| пали | N.K.G. Mendis - english
|
Rhys Davids T.W. - english
|
Парибок А.В. - русский
|
Комментарии |
|
4."Bhante nāgasena, bhāsitampetaṃ bhagavatā –
|
King Milinda said: “Revered Nāgasena, this too was said by the Blessed One:
|
‘Venerable Nāgasena, it was said by the Blessed One:
|
Почтенный Нагасена, есть изречение Блаженного:
|
|
|
"'Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;
|
Not in the sky, not in the ocean’s midst,
|
“Not in the sky, not in the ocean’s midst, Not in the most secluded mountain cleft,
|
«Ни в поднебесье, ни в морских пучинах, Ни в пещере среди отрогов горных –
|
|
|
Na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya maccupāsā'ti.
|
Not in the most secluded mountain cleft, Not in the whole wide world is found the spot Where standing one can escape the snare of death.
|
Not in the whole wide world is found the spot Where standing one could ‘scape the snare of death.”
|
Нигде во всей вселенной не укрыться Живому от аркана Смерти»442.
|
|
|
"Puna bhagavatā parittā ca uddiṭṭhā.
|
“On the other hand, protective recitals100 were promulgated by the Blessed One,
|
But on the other hand the Pirit service was promulgated by the Blessed One
|
И, однако, Блаженный преподал заговоры:
|
|
|
Seyyathidaṃ, ratanasuttaṃ mettasuttaṃ khandhaparittaṃ moraparittaṃ dhajaggaparittaṃ āṭānāṭiyaparittaṃ aṅgulimālaparittaṃ.
|
that is to say, the Ratana Sutta, the Khandha Paritta, the Mora Paritta, the Dhajagga Paritta, the Atanatiya Paritta and the Angulimala Paritta.101
|
—that is to say, the Ratana Sutta and the Khanda-parittā and the Mora-parittā and the Dhajagga-parittā and the Āṭānāṭiya-parittā and the Aṅguli-mala-parittā.
|
сутру «Драгоценность», заговор из раздела «Груда», заговор павлина, заговор «Верх знамени», заговор «Атанатия», заговор Пальцелома443.
|
|
|
Yadi, bhante nāgasena, ākāsagatopi samuddamajjhagatopi pāsādakuṭileṇaguhāpabbhāradaribilagiri vivarapabbatantaragatopi na muccati maccupāsā, tena hi parittakammaṃ micchā.
|
If, revered Nāgasena, one cannot escape death either in the sky or in the mid-ocean or in a mountain cleft or anywhere in the whole wide world, then protective recitals are useless.
|
If, Nāgasena, a man can escape death’s snare neither by going to heaven, nor by going into the midst of the sea, nor by going to the summits of lofty palaces, nor to the caves or grottoes or declivities or clefts or holes in the mountains, then is the Pirit ceremony useless.
|
Если, почтенный Нагасена, ни тем, кто воспарил в небеса, ни тем, кто погрузился в морскую пучину, ни тем, кто укрылся во дворце, келье, пещере, расселине, ущелье, гроте, норе, берлоге или где-то в горах, и то не скрыться от аркана Смерти, то ложно считать, что заговор может помочь.
|
|
|
Yadi parittakaraṇena maccupāsā parimutti bhavati, tena hi 'na antalikkhe - pe - maccupāsā'ti tampi vacanaṃ micchā.
|
But if by protective recitals one can find an escape from death, then the statement in the verse I quoted is false.
|
But if by it there is a way of escape from death, then the statement in the verse I quoted is false.
|
Если же можно благодаря заговору ускользнуть из аркана Смерти, то тогда ложно это утверждение: «Ни в поднебесье...» и дальше.
|
|
|
Ayampi ubhato koṭiko pañho gaṇṭhitopi gaṇṭhitaro tavānuppatto, so tayā nibbāhitabbo"ti.
|
This too is a doublepronged question, more knotty than a knot. It is now put to you and you have to solve it.”
|
This too is a double-headed problem, more knotty than a knot. It is now put to you, and you have to solve it.’
|
Вот еще вопрос обоюдоострый, узла завязаннее. Тебе он поставлен, тебе его и решать.
