5. Вопрос о возвращении к низшей жизни

5."Bhante nāgasena, mahantaṃ idaṃ tathāgatasāsanaṃ sāraṃ varaṃ seṭṭhaṃ pavaraṃ anupamaṃ parisuddhaṃ vimalaṃ paṇḍaraṃ anavajjaṃ, na yuttaṃ gihiṃ tāvatakaṃ pabbajetuṃ, gihī yeva [gihiṃ yeva (sī. pī.)] ekasmiṃ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo.

King Milinda said: “Revered Nāgasena, this Dispensation of the Tathāgata is mighty, essentially true, precious, excellent, noble, unrivalled, pure, stainless, clear, and faultless. It is not right to let a layman go forth so long as he is a mere householder. It is only when a householder has attained to the fruit of the first path and cannot revert to secular life that he should be allowed to go forth.

‘Venerable Nāgasena, this doctrine of the Tathāgatas is mighty, essentially true, precious, excellent, noble, peerless, pure and stainless, clear and faultless. It is not right to admit a layman who is merely a disciple into the Order. He should be instructed as a layman still, till he have attained to the Fruit of the First Path, and then be admitted.

Почтенный Нагасена! Завет Татхагаты величествен, сущностен, избран, превосходен, возвышен, бесподобен, незапятнан, чист, светел и безупречен. Так что не следует постригать мирянина просто так, сразу; сначала должно привести его к обретению первого плода683 и лишь потом, когда он уже бесповоротно принадлежит Учению, постригать.

Kiṃ kāraṇā?

For what reason?

And why is this?

Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṃ paccāgamanena ayaṃ mahājano evaṃ vicinteti 'tucchakaṃ vata bho etaṃ samaṇassa gotamassa sāsanaṃ bhavissati, yaṃ ime paṭinivattantī'ti, idamettha kāraṇa"nti.

When people who are still evil go forth in this Dispensation, they could give it up and revert to the secular life. Because of their backsliding people may think: “Vain, indeed, must be this Dispensation of the recluse Gotama that these people have turned back from it.’ This is the reason for what I say.”

When these men, still being evil, have been admitted into a religion so pure, they give it up, and return again to the lower state, and by their backsliding the people is led to think: “Vain must be this religion of the Samaṇa Gotama, which these men have given up.” This is the reason for what I say.’

В самом деле, случается, что дурные люди принимают в сем чистейшем Завете послушание, а после идут на попятный, возвращаются к худшему. Из-за отступничества их многие начинают раздумывать: «Ага! Наверное, в послушании шрамана Готамы нет проку! Иначе с чего бы это им идти на попятный? » Таков мой довод.

"Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṃ jano garaheyya kiliṭṭhaṃ vā taḷākaṃ vā"ti?

“Supposing, sire, there were a pond full of pure, clear, cold water. Some man, dirty, covered with stains and mud, should come there, and without bathing in it should turn back again, still dirty as before. Whom would the people blame for that, sire, the dirty man or the pond?"

‘Suppose, O king, there were a bathing tank, full of pure clear cold water. And some man, dirty, covered with stains and mud, should come there, and without bathing in it should turn back again, still dirty as before. Now in that matter whom would the people blame, the dirty man, or the bathing tank?’

– Представь себе, государь, водоем, полный влаги, чистой, прохладной. Пришел к этому водоему некий человек, весь перепачканный в иле и грязи, не стал мыться и так перепачканным и ушел. Скажи, государь, кого люди осудят: перепачканного или водоем?

"Kiliṭṭhaṃ, bhante, jano garaheyya 'ayaṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṃ imaṃ anahāyitukāmaṃ taḷāko sayaṃ nahāpessati, ko doso taḷākassā'ti.

“The people would blame the dirty man, revered sir, thinking: “He came to the pond but, without washing, turned back dirty as before. How can a pond itself wash this person who does not want to wash? What defect is there in the pond?’"

‘The dirty man, Sir, would the people blame, saying: “This fellow came to the bathing tank, and has gone back as dirty as before. How could the bathing tank, of itself, cleanse a man who did not care to bathe? What fault is there in the tank?” ’

– Перепачканного люди осудят, почтенный. Это его дело, что он пришел к водоему, но не стал мыться и так перепачканным и ушел. Что же, водоем его сам мыть будет, если он не желает мыться? Никакой вины водоема в этом нет.

Evameva kho, mahārāja, tathāgato vimuttivarasalilasampuṇṇaṃ saddhammavarataḷākaṃ māpesi 'ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī'ti.

“Even so, sire, the Tathāgata constructed the pond of the noble true Dhamma which is full of the waters of the noble freedom, thinking: “Those who have intelligence and discernment but are soiled with the stains of the defilements, bathing here, can be washed clean of all the defilements.’

‘Just so, O king, has the Tathāgata constructed a bathing tank full of the excellent waters of emancipation—the bath of the good law. Whosoever of conscious discerning beings are polluted with the stains of sin, they, bathing in it, can wash away all their sins.

– Вот точно так же, государь, и Татхагата выкопал водоем истого избранного Учения, полный влагою избранной свободы. Те из перепачканных в аффектах-грязи людей, кто понятлив и сообразителен, те омоются в нем и удалят с себя все аффекты.

Yadi koci taṃ saddhammavarataḷākaṃ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṃ yeva jano garahissati 'ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā'ti?

