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Глава 4 Палийский оригинал
| пали | N.K.G. Mendis - english | Rhys Davids T.W. - english | Парибок А.В. - русский | Топоров В.Н. - русский | Комментарии |
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1. Anumānapañho Таблица Палийский оригинал |
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| 1.Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā ñātukāmo sotukāmo dhāretukāmo ñāṇālokaṃ daṭṭhukāmo aññāṇaṃ bhinditukāmo ñāṇālokaṃ uppādetukāmo avijjandhakāraṃ nāsetukāmo adhimattaṃ dhitiñca ussāhañca satiñca sampajaññañca upaṭṭhapetvā āyasmantaṃ nāgasenaṃ etadavoca "bhante nāgasena, kiṃ pana buddho tayā diṭṭho"ti. | Then King Milinda approached the Venerable Nāgasena, greeted him and sat down at a respectful distance. King Milinda, anxious to know, anxious to hear, anxious to remember, anxious to see the light of knowledge, anxious to break down the lack of knowledge, anxious to find the light of knowledge, anxious to expel the darkness of ignorance, aroused extreme steadfastness and zeal and mindfulness and clear consciousness, and spoke thus to the Venerable Nāgasena: “Revered Nāgasena, have you ever seen the Buddha?" | Now Milinda the king went up to the place where Nāgasena was, and bowed down before him, and took his seat on one side. And when so seated he, longing to know, to hear, and to remember, and longing to make the light of knowledge arise and to break in pieces his ignorance, roused up in himself courage and zeal, and, full of self-possession and thoughtfulness, spake thus to Nāgasena: ‘Venerable Nāgasena, tell me, have you ever seen the Buddha?’ | Итак, царь Милинда пришел туда, где был достопочтенный Нагасена. Придя, он приветствовал достопочтенного Нагасену и сел подле. И, сидя подле, царь Милинда, стремясь узнать, стремясь услышать, стремясь запомнить, стремясь узреть свет знания, стремясь развеять незнание, стремясь породить свет знания, стремясь истребить тьму незнания, собрал все свое хладнокровие, решимость, памятование, понимание и спросил достопочтенного Нагасену: – Скажи, почтенный Нагасена, ты видел Просветленного? | ... — Почтенный Нагасена, ты видел Будду? | |
| "Na hi, mahārājā"ti. | “No, sire.” | ‘No, O king.’ | – Нет, государь. | — Нет, махараджа. | |
| "Kiṃ pana te ācariyehi buddho diṭṭho"ti? | “But have your teachers ever seen the Buddha?" | ‘Then have your teachers ever seen the Buddha?’ | – Ну а учители твои видели Просветленного? | — А твои учители видели Будду? | |
| "Na hi, mahārājā"ti. | “No, sire.” | ‘No, Sire.’ | – Нет, государь. | — Нет, махараджа. | |
| "Bhante nāgasena, na kira tayā buddho diṭṭho, nāpi kira te ācariyehi buddho diṭṭho, tena hi, bhante nāgasena, natthi buddho, na hettha buddho paññāyatī"ti. | “Revered Nāgasena, if you have never seen the Buddha, and if your teachers have never seen the Buddha, well then, revered Nāgasena, there is no Buddha; the Buddha is not manifested here.” | ‘So you say, venerable Nāgasena, that you have never seen the Buddha, and that your teachers have never seen the Buddha. Therefore, Nāgasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha.’ | – Что же, почтенный Нагасена, ни ты не видел Просветленного, ни твои учители не видели Просветленного. Стало быть, почтенный Нагасена, нет Просветленного, невозможно усмотреть Просветленного. | — Почтенный Нагасена, ни ты не видел Будду, ни твои учители не видели Будду. Поэтому, почтенный Нагасена, Будда не существует, Будда в таком случае не известен. | |
| "Atthi pana te, mahārāja, pubbakā khattiyā, ye te tava khattiyavaṃsassa pubbaṅgamā"ti? | “But, sire, did those former noble warriors exist who were the forerunners of your noble warrior dynasty?" | ‘But did those Kshatriyas of old exist, who were the founders of the line of kings from which you come?’ | – Скажи, государь, а есть ли кшатрии прошлого, предки твоего кшатрийского рода? | — Существуют ведь, махараджа, кшатрии былых времен, которые предшествовали тебе в твоем роде кшатриев? | |
| "Āma, bhante. | “Yes, revered sir; | ‘Certainly, Sir. | – Да, почтенный, | — Да, почтенный. | |
| Ko saṃsayo, atthi pubbakā khattiyā, ye mama khattiyavaṃsassa pubbaṅgamā"ti. | what doubt is there?" | How can there be any doubt about that?’ | несомненно, есть кшатрии прошлого, предки моего кшатрийского рода. | Нет никакого сомнения. Существуют кшатрии былых времен, которые предшествовали мне в моем роде кшатриев. | |
| "Diṭṭhapubbā tayā, mahārāja, pubbakā khattiyā"ti? | “Have you, sire, ever seen the former noble warriors?" | ‘Well, O king. Have you ever seen them?’ | – А видел ли ты когда-либо кшатриев прошлого, государь? | — Ты видел когда-нибудь, махараджа, кшатриев былых времен? | |
| "Na hi bhante"ti. | “No, revered sir.” | ‘No, Sir.’ | – Нет, почтенный. | — Нет, почтенный. | |
| "Ye pana taṃ, mahārāja, anusāsanti purohitā senāpatino akkhadassā mahāmattā, tehi pubbakā khattiyā diṭṭhapubbā"ti? | “But have those who have instructed you, sire—priests, generals, judges, chief councillors—have these ever seen the former noble warriors?" | ‘And those who instructed you—the family chaplains, and officers of the staff, and those who lay down the law, and ministers of state—have they ever seen those Kshatriyas of old?’ | – А скажем, те, кто тебя обучал,– придворные жрецы, полководцы, судьи, сановники – они видели когда-либо кшатриев прошлого? | — Ну а те, кто дает тебе советы: жрецы, полководцы, судьи, главные министры — они видели когда-нибудь кшатриев былых времен? | |
| "Na hi bhante"ti. | “No, revered sir.” | ‘No, Sir.’ | – Нет, почтенный. | — Нет, почтенный. | |
| "Yadi pana te, mahārāja, pubbakā khattiyā na diṭṭhā, nāpi kira te anusāsakehi pubbakā khattiyā diṭṭhā, tena hi natthi pubbakā khattiyā, na hettha pubbakā khattiyā paññāyantī"ti. | “But if you, sire, have not seen the former noble warriors and if your instructors have not seen the former noble warriors, where are the former noble warriors?" | ‘If then neither have you seen them, nor your teachers, where are they? There is no clear evidence, in that case, of those Kshatriyas of old!’ | – Так если, государь, ни ты не видел кшатриев прошлого, ни обучавшие тебя не видели кшатриев прошлого, то где же эти кшатрии прошлого? Невозможно усмотреть кшатриев прошлого. | — Ну если ни ты, махараджа, не видел кшатриев былых времен, ни твои советники не видели кшатриев былых времен, где кшатрии былых времен? В таком случае кшатрии былых времен не известны. | |
| "Dissanti, bhante nāgasena, pubbakānaṃ khattiyānaṃ anubhūtāni paribhogabhaṇḍāni. | “Revered Nāgasena, articles of use enjoyed by the former noble warriors are to be seen, | ‘But, Nāgasena, the royal insignia they used are still to be seen— | – Но можно видеть то, чем пользовались кшатрии прошлого, почтенный Нагасена, | — Мы видим, почтенный Нагасена, вещи, бывшие в употреблении у кшатриев былых времен, | |
| Seyyathidaṃ, setacchattaṃ uṇhīsaṃ pādukā vālabījanī khaggaratanaṃ mahārahāni ca sayanāni. | that is to say, the white sunshade, the turban, the shoes, the yak-tail fan, the treasure of the sword of state, and the couches of great price. | The white sunshade of state, and the crown, and the slippers, and the fan with the yak’s tail, and the sword of state, and the priceless throne— | а именно: белый зонт, тюрбан, сандалии, опахало из хвоста яка, драгоценный меч, роскошные ложа. | а именно: царский балдахин, тюрбан, обувь, веер из хвоста яка, драгоценный меч, роскошные ложа, | |
| Yehi mayaṃ jāneyyāma saddaheyyāma 'atthi pubbakā khattiyā'ti. | By these we can know and can believe that the former noble warriors existed.” | and by these can we know and believe that the Kshatriyas of old lived once.’ | Через это, почтенный, мы можем узнать и поверить, что кшатрии прошлого действительно есть. | на основании которых мы знаем и верим: есть кшатрии былых времен. | |
| "Evameva kho, mahārāja, mayampetaṃ bhagavantaṃ jāneyyāma saddaheyyāma. | “Even so, sire, we may also know and believe in this Blessed One. | ‘Just so, O king, can we know that Blessed One and believe in him. | – Вот точно так же, государь, и мы можем узнать о Блаженном и поверить в него. | — Вот так же, махараджа, мы можем узнать этого Благословенного и поверить в него. | |
| Atthi taṃ kāraṇaṃ, yena mayaṃ kāraṇena jāneyyāma saddaheyyāma 'atthi so bhagavā'ti. | There is this reason according to which we may know and believe that there was this Blessed One. | For there is a reason for our knowledge and belief that the Blessed One was. | Есть такое основание, почему мы можем узнать и поверить, что Блаженный действительно есть. | Есть такая причина, на основании которой мы можем узнать и поверить: существует этот Благословенный. | |
| Katamaṃ taṃ kāraṇaṃ? | What is the reason? | And what is that reason? | Вот это основание: | Какова эта причина? | |
| Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena anubhūtāni paribhogabhaṇḍāni. | There are, sire, articles of use enjoyed by that Blessed One who knows and sees, the Arahat, the Perfectly Enlightened One, | —The royal insignia used by that Blessed One, by him of knowledge and insight, the Arahat, the Buddha Supreme, are still to be seen- | есть ведь, государь, то, чем пользовался Блаженный, знающий и видящий, святой, истинновсепросветленный, | Ведь существуют, махараджа, вещи, бывшие в употреблений у этого Благословенного, знающего, видящего, арахата, полностью просветленного, | |
| Seyyathidaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, yehi sadevako loko jānāti saddahati 'atthi so bhagavā'ti. | that is to say, the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five spiritual faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path. By these the world with the devas knows and believes that there was this Blessed One. | the four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven forms of the wisdom of the Arahats, and the Noble Eightfold Path —and by these can the whole world of gods and men know and believe that that Blessed One existed once. | а именно: четыре постановки памятования, четыре истинных начинания, четыре основы сверхобычных сил, пять орудий, пять сил, семь звеньев просветления, арийская восьмизвенная стезя. Через это весь мир с богами знает и верит, что Блаженный действительно есть. | а именно: четыре вида размышления, четыре вида правильных усилий, четыре основы процветания, пять видов способностей, пять видов силы, семь составных частей мудрости, благородный восьмеричный путь, на основании которых мир с его богами знает и верит: есть этот Благословенный. | |
| Iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbo 'atthi so bhagavā'ti. | For this reason, sire, for this cause, because of this method, because of this inference it should be known that there was this Blessed One.” | By this reason, on this ground, by this argument, through this inference, can it be known that the Blessed One lived. | Вот исходя из такого основания, такой причины, такого способа, такого вывода, можно узнать, что Блаженный действительно есть: | По этой, махараджа, причине, в силу этого довода, с помощью этого умозаключения, на основании этого вывода известно: есть этот Благословенный. | |
| "'Bahū jane tārayitvā, nibbuto upadhikkhaye; | “He who, himself set free in that bless’d state In which the Upadhis have ceased to be, —Lusts, sin, and Karma—has brought safe ashore, Saved from the sea of woe, great multitudes— | Людей переправив множество, В нирвану ушел безопорную. |
у РД здесь вставка, видимо у него была ещё одна строка, а то и две Все комментарии (1) |
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| Anumānena ñātabbaṃ, atthi so dvipaduttamo"'ti. | Only by inference can it be known That he, the best of men, existed once.” ’ | Поэтому можно вывести: Он есть, совершенный муж! | |||
| "Bhante nāgasena, opammaṃ karohī"ti. | “Revered Nāgasena, make a simile.” | [The ordinary city, and its architect, shops, and inhabitants]‘Venerable Nāgasena, give me an illustration.’ | – Почтенный Нагасена, приведи сравнение. | ||
| "Yathā, mahārāja, nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ tāva samaṃ anunnatamanonataṃ asakkharapāsāṇaṃ nirupaddavamanavajjaṃ ramaṇīyaṃ bhūmibhāgaṃ anuviloketvā yaṃ tattha visamaṃ, taṃ samaṃ kārāpetvā khāṇukaṇṭakaṃ visodhāpetvā tattha nagaraṃ māpeyya sobhanaṃ vibhattaṃ bhāgaso mitaṃ ukkiṇṇaparikhāpākāraṃ daḷhagopuraṭṭālakoṭṭakaṃ puthucaccaracatukkasandhisiṅghāṭakaṃ sucisamatalarājamaggaṃ suvibhattaantarāpaṇaṃ ārāmuyyānataḷākapokkharaṇiudapānasampannaṃ bahuvidhadevaṭṭhānappaṭimaṇḍitaṃ sabbadosavirahitaṃ, so tasmiṃ nagare sabbathā vepullattaṃ patte aññaṃ desaṃ upagaccheyya, atha taṃ nagaraṃ aparena samayena iddhaṃ bhaveyya phītaṃ subhikkhaṃ khemaṃ samiddhaṃ sivaṃ anītikaṃ nirupaddavaṃ nānājanasamākulaṃ, puthū khattiyā brāhmaṇā vessā suddā hatthārohā assārohā rathikā pattikā dhanuggahā tharuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā vammino yodhino dāsikaputtā bhaṭiputtā [dāsaputtā bhaṭṭiputtā (sī. pī.)] mallakā gaṇakā āḷārikā sūdā kappakā nahāpakā cundā mālākārā suvaṇṇakārā sajjhukārā sīsakārā tipukārā lohakārā vaṭṭakārā ayokārā maṇikārā pesakārā kumbhakārā veṇukārā loṇakārā cammakārā rathakārā dantakārā rajjukārā kocchakārā suttakārā vilīvakārā dhanukārā jiyakārā usukārā cittakārā raṅgakārā rajakā tantavāyā tunnavāyā heraññikā dussikā gandhikā tiṇahārakā kaṭṭhahārakā bhatakā paṇṇikā phalikā [phallikā (sī. pī.)] mūlikā odanikā pūvikā macchikā maṃsikā majjikā naṭakā naccakā laṅghakā indajālikā vetālikā mallā chavaḍāhakā pupphachaḍḍakā venā nesādā gaṇikā lāsikā kumbhadāsiyo sakkayavanacīnavilātā ujjenakā bhārukacchakā kāsikosalā parantakā māgadhakā sāketakā soreyyakā [soraṭṭhakā (sī. pī.)] pāveyyakā koṭumbaramāthurakā alasandakasmīragandhārā taṃ nagaraṃ vāsāya upagatā nānāvisayino janā navaṃ suvibhattaṃ adosamanavajjaṃ ramaṇīyaṃ taṃ nagaraṃ passitvā anumānena jānanti 'cheko vata bho so nagaravaḍḍhakī, yo imassa nagarassa māpetā'ti. | “As, sire, a city-architect, when he wants to build a city, first looks about for a district that is level, not elevated, not lowlying, free from gravel and stone, secure, irreproachable and delightful, and then when he has made level there what was not level and has had it cleared of stumps of trees and thorns, he might build a city there. It would be fine and regular, well planned, the moats and encircling walls dug deep, the city gates, the watch-towers and the ramparts strong, the crossroads, squares, junctions and the places where three or four roads meet numerous, the main-roads clean, level and even, the bazaar shops well laid out, the city full of parks, pleasances, lakes, lotus pools and wells, adorned with a wide variety of shrines to devas, the whole free from defects. When that city was fully developed, he might go away to another district. Then after a time that city might become rich and prosperous, well stocked with food, secure, successful, happy, without adversity, without accident, crowded with all kinds of people. When these people had seen the city, new, well laid out, without a defect, irreproachable, delightful, they would know by inference: ‘Clever indeed is that city-architect who was the builder of the city.’ | ‘Just, O king, as the architect of a City, when he wants to build one, would first search out a pleasant spot of ground, with which no fault can be found, even, with no hills or gullies in it, free from rough ground and rocks, not open to the danger of attack. And then, when he has made plain any rough places there may still be on it, he would clear it thoroughly of all stumps and stakes, and would proceed to build there a city fine and regular, measured out into suitable quarters, with trenches and ramparts thrown up around it, with strong gateways, watch-towers, and battlements, with wide squares and open places and junctions (where two roads meet) and cross-ways (where four roads meet), with cleanly and even high roads, with regular lines of open shops (bazaars), well provided with parks, and gardens, and lakes, and lotus-ponds, and wells, adorned with many kinds of temples to the gods, free from every fault. And then when the city stood there in all its glory, he would go away to some other land. And in course of time that city might become mighty and prosperous, filled with stores of food, peaceful, glorious, happy, free from distress and calamity, the meeting-place of all sorts and conditions of men. Then nobles and brahmans, merchants and work-people; soldiers mounted on elephants, and on horses, and on chariots; infantry, and bowmen, and swordsmen; standard-bearers, officers, and camp-followers ; highborn warriors whose delight is in war, fighting champions, men mighty as elephants, heroes, men who fight in buckskin, devoted fighting-men born of slaves in great houses or of the privates in the royal army ; troops of professional wrestlers ; cooks and curry makers, barbers and bathing attendants, smiths and florists, workers in gold and silver and lead and tin and copper and brass and iron, and jewellers; messengers; potters, salt gatherers, tanners, carriage builders, carvers in ivory, rope makers, comb makers, cotton-thread spinners, basket makers, bow manufacturers, bowstring makers, arrow fletchers, painters, dye manufacturers, dyers, weavers, tailors, assayers of gold, cloth merchants, dealers in perfumes, grass cutters ` hewers of wood, hired servants, people who live by gathering flowers and fruits and roots in the woods, hawkers of boiled rice, sellers of cakes, fishmongers, butchers, dealers in strong drinks, play actors, dancers, acrobats, conjurors, professional bards, wrestlers (boxers), corpse burners, casters out of rotten flowers, savages, wild men of the woods, prostitutes, swingers and jumpers, and the slave girls of bullies—people of many countries, people from Scythia, Bactria, China, and Vilāta; people of Ujjeni, of Bhārukaccha, of Benares, of Kosala, and of the border lands; people from Magadha, and Sāketa, and Suraṭṭha, and the West; from Koṭumbara and Madhura, from Alexandria, Kashmīr, and Gandhāra—all these coming to take up their residence there, and finding the new city to be regular, faultless, perfect, and pleasant, would know: “Able indeed must that architect have been by whom this city was built! ” | – Представь, государь, что некогда зодчий решил заложить город. Для начала он высмотрел место: не высокое, не низкое, не скалистое, не каменистое, лишенное каких-либо изъянов и пороков, радующее глаз; распорядился, чтобы на нем выровняли неровности, выкорчевали пни и колючие кусты, а затем заложил там город – великолепный, соразмерный, выверенный в частях, окруженный рвом и обводной стеной, с мощно укрепленными воротами и сторожевыми башнями, с множеством