|
|
|
"Bhāsitampetaṃ, mahārāja, bhagavatā 'na antalikkhe - pe - maccupāsā'ti, parittā ca bhagavatā uddiṭṭhā, tañca pana sāvasesāyukassa vayasampannassa apetakammāvaraṇassa, natthi, mahārāja, khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā.
|
“The Blessed One, sire, said the verse you have quoted and protective recitals were promulgated by him. But that is for those who still have some term of life remaining, who are of full age and who are free from an obstruction due to kamma.102 There is no ceremony or means to prolong the life of one whose span of existence is coming to an end.
|
‘The Blessed One, O king, said the verse you have quoted, and he sanctioned Pirit. But that is only meant for those who have some portion of their life yet to run, who are of full age, and restrain themselves from the evils of Karma. And there is no ceremony or artificial means for prolonging the life of one whose allotted span of existence has come to an end.
|
– Есть, государь, изречение Блаженного: «Ни в поднебесье, ни в морских пучинах, Ни в пещере среди отрогов горных – Нигде во всей вселенной не укрыться Живому от аркана Смерти». И преподал Блаженный заговоры, но это – для тех, кто еще во цвете лет, кто еще не прожил свой век и у кого нет препятствий, порожденных деянием. Ведь тем, государь, кто прожил свой век, ни лечение, ни снадобья не помогут.
|
|
|
"Yathā mahārāja matassa rukkhassa sukkhassa koḷāpassa nisnehassa uparuddhajīvitassa gatāyusaṅkhārassa kumbhasahassenapi udake ākirante allattaṃ vā pallavitaharitabhāvo vā na bhaveyya.
|
Sire, even if a thousand jars of water were poured over a dead and dried up tree, sapless, moistureless and lifeless, that tree will never become fresh again and put forth sprouts and leaves.
|
just, O king, as with a dry and dead log of wood, dull, and sapless, out of which all life has departed, which has reached the end of its allotted period of life—you might have thousands of pots of water poured over it, but it would never become fresh again or put forth sprouts or leaves.
|
Скажем, государь, если дерево уже мертво, погибло, засохло, если соки в нем истощились, время ему расти прошло и жизнь покинула его, то под него хоть тысячу кувшинов воды лей – все равно оно уже не оживет, не покроется вновь свежими, зелеными побегами.
|
|
|
Evameva kho, mahārāja, bhesajjaparittakammena natthi khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā, yāni tāni, mahārāja, mahiyā osadhāni bhesajjāni, tānipi khīṇāyukassa akiccakarāni bhavanti.
|
Even so, sire, there is no ceremony or means, no medicine and no protective recital to prolong the life of one whose span of existence is coming to an end.
|
Just so there is no ceremony or artificial means, no medicine and no Pirit, which can prolong the life of one whose allotted period has come to an end. All the medicines in the world are useless, O king, to such a one,
|
Вот точно так же, государь, бесполезны лекарства и заговоры для тех, кто прожил свой век: ни лекарства, ни снадобья им не помогут. Всей земли целебные травы, государь, не подействуют на того, кто прожил свой век.
|
|
|
Sāvasesāyukaṃ, mahārāja, vayasampannaṃ apetakammāvaraṇaṃ parittaṃ rakkhati gopeti, tassatthāya bhagavatā parittā uddiṭṭhā.
|
But, sire, protective recitals are a protection and assistance to those who have a period yet to live, who are full of life and are free from an obstruction due to kamma.
|
but Pirit is a protection and assistance to those who have a period yet to live, who are full of life, and restrain themselves from the evil of Karma. And it is for that use that Pirit was appointed by the Blessed One.
|
Но тем, кто еще во цвете лет, государь, кто свой век еще не прожил и у кого нет препятствий, порожденных деянием,– тем заговор помогает и тех оберегает. Ради них и преподал Блаженный заговоры.
|
|
|
"Yathā, mahārāja, kassako paripakke dhaññe mate sassanāḷe udakappavesanaṃ vāreyya, yaṃ pana sassaṃ taruṇaṃ meghasannibhaṃ vayasampannaṃ, taṃ udakavaḍḍhiyā vaḍḍhati.
|
As, sire, a farmer guards the grain when it is ripe and ready for harvesting by preventing water from entering among the corn, but makes it grow by giving it water when the corn is young and full of life,
|
just, O king, as a husbandman guards the grain when it is ripe and dead and ready for harvesting from the influx of water, but makes it grow by giving it water when it is young, and dark in colour like a cloud, and full of life—
|
Скажем, государь, когда созревают хлеба и стебли у них усыхают, то пахарь отводит с поля воду, а полным соков молодым хлебам избыток воды, напротив, идет на пользу.