If someone, going to that pond but, without washing, turns back from it and reverts to the secular life having defilements as before, the people will blame him only, saying: “Having gone forth in the Dispensation of the Conqueror but not getting a foothold there, he has reverted to the secular life. How can this Dispensation of the Conqueror itself cleanse this person who was not applying himself to it? What defect is there in the Dispensation of the Conqueror?’

And if any one, having gone to that bathing tank of the good law, should not bathe in it, but turn back polluted as before, and return again to the lower state, it is him the people would blame, and say: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, cleanse him who would not regulate his life in accordance with it? What fault is there in the system?”

Если же кто-то придет к этому водоему истого избранного Учения, но мыться в нем не станет, пойдет на попятный и вернется к худшему, то его-то люди и осудят: это его дело, что он принял послушание в Завете Победителя, но не удержался в нем и вернулся к худшему. Что же, Завет Победителя сам его очищать станет, если он не желает ему следовать? Никакой вины Завета Победителя в этом нет.

"Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṃ jano garaheyya āturaṃ vā bhisakkaṃ vā"ti?

“Or, sire, it is as if a man afflicted with a dire disease should visit a physician who is skilled in diagnosis and knows a lasting cure, but he does not let himself be treated and turns back still an ill man. Whom would the people blame for that, the sick man or the physician?"

‘Or suppose, O king, that a man afflicted with dire disease should visit a physician skilled in diagnosis, knowing an efficacious and lasting method of cure, and that that man should then not let himself be treated, but go back again as ill as before. Now therein whom would the people blame, the sick man or the doctor?’

Или представь, государь, что расхворавшийся человек встретил опытного в определении болезней, неизменно успешно излечивающего врача-исцелителя, не стал у него лечиться, так хворым и ушел. Скажи, государь, кого люди осудят: больного или врача?

"Āturaṃ, bhante, jano garaheyya 'ayaṃ roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṃ imaṃ atikicchāpentaṃ bhisakko sayaṃ tikicchissati, ko doso bhisakkassā"'ti?

“The people would blame the sick man, revered sir. How can the physician himself cure the man who does not allow himself to be treated? What defect is there in the physician?"

It is the sick man, Sir, they would blame, saying: “How could the physician, of himself, cure this man, who would not let himself be treated? What fault is there in the doctor?” ’

Больного люди осудят, почтенный. Это его дело, что он, встретив опытного в определении болезней, неизменно успешно излечивающего врача-исцелителя, не стал у него лечиться, так хворым и ушел. Что же, насильно врач его лечить станет, если он не желает лечиться? Никакой вины врача в этом нет.

"Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṃ sakalakilesabyādhivūpasamanasamatthaṃ amatosadhaṃ pakkhipi, 'ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṃ amatosadhaṃ pivitvā sabbakilesabyādhiṃ vūpasamessantī'ti.

“Even so, sire, the Tathāgata placed in the casket of his Teaching the healing medicine of Deathlessness which wholly allays and calms illnesses due to all the defilements, thinking: “When those who are oppressed by the illnesses of the defilements but have intelligence and discernment have drunk of this healing medicine of Deathlessness, they will allay all the illnesses due to the defilements.’

‘Just so, O king, has the Tathāgata deposited in the casket of his religion the ambrosial medicine (of Nirvāṇa) which is able to entirely suppress all the sickness of sin, thinking: “May all those of conscious sentient beings who are afflicted with the sickness of sin drink of this ambrosia, and so allay all their disease.”

Вот точно так же, государь, и Татхагата вложил в Корзину Учения всяческий целебный нектар, способный излечить все недуги-аффекты. Те из мучимых недугами-аффектами людей, кто понятлив и сообразителен, те испьют этого целебного нектара и излечатся от всех недугов-аффектов.

Yadi koci yaṃ amatosadhaṃ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṃ yeva jano garahissati 'ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā'ti?

If someone does not drink of that curing medicine of Deathlessness but turns and reverts to the secular life having defilements as before, the people will blame him only, saying: “Having gone forth in the Dispensation of the Conqueror but not getting a foothold there, he has reverted to the secular life. How can this Dispensation of the Conqueror itself cleanse this person who was not applying himself to it? What defect is there in the Dispensation of the Conqueror?’

And if any one, without drinking the ambrosia, should turn back again with the evil still within him, and return once more to the lower state, it is he whom the people will blame, saying: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, cure him who would not regulate his life in accordance with it? What fault is there in the system?”

Если же кто-то не станет пить этот целебный нектар, пойдет на попятный и вернется к худшему, то его-то люди и осудят: это его дело, что он принял послушание в Завете Победителя, но не удержался в нем и вернулся к худшему. Что же, Завет Победителя сам его очищать станет, если он не желает ему следовать? Никакой вины Завета Победителя в этом нет.

"Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṃ gantvā taṃ bhattaṃ abhuñjitvā chātova paṭinivatteyya, tattha katamaṃ jano garaheyya chātaṃ vā puññabhattaṃ vā"ti?

“Or, sire, it is as if a famished man arriving at a mighty distribution of food for merit, but not eating any of that food, should turn back famished as before, whom would the people blame for that, the famished man or the food for merit?"

26. ‘Or suppose, O king, a starving man were to attend at a place where a mighty largesse of food given for charity was being distributed, and then should go away again, still starving, without eating anything. Whom then would the people blame, the starving man, or the feast of piety?’