площадей, перекрестков, распутий и разъездов, с чистой и ровной царской дорогой, удобно расположенным базаром, обильный парками, садами, прудами, водоемами, колодцами, блистающий храмами многим богам, лишенный любых изъянов. Когда же все в этом городе наладилось, зодчий ушел в другую страну. А город спустя некоторое время стал богатым, цветущим, изобильным, уютным, благоденствующим, процветающим, безопасным и благополучным, привлекающим разный люд. И вот множество кшатриев, брахманов, вайшьев, шудр, сражающихся на слонах воинов, конников, колесничих, пехотинцев, лучников, меченосцев, знаменосцев, командиров, обозной прислуги, удалых раджпутов, лихих и неистовых витязей, бьющихся в броне, отрядов из сыновей рабов и наемных слуг, отрядов борцов, поваров, кухарей; цирюльников, банщиков, кузнецов, цветочников, мастеров по золоту, серебру, свинцу, по олову, по меди, по бронзе, по железу, ювелиров, мельников, гончаров, солеваров, кожевников, тележников, мастеров по слоновой кости, канатчиков, изготовителей гребней, прядильщиков хлопка, корзинщиков, мастеров, делающих луки, тетивы, стрелы, художников, изготовителей красок, красильщиков, ткачей, портных, пробирщиков, торговцев тканями, парфюмеров, травоносов, дровоносов, наемных слуг, собирателей листьев, плодов, кореньев, продавцов рисовой каши вразнос, пирожников, рыбников, мясников, винокуров, актеров, плясунов, акробатов, фокусников, борцов, сжигателей трупов, выбрасывателей увядших цветов, гадальщиков, нишадов, блудниц, храмовых танцовщиц, распутниц, стихотворцев – множество людей из страны шаков, греков, Китая и Вилаты, из Уджайна, Бхригукаччхи, Каши, Кошалы с прилегающими областями, из Магадхи, Сакеты, Саураштры, из. Патхеи, из Котумбары и Матхуры, из Александрии, Кашмира, Гандхары794 приехали жить в этот город из разных мест и видят, что город новый, построен хорошо, лишен каких-либо изъянов и недостатков, радует глаз, и могут поэтому заключить: «А умелым был, должно быть, зодчий, что город этот построил». | ||
| Evameva kho, mahārāja, so bhagavā asamo asamasamo appaṭisamo asadiso atulo asaṅkhyeyo appameyyo aparimeyyo amitaguṇo guṇapāramippatto anantadhiti anantatejo anantavīriyo anantabalo buddhabalapāramiṃ gato sasenamāraṃ parājetvā diṭṭhijālaṃ padāletvā avijjaṃ khepetvā vijjaṃ uppādetvā dhammukkaṃ dhārayitvā sabbaññutaṃ pāpuṇitvā vijitasaṅgāmo dhammanagaraṃ māpesi. | “Even so, sire, that Blessed One is without an equal, equal to the unequalled, equal to the matchless ones, unique, incomparable, boundless, immeasurable, of unmeasured special qualities, attained to perfection in special qualities, of infinite steadfastness, infinite incandescence, infinite energy, infinite power, gone to perfection in the powers of a Buddha; having overthrown Māra and his army, burst asunder the net of false views, made ignorance to be cast out and knowledge arise, borne aloft the torch of Dhamma; and having attained omniscience, unvanquished and victorious in the battle, he built the City of Dhamma. | [The City of Righteousness, and its architect] ‘Just so, O king that Blessed One, peerless, unequalled, unapproached, incomparable, admirable beyond all measure by weight or calculation, of infinite virtue, full of virtue and perfection, boundless in wisdom and glory and zeal and power, who, when he had attained to the summit of all the perfections of the Buddhas, overthrew Māra and all his hosts—he, bursting asunder the net of heresy, and casting aside ignorance, and causing wisdom to arise, and bearing aloft the torch of Truth, reached forward to Buddhahood itself, and so, unconquered and unconquerable in the fight, built this city of Righteousness. | И вот, государь, точно так же Блаженный – бесподобный, ни равного, ни подобного себе не имеющий, несравненный, неисповедимый, неисчислимый, неохватный, неизмеримый, бесконечно достойный, достигший пределов достоинств просветленного, обладающий безмерной стойкостью, безмерным духовным жаром, безмерным усилием, безмерной силой, обретший запредельность силы просветленного – развеял Мару с его воинством, прорвал сети лжемудрия, попрал неведение, породил ведение, воздел светоч Учения, обрел всезнание и, в битве непобедимый и победивший, воздвиг град Учения. | ||
| "Bhagavato kho, mahārāja, dhammanagaraṃ sīlapākāraṃ hiriparikhaṃ ñāṇadvārakoṭṭhakaṃ vīriyaaṭṭālakaṃ saddhāesikaṃ satidovārikaṃ paññāpāsādaṃ suttantacaccaraṃ abhidhammasiṅghāṭakaṃ vinayavinicchayaṃ satipaṭṭhānavīthikaṃ, tassa kho pana, mahārāja, satipaṭṭhānavīthiyaṃ evarūpā āpaṇā pasāritā honti. | “In the Blessed One’s City of Dhamma the encircling walls are morality, the moats are conscience, the ramparts over the city gates are knowledge, the watch-towers are energy, the pillars are faith, the door-keepers are mindfulness, the cross roads are the Suttantas, the places where three or four roads meet is the Abhidhamma, the law-court is the Vinaya, the streetway is the foundations of mindfulness. And in that streetway of the foundations of mindfulness such shops as these are offering goods for sale, that is to say, | And the Blessed One’s City of Righteousness, O king, has righteousness for its rampart, and fear of sin for its moat, and knowledge for the battlement over its city gate, and zeal for the watch-tower above that, and faith for the pillars at its base, and mindfulness for the watchman at the gate, and wisdom for the terrace above, and the Suttantas for its market-place, and the Abhidhamma for its cross-ways, and the Vinaya (the Canon Law) for its judgment hall, and constant self-possession for its chief street. | У Блаженного, государь, в граде Учения обводная стена – нравственность, ров – совестливость, надвратная башня – знание, сторожевая вышка – усилие, мачта – вера, привратник – памятование, дворец – мудрость, Корзина Сутр – площадь, Корзина Абхидхармы – перекресток, Корзина Устава – судилище, постановка памятования – улица. А на этой улице, на постановке памятования, вот какие, государь, торговые ряды расположены: | ||
| Seyyathīdaṃ, pupphāpaṇaṃ gandhāpaṇaṃ phalāpaṇaṃ agadāpaṇaṃ osadhāpaṇaṃ amatāpaṇaṃ ratanāpaṇaṃ sabbāpaṇa"nti. | a flower shop, a perfume shop, a fruit shop, an antidote shop, a medicine shop, a nectar shop, a jewel shop and a general shop.” | And in that street, O king, these bazaars are open—a flower bazaar, and a fruit bazaar, and an antidote bazaar, and a medicine bazaar, and an ambrosia bazaar, and a bazaar for precious stones, and a bazaar for all manner of merchandise.’ | цветочный ряд, благовонный ряд, плодовый ряд, противоядий ряд, лекарственный ряд, бессмертного нектара ряд, драгоценностей ряд, всяческий ряд795. | ||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato pupphāpaṇa"nti? | “Revered Nāgasena, what is the flower shop of the Buddha, the Blessed One?" | [The flower bazaar therein] ‘But what, venerable Nāgasena, is the flower bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого цветочный ряд? | ||
| "Atthi kho pana, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ārammaṇavibhattiyo akkhātā. | “There are, sire, certain kinds of objective supports for meditation that have been pointed out by that Blessed One who knows and sees, the Arahat, the Perfectly Enlightened One, | ‘There are certain subjects for meditation, O king, that have been made known by the Blessed One, by him of knowledge and insight, by the Arahat, the Buddha Supreme. | – Блаженный, знающий и зрящий, святой, истинновсепросветленный, описал, государь, разновидности предметов для созерцания796, | ||
| Seyyathīdaṃ, aniccasaññā dukkhasaññā anattasaññā asubhasaññā ādīnavasaññā pahānasaññā virāgasaññā nirodhasaññā sabbaloke anabhiratisaññā sabbasaṅkhāresu aniccasaññā ānāpānassati uddhumātakasaññā vinīlakasaññā vipubbakasaññā vicchiddakasaññā vikkhāyitakasaññā vikkhittakasaññā hatavikkhittakasaññā lohitakasaññā puḷavakasaññā aṭṭhikasaññā mettāsaññā karuṇāsaññā muditāsaññā upekkhāsaññā maraṇānussati kāyagatāsati, ime kho, mahārāja, buddhena bhagavatā ārammaṇavibhattiyo akkhātā. | that is to say, the perception of impermanence, the perception of non-self, the perception of the foul, the perception of peril, the perception of abandonment, the perception of dispassion, the perception of cessation, the perception of not delighting in anything in the world, the perception of the impermanence of all formations, mindfulness of breathing; the perception of a swollen corpse, the perception of a discoloured corpse, the perception of a decomposing corpse, the perception of a fissured corpse, the perception of a corpse gnawed by animals, the perception of a corpse with bones scattered, the perception of a corpse hacked up and scattered, the perception of a corpse still bleeding, the perception of a worm-infested corpse, the perception of a skeleton; the perception of loving kindness, the perception of compassion, the perception of sympathetic joy, the perception of equanimity; mindfulness of death; mindfulness occupied with the body.1 | And they are these. The idea of the impermanence (of every thing and of every being), the idea of the absence of any abiding principle (any soul in any thing or any being), the idea of the impurity and the idea of the danger connected with the body, the idea of getting rid of evil dispositions, the idea of freedom from passion, the idea of peace, the idea of dissatisfaction with the things of the world, the idea of the transitory nature of all conditions, the idea of ecstatic trance, the ideas of a corpse in the various stages of decay, the ideas of a place of execution in all its various horrors, the idea of love to all beings, the idea of pity for all beings, the idea of sympathy with all beings, the idea of equanimity in all the changing circumstances of life, the idea of death, and the idea of the body. These, O king, are the subjects for meditation prescribed by the Blessed One. | а именно: «все бренно», «все без самости», отвратительное, бедственное, оставление, бесстрастие, пресечение, непристращение к чему бы тони было, бренность всех слагаемых, памятование с дыханием, вздувшийся труп, посинелый труп, разлагающийся труп, разползшийся труп, обглоданный труп, растерзанный труп, растерзанный труп убитого, кровавый труп, кишащий червями труп, скелет, доброту, сострадание, сорадование, равностность, памятование о смерти, памятование о теле797. Вот такие разновидности предметов для созерцания, государь, описал Блаженный, Просветленный. | ||
