’s foot, sire, was cut by the stone splint, that feeling did not originate from any of the other causes, nor was it born as the result of kamma. It was due only to an external agency.
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‘Now when the Blessed One’s foot was torn by a splinter of rock, the pain that followed was not produced by any other of the eight causes I have mentioned, but only by external agency.
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Что же до обломка скалы, поранившего Блаженному ногу, то эта болезнь была не из-за расстройства жизненных ветров, не из-за расстройства желчи, не из-за расстройства слизи, не из-за одновременного их расстройства, не из-за перемены погоды, не из-за неправильного образа жизни, не вследствие деяния, а из-за внешнего повреждения.
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Devadatto hi, mahārāja, bahūni jātisatasahassāni tathāgate āghātaṃ bandhi, so tena āghātena mahatiṃ garuṃ silaṃ gahetvā 'matthake pātessāmī'ti muñci, athaññe dve selā āgantvā taṃ silaṃ tathāgataṃ asampattaṃ yeva sampaṭicchiṃsu, tāsaṃ pahārena papaṭikā bhijjitvā bhagavato pāde patitvā ruhiraṃ [nipatitvā rudhiraṃ (syā.)] uppādesi, kammavipākato vā, mahārāja, bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṃ natthaññā vedanā.
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For Devadatta had borne malice towards the Tathāgata for many hundreds of thousands of births. Because of his malice he took a large heavy boulder and hurled it at the Master, thinking it would fall upon his head. But then two other rocks came together and intercepted the boulder before it reached the Tathāgata; through the collision a chip split off, struck the Blessed One’s foot, and drew blood. That feeling of the Blessed One, sire, was produced either as the result of kamma or from mere action: there is no other kind of feeling beyond that.
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For Devadatta, O king, had harboured hatred against the Tathāgata during a succession of hundreds of thousands of births. It was in his hatred that he seized hold of a mighty mass of rock, and pushed it over with the hope that it would fall upon his head. But two other rocks came together, and intercepted it before it had reached the Tathāgata; and by the force of their impact a splinter was torn off, and fell upon the Blessed One’s foot, and made it bleed. Now this pain must have been produced in the Blessed One either as the result of his own Karma, or of some one else’s act. For beyond these two there can be no other kind of pain.
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Многие сотни тысяч рождений, государь, Девадатта копил злобу на Татхагату. Охваченный этою злобой, он однажды сбросил с горы на Татхагату огромный, тяжелый камень, целя в голову Татхагате. Но тут откуда-то взялись две скалы и задержали камень. При их столкновении откололся обломок, он упал Блаженному на ногу и в кровь ее разбил. Эта болезнь могла быть вызвана либо деянием, либо случайностью, но никак не иначе.
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"Yathā, mahārāja, khettaduṭṭhatāya vā bījaṃ na sambhavati bījaduṭṭhatāya vā.
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85 “As, sire, when a seed does not sprout, this is due either to bad soil or to a bad seed—
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It is as when a seed does not germinate—that must be due either to the badness of the soil, or to a defect in the seed.
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Скажем, государь, семя не всходит или оттого, что почва негодная, или оттого, что само семя негодное.
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Evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṃ natthaññā vedanā.
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Вот точно так же, государь, эта болезнь могла быть вызвана либо деянием, либо случайностью, но никак не иначе.
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"Yathā vā pana, mahārāja, koṭṭhaduṭṭhatāya vā bhojanaṃ visamaṃ pariṇamati āhāraduṭṭhatāya vā, evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṃ natthaññā vedanā.
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and when food does not digest properly, this is due either to a bad stomach or to bad food—so that feeling of the Blessed One was produced either as the result of kamma or from mere action: there is no other kind of feeling beyond that.
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Or it is as when food is not digested—that must be due either to a defect in the stomach, or to the badness of the food.’
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Или, скажем, государь, пища или оттого плохо переваривается, что желудок не варит, или оттого, что сама пища испорчена. Вот точно так же, государь, эта болезнь Блаженного могла быть вызвана либо деянием, либо случайностью, но никак не иначе.
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Api ca, mahārāja, natthi bhagavato kammavipākajā vedanā, natthi visamaparihārajā vedanā, avasesehi samuṭṭhānehi bhagavato vedanā uppajjati, tāya ca pana vedanāya na sakkā bhagavantaṃ jīvitā voropetuṃ.
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“But while the Blessed One never experienced feelings born as kamma result or from reckless conduct, he did experience feelings arisen from the other six causes. But that feeling could not deprive the Blessed One of life.
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‘But although the Blessed One never suffered pain which was the result of his own Karma, or brought about the avoidance of dissimilarity, yet he suffered pain from each of the other six causes. And by the pain he could suffer it was not possible to deprive him of life.