Или представь, государь, что голодный человек попал на большую, на многих рассчитанную благотворительную раздачу пищи684, но не стал есть, так и ушел голодным. Скажи, государь, кого люди осудят: голодного или раздаваемую пищу?

"Chātaṃ, bhante, jano garaheyya 'ayaṃ khudāpīḷito puññabhattaṃ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṃ imassa abhuñjantassa bhojanaṃ sayaṃ mukhaṃ pavisissati, ko doso bhojanassā"'ti?

“The people would blame the famished man, revered sir. How can a meal itself enter into the mouth of this man who did not eat? What defect is there in the meal?"

‘It is the starving man, Sir, they would blame, saying: “This fellow, though tormented with hunger, still when the feast of piety was provided for him, partook of nothing, and went back as hungry as before. How could the meal, of which he would not eat, enter, of itself, into his mouth? What fault is there in the food? “’

Голодного люди осудят, почтенный. Это его дело, что он, изголодавшийся, хотя и мог получить свою долю раздаваемой пищи, но не стал есть, так и ушел голодным. Что же, сама ему еда в рот пойдет, если он её не ест? Никакой вины пищи в этом нет.

"Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṃ santaṃ sivaṃ paṇītaṃ amataṃ paramamadhuraṃ kāyagatāsatibhojanaṃ ṭhapesi 'ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṃ bhojanaṃ bhuñjitvā kāmarūpārūpabhavesu sabbaṃ taṇhamapanessantī'ti.

“Even so, sire, the Tathāgata has set in the casket of his Teaching the most precious, peaceful, auspicious, excellent, undying and utterly sweet meal of mindfulness connected with the body, thinking: “May all those who are exhausted internally by the defilements, their minds overcome by craving, who have intelligence and discernment, dispel by eating this meal all cravings for the three becomings of the sense sphere, the finematerial sphere, and the immaterial sphere.’

‘Just so, O king, has the Tathāgata placed the most excellent, good, auspicious, delicate ambrosial food, surpassing sweet, of the realisation of the impermanency of all things, into the casket of his religion, thinking: “May all those of conscious sentient beings who feel within them the torment of sin, whose hearts are deadened by cravings, feeding upon this food, allay every longing that they have for future life in any form, in any world.”

Вот точно так же, государь, и Татхагата поместил в корзину Завета изысканнейшее, успокаивающее, благое, превосходное, нектарное, сладчайшее яство: памятование о теле. Те из изможденных, истощенных аффектами, подавленных жаждой685 людей, кто понятлив и сообразителен, те отведают этого яства и уймут в себе всякую жажду к обладанию, образу и безобразному686.

Yadi koci taṃ bhojanaṃ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati 'ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessasi, ko doso jinasāsanassā'ti.

If someone, not partaking of that meal, turns back still clinging to craving as before and reverts to the secular life, the people would blame only him, thinking: “Having gone forth in the Dispensation of the Conqueror but not getting a foothold there, he has reverted to the secular life. But how can the Dispensation of the Conqueror itself cleanse this person who was not applying himself to it? What defect is there in the Dispensation of the Conqueror?’

And if any one, without enjoying this food, should turn back, still dominated by his cravings, and return once more to the lower state, it is he whom the people will blame, saying: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, purify him who would not regulate his life in accordance with it? What fault is there in the system?” ’

Если же кто-то не станет есть это яство, пойдет на попятный, снедаемый жаждой, и вернется к худшему, то его-то люди и осудят: это его дело, что он принял послушание в Завете Победителя, но не удержался в нем и вернулся к худшему. Что же, Завет Победителя сам его очищать станет, если он не желает ему следовать? Никакой вины Завета Победителя в этом нет.

"Yadi, mahārāja, tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, na nāmāyaṃ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṃ.

“If, sire, the Tathāgata had allowed a householder to go forth only if he had attained the fruit of the first path, then this going forth is not for getting rid of defilements nor is it for purification. There is nothing to be gained by going forth.

‘If the Tathāgata, O king, had let a householder be received into the Order only after he had been trained in the first stage of the Excellent Way, then would renunciation of the world no longer indeed be said to avail for the putting away of evil qualities, for purification of heart—then would there be no longer any use in renunciation.

Если бы Татхагата решил постригать лишь тех, кто обрел: уже первый плод, то постриг тогда не служил бы избавлению» от аффектов и очищению, государь; в постриге и надобности бы не было.

Yathā, mahārāja, puriso anekasatena kammena taḷākaṃ khaṇāpetvā parisāya evamanussāveyya 'mā me, bhonto, keci saṃkiliṭṭhā imaṃ taḷākaṃ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṃ taḷākaṃ otarathā'ti.

Supposing, sire, a man had had a pond dug out by several hundred workmen and were to announce to an assembly thus: “Let no one who is soiled, good sirs, go down into this pond; let only those whose dust and dirt have been already washed away, who are pure, stainless and cleansed go down into this pond.’

It would be as if a man were to have a bathing tank excavated by the labour of hundreds (of workpeople), and were then to have a public announcement made: “Let no one who is dirty go down into this tank! Let only those whose dust and dirt have been washed away, who are purified and stainless, go down into this tank!

Представь, государь, что некто соорудил водоем, собрав для этого не одну сотню рабочих, а затем объявил всем в округе: «Уважаемые! Никто не должен окунаться в этот водоем грязным. Окунаться в этот водоем могут те, кто стряхнул с себя пыль и грязь, отмылся и чист до блеска».