| Tattha yo koci jarāmaraṇā muccitukāmo, so tesu aññataraṃ ārammaṇaṃ gaṇhāti, tena ārammaṇena rāgā vimuccati, dosā vimuccati, mohā vimuccati, mānato vimuccati, diṭṭhito vimuccati, saṃsāraṃ tarati, taṇhāsotaṃ nivāreti, tividhaṃ malaṃ visodheti, sabbakilese upahantvā amalaṃ virajaṃ suddhaṃ paṇḍaraṃ ajātiṃ ajaraṃ amaraṃ sukhaṃ sītibhūtaṃ abhayaṃ nagaruttamaṃ nibbānanagaraṃ pavisitvā arahatte cittaṃ vimoceti, idaṃ vuccati mahārāja 'bhagavato pupphāpaṇa'nti. | “Whoever is anxious to get free from old age and death chooses one of these objective supports for meditation and, with this objective support for meditation, he is freed from lust, freed from hatred, freed from delusion, freed from pride, freed from false views; he crosses over saṃsāra, stems the stream of craving, cleanses away the threefold stain; and when he has slain all the defilements and has entered the City of Nibbāna that is stainless, dustless, pure, fair, birthless, ageless, deathless, blissful, cooled, and without fear, he sets free his mind in arahatship. This, sire, is called the Blessed One’s flower shop.” | And of these, whoever, longing to be delivered from old age and death, takes any one as the subject of his meditation, by that meditation does he become set free from passion, set free from malice, set free from dullness, set free from pride, set free from wrong views, by that does he cross the ocean of Saṁsāra, and stem the torrent of cravings, and cleanse himself of the threefold stain, and destroy within himself all evil; and so, entering that glorious city, spotless and stainless, pure and white, ageless and deathless, where all is security and calm and bliss—the city of Nirvāṇa—he emancipates his mind in Arahatship! And this, O king, is what is called “The Blessed One’s bazaar of flowers.” | И каждый, кто стремится к избавлению от старости и смерти, берет какой-либо из этих предметов и избавляется этим предметом созерцания от страсти, избавляется от враждебности, избавляется от заблуждения, избавляется от гордости, избавляется от лжемудрия798, вырывается из мирского кружения, высушивает поток влечения, счищает с себя тройную грязь799, искореняет все аффекты и, вступив в не пятнаемый грязью и пылью, чистый, светлый, нерожденный, нестареющий, неумирающий, счастливый, блаженнопрохладный, безопасный град нирваны, в лучший из городов, становится святым и освобождает свою мысль. Вот что, государь, называется у Блаженного цветочным рядом. | ||
| "'Kammamūlaṃ gahetvāna, āpaṇaṃ upagacchatha; | “Take with you Karma as the price, And go ye up to that bazaar, | Покупайте на базаре, Где деяниями платят, | |||
| Ārammaṇaṃ kiṇitvāna, tato muccatha muttiyā"'ti. | Buy there an object for your thought, Emancipate yourselves. Be free! ”’ | Созерцания предметы – Истинно, освободитесь. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato gandhāpaṇa"nti? | “Revered Nāgasena, what is the perfume shop of the Buddha, the Blessed One?" | [The perfume bazaar therein] ‘And what, venerable Nāgasena, is the perfume bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого благовонный ряд? | ||
| "Atthi kho pana, mahārāja, tena bhagavatā sīlavibhattiyo akkhātā, yena sīlagandhena anulittā bhagavato puttā sadevakaṃ lokaṃ sīlagandhena dhūpenti sampadhūpenti, disampi anudisampi anuvātampi paṭivātampi vāyanti ativāyanti, pharitvā tiṭṭhanti. | “There are, sire, certain kinds of morality that have been pointed out by that Blessed One. Anointed with the perfume of this morality, the Blessed One’s sons make fragrant and pervade the world with the devas with the perfume of morality, and they breathe it forth and fill the quarters and the intermediate points and the following winds and the head-winds with it, and when they have suffused the world, they stand firm. | ‘There are certain categories of virtue, O king, that have been made known by the Blessed One, and anointed by the perfume of that righteousness the children of the Blessed One fill with the fumes of the fragrant incense of the perfume of goodness the whole world of gods and men, in every direction, and to windward and to leeward, continuing to pervade it again and yet again. | – Блаженный описал, государь, разные виды нравственности800. Благовонной нравственностью умащенные, сыны Блаженного, Просветленного весь мир с богами благовонной нравственностью напаивают и пропитывают; во все главные и промежуточные стороны801, по ветру и против ветра веет от них и все кругом овевает благоуханный дух и в воздухе стоит. | ||
| Katamā tā sīlavibhattiyo? | And what, sire, are these various kinds of morality? | And which are those categories? | Вот эти разные виды нравственности: | ||
| Saraṇasīlaṃ pañcaṅgasīlaṃ aṭṭhaṅgasīlaṃ dasaṅgasīlaṃ pañcuddesapariyāpannaṃ pātimokkhasaṃvarasīlaṃ. | The morality of going for refuge, the five precepts, the eight precepts and the ten precepts, the morality of restraint by the Pātimokkha as included in the five recitations.145 This, sire, is called the Blessed One’s perfume shop.” | the virtue of taking refuge, The virtue that is fivefold and eightfold and tenfold, and the virtue of self-restraint tabulated in the five recitations that compose the Pātimokkha. | нравственный приход к прибежищу, пятичленная нравственность, восьмизвенная нравственность, десятизвенная нравственность и нравственность всех пяти разделов Уставных Начал802. | ||
| Idaṃ vuccati, mahārāja, 'bhagavato gandhāpaṇa'nti. | And this, O king, is what is called “The Blessed One’s bazaar of perfumes.” | Вот что, государь, называется у Блаженного благовонным рядом. | |||
| Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena – | For it has been said, O king, by the Blessed One, the god over all gods: | Ведь есть, государь, изречение Блаженного, бога богов: | |||
| "'Na pupphagandho paṭivātameti, na candanaṃ taggaramallikā vā; | “No flower’s scent can go against the wind, Not sandal wood’s, nor musk’s, nor jasmine flower’s: | «Цветов благоухание, сандала, Татары, маллики разносит ветер. | |||
| Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati [pavāti (sī. pī.) dha. pa. 54 passitabbaṃ]. | But the sweet perfume of the good doth go Against the wind, and the good man pervades, On every side, the sweetness of his life.” | Но праведности дух благоуханный Без ветра овевает все вокруг»803. | |||
| "'Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī; | “Red sandal wood, musk, and the lotus, and jasmine— | «Что фимиам сандала или тагары? Что аромат кувшинки или варшики? | |||
| Etesaṃ gandhajātānaṃ, sīlagandho anuttaro. | The perfume of goodness surpasseth them all. | Их ароматов много превосходнее Благоуханье чистой добродетели»804. | |||
| "'Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ; | Abundant the sweet scent of musk and of sandal wood— | «Доступны и стоят немногого Куренья сандала и тагары. | |||
| Yo ca sīlavataṃ gandho, vāti devesu uttamo"'ti. | Still stronger, the scent of the good mounts to heaven! ”’ | Лишь нравственность, благоухая, Восходит до самых небес»805. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato phalāpaṇa"nti? | “Revered Nāgasena, what is the fruit shop of the Buddha, the Blessed One?" | [The fruit bazaar therein] ‘And what, venerable Nāgasena, is the fruit bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого плодовый ряд? | ||
| "Phalāni kho, mahārāja, bhagavatā akkhātāni. | “Fruits, sire, have been pointed out by the Blessed One, that is to say, | ‘Certain fruits have been made known, O king, by the Blessed One. | – Блаженный описал плоды, государь, | ||
| Seyyathīdaṃ, sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaphalaṃ suññataphalasamāpatti animittaphalasamāpatti appaṇihitaphalasamāpatti. | the fruit of stream-entry, the fruit of once-return, the fruit of non-return, the fruit of arahatship, the attainment of the fruit of emptiness, the attainment of the fruit of the signless, the attainment of the fruit of the undirected.146 | And they are these:—The fruit of the first stage of the Excellent Way (conversion), and of the second stage, and of the third stage, and of the fourth (Arahatship)—the fruit of the attainment of emptiness —the fruit of the attainment of the absence of the three signs (of an unconverted life, lust, malice, and dullness)—and the truth of the attainment of that state in which no low aspirations survive. | вот они: плод обретения слуха, плод возвращения единожды, плод безвозвратности, плод святости, плод овладения через пустоту, плод овладения через бессвойственность, плод овладения через неприлагание806. | ||