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Но, государь, ни болезней вследствие деяния, ни болезней от неправильного образа жизни у Блаженного не могло быть; от прочих причин могли быть болезни. Впрочем, эти болезни не могли лишить Блаженного жизни.
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"Nipatanti, mahārāja, imasmiṃ cātumahābhūtike [cātummahābhūtike (sī.)] kāye iṭṭhāniṭṭhā subhāsubhavedanā.
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“Feelings that are desirable and undesirable, pleasant and unpleasant, assail this physical body.
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There come to this body of ours, O king, compounded of the four elements, sensations desirable and the reverse, pleasant and unpleasant.
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Этому телу, составленному из четырех больших сутей, государь, приходится испытывать приятные и неприятные, желанные и нежеланные ощущения.
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Idha, mahārāja, ākāse khitto leḍḍu mahāpathaviyā nipatati, api nu kho so, mahārāja, leḍḍu pubbe katena mahāpathaviyā nipatī"ti?
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Just as a clod of soil, thrown into the air, would fall upon the great earth, but not as a consequence of some deed previously done by the earth,
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Suppose, O king, a clod of earth were to be thrown into the air, and to fall again on to the ground. Would it be in consequence of any act it had previously done that it would so fall?’
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Когда подкидывают вверх ком земли, государь, он падает вниз на землю. Но не вследствие же прошлого деяния земли падает на нее этот ком415?
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"Na hi, bhante, natthi so, bhante, hetu mahāpathaviyā, yena hetunā mahāpathavī kusalākusalavipākaṃ paṭisaṃvedeyya, paccuppannena, bhante, akammakena hetunā so leḍḍu mahāpathaviyaṃ nipatati.
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‘No, Sir. There is no reason in the broad earth by which it could experience the result of an act either good or evil. It would be by reason of a present cause independent of Karma that the clod would fall to earth again.’
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– Нет, почтенный. В земле нет никакой вещественной причины, чтобы она могла ощущать последствия благих и неблагих деяний. Причина падения кома на землю присутствует в тот самый миг и с деянием не связана.
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Yathā, mahārāja, mahāpathavī, evaṃ tathāgato daṭṭhabbo.
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‘Well, O king, the Tathāgata should be regarded as the broad earth.
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– Считай, государь, что Татхагата подобен земной тверди.
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Yathā leḍḍu pubbe akatena mahāpathaviyaṃ nipatati, evameva kho, mahārāja, tathāgatassa pubbe akatena sā sakalikāpāde nipatitā.
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so too that stone splint struck the Tathāgata’s foot, but not as a consequence of some deed previously done by him.
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And as the clod would fall on it irrespective of any act done by it, so also was it irrespective of any act done by him that that splinter of rock fell upon his foot.’
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Как ком падает на землю не вследствие какого-то прошлого ее деяния, точно так же, государь, и тот обломок скалы упал Татхагате на ногу не вследствие какого-то прошлого его деяния.
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"Idha pana, mahārāja, manussā mahāpathaviṃ bhindanti ca khaṇanti ca, api nu kho, mahārāja, te manussā pubbe katena mahāpathaviṃ bhindanti ca khaṇanti cā"ti?
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‘Again, O king, men tear up and plough the earth. But is that a result of any act previously done?’
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Скажи, государь: вот копаются и роются люди в земле; не вследствие же прошлого деяния земли, государь, люди копаются и роются в ней?
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"Na hi bhante"ti.
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‘Certainly not, Sir.’
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– Нет, почтенный.
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"Evameva kho, mahārāja, yā sā sakalikā bhagavato pāde nipatitā, na sā sakalikā pubbe katena bhagavato pāde nipatitā.
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‘Just so with the falling of that splinter.
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– Вот точно так же, государь, если и упал обломок скалы на ногу Блаженному, то он упал Блаженному на ногу не вследствие какого-то его деяния.
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Yopi, mahārāja, bhagavato lohitapakkhandikābādho uppanno, sopi ābādho na pubbe katena uppanno, sannipātikeneva uppanno, ye keci, mahārāja, bhagavato kāyikā ābādhā uppannā, na te kammābhinibbattā, channaṃ etesaṃ samuṭṭhānānaṃ aññatarato nibbattā.
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And the dysentery which attacked him was in the same way the result of no previous act, it arose from the union of the three humours. And whatsoever bodily disease fell upon him, that had its origin, not in Karma, but in one or other of the six causes referred to.
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Когда же Блаженный болел кровавым поносом, то это было вызвано не прошлым деянием, а одновременным расстройством жизненных начал. Ни одна из телесных болезней Блаженного не была вызвана деянием, государь, все они были порождены какою-то из шести прочих причин.
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"Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavaralañchake moḷiyasīvake [moliyasivake (syā. ka.) saṃ. ni. 4.269 passitabbaṃ] veyyākaraṇe –
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For it has been said, O king, by the Blessed One, by him who is above all gods, in the glorious collection called the Samyutta Nikāya in The prose Sutta, called after Moliya Sīvaka:
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Ведь в тонком, изысканном Своде связок по предметам есть изречение Блаженного, где он отвечает Маулья-Сиваке:
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"'Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
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“There are certain pains which arise in the world, Sīvaka, from bilious humour.
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«Иной раз, Сивака, болезни вызваны расстройством желчи.
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Sāmampi kho etaṃ, sīvaka, veditabbaṃ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
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And you ought to know for a certainty which those are,
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Можно и самому убедиться, что иной раз болезни вызваны расстройством желчи, Сивака;
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Lokassapi kho etaṃ, sīvaka, saccasammataṃ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
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for it is a matter of common knowledge in the world which they are.
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и люди считают верным, что иной раз болезни вызваны расстройством желчи, Сивака.
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Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū"ti.
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But those Samanas and Brahmans, Sīvaka, who are of the opinion and proclaim the view that whatsoever pleasure, or pain, or indifferent sensation, any man experiences, is always due to a previous act—
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Иные же шраманы и брахманы, о Сивака, считают и полагают, будто все, что переживает каждый человек, – приятное ли, неприятное ли или ни то и ни другое – все это вследствие свершенного прежде.
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Yañca sāmaṃ ñātaṃ, tañca atidhāvanti, yañca loke saccasammataṃ, tañca atidhāvanti.
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they go beyond certainty, they go beyond knowledge,
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Они идут и против того, что можно узнать самому, идут и против того, что люди верным считают.
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Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.
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and therein do I say they are wrong.
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Поэтому я говорю: это у шраманов и брахманов неправильно.
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"'Semhasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
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And so also of those pains which arise from the phlegmatic humour,
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Иной раз, Сивака, болезни вызваны расстройством слизи (---)
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Vātasamuṭṭhānānipi kho, sīvaka - pe - sannipātikānipi kho, sīvaka - pe - utupariṇāmajānipi kho, sīvaka - pe - visamaparihārajānipi kho, sīvaka - pe - opakkamikānipi kho, sīvaka - pe - kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
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or from the windy humour, or from the union of the three, or from variation in temperature, or from avoidance of dissimilarity, or from external action, or as the result of Karma.
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ветров (---) одновременным их расстройством (---) переменой погоды (---) неправильным образом жизни (---) внешним повреждением (---) вследствие деяния (---).
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Sāmampi kho etaṃ, sīvaka, veditabbaṃ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti.
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In each case you should know for a certainty which those are,
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Lokassapi kho etaṃ, sīvaka, saccasammataṃ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti.
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for it is a matter of common knowledge which they are.
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Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū"ti.
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But those Samanas or Brahmans who are of the opinion or the view that whatsoever pleasure, or pain, or indifferent sensation, any man may experience, that is always due to a previous act—
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Иные же шраманы и брахманы (---)
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Yañca sāmaṃ ñātaṃ, tañca atidhāvanti, yañca loke saccasammataṃ, tañca atidhāvanti.
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they go beyond certainty, they go beyond common knowledge.
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Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmī"'ti.
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And therein do I say they are wrong.”
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это у шраманов и брахманов неправильно»416.
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"Itipi, mahārāja, na sabbā vedanā kammavipākajā, sabbaṃ, mahārāja, akusalaṃ jhāpetvā bhagavā sabbaññutaṃ pattoti evametaṃ dhārehī"ti.
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It is the same with the other bodily ailments that afflicted the Blessed One: none were produced by kamma. They were produced by one or another of the six other causes. So, sire, it is not the case that all feelings are born as the result of kamma. The Blessed One, sire, attained omniscience after burning up all that is unwholesome.”
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So, O king, it is not all pain that is the result of Karma. And you should accept as a fact that when the Blessed One became a Buddha he had burnt out all evil from within him.’
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Так что, государь, не всякая болезнь – вследствие деяния. Все дурное сжег в себе Блаженный с достижением всеведения, государь, так это и запомни.
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"Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī"ti.
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“It is good, revered Nāgasena. That is so and I accept what you say.”
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‘Very good, Nāgasena! It is so; and I accept it as you say.’
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– Отлично, почтенный Нагасена. Да, это так, я с этим согласен.
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Akusalacchedanapañho aṭṭhamo.
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