Api nu kho, mahārāja, tesaṃ pavāhitarajojallānaṃ parisuddhānaṃ vimalamaṭṭhānaṃ tena taḷākena karaṇīyaṃ bhaveyyā"ti?

Now, sire, would that pond be of any use to those whose dust and dirt had already been washed away, who were pure, stainless and cleansed?"

” Now would that bath, O king, be of any use to those thus purified and stainless?

Скажи, государь, разве у тех, кто стряхнул с себя пыль и грязь, отмылся и чист до блеска, есть надобность в этом водоеме?

"Na hi, bhante, yassatthāya te taṃ taḷākaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena taḷākenā"ti?

“No, revered sir, they have carried out elsewhere the purpose for which they might have come to the pond. So what is the good of that pond to them?"

‘Certainly not, Sir! the advantage they would have sought in going into the bath they would have already gained elsewhere. Of what use would the bath be to them then?’

– Нет, почтенный. То, ради чего им нужен был бы водоем, они уже сделали на стороне. Им водоем ни к чему.

"Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya.

‘Just so, O king, had the Tathāgata ordained that only laymen who had already entered the first stage of the Excellent Way should be received into the Order, then would the advantage they seek in it have been already gained. Of what use would the renunciation be to them then?

– Вот точно так же, государь, если бы Татхагата решил постригать лишь тех, кто обрел уже первый плод, то оказалось бы, что дело у них и так сделано и постриг им ни к чему.

"Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṃ sannipātetvā parisāya evamanussāveyya 'mā kho, bhonto, keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā'ti.

‘Or suppose, O king, that a physician, a true follower of the sages of old, one who carries (in his memory) the ancient traditions and verses, a practical man, skilled in diagnosis, and master of an efficacious and lasting system of treatment, who had collected (from medicinal herbs) a medicine able to cure every disease, were to have it announced: “Let none, Sirs, who are ill come to visit me! Let the healthy and the strong visit me!

Или представь, государь, что достойный почитатель мудрецов древности, знаток вед и мантр, не прибегающий к догадкам, опытный в определении болезней, неизменно успешно излечивающий врач-исцелитель составил снадобье, способное излечить любую болезнь, а затем объявил всем в округе: «Уважаемые! Никто не должен обращаться ко мне, если болен. Обращаться ко мне могут те, кто ничем не болен и не хворает».

Api nu kho, mahārāja, tesaṃ abyādhikānaṃ arogānaṃ paripuṇṇānaṃ udaggānaṃ tena bhisakkena karaṇīyaṃ bhaveyyā"ti?

” Now, would then, O king, those men free from illness and disease, healthy and jubilant, get what they wanted from that physician?’

Скажи, государь, разве у тех, кто ничем не болен и не хворает, крепок и весел, есть надобность в этом враче?

"Na hi, bhante, yassatthāya te taṃ bhisakkaṃ sallakattaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena bhisakkenā"ti?

‘Certainly not, Sir! What men want from a physician, that would they have already obtained otherwise. What use would the physician be to them?’

– Нет, почтенный. То, ради чего им нужен был бы врач, они уже сделали на стороне. Им врач ни к чему.

"Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

‘Just so, O king, had the Tathāgata ordained that only those laymen who had already entered the first stage of the Excellent Way should be received into the Order, then would the advantages they seek in it have been already gained elsewhere. Of what use would the renunciation be to them then?

– Вот точно так же, государь, если бы Татхагата решил постригать лишь тех, кто обрел уже первый плод, то оказалось бы, что дело у них и так сделано и постриг им ни к чему.

"Yathā vā pana, mahārāja, koci puriso anekathālipākasataṃ bhojanaṃ paṭiyādāpetvā parisāya evamanussāveyya 'mā me, bhonto, keci chātā imaṃ parivesanaṃ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṃ parivesanaṃ upagacchathā"ti.

‘Or suppose, O king, that some had had many hundreds of dishes of boiled milk-rice prepared, and were to have it announced to those about him: ‘Let not, Sirs, any hungry man approach to this feast of charity. Let those who have well fed, the satisfied, refreshed, and satiated, those who have regaled themselves, and are filled with good cheer—let them come to the feast.”

Или представь, государь, что некто наготовил на несколько сотен человек рисовой каши на молоке, а затем объявил всем в округе: «Уважаемые! Никто не должен приходить на эту раздачу голодным. На эту раздачу могут прийти сытые, наевшиеся, насытившиеся, упитанные, дородные и полные».

Api nu kho mahārāja, tesaṃ bhuttāvīnaṃ tittānaṃ suhitānaṃ dhātānaṃ pīṇitānaṃ paripuṇṇānaṃ tena bhojanena karaṇīyaṃ bhaveyyā"ti?

Now would any advantage, O king, be derived from the feast by those men thus well fed, satisfied, refreshed, satiated, regaled, and filled with good cheer?’

Скажи, государь, разве у сытых, наевшихся, насытившихся, упитанных, дородных и полных есть надобность в этом угощении?

"Na hi, bhante, yassatthāya te taṃ parivesanaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tāya parivesanāyā"ti?

‘Certainly not, Sir! the very advantage they would seek in going to the feast, that would they have already attained elsewhere. What good would the feast be to them?’

– Нет, почтенный. То, ради чего они могли бы прийти на раздачу, они уже сделали на стороне. Им эта раздача ни к чему.

"Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

‘Just so, O king, had the Tathāgata, ordained that only those laymen who had already entered the first stage of the Excellent Way should be received into the Order, thus would the advantages they seek in it have been already gained elsewhere. Of what use would the renunciation be to them?

– Вот точно так же, государь, если бы Татхагата решил постригать лишь тех, кто обрел уже первый плод, то оказалось бы, что дело у них и так сделано и постриг им ни к чему.

"Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti.

“Moreover, sire, those who revert to the secular life show forth five special qualities in the Teaching.

‘But notwithstanding that, O king, they who return to the lower state manifest thereby five immeasurably good qualities in the religion of the Conquerors.

К тому же, государь, те, кто возвращается к худшему, лишь являют этим пять бесценных достоинств Завета Победителя,

Katame pañca?

What are the five?

And what are the five?

а именно:

Bhūmimahantabhāvaṃ dassenti, parisuddhavimalabhāvaṃ dassenti, pāpehi asaṃvāsiyabhāvaṃ dassenti, duppaṭivedhabhāvaṃ dassenti, bahusaṃvararakkhiyabhāvaṃ dassenti.

They show forth its mighty character as a plane; they show forth its character of complete and stainless purity; they show forth its character as one of not associating with evil things; they show forth its character as one that is hard to pierce; they show forth its character as one to be preserved by many controls.

They show how glorious is the state (which those have reached who have entered the Order), how purified it is from every stain, how impossible it is for the sinful to dwell within it together (with the good), how difficult it is to realise (its glory), how many are the restraints to be observed within it.

являют величие монашеского состояния, являют его чистоту и незапятнанность, являют несовместность его с грешниками, являют его труднопостижимость, являют необходимость во многом себя сдерживать.

"Kathaṃ bhūmimahantabhāvaṃ dassenti?

“They show forth its mighty character as a plane.

‘And how do they show the mighty glory of that state?

Вот как они являют величие монашеского состояния:

Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṃ paṭilabhitvā na cirasseva paripatati paridhaṃsati parihāyati yasato, na sakkoti issariyaṃ sandhāretuṃ.

It is, sire, as a man, poor, of lowly birth, undistinguished, deficient in wisdom, on acquiring a great and mighty kingdom, soon comes to naught and to ruin, decreases in fame and is not able to sustain authority.

just, O king, as if a man, poor, and of low birth, without distinction, deficient in wisdom, were to come into possession of a great and mighty kingdom, it would not be long before he would be overthrown, utterly destroyed, and deprived of his glory. For he would be unable to support his dignity.

например, государь, если бедному, низкородному, заурядному, скудоумному человеку достанется вдруг огромное царство, то его скоро покорежит, поломает, растеряет он свой двор, не сможет вынести бремени власти

Kiṃ kāraṇaṃ ?

For what reason?

And why so?

Mahantattā issariyassa.

The greatness of the authority.

Because of the greatness thereof.

из-за присущего этой власти величия.

Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṃ pabbajjaṃ pavaruttamaṃ sandhāretuṃ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṃsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṃ sandhāretuṃ.

Even so, sire, those who are undistinguished, have not done meritorious deeds and are deficient in wisdom, but 124 The Questions of King Milinda have gone forth in the Dispensation of the Conqueror, they are incapable of sustaining that noble and incomparable going forth, and soon coming to naught and to ruin and decline, they revert from the Dispensation of the Conqueror to the secular life.

just so is it, O king, that whosoever are without distinction, have acquired no merit, and are devoid of wisdom, when they renounce the world according to the religion of the Conquerors, then, unable to bear that most excellent renunciation, overthrown, fallen, and deprived of their glory, they return to the lower state. For they are unable to carry out the doctrine of the Conquerors.

Вот точно так же, государь, если заурядные, не имеющие заслуг, скудоумные люди принимают послушание в Завете Победителя, то оказывается, что они не в состоянии выдержать это превосходнейшее послушание; непременно их скоро покорежит, поломает; теряют они все и возвращаются к худшему, не могут выдержать послушания в Завете Победителя

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Mahantattā jinasāsanabhūmiyā.

The greatness of the state of the Dispensation of the Conqueror.

Because of the exalted nature of the condition which that doctrine brings about.

из-за присущего Завету Победителя величия.

Evaṃ bhūmimahantabhāvaṃ dassenti.

“They show forth its character

Thus is it, O king, that they show forth the mighty glory of that state.

Так они являют величие монашеского состояния.

"Kathaṃ parisuddhavimalabhāvaṃ dassenti?

of complete and stainless purity.

‘And how do they show how purified that state is from every stain?

Вот как они являют чистоту его и незапятнанность:

Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṃseti, na ṭhānamupagacchati nūpalimpati.

It is, sire, as water on a lotus leaf disperses, scatters, disappears and does not adhere to it.

just, O king, as water, when it has fallen upon a lotus, flows away, disperses, scatters, disappears, adheres not to it.

например, государь, капля воды с листа лотоса скатывается, спадает, слетает, в ничто обращается, не марает его,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Parisuddhavimalattā padumassa.

The completely stainless purity of the lotus.

Because of the lotus being pure from any spot.

ибо лотос чист и незапятнан.

Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṃsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti.

Even so, sire, those who are treacherous, deceitful, shifty, crooked and of discrepant views, but have gone forth in the Dispensation of the Conqueror, soon dispersing, dissolving and scattering from the completely pure, stainless, uninimical, bright, noble, and precious Dispensation, and not remaining in it, not adhering to it, revert to the secular life.