| Tattha yo koci yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ kiṇāti. | Whatever fruit anyone wishes for, he, giving the price of the transaction, buys the fruit he prefers.” | And whosoever desires any one of these, he gives his Karma as the price, and buys the fruit he longs for— | И каждый, кому нужен какой-то плод, платит за него своими деяниями и получает искомый плод – | ||
| Yadi sotāpattiphalaṃ, yadi sakadāgāmiphalaṃ, yadi anāgāmiphalaṃ, yadi arahattaphalaṃ, yadi suññataphalasamāpattiṃ, yadi animittaphalasamāpattiṃ, yadi appaṇihitaphalasamāpattiṃ. | either conversion or any other. | будь то плод обретения слуха, или плод возвращения единожды, или плод безвозвратности, или плод святости, или плод овладения через пустоту, или плод овладения через бессвойственность, или плод овладения через неприлагание. | |||
| Yathā, mahārāja, kassaci purisassa dhuvaphalo ambo bhaveyya, so na tāva tato phalāni pāteti, yāva kayikā na āgacchanti, anuppatte pana kayike mūlaṃ gahetvā evaṃ ācikkhati 'ambho purisa eso kho dhuvaphalo ambo, tato yaṃ icchasi, ettakaṃ phalaṃ gaṇhāhi salāṭukaṃ vā dovilaṃ vā kesikaṃ vā āmaṃ vā pakkaṃ vā'ti, so tena attanā dinnamūlena yadi salāṭukaṃ icchati, salāṭukaṃ gaṇhāti, yadi dovilaṃ icchati, dovilaṃ gaṇhāti, yadi kesikaṃ icchati, kesikaṃ gaṇhāti, yadi āmakaṃ icchati, āmakaṃ gaṇhāti, yadi pakkaṃ icchati, pakkaṃ gaṇhāti. | ‘Just, O king, as any man who has a mango-tree bearing fruit all the year round, he does not knock down the fruits until buyers come. But when a buyer has come, and the fruit-grower has taken the price, then he says: “Come, my good man, this tree is always in bearing (it has therefore fruits in all stages of growth), take from it the kind of fruit you prefer, whether unripe, or decayed, or hairy, or sour, or ripe.” And the buyer, for the price paid, takes the kind he likes the best-if that be unripe fruit then he takes that, if it be decayed fruit then that, if it be hairy fruit then that, if it be sour fruit then that, if it be ripe fruit then he takes a ripe one. | Представь, государь, что у некоего человека есть манговое дерево, исправно плодоносящее каждый год. Урожай он не снимает до тех пор, пока не объявятся покупатели. Если покупатель пришел, то он берет с него деньги и предлагает: «Ну, любезный, дерево и манго на нем перед тобой, что хочешь, то с него и рви: можно незрелый плод, можно созревающий, можно с пушком, можно зеленый, можно зрелый», и покупатель берет за свои деньги, что хочет: если хочет незрелый плод – берет незрелый, хочет созревающий – берет созревающий, хочет с пушком – берет с пушком, хочет зеленый – берет зеленый, хочет зрелый – берет зрелый. | |||
| Evameva kho, mahārāja, yo yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ gaṇhāti, yadi sotāpattiphalaṃ - pe - yadi appaṇihitaphalasamāpattiṃ, idaṃ vuccati, mahārāja, 'bhagavato phalāpaṇa'nti. | Just so, O king, whosoever desires any one of those other fruits, he gives his Karma as the price, and buys the fruit he longs for- either conversion or any other. And this, O king, is what is called “The Blessed One’s bazaar of fruits.” | Вот точно так же, государь, каждый, кому нужен какой-то плод, платит за него своими деяниями и получает искомый плод – будь то плод обретения слуха (---) или плод овладения через неприлагание. Вот что, государь, называется у Блаженного плодовым рядом. | |||
| "'Kammamūlaṃ janā datvā, gaṇhanti amatamphalaṃ; | “Men give their Karma as the price, And buy the fruit ambrosia; | Ценой своих деяний люди Покупают плод бессмертья. | |||
| Tena te sukhitā honti, ye kītā amatapphala"'nti. | And happiness is theirs, and peace, Who’ve bought the fruit ambrosia.” | Счастливыми пребудут те, Что купили плод бессмертья. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato agadāpaṇa"nti? | “Revered Nāgasena, what is the antidote shop of the Buddha, the Blessed One?" | [The antidote bazaar therein] ‘And what, venerable Nāgasena, is the antidote bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого противоядий ряд? | ||
| "Agadāni kho, mahārāja, bhagavatā akkhātāni, yehi agadehi so bhagavā sadevakaṃ lokaṃ kilesavisato parimoceti. | “Antidotes, sire, have been pointed out by the Blessed One. By means of these antidotes the Blessed One sets free the world with the devas from the poison of the defilements. | ‘Certain drugs, O king, have been made known by the Blessed One; drugs by which the Blessed One delivers the whole world of gods and men from the poison of evil dispositions. | – Блаженный описал противоядия, государь. Этими противоядиями Блаженный весь мир с богами исцеляет от отравлений-аффектов. | ||
| Katamāni pana tāni agadāni? | And what are these antidotes? | And what are these drugs? | Вот каковы эти противоядия – | ||
| Yānimāni, mahārāja, bhagavatā cattāri ariyasaccāni akkhātāni. | These Four Noble Truths have been pointed out by the Blessed One, sire, | the four Noble Truths made known by the Blessed One, | это, государь, четыре арийские истины, что возвестил Блаженный, | ||
| Seyyathīdaṃ, dukkhaṃ ariyasaccaṃ dukkhasamudayaṃ ariyasaccaṃ dukkhanirodhaṃ ariyasaccaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ, tattha ye keci aññāpekkhā catusaccaṃ dhammaṃ suṇanti, te jātiyā parimuccanti, jarāya parimuccanti, maraṇā parimuccanti, sokaparidevadukkhadomanassupāyāsehi parimuccanti, idaṃ vuccati mahārāja 'bhagavato agadāpaṇa'nti. | that is to say, the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. Those who therein are longing for profound knowledge and hear the Dhamma of the Four Truths, they are set free from birth, ageing and death, from sorrow, lamentation, pain, grief and despair. This, sire, is called the Blessed One’s antidote shop.” | that is to say, the truth as to sorrow, and the truth as to the origin of sorrow, and the truth as to the cessation of sorrow, and the truth as to that path which leads to the cessation of sorrow. And whosoever, longing for the highest insight (the insight of Arahatship), hear this doctrine of the four truths, they are set quite free from rebirth, They are set quite free from old age, they are set quite free from death, they are set quite free from grief, lamentation, pain, sorrow, and despair. And this, O king, is what is called “The Blessed One’s bazaar of antidotes.” | а именно: арийская истина о тяготе, арийская истина о сложении тягот, арийская истина о пресечении тягот, арийская истина о верном пути, ведущем к пресечению тягот. И те, кто слышит четыре истины с установкой на высшее прозрение,– те избавляются от рождения, избавляются от старости, избавляются от смерти, избавляются от печали, стенаний, боли, уныния, отчаяния. Вот что, государь, называется у Блаженного противоядий рядом. | ||
| "'Ye keci agadā loke [loke agadā (pī.)], visānaṃ paṭibāhakā; | “Of all the drugs, in all the world, The antidotes of poison dire, | Средь всех противоядий мира, Спасающих от отравлений, | |||
| Dhammāgadasamaṃ natthi, etaṃ pivatha bhikkhavo"'ti. | Not one equals that Doctrine sweet. Drink that, O brethren. Drink and live! ”’ | Ничто с Ученьем не сравнится. Примите же его, монахи. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato osadhāpaṇa"nti? | “Revered Nāgasena, what is the medicine shop of the Buddha, the Blessed One?" | [The medicine bazaar therein] ‘And what, venerable Nāgasena, is the medicine bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого лекарственный ряд? | ||
| "Osadhāni kho, mahārāja, bhagavatā akkhātāni, yehi osadhehi so bhagavā devamanusse tikicchati. | “Medicines, sire, have been pointed out by the Blessed One. By means of these medicines the Blessed One cures devas and humans, | ‘Certain medicines, O king, have been made known by the Blessed One, medicines by which he cures the whole world of gods and men. | – Блаженный описал лекарства, государь. Этими лекарствами Блаженный врачует богов и людей. | ||
| Seyyathīdaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, etehi osadhehi bhagavā micchādiṭṭhiṃ vireceti, micchāsaṅkappaṃ vireceti, micchāvācaṃ vireceti, micchākammantaṃ vireceti, micchāājīvaṃ vireceti, micchāvāyāmaṃ vireceti, micchāsatiṃ vireceti, micchāsamādhiṃ vireceti, lobhavamanaṃ kāreti, dosavamanaṃ kāreti, mohavamanaṃ kāreti, mānavamanaṃ kāreti, diṭṭhivamanaṃ kāreti, vicikicchāvamanaṃ kāreti, uddhaccavamanaṃ kāreti, thinamiddhavamanaṃ kāreti, ahirikānottappavamanaṃ kāreti, sabbakilesavamanaṃ kāreti, idaṃ vuccati, mahārāja, 'bhagavato osadhāpaṇa'nti. | that is to say, the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. By means of these medicines the Blessed One purges people of wrong views, of wrong aspiration, of wrong speech, of wrong action, of wrong mode of livelihood, of wrong endeavour, of wrong mindfulness, and of wrong concentration; he has an emetic given for the vomiting up of lust, hatred, delusion, pride, false view, doubt, agitation, lethargy and drowsiness, shamelessness and lack of fear of wrongdoing; he has an emetic for the vomiting up of all the defilements. This, sire, is called the Blessed One’s medicine shop.” | And they are these:—"The four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four Steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven Forms of the Wisdom of the Arahats, and the Noble Eightfold Path.” By these medicines the Blessed One purges men of wrong views, purges them of low aspirations, purges them of evil speaking, purges them of evil deeds, purges them of evil modes of livelihood, purges them of wrong endeavours, purges them of evil thoughts, purges them of erroneous meditation; and he gives emetics to the vomiting up of lusts, and of malice, and of dullness, and of doubt, and of self-righteousness, and of sloth of body and inertness of mind, and of shamelessness and hardness of heart, and of all evil. And this, O king, is what is called “The Blessed One’s bazaar of medicine.” | Вот они: четыре постановки памятования, четыре истинных начинания, четыре основы сверхобычных сил, пять орудий, пять сил, семь звеньев просветления, арийская восьмизвенная стезя. Эти лекарства Блаженного – людям слабительное: их прослабит ложным воззрением, прослабит ложным намерением, прослабит ложной речью, прослабит ложными делами, прослабит ложным образом жизни, прослабит ложным усилием, прослабит ложным памятованием, прослабит ложным сосредоточением, вырвет жадностью, вырвет враждебностью, вырвет заблуждением, вырвет гордостью, вырвет лжемудрием, вырвет сомнениями, вырвет легкомыслием, вырвет вялостью и сонливостью, вырвет бессовестностью и бесстыдством – всеми аффектами вырвет807. Вот что, государь, называется у Блаженного лекарственным рядом. |
Павел подсказал, что это вкравшаяся сноска - удалил её, теперь текст соответствует. Спасибо ! Все комментарии (2) |
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| "'Ye keci osadhā loke, vijjanti vividhā bahū; | “Of all the medicines found in all the world, Many in number, various in their powers, | Средь многих и разнообразных Лекарств, что сыщутся на свете, | |||
| Dhammosadhasamaṃ natthi, etaṃ pivatha bhikkhavo. | Not one equals this medicine of the Truth. Drink that, O brethren. | Ничто с Ученьем не сравнится. Примите же его, монахи. | |||
| "'Dhammosadhaṃ pivitvāna, ajarāmaraṇā siyuṃ; | Drink, and drinking, live! For having drunk that medicine of the Truth, Ye shall have past beyond old age and death, | Ведь от Учения-лекарства – Конец и старости и смерти. | |||
| Bhāvayitvā ca passitvā, nibbutā upadhikkhaye"'ti. | And—evil, lusts, and Karma rooted out— Thoughtful and seeing, ye shall be at rest! ”’ | От виденья и освоенья Придете к истощенью жажды И несложённому покою. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato amatāpaṇa"nti? | “Revered Nāgasena, what is the nectar shop of the Buddha, the Blessed One?" | ‘And what, venerable Nāgasena, is the ambrosia bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого бессмертного нектара ряд? | ||
| "Amataṃ kho, mahārāja, bhagavatā akkhātaṃ, yena amatena so bhagavā sadevakaṃ lokaṃ abhisiñci, yena amatena abhisittā devamanussā jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsehi parimucciṃsu. | “Nectar, sire, has been pointed out by the Blessed One. With this nectar the Blessed One sprinkles the world with the devas; when the devas and humans have been sprinkled with this nectar, they are set free from birth, ageing, disease, death, sorrow, lamentation, pain, grief and despair. | [The ambrosia bazaar therein] ‘An ambrosia, O king, has been made known by the Blessed One, that ambrosia with which he besprinkles the whole world of gods and men—as men anoint a king on his coronation day— and men and gods, when sprinkled with that ambrosia, are set free from rebirths, old age, disease, and death, from grief, and lamentation, and pain, and sorrow, and despair. | – Блаженный описал бессмертный нектар, государь; этим нектаром Блаженный окропил весь мир с богами, и боги и люди, что были окроплены этим нектаром, освободились от рождения, старости, смерти, печали, стенаний, боли, уныния, отчаяния. | ||
| Katamaṃ taṃ amataṃ? | What is this nectar? | And what is that ambrosia? | Каков же этот нектар? | ||
| Yadidaṃ kāyagatāsati. | It is mindfulness occupied with the body. | That meditation which consists in active attention to, and leads to a true grasp of, the real conditions of corporeal things. | Это памятование о теле. | ||
| Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena 'amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī'ti. | And this too, sire, was said by the Blessed One: ‘Monks, they partake of nectar (the deathless)147 who partake of mindfulness that is occupied with the body.’ | For it has been said, O king, by the Blessed One, the god over all gods: “They, O brethren, feed on ambrosia who feed on active attention directed to corporeal things.” | Ведь есть, государь, изречение Блаженного, бога богов: «Тот, о монахи, бессмертного нектара отведает, кто памятования о теле отведает»808. | ||
| Idaṃ vuccati, mahārāja, 'bhagavato amatāpaṇa'nti. | This, sire, is called the Blessed One’s nectar shop.” | This, O king, is what is called “The Blessed One’s ambrosia bazaar.” | Вот что, государь, называется у Блаженного рядом бессмертного нектара. | ||
| "'Byādhitaṃ janataṃ disvā, amatāpaṇaṃ pasārayi; | “He saw mankind afflicted with disease, He opened freely his ambrosia shop; | Терзаемым болезнью людям Он предложил нектар бессмертья: | |||
| Kammena taṃ kiṇitvāna, amataṃ ādetha bhikkhavo"'ti. | Go, then, O brethren, give your Karma for it, And buy, and feed on, that ambrosial food.” ’ | Деяниями заплатите, И будет ваш нектар бессмертный. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato ratanāpaṇa"nti? | “Revered Nāgasena, what is the jewel shop of the Buddha, the Blessed One?" | [The jewel bazaar therein, and the seven jewels of the Truth] ‘And what, venerable Nāgasena, is the jewel bazaar of the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого драгоценностей ряд? | ||
| "Ratanāni kho, mahārāja, bhagavatā akkhātāni, yehi ratanehi vibhūsitā bhagavato puttā sadevakaṃ lokaṃ virocanti obhāsenti pabhāsenti jalanti pajjalanti uddhaṃ adho tiriyaṃ ālokaṃ dassenti. | “Jewels have been pointed out by the Blessed One, sire, adorned with which the Blessed One’s sons shine forth, they illuminate and irradiate the world, burn and blaze up, and display light above, below, across. | ‘Certain jewels, O king, have been made known by the Blessed One, and adorned with those jewels the children of the Blessed One shine forth in splendour, illuminating the whole world of gods and men, brightening it in its heights, in its depths, from horizon to horizon, with a brilliant glory. | – Блаженный описал драгоценности, государь. В уборе этих драгоценностей сыны Блаженного весь мир с богами озаряют, освещают, просвещают – пламенеют, ярко пылают и светятся сверху, снизу, со всех сторон. | ||
| Katamāni tāni ratanāni? | What are these jewels? | And those jewels are these— | Каковы эти драгоценности? | ||
| Sīlaratanaṃ samādhiratanaṃ paññāratanaṃ vimuttiratanaṃ vimuttiñāṇadassanaratanaṃ paṭisambhidāratanaṃ bojjhaṅgaratanaṃ. | The jewel of morality, the jewel of concentration, the jewel of wisdom, the jewel of emancipation, the jewel of the knowledge and vision of emancipation, the jewel of the analytical knowledges, the jewel of the factors of enlightenment." | the jewel of right conduct, and the jewel of meditation, and the jewel of knowledge, and the jewel of emancipation, and the jewel of the insight which arises from the assurance of emancipation, and the jewel of discrimination, and the jewel of the sevenfold wisdom of the Arahats. | Это драгоценная нравственность, драгоценное сосредоточение, драгоценная мудрость, драгоценная свобода, драгоценное знание-видение свободы, драгоценные толкующие знания, драгоценные звенья просветления. | ||
| "Katamaṃ, mahārāja, bhagavato sīlaratanaṃ? | “What, sire, is the Blessed One’s jewel of morality?" | ‘And what, O king, is the Blessed One’s jewel of right conduct? | Что же такое у Блаженного драгоценная нравственность, государь? | ||
| Pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlaṃ cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ maggasīlaṃ phalasīlaṃ. | It is the morality of restraint by the Pātimokkha, the morality of restraint of the sense faculties, the morality of purity of livelihood, the morality of reflection on the requisites of the monk’s life, the minor code of morality, the middle code of morality, the major code of morality, the morality of those who are on the paths, the morality of those who have attained the fruits.148 | the right conduct which follows on self-restraint according to the rules of the Pātimokkha, the right conduct which follows on restraint of the bodily organs and the mind, the right conduct which results from a pure means of livelihood, the right conduct in relation to the four requisites of a recluse, the right conduct presented in the Short, and Middle, and Long Summonses, the right conduct of those who are walking in the Path, and the right conduct of those who have attained each of the various fruits thereof (beginning at conversion and ending at Arahatship). | Это нравственность сдерживания себя в согласии с Уставными Началами, нравственность сдерживания деятельности чувств, нравственность чистого образа жизни, нравственные правила обращения с личными вещами, малая нравственность, средняя нравственность, великая нравственность, нравственность стези, нравственность плода809. | ||