|
|
|
Evameva kho, mahārāja, khīṇāyukassa bhesajjaparittakiriyā ṭhapitā paṭikkhittā, ye pana te manussā sāvasesāyukā vayasampannā, tesaṃ atthāya parittabhesajjāni bhaṇitāni, te parittabhesajjehi vaḍḍhantī"ti.
|
even so, sire, protective recitals should be put aside in the case of one whose span of existence is coming to an end, but for those who have a period of life remaining and are in their prime, protective recitals are like medicines and may be chanted with benefit.”
|
just so, O king, should the Pirit ceremony be put aside and neglected in the case of one who has reached his allotted term of life, but for those who have a period yet to run and are full of vigour, for them the medicine of Pirit may be repeated, and they will profit by its use.’
|
Вот точно так же, государь, тех, кто уже прожил свой век, лекарства и заговоры не излечат и не спасут. Заговоры и лекарства предназначены для людей во цвете лет, еще не проживших свой век. Им лекарства и заговоры приносят пользу.
|
|
|
"Yadi, bhante nāgasena, khīṇāyuko marati, sāvasesāyuko jīvati, tena hi parittabhesajjāni niratthakāni hontī"ti?
|
“If, revered Nāgasena, one whose span of existence is coming to an end dies, and if one who has a period of life yet remaining lives, well then, protective recitals are useless.”
|
‘But, Nāgasena, if he who has a term of life yet to run will live, and he who has none will die, then medicine and Pirit are alike useless.’
|
Если проживший свой век умирает, а не проживший свой век остается в живых, почтенный Нагасена, то бесполезны, выходит, лекарства и заговоры.
|
|
|
"Diṭṭhapubbo pana tayā, mahārāja, koci rogo bhesajjehi paṭinivattito"ti?
|
“Have you, sire, ever seen a disease being turned back by medicines?"
|
‘Have you ever seen, O king, a case of a disease being turned back by medicine?’
|
А ты видел когда-либо, государь, чтобы болезнь лекарствами излечивалась?
|
|
|
"Āma, bhante, anekasatāni diṭṭhānī"ti.
|
“Yes, revered sir, several hundred times.”
|
‘Yes, several hundred times.’
|
– Да, почтенный, сотни раз видел.
|
|
|
"Tena hi, mahārāja, 'parittabhesajjakiriyā niratthakā'ti yaṃ vacanaṃ, taṃ micchā bhavatī"ti.
|
“Well then, sire, to say that protective recitals are useless is a false statement.”
|
‘Then, O king, your statement as to the inefficiency of Pirit and medicine must be wrong.’
|
– А раз так, государь, то ложно, как ты, утверждать, будто заговоры и лекарства бесполезны.
|
|
|
"Dissanti, bhante nāgasena, vejjānaṃ upakkamā bhesajjapānānulepā, tena tesaṃ upakkamena rogo paṭinivattatī"ti.
|
“Revered Nāgasena, I have seen doctors administer medicines by means of beverages and external applications as a result of which diseases have been assuaged.”
|
‘I have seen, Nāgasena, doctors administer medicines by way of draughts or outward applications, and by that means the disease has been assuaged.’
|
– Но можно заметить, почтенный Нагасена, что врачи в лечении применяют лекарства, отвары, мази. Благодаря их применению болезнь и излечивается.
|
|
|
"Parittānampi, mahārāja, pavattīyamānānaṃ saddo suyyati, jivhā sukkhati, hadayaṃ byāvaṭṭati, kaṇṭho āturati.
|
“And, sire, when the sound of the protective recitals is heard, all the illnesses abate at the recitation, all calamities disappear, though the tongue had been dry, the heart beating but feebly and the throat sore.
|
‘And when, O king, the voice of those who are repeating Pirit is heard, the tongue may be dried up, and the heart beat but faintly, and the throat be hoarse,
|
– А у применяющих заговоры, государь, упражняется голос, сохнет язык, расправляется грудь, глотка хрипнет444.
|
|
|
Tena tesaṃ pavattena sabbe byādhayo vūpasamanti, sabbā ītiyo apagacchantīti.
|
|
but by that repetition all diseases are allayed, all calamities depart.
|
Благодаря применению заговоров, государь, их отпускают все недуги, оставляют все напасти.
|
|
|
"Diṭṭhapubbo pana tayā, mahārāja, koci ahinā daṭṭho mantapadena visaṃ pātīyamāno visaṃ cikkhassanto uddhamadho ācamayamāno"ti?
|
Have you, sire, ever seen anyone bitten by a snake having the poison sucked back by that snake by means of an incantation?
|
Again, have you ever seen, O king, a man who has been bitten by a snake having the poison resorbed under a spell (by the snake who gave the bite) or destroyed (by an antidote) or having a lotion applied above or below the spot?’
|
Ты когда-либо видел, государь, как укушенный змеёю человек обезвреживал яд мантрой? Или как ему отсасывали кровь сверху и снизу ранки, чтобы уничтожить действие яда? 445
|
|
|
"Āma, bhante, ajjetarahipi taṃ loke vattatī"ti.
|
“Yes, revered sir, even today that practice exists in the world.”
|
‘Yes, that is common custom to this day in the world.’
|
– Да, почтенный, такое и сейчас в жизни встречается.
|
|
|
"Tena hi, mahārāja, 'parittabhesajjakiriyā niratthakā'ti yaṃ vacanaṃ, taṃ micchā bhavati.
|
That is, they are not bound to die due to a kamma so powerful that it must eventuate in death. “Well then, sire, to say that protective recitals are useless is a false statement.
|
‘Then what you said that Pirit and medicine are alike useless is wrong..
|
– А раз так, государь, то ложно, как ты, утверждать, будто заговоры и лекарства бесполезны.
|
|
|
Kataparittañhi, mahārāja, purisaṃ ḍaṃsitukāmo ahi na ḍaṃsati, vivaṭaṃ mukhaṃ pidahati, corānaṃ ukkhittalaguḷampi na sambhavati, te laguḷaṃ muñcitvā pemaṃ karonti, kupitopi hatthināgo samāgantvā uparamati, pajjalitamahāaggikkhandhopi upagantvā nibbāyati, visaṃ halāhalampi khāyitaṃ agadaṃ sampajjati, āhāratthaṃ vā pharati, vadhakā hantukāmā upagantvā dāsabhūtā sampajjanti, akkantopi pāso na saṃvarati [na saṃcarati (sī.)].
|
When a protective recital has been said, a snake, ready to bite, will not bite but close its jaws; the club which robbers hold aloft to strike will never strike; an enraged elephant rushing up will suddenly stop; a great blazing mass of fire that is surging towards one will die out; a deadly poison one has eaten turns into an antidote or serves as food; assassins who have come to kill will turn into slaves; the trap into which one has trodden will not hold him.”
|
And when Pirit has been said over a man, a snake, ready to bite, will not bite him, but close his jaws—the club which robbers hold aloft to strike him with will never strike; they will let it drop, and treat him kindly—the enraged elephant rushing at him will suddenly stop—the burning fiery conflagration surging towards him will die out—the malignant poison he has eaten will become harmless, and turn to food—assassins who have come to slay him will become as the slaves who wait upon him—and the trap into which he has trodden will hold him not.
|
Если, государь, человек произнес заговор, то и змея его, даже укусить желая, не укусит, отверзтую было пасть закроет; и разбойники дубину на него подымут, да не опустят, а откинут ее в сторону и друзьям уподобятся; и взбешенный слон, встретив его, успокоится; и полыхающая стена лесного пожара дойдет до него и потухнет; и смертельный яд превратится в его утробе в лекарство, а не то усвоится, подобно пище; и посягающие на его жизнь убийцы уподобятся его рабам; и, ступив ногою в силок, он не попадется446.
|
|
|
"Sutapubbaṃ pana tayā, mahārāja, 'morassa kataparittassa sattavassasatāni luddako nāsakkhi pāsaṃ upanetuṃ, akataparittassa taṃ yeva divasaṃ pāsaṃ upanesī"ti ?
|
|
‘Again, have you never heard, O king, of that hunter who during seven hundred years failed to throw his net over the peacock who had taken Pirit, but snared him the very day he omitted to do so?’
|
Ты слыхал когда-либо, государь, о том павлине, что семьсот лет кряду произносил по утрам заговор, и охотникам так и не удалось заловить его в силки; но стоило ему однажды не произнести заговора, как он в тот же день угодил в силок447?
|
|
|
"Āma, bhante, suyyati, abbhuggato so saddo sadevake loke"ti.
|
|
‘Yes, I have heard of it. The fame of it has gone through all the world.’
|
– Да, слыхал, почтенный, этот рассказ всем богам и людям известен.
|
|
|
"Tena hi, mahārāja 'parittabhesajjakiriyā niratthakā'ti yaṃ vacanaṃ, taṃ micchā bhavati.
|
|
‘Then what you said about Pirit and medicine being alike useless must be wrong.
|
– А раз так, государь, то ложно утверждать, как ты, будто заговоры и лекарства бесполезны.
|
|
|
"Sutapubbaṃ pana tayā, mahārāja, 'dānavo bhariyaṃ parirakkhanto samugge pakkhipitvā gilitvā kucchinā pariharati, atheko vijjādharo tassa dānavassa mukhena pavisitvā tāya saddhiṃ abhiramati, yadā so dānavo aññāsi, atha samuggaṃ vamitvā vivari, saha samugge vivaṭe vijjādharo yathākāmaṃ [yena kāmaṃ (ka.)] pakkāmī"ti?
|
|
And have you never heard of the Dānava who, to guard his wife, put her into a box, and swallowing it, carried her about in his stomach. And how a Vidyādhara entered his mouth, and played games with his wife. And how the Dānava when he became aware of it, vomited up the box, and opened it, and the moment he did so the Vidyādhara escaped whither he would?
|
Ты слыхал когда-либо, государь, о том данаве, что стерег свою жену? Он сажал ее в короб, заглатывал его и держал у себя в животе, а один видьядхара448 залез к данаве в пасть и позабавился там с его женою. Узнав об этом, данава отрыгнул короб и открыл крышку. А видьядхара из открытого короба беспрепятственно ускользнул449.
|
|
|
"Āma, bhante, suyyati, abbhuggato sopi saddo sadevake loke"ti.
|
|
‘Yes, I have heard that. The fame of it too has gone throughout the world.’
|
– Да, почтенный, я слыхал об этом. Этот рассказ тоже и богам, и всему свету известен.
|
|
|
"Nanu so, mahārāja, vijjādharo parittabalena [mantabalena (?)] gahaṇā mutto"ti.
|
|
‘Well, did not the Vidyādhara escape capture by the power of Pirit?’
|
– И ведь ускользнул этот видьядхара из ловушки благодаря заговору, не так ли?
|
|
|
"Āma bhante"ti.
|
|
‘Yes, that was so.’
|
– Да, почтенный.
|
|
|
"Tena hi, mahārāja, atthi parittabalaṃ.
|
|
‘Then there must be power in Pirit.
|
– Стало быть, государь, заговор таки действен.
|
|
|
"Sutapubbaṃ pana tayā, mahārāja, 'aparopi vijjādharo bārāṇasirañño antepure mahesiyā saddhiṃ sampaduṭṭho [saṃsaṭṭho (sī.)] gahaṇappatto samāno khaṇena adassanaṃ gato mantabalenā"ti.
|
|
And have you heard of that other Vidyādhara who got into the harem of the king of Benares, and committed adultery with the chief queen, and was caught, and then became invisible, and got away?’
|
Ты слыхал когда-либо, государь, о другом видьядхаре, что соблазнил главную жену бенаресского царя в его собственном дворце, а когда попался, произнес мантру и тотчас сделался невидимым450?
|
|
|
"Āma, bhante, suyyatī"ti.
|
|
‘Yes, I heard that story.’
|
– Да, почтенный, слыхал.
|
|
|
"Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto"ti?
|
|
‘Well, did not he too escape capture by the power of Pirit.’
|
– Ведь и этот видьядхара ускользнул из ловушки благодаря заговору, не так ли?
|
|
|
"Āma bhante"ti.
|
|
‘Yes, Sir.’
|
– Да, почтенный.
|
|
|
"Tena hi, mahārāja, atthi parittabala"nti.
|
|
‘Then, O king, there must be power in Pirit.’
|
– Стало быть, государь, заговор таки действен.
|
|
|
"Bhante nāgasena, 'kiṃ sabbe yeva parittaṃ rakkhatī'ti?
|
“Revered Nāgasena, do protective recitals protect everyone?"
|
‘Venerable Nāgasena, is Pirit a protection to everybody?’
|
– Почтенный Нагасена, всех ли оберегает заговор?
|
|
|
"Ekacce, mahārāja, rakkhati, ekacce na rakkhatī"ti.
|
“They protect some, sire, some they do not protect.”
|
‘To some, not to others.’
|
– Иных оберегает, государь, иных не оберегает.
|
|
|
"Tena hi, bhante nāgasena, parittaṃ na sabbatthika"nti?
|
“Well then, revered Nāgasena, a protective recital is not always useful.”
|
‘Then it is not always of use?’
|
– Значит, почтенный Нагасена, заговор – не для всех?
|
|
|
"Api nu kho, mahārāja, bhojanaṃ sabbesaṃ jīvitaṃ rakkhatī"ti?
|
“Now, sire, does food preserve everyone’s life?"
|
‘Does food keep all people alive?’
|
– А скажи, государь, всем ли пища жизнь поддерживает?
|
|
|
"Ekacce, bhante, rakkhati, ekacce na rakkhatī"ti.
|
“It preserves some, revered sir, some it does not preserve.”
|
‘Only some, not others.’
|
– Кому поддерживает, почтенный, кому не поддерживает.
|
|
|
"Kiṃ kāraṇā"ti.
|
|
‘But why not?’
|
– Отчего же?
|
|
|
"Yato, bhante, ekacce taṃ yeva bhojanaṃ atibhuñjitvā visūcikāya marantī"ti.
|
|
‘Inasmuch as some, eating too much of that same food, die of cholera.’
|
– Оттого, почтенный, что иные объедаются этой самой пищей и потом умирают от холеры.
|
|
|
"Tena hi, mahārāja, bhojanaṃ na sabbesaṃ jīvitaṃ rakkhatī"ti?
|
“Well then, sire, food does not preserve everyone’s life.”
|
‘So it does not keep all men alive?’
|
– Значит, государь, не всем пища поддерживает жизнь?
|
|
|
"Dvīhi, bhante nāgasena, kāraṇehi bhojanaṃ jīvitaṃ harati atibhuttena vā usmādubbalatāya vā, āyudadaṃ, bhante nāgasena, bhojanaṃ durupacārena jīvitaṃ haratī"ti.
|
“There are two reasons, revered Nāgasena, why food destroys life: because too much is eaten or because of bad digestion. Even life-giving food can destroy life because of a bad digestion.”
|
‘There are two reasons which make it destroy life—over-indulgence in it, and weakness of digestion. And even life-giving food may be made poisonous by an evil spell.’
|
– По двум причинам пища может лишить человека жизни, почтенный Нагасена: от объедения или от слабости пищеварения. Пища дарует здоровье, но при злоупотреблении может лишить человека жизни.
|
|
|
"Evameva kho, mahārāja, parittaṃ ekacce rakkhati, ekacce na rakkhati.
|
“In the same way, sire, a protective recital protects some, some it does not protect.
|
‘Just so, O king, is Pirit a protection to some and not to others.
|
– Вот точно так же, государь, иных заговор оберегает, иных не оберегает.
|
|
|
"Tīhi, mahārāja, kāraṇehi parittaṃ na rakkhati kammāvaraṇena, kilesāvaraṇena, asaddahanatāya.
|
There are three reasons, sire, why a protective recital does not protect: because of an obstruction due to kamma, because of an obstruction due to the defilements, because of lack of faith.
|
And there are three reasons for its failure—the obstruction of Karma, and of sin, and of unbelief.
|
Если заговор не оберегает человека, то это бывает по трем причинам: от препятствия-деяния, или от препятствия-аффекта, или от неверия451.
|
|
|
Sattānurakkhaṇaṃ, mahārāja, parittaṃ attanā katena ārakkhaṃ jahati, yathā, mahārāja, mātā puttaṃ kucchigataṃ poseti, hitena upacārena janeti, janayitvā asucimalasiṅghāṇikamapanetvā uttamavarasugandhaṃ upalimpati, so aparena samayena paresaṃ putte akkosante vā paharante vā pahāraṃ deti.
|
A protective recital, sire, that is a protection to beings may lose its protecting power because of acts done by those beings themselves. It is, sire, as a mother nourishes the child in her womb, brings it forth with gentle care, and having brought it forth and cleansed it of its impurities, stains and mucus, then anoints it with the best and most beautiful perfumes; and if others abuse it or strike it,
|
That Pirit which is a protection to beings loses its protecting power by acts done by those beings themselves. just, O king, as a mother lovingly nourishes the son who has entered her womb, and brings him forth with care. And after his birth she keeps him clean from dirt and stains and mucus, and anoints him with the best and most costly perfumes, and when others abuse or strike him s
|
Заговор оберегает живые существа, но теряет свою оберегающую способность вследствие содеянного самим существом. Сравни, государь: мать сына, еще во чреве вынашивая, лелеет; окруженная уходом и заботой, рожает и потом, когда он родится, держит его в чистоте, подмывает его, утирает ему нос, умащает его лучшими, отборнейшими благовониями452; а если кто-то чужой обругает его или ударит,
|
|
|
Te tassa kujjhitvā parisāya ākaḍḍhitvā taṃ gahetvā sāmino upanenti, yadi pana tassā putto aparaddho hoti velātivatto.
|
then dragging them along, full of excitement, she brings them before her husband; but if her child is naughty or comes in late
|
he seizes them and, full of excitement, drags them before the lord of the place. But when her son is naughty, or comes in late,
|
то она, взволнованная, тащит обидчика к мужу453. Но если сын совершит проступок перед нею, провинится,
|
|
|
Atha naṃ sāmino manussā ākaḍḍhayamānā daṇḍamuggarajāṇumuṭṭhīhi tāḷenti pothenti, api nu kho, mahārāja, tassa mātā labhati ākaḍḍhanaparikaḍḍhanaṃ gāhaṃ sāmino upanayanaṃ kātu"nti?
|
then she strikes him with her fists or a stick. Now, would his mother, sire, get seized and be dragged along and made to appear before her husband?"
|
she strikes him with rods or clubs on her knee or with her hands. Now, that being so, would she get seized and dragged along, and have to appear before the lord?’
|
то она может и побить и нашлепать его – и руками, и ногами, и палкой, и колотушкой – чем придется. Скажи, государь, уместно разве, чтобы мать за это хватали, да тащили, да приводили к мужу?
|
|
|
"Na hi bhante"ti.
|
“No, revered sir.”
|
‘No, Sir.’
|
– Нет, почтенный.
|
|
|
"Kena kāraṇena, mahārājā"ti.
|
“Why not, sire?"
|
‘But why not?’
|
– Отчего же?
|
|
|
"Attano, bhante, aparādhenā"ti.
|
“Because it was the child’s own fault, revered sir.”
|
‘Because the boy was in fault.’
|
– Сын сам виноват, почтенный.
|
|
|
"Evameva kho, mahārāja, sattānaṃ ārakkhaṃ parittaṃ attano aparādhena vañjhaṃ karotī"ti [kāretīti (sī.)].
|
“Even so, sire, it is through his own fault that a person makes barren a protective recital that has protective power for beings.”
|
‘Just in the same way, O king, will Pirit which is a protection to beings, yet, by their own fault, turn against them.’
|
– Вот точно так же, государь, существа сами виноваты в том, что оберегающий их заговор делается бессильным.
|
|
|
"Sādhu, bhante nāgasena, suvinicchito pañho, gahanaṃ agahanaṃ kataṃ, andhakāro āloko kato, viniveṭhitaṃ diṭṭhijālaṃ, tvaṃ gaṇivarapavaramāsajjā"ti.
|
“It is good, revered Nāgasena; the question has been well analysed, the thicket made clear, the darkness made light and the net of speculative views disentangled thanks to you, a most excellent teacher.”
|
‘Very good, Nāgasena! the problem has been solved, the jungle made clear, the darkness made light, the net of heresy unravelled—and by you, O best of the leaders of schools!’
|
– Отлично, почтенный Нагасена! Поистине разрешен вопрос, прорежена чащоба, осветились потемки, распутаны тенета лжемудрия, о лучший из лучших наставников454!
|
|
|
Maccupāsamuttipañho catuttho.
|
|
|
|
|