Just so, O king, when whosoever are deceitful, tricky, crafty, treacherous, holders of lawless opinions, have been admitted into the religion of the Conquerors, it is not long before they disperse, and scatter, and fall from that pure and stainless, clear and faultless, most high and excellent religion, and finding no standing-place in it, adhering no longer to it, they return to the lower state.

Вот точно так же, государь, если бесчестные притворщики, обманщики, лицемеры с несообразными воззрениями принимают послушание в Завете Победителя, то скоро они с этого чистого, незапятнанного, неязвящего687, светлого, избраннейшего из избранных Завета скатываются, спадают, слетают, не удерживаются, не могут его замарать и возвращаются к худшему,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Parisuddhavimalattā jinasāsanassa.

The complete stainless purity of the Dispensation of the Conqueror.

Because the religion of the Conquerors has been purified from every stain.

ибо Завет Победителя чист и незапятнан.

Evaṃ parisuddhavimalabhāvaṃ dassenti.

“They show forth its character

Thus is it, O king, that they show forth the purity of that state from every stain.

Так они являют чистоту его и незапятнанность.

"Kathaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti?

as one of not associating with evil things.

‘And how do they show how impossible it is for the sinful to dwell within it together with the good?

Вот как они являют несовместность его с грешниками:

Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ upaneti thalaṃ vā ussāreti.

As, sire, the great ocean does not associate with a dead body, but whatever dead body there may be in the great ocean, it quickly carries to the shore or pushes on to dry land.

just, O king, as the great ocean does not tolerate the continuance in it of a dead corpse, but whatever corpse may be in the sea, that does it bring quickly to the shore, and cast it out on to the dry land.

например, государь, мертвое тело с великим океаном несовместно; если появится в великом океане мертвое тело, то он скоро извергнет его на берег, выбросит на сушу,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Mahābhūtānaṃ bhavanattā mahāsamuddassa.

Because the great ocean is the abode of great beings.

Because the ocean is The abode of mighty creatures.

ибо великий океан есть обитель великих размером существ.

Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṃvasitvā hīnāyāvattanti.

Even so, sire, those who are evil, inactive, with energy exhausted, rotten, soiled and bad, but have gone forth in the Dispensation of the Conqueror, soon departing from the abode of the stainless arahats, great beings whose cankers are destroyed, not associating with them, revert to the secular life.

Just so, O king, when whosoever are sinful, foolish, with their zeal evaporated, distressed, impure, and bad, have been admitted into the religion of the Conquerors, it is not long before they abandon that religion, and dwelling no longer in it—the abode of the mighty, the Arahats, purified, and free from the Great Evils —they return to the lower state.

Вот точно так же, государь, если грешники, нерадивые бездельники, порченые, грязные, дурные люди принимают послушание в Завете Победителя, то скоро они отходят от Завета Победителя, этой обители великих существ – незапятнанных, пришедших к истощению тяги святых, не приживаются в нем и возвращаются к худшему,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Pāpehi asaṃvāsiyattā jinasāsanassa.

Because the Dispensation of the Conqueror does not associate with evil things.

Because it is impossible for the wicked to dwell in the religion of the Conquerors.

ибо Завет Победителя с грешниками несовместен.

Evaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti.

“They show forth its character

Thus is it, O king, that they show forth the impossibility of the sinful to abide within it together with the good.

Так они являют несовместность его с грешниками.

"Kathaṃ duppaṭivedhabhāvaṃ dassenti?

as one that is hard to pierce.

‘And how do they show how difficult a state it is to grasp?

Вот как они являют его труднопостижимость:

Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā [issatthā (sī. syā. pī.)] vālaggavedhaṃ avisahantā vigaḷanti pakkamanti.

It is, sire, as those archers who are not clever, untrained, not learned in the craft, and with their thoughts wandering, are incapable of piercing the tip of a hair, fall short of the target and depart.

just, O king, as archers who are clumsy, untrained, ignorant, and bereft of skill, are incapable of high feats of archery, such as hairsplitting, but miss the object, and shoot beyond the mark.

например, государь, неловкие, неискусные, необученные лучники, стреляя в кончик волоса, не могут попасть в такую цель, промахиваются и уходят ни с чем,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Saṇhasukhumaduppaṭivedhattā vālaggassa.

Because the tip of a hair, being delicate and fine, is very difficult to pierce.

Because of the fineness and minuteness of the horse-hair.

ибо кончик волоса тонок, ускользает, пронзить его трудно.

Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṃ paramasaṇhasukhumacatusaccappaṭivedhaṃ paṭivijjhituṃ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti.

Even so, sire, those who are weak in wisdom, stupid, dull, confused and slothful, if they go forth in the Dispensation of the Conqueror, being incapable of piercing the Four Noble Truths that are of the utmost delicacy and fineness, then falling short of the target and departing from the Dispensation of the Conqueror, they soon revert to the secular life.

just so, O king, when foolish, stupid, imbecile, dull, slow-minded fellows renounce the world according to the doctrine of the Conquerors, then they, unable to grasp the exquisitely fine and subtle distinctions of the Four Truths, missing them, going beyond them, turn back before long to the lower state.

Вот точно так же, государь, если худоумные, тупые, словно глухонемые, глупые, тугие на соображение люди принимают послушание в Завете Победителя, то они не могут добиться в нем цели – постичь в высшей степени тонкие, ускользающие и труднопостижимые четыре истины, промахиваются в Завете Победителя и уходят ни с чем, возвращаются к худшему,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Paramasaṇhasukhumaduppaṭivedhatāya saccānaṃ.

Because of the difficulty of piercing the Four Noble Truths which are of the utmost delicacy and fineness.

Because it is so difficult to penetrate into the finenesses and subtleties of the Truths.

ибо истины в высшей степени тонки, ускользают и труднопостижимы.

Evaṃ duppaṭivedhabhāvaṃ dassenti.

“They show forth its character

This is how they show forth the difficulty of its realisation.

Так они являют труднопостижимость Учения.

"Kathaṃ bahusaṃvararakkhiyabhāvaṃ dassenti?

as one to be preserved by many controls.

‘And how do they show how many are the restraints to be observed within it?

Вот как они являют необходимость во многом сдерживать себя:

Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṃ janamupentaṃ disvā bhīto osakkati paṭinivattati palāyati.

It is, sire, as a man who has arrived at the scene of a great and mighty battle and is surrounded on all sides by the opposing army, on seeing the troops closing in on him with weapons in their hands, is terrified, hesitates, turns tail and runs away.

just, O king, as a man who had gone to a place where a mighty battle was going on, when, surrounded on all sides by the forces of the enemy, he sees the armed hosts crowding in upon him, will give way, turn back, and take to flight.

например, государь, некий человек, участвуя в ожесточенном сражении, оказался окружен со всех сторон неприятельскими воинами, и, видя, как с дротиками в руках надвигаются на него враги, он впадает в страх, теряет мужество, кажет спину в бежит

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Bahuvidhayuddhamukharakkhaṇabhayā.

For fear of not preserving his life in such a tumultuous battle.

Out of fear lest he should not be saved in the midst of so hot a fight.

из страха и перед необходимостью сдерживать натиск многих врагов.

Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṃ sikkhāpadaṃ parirakkhituṃ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti.

Even so, sire, if those foolish people, evil-doers, uncontrolled, without shame, unwise, impatient, wavering, unsteady, unstable, go forth in the Dispensation of the Conqueror, but are incapable of preserving the many rules of training, then turning tail and running away, they soon revert to the secular life.

Just so, O king, when whosoever are wicked, unrestrained, shameless, foolish, full of ill-will, fickle, unsteady, mean and stupid, renounce the world under the system of the Conquerors, then they, unable to carry out the manifold precepts, give way, turn back, and take to flight, and so before long return to the lower state.

Вот точно так же, государь, если пошлые, не сдерживающие себя, бессовестные, бездеятельные, нетерпеливые, вздорные, переменчивые, низкие, глупые люди принимают послушание в Завете Победителя, то они оказываются не в состоянии держаться многих правил поведения, они отступают, кажут спину, бегут и скоро возвращаются к худшему,

Kiṃ kāraṇaṃ?

For what reason?

And why so?

Bahuvidhasaṃvararakkhiyabhāvattā jinasāsanassa.

Because the character of the Dispensation of the Conqueror is one to be preserved by many controls.

Because of the multiform nature of the restraints to be observed in the religion of the Conquerors.

ибо в Завете Победителя необходимо во многом себя сдерживать.

Evaṃ bahuvidhasaṃvararakkhiyabhāvaṃ dassenti.

Thus is it, O king, that they show forth the manifoldness of the restraints to be observed.

Так они являют необходимость во многом себя сдерживать.

"Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarā yeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti.

“The flowers, sire, on even the best of shrubs growing on dry land, the double-jasmine, are sometimes eaten through by insects so that the shrivelled shoots among them come to naught. But a double-jasmine shrub is not despised because these come to naught.

‘As on that best of flowering shrubs, O king, the double jasmine, there may be flowers that have been pierced by insects, and their tender stalks being cut to pieces, they may occasionally fall down. But by their having fallen is not the jasmine bush disgraced.

Даже на кусте варшики, государь, дающем лучшие из растущих на суше цветов, попадаются цветы червивые; они еще в бутонах сморщиваются и рано или поздно опадают. Но то, что они опали, не бросает тени на сам куст варшики,

Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṃ abhibyāpenti.

The flowers that remain on it pervade every quarter with their true perfume.

For the flowers that still remain upon it pervade every direction with their exquisite perfume.

и те цветы, что остались на нем, воистину напаивают все вокруг своим благоуханием.

Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

Even so, sire, those who revert to the secular life after they have gone forth in the Dispensation of the Conqueror are like the double-jasmine flowers that have been eaten by insects and, deprived of their colour and perfume, their morality being as it were colourless, are not capable of maturing. But the Dispensation of the Conqueror is not despised because of the reversion of these to the secular life.

Just so, O king, whosoever having renounced the world under the system of the Conquerors, return again to the lower state, are, like jasmine flowers bitten by the insects and deprived of their colour and their smell, colourless as it were in their behaviour, and incapable of development. But by their backsliding is not the religion of the Conquerors put to shame.

Вот точно так же, государь, если кто-то принимает послушание в Завете Победителя, но потом возвращается к худшему, то такие люди в Завете Победителя – словно червивые цветы варшики, лишены благоуханных достоинств, невзрачны нравственным обликом, не способны духовно расцвесть. Но то, что они возвращаются к худшему, не бросает тени на сам Завет Победителя,

Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaragandhena abhibyāpenti.

Those monks that remain there pervade the world with the devas with the lovely perfume of moral habit.”

For the members of the Order who remain in the religion pervade the world of gods and men with the exquisite perfume of their right conduct.

и те монахи, что остаются в нем, напаивают весь мир вместе с богами прекрасным благоуханием нравственности.

"Sālīnampi, mahārāja, nirātaṅkānaṃ lohitakānaṃ antare karumbhakaṃ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti.

‘Among rice plants that are healthy and ruddy there may spring up a kind of rice plant called Karumbhaka, and that may occasionally fade. But by its fading are not the red rice plants disgraced.

Даже меж здоровых колосьев красного риса, государь, попадаются колосья разновидности, называемой «овсяная кашка»688; они рано или поздно гибнут. Но то, что они гибнут, не бросает тени на красный рис,

Ye tattha ṭhitā sālī, te rājūpabhogā honti.

For those that remain become the food of kings.

и тот рис, что созревает, идет в пищу царю.

Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṃ na pāpuṇitvā [vaḍḍhitvā vepullataṃ apāpuṇitvā (sī. ka.)] antarā yeva hīnāyāvattanti, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

Just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they, like Karumbhaka plants among the red rice, may grow not, nor attain development, and may even occasionally relapse into the lower state. But by their backsliding is not the religion of the Conquerors put to shame,

Вот точно так же, государь, если кто-то принимает послушание в Завете Победителя, но потом возвращается к худшему, то такие люди в Завете Победителя – словно «овсяная кашка» меж красного риса; они не вырастают, не приходят к расцвету, возвращаются рано или поздно к худшему. Но то, что они возвращаются к худшему, не бросает тени на сам Завет Победителя,

Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.

for the brethren that remain stedfast become fitted even for Arahatship.

и те монахи, что духовно созревают и готовы, приходят к святости.

"Kāmadadassāpi, mahārāja, maṇiratanassa ekadesaṃ [ekadese (ka.)] kakkasaṃ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṃ hīḷitaṃ nāma hoti.

‘On one side, O king, of a wish conferring gem a roughness may arise. But by the appearance of that roughness is not the gem disgraced.

Даже у исполняющего желания драгоценного самоцвета, государь, одна из граней может быть мутной. Но то, что одна из граней у него мутна, не бросает тени на весь драгоценный самоцвет,

Yaṃ tattha parisuddhaṃ maṇiratanassa, taṃ janassa hāsakaraṃ hoti.

For the purity that remains in the gem fills the people with gladness.

и все прочие чистой воды грани драгоценного самоцвета даруют людям радость.

Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

And just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they may be rough ones and fallen ones in the religion. But by their backsliding is not the religion of the Conquerors put to shame,

Вот точно так же, государь, если кто-то принимает послушание в Завете Победителя, а потом возвращается к худшему, то такие люди в Завете Победителя – муть, осколки. То, что они возвращаются к худшему, не бросает тени на сам Завет Победителя,

Ye tattha ṭhitā bhikkhū, te devamanussānaṃ hāsajanakā honti.

for the brethren who remain stedfast are the cause of joy springing up in the hearts of gods and men.

и те монахи, что остаются в нем, приносят радость богам и людям.

"Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṃ pūtikaṃ hoti appagandhaṃ.

‘Even red sandal wood of the purest sort, O king, may become in some portion of it rotten and scentless.

Даже в благородном красном сандале, государь, может встретиться часть подгнившая, мало пахнущая,

Na tena lohitacandanaṃ hīḷitaṃ nāma hoti.

But thereby is not the sandal wood disgraced.

но это не бросает тени на весь красный сандал,

Yaṃ tattha apūtikaṃ sugandhaṃ, taṃ samantā vidhūpeti abhibyāpeti.

For that portion which remains wholesome and sweet scatters and diffuses its perfume all around.

и прочие его части, что не тронуты гнилью, пропитывают и напаивают все вокруг своим благоуханием.

Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

And just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they, like the rotten part of the sandal wood, may be as it were thrown away in the religion. But by their backsliding is not the religion of the Conquerors put to shame.

Вот точно так же, государь, если кто-то принимает послушание в Завете Победителя, а потом возвращается к худшему, то такие люди в Завете Победителя – словно подгнившая часть древесины красного сандала, которую нужно выбросить. То, что они возвращаются к худшему, не бросает тени на сам Завет Победителя,

Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaracandanagandhena anulimpayantī"ti.

For the brethren who remain stedfast pervade, with the sandal wood perfume of their right conduct, the world of gods and men.’

и те монахи, что остаются в нем, овевают весь мир с богами сандаловым благоуханием своей прекрасной нравственности.

"Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṃ jinasāsanaṃ seṭṭhabhāvena paridīpitaṃ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṃ yeva paridīpentī"ti.

“It is good, revered Nāgasena. By one fitting simile after another, by one appropriate reason after another, you have made me understand the blameless Dispensation of the Conqueror and have illumined it with a character that is of the very best, for even those reversions to the secular life illumine the character of the Dispensation of the Conqueror as of the very best.”

‘Very good, Nāgasena! By one appropriate simile after another, by one correct analogy after another have you most excellently made clear the faultlessness of the system of the Conquerors, and shown it free from blame. And even those who have lapsed make evident how excellent that system is.’

– Отлично, почтенный Нагасена. Все эти удачные и уместные доводы убеждают в безукоризненности Завета Победителя и проявляют превосходство его. Даже те, кто возвращается к худшему, лишь проявляют этим превосходство Завета Победителя.