| Sīlaratanena kho, mahārāja, vibhūsitassa puggalassa sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā pihayati pattheti, sīlaratanapiḷandho kho, mahārāja, bhikkhu disampi anudisampi uddhampi adhopi tiriyampi virocati ativirocati [atirocati (sī. pī.)], heṭṭhato avīciṃ uparito bhavaggaṃ upādāya etthantare sabbaratanāni atikkamitvā [atisayitvā (sī. pī.)] abhibhavitvā ajjhottharitvā tiṭṭhati, evarūpāni kho, mahārāja, sīlaratanāni bhagavato ratanāpaṇe pasāritāni, idaṃ vuccati mahārāja 'bhagavato sīlaratana'nti. | The world with the devas, the creatures with the Māras, with the Brahmās, with recluses and brahmins, long for and desire the person who is adorned with the jewel of morality. The monk who has bedecked himself with the jewel of morality, sire, shines forth, shines mightily in the quarters, in the intermediate points and above and below and across, surpassing, excelling and overwhelming all the jewels from Avīci Hell below to the acme of becoming above, and in between.149 Such, sire, are the Blessed One’s jewels of morality that are offered for sale in the Blessed One’s jewel shop. This, sire, is called the Blessed One’s jewel of morality." | And all the beings in the world, O king, gods and men, and the Māras too (the spirits of evil), and the Brahmas (the very highest of the gods), and Samanas and Brahmans are filled with longing and desire for a man who wears, as his ornament, this jewel of right conduct. And the Bhikkhu, O king, who puts it on shines forth in glory all around, upwards and downwards, and from side to side, surpassing in lustre all the jewels to be found from the Waveless Deep, below to the highest heavens above, excelling them all, overwhelming them all. Such, O king, are the jewels of right conduct set out for sale in the Blessed One’s bazaar of gems. And this is what is called “The Blessed One’s jewel of righteousness.” | Человеком в уборе драгоценностей нравственности, государь, все на земле и на небе и у Мары и у Брахмы, в народе шраманском и брахманском восторгаются и восхищаются. Монах, украшенный драгоценной нравственностью, со всех четырех главных сторон, и с промежуточных, и сверху, и снизу, и с боков сияет и лучится, государь. Вниз вплоть до ада Незыби, вверх вплоть до самой макушки бытия все драгоценности он затмевает, побивает и превосходит. Таковы, государь, нравственные драгоценности, разложенные у Блаженного в ряду драгоценностей. Это, государь, называется у Блаженного драгоценной нравственностью. | ||
| "'Evarūpāni sīlāni, santi buddhassa āpaṇe; | “Such are the virtues sold in that bazaar, The shop of the Enlightened One, the Blest; | В торговом ряду Блаженного Нравственность предлагают вам. | |||
| Kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā'ti. | Pay Karma as the price, O ye ill-clad! Buy, and put on, these lustrous Buddha-gems! ” | Деяниями заплатите – Украситесь драгоценностью. | |||
| "Katamaṃ, mahārāja, bhagavato samādhiratanaṃ? | “What, sire, is the Blessed One’s jewel of concentration? | ‘And what, O king, is the Blessed One’s jewel of meditation? | Что такое у Блаженного драгоценное сосредоточение, государь? | ||
| Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi, suññato samādhi, animitto samādhi, appaṇihito samādhi. | It is concentration with applied thought and sustained thought, concentration without applied thought but with sustained thought, concentration without applied thought and without sustained thought, concentration on emptiness, concentration on the signless, concentration on the undirected. | the meditation that consists of specific conceptions, and of investigation regarding them ;—the meditation that consists of reflection only, specific conceptions being lost sight of ;—the meditation that continues after specific conceptions and reflection on them have both ceased ;—the meditation that is void (of lusts, evil dispositions, and Karma);—the meditation from which three signs (of an unconverted life-lust, malice, and dullness) are absent;—the meditation in which no low aspirations remain. | Это сосредоточение с задумыванием и продумыванием, сосредоточение с одним продумыванием без задумывания, сосредоточение без задумывания и продумывания810, пустотное сосредоточение, бессвойственное сосредоточение, неприлагаемое сосредоточение. | ||
| Samādhiratanaṃ kho, mahārāja, piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhaccadiṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti [na saṇṭhahanti (sī.)] na upalimpanti [na upalippanti (sī. pī.)]. | And when a monk is bedecked with the jewel of concentration, sire, then thoughts of sense pleasures, thoughts of malevolence, thoughts of harming which are based on pride, agitation, false views, doubts and the defilements and are varieties of wrong thoughts—all these, on coming in contact with concentration, disperse, dissolve and scatter, they do not remain, they do not adhere. | And when a Bhikkhu, O king, has put on this jewel of meditation (Samādhi), then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, adhesion to wrong views, and doubt—all these, since they come into contact with meditation, flow off from him, disperse, and are dispelled, they stay not with him, adhere not to him. | От монаха в уборе драгоценного сосредоточения, государь, все страстные помыслы, враждебные помыслы, вредительские помыслы811, аффекты гордости, неуравновешенности, лжемудрия, сомнения и всяческие дурные помыслы – все это, столкнувшись с сосредоточением, скатывается с него, спадает, слетает, не пристает к нему и не может его замарать. | ||
| Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati viddhaṃsati na saṇṭhāti na upalimpati. | It is, sire, as water on a lotus-leaf disperses, dissolves, scatters, does not remain, does not adhere. | just, O king, as when water has fallen on a lotus leaf it flows off from it, is dispersed and scattered away, stays not on it, adheres not to it — | Скажем, государь, как капля воды с листа лотоса скатывается, спадает, слетает, не пристает к нему и не может его замарать, | ||
| Taṃ kissa hetu? | What is the cause of that? | ||||
| Parisuddhattā padumassa. | The complete purity of the lotus. | ибо лотос совершенно чист, | |||
| Evameva kho, mahārāja, samādhiratanaṃ piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhacca diṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti. | Even so, sire, it is with the monk bedecked with concentration; those evil thoughts disperse, dissolve and scatter, they do not remain, they do not adhere. | so when a Bhikkhu has put on this jewel of meditation, then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, obstinacy in wrong views, and doubt—these all, as soon as they come in contact with meditation, flow off, disperse, and are dispelled, stay not with him, adhere not to him. | вот точно так же, государь, от монаха в уборе драгоценного сосредоточения все страстные помыслы, враждебные помыслы, вредительские помыслы, аффекты гордости, неуравновешенности, лжемудрия, сомнения и всяческие дурные помыслы – все это, столкнувшись с сосредоточением, скатывается с него, спадает, слетает, не пристает к нему и не может его замарать, | ||
| Taṃ kissa hetu? | What is the cause of that? | And why not? | |||
| Parisuddhattā samādhissa. | The utter purity of concentration. | Because of the exceeding purity of the habit of meditation. | ибо сосредоточение совершенно чисто. | ||
| Idaṃ vuccati, mahārāja, 'bhagavato samādhiratana'nti, evarūpāni kho, mahārāja, samādhiratanāni bhagavato ratanāpaṇe pasāritāni. | Such are the jewels of concentration, sire, that are offered for sale in the Blessed One’s jewel shop. | This, O king, is what is called “The Blessed One’s jewel of meditation,” and such are the jewels of meditation set out for sale in the Blessed One’s bazaar of gems. | Это, государь, называется у Блаженного драгоценным сосредоточением. Таковы, государь, драгоценности сосредоточения, разложенные у Блаженного в ряду драгоценностей. | ||
| "'Samādhiratanamālassa, kuvitakkā na jāyare; | “Bad thoughts can ne’er arise beneath the brow Encircled by this coronet of gems. | Надевшему драгоценную Гирлянду сосредоточенья Чужды дурные помыслы | |||
| Na ca vikkhipate cittaṃ, etaṃ tumhe piḷandhathā'ti. | It charms away perplexed and wandering thought. Make it your own, buy it, put on the crown! ” | И мысли пустое рассеянье. Украсьте себя, монахи, Сим драгоценным убором. | |||
| "Katamaṃ, mahārāja, bhagavato paññāratanaṃ? | “What, sire, is the Blessed One’s jewel of wisdom? | ‘And what, O king, is the Blessed One’s jewel of knowledge? | Что такое у Блаженного драгоценная мудрость, государь? | ||
| Yāya, mahārāja, paññāya ariyasāvako 'idaṃ kusala'nti yathābhūtaṃ pajānāti, 'idaṃ akusala'nti yathābhūtaṃ pajānāti, 'idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, idaṃ hīnaṃ, idaṃ paṇītaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ kaṇhasukkasappaṭibhāga'nti yathābhūtaṃ pajānāti, 'idaṃ dukkha'nti yathābhūtaṃ pajānāti, 'ayaṃ dukkhasamudayo'ti yathābhūtaṃ pajānāti, 'ayaṃ dukkhanirodho'ti yathābhūtaṃ pajānāti, 'ayaṃ dukkhanirodhagāminī paṭipadā'ti yathābhūtaṃ pajānāti. | The wisdom by which a noble disciple comprehends as it really is: ‘This is wholesome, this is unwholesome, this is blamable, this is blameless, this is to be followed, this is not to be followed, this is low, this is excellent, this is dark, this is bright, this is dark and bright in an even mixture, this is suffering, this is the arising of suffering, this is the cessation of suffering, this is the way leading to the cessation of suffering.’ | That knowledge by which the disciple of the noble ones knows thoroughly what is virtue, and what is not; what is blameworthy, and what is not; what should be made a habit of, and what should not; what is mean, and what is exalted; what is dark, and what is light, and what is both dark and light;—the knowledge by which he truly knows what sorrow is, and what the origin of sorrow is, and what the cessation of sorrow is, and what is the path that leads thereto. | Это та мудрость, государь, которою арийский слушатель постигает, как оно есть: «Это благое», постигает, как оно есть: «Это неблагое», постигает, как оно есть: «Это зазорно, это незазорно, этим следует заниматься, этим не следует заниматься, это низко, это возвышенно, это темно, это светло, это отчасти светло, отчасти темно»812; постигает, как это есть: «Вот тягота»; постигает, как оно есть: «Вот сложение тяготы»; постигает, как это есть: «Вот пресечение тяготы»; постигает, как это есть: «Вот верный путь, ведущий к пресечению тягот». | ||
| Idaṃ vuccati mahārāja 'bhagavato paññāratana'nti. | This, sire, is called the Blessed One’s jewel of wisdom. | This, O king, is what is called “The Blessed One’s jewel of knowledge.” | Это, государь, называется у Блаженного драгоценной мудростью. | ||
| "'Paññāratanamālassa, na ciraṃ vattate bhavo; | “He who has knowledge as his jewelled wreath, Will not continue long in outward form. | Для надевшего драгоценную Гирлянду истинной мудрости Недолго мирское кружение, | |||
| Khippaṃ phasseti [phusseti (syā.), passati (ka.)] amataṃ, na ca so rocate bhave'ti. | Soon will he reach Nirvāṇa, in rebirth In any world no longer take delight! | Он скоро придет к бессмертию – К кружению не влечет его. | |||
| "Katamaṃ, mahārāja, bhagavato vimuttiratanaṃ"? | “What, sire, is the Blessed One’s jewel of emancipation? | ‘And what, O king, is the Blessed One’s jewel of emancipation? | Что такое у Блаженного драгоценная свобода, государь? | ||
| "Vimuttiratanaṃ [vimuttiratananti (sī. pī.)] kho, mahārāja, arahattaṃ vuccati, arahattaṃ patto kho, mahārāja, bhikkhu 'vimuttiratanaṃ piḷandho'ti vuccati. | The jewel of emancipation is called arahatship, sire, and the monk who has attained arahatship is called bedecked with the jewel of emancipation. | Arahatship is called the jewel of emancipation, and the Bhikkhu who has reached Arahatship is said to have decked himself with the jewel of emancipation. | Драгоценной свободой, государь, называется святость, а о монахе, достигшем святости, говорят, государь, что он надел убор драгоценной свободы. | ||
| Yathā, mahārāja, puriso muttākalāpamaṇikalāpapavāḷakalāpābharaṇappaṭimaṇḍito [pavāḷābharaṇapaṭipaṇḍito (sī. pī.)] agalutagaratālīsakalohitacandanānulittagatto nāgapunnāgasālasalaḷacampakayūthikātimuttakapāṭaluppalavassikamallikāvicitto sesajane atikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati mālāgandharatanābharaṇehi, evameva kho, mahārāja, arahattaṃ patto khīṇāsavo vimuttiratanapiḷandho upādāyupādāya vimuttānaṃ bhikkhūnaṃ atikkamitvā samatikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati vimuttiyā. | As, sire, a man who is adorned with garlands, perfumes and jewels shines forth, surpassing all other men, even so, sire, he who has attained arahatship, his cankers destroyed, bedecked with the jewel of emancipation, shines forth, surpassing all other monks who are only partly emancipated. | And just as a man, O king, who is decorated with ornaments made of strings of pearls, of diamonds and gold and corals; whose limbs are anointed with akalu, and with frankincense, and with Talis, and with red sandal wood; who is adorned with a garland of Ironwood blossoms, and Rottleria flowers, and flowers from the Sal tree, and the Saḷala, and the champak, and yellow jasmines, and Atimuttaka flowers, and trumpet flowers, and lotuses, and white and Arabian jasmines —just as, with all this finery of garlands and perfumes and jewelry, he would outshine all other men, overwhelming them with brilliant glory and splendour—just so, O king, does he who has attained to Arahatship, he in whom the Great Evils (lusts, and becoming, delusion, and ignorance) are rooted out, he who has put on the diadem of emancipation of heart, just so does he outshine all other Bhikkhus from the lowest in attainment up to those even who are themselves emancipated, overwhelming them in brilliant glory and splendour. | Скажем, государь, как человек, надевший убор из нитей жемчуга, украшения из драгоценных камней, золота, кораллов, умастивший себя благовонной мазью акалу, пудрой тагары, талиши и красного сандала, надевший яркие гирлянды цветов железного дерева, пуннаги, салового дерева, салалы, чампаки, ютхики, атимуктаки, паталы, голубого лотоса, варшики и маллики813, прочих людей превосходит, светится, лучится, блещет, блистает, сияет, сверкает, слепит, и все вокруг блекнет и меркнет рядом с его гирляндами, умащениями и драгоценными украшениями,– вот точно так же, государь, достигший святости, истощивший тягу монах в уборе драгоценной свободы превосходит монахов, стремящихся к свободе, и светится, лучится, блещет, блистает, сияет, сверкает, слепит, и все вокруг блекнет и меркнет рядом с его свободой, | ||
| Taṃ kissa hetu? | 150 What is the cause of this? | And why is that so? | |||
| Aggaṃ, mahārāja, etaṃ piḷandhanaṃ sabbapiḷandhanānaṃ, yadidaṃ vimuttipiḷandhanaṃ. | Of all the bedeckings, sire, this is the highest bedecking, that is to say, the bedecking with emancipation. | Because, O king, there is one diadem that is the chief of all, and that is this diadem of emancipation of heart! | ибо, государь, это высшее, всем украшениям украшение. | ||
| Idaṃ vuccati, mahārāja, 'bhagavato vimuttiratana'nti. | This, sire, is called the Blessed One’s jewel of emancipation. | And this, O king, is what is called “The Blessed One’s jewel of emancipation.” | Это, государь, называется у Блаженного драгоценной свободой. | ||
| "'Maṇimālādharaṃ geha, jano [gehaṃ, jano (ka.)] sāmiṃ udikkhati; | “All the people that dwell in a house look up To their Lord when he wears his crown of gems— | На господина в уборе Драгоценных камней и гирлянд Снизу вверх все домашние смотрят. | |||
| Vimuttiratanamālantu, udikkhanti sadevakā'ti. | The wide world of the gods and of men looks up To the wearer of Freedom’s diadem! ” | Так на монаха в уборе Драгоценной гирлянды свободы Снизу вверх смотрят боги и люди. | |||
| "Katamaṃ mahārāja, bhagavato vimuttiñāṇadassanaratanaṃ? | “What, sire, is the Blessed One’s jewel of knowledge and vision of emancipation? | ‘And what, O king, is the Blessed One’s jewel of the insight that follows on the assurance of emancipation? | Что такое у Блаженного драгоценное знание-видение свободы, государь? | ||
| Paccavekkhaṇañāṇaṃ, mahārāja, bhagavato vimuttiñāṇadassanaratananti vuccati, yena ñāṇena ariyasāvako maggaphalanibbānāni pahīnakilesāvasiṭṭhakilese ca paccavekkhati. | This is called the knowledge of reviewing, sire, by which knowledge the noble disciple reviews the paths, the fruits and Nibbāna, and the defilements that have been got rid of and the remaining defilements.151 | the knowledge arising out of looking back over the course —that knowledge by which the disciple who is walking along the Excellent Way passes, from time to time, both the Way itself and the Fruits thereof up to Nirvāṇa, in review, and is aware what evil dispositions he has got rid of, and what evil dispositions remain to be conquered—that is what is called “The jewel of the assurance that follows on the knowledge of emancipation.” | Знанием-видение свободы, государь, называется у Блаженного осознающее знание-понимание814. Это то знание, которым арийский слушатель осознавая-понимает стезю, плоды, нирвану, отброшенные уже аффекты и остающиеся еще аффекты. | ||
| "'Ye ñāṇena bujjhanti, ariyā katakiccataṃ; | “The knowledge by which the Noble Ones know The stages they’ve passed, and the road yet untrod;— | Арии знанием-видением Понимают, что дело сделано. | |||
| Taṃ ñāṇaratanaṃ laddhuṃ, vāyametha jinorasā'ti. | Strive, O ye sons of the Conqueror, strive That jewel—’Assurance’—yourselves to obtain! ” | Взыскуйте, сыны Победителя, Сие драгоценное знание. | |||
| "Katamaṃ, mahārāja, bhagavato paṭisambhidāratanaṃ? | “What, sire, is the Blessed One’s jewel of the analytical knowledges? | ‘And what, O king, is the Blessed One’s jewel of discrimination? | Что такое у Блаженного драгоценные толкующие знания, государь? | ||
| Catasso kho, mahārāja, paṭisambhidāyo atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti. | Four, sire, are the analytical knowledges: of meanings, of Dhamma, of language, and of perspicuity in expression and knowledge. | the discrimination of the sense of, and the discrimination of the deeper truths underlying the sense of the sacred writ, and the discrimination of philological peculiarities, and the discrimination of correct and ready exposition. | Толкующих знаний, государь, всего четыре: толкующее знание предмета, толкующее знание дхармы, толкующее знание выражения, толкующее отражающее знание. | ||
| Imehi kho, mahārāja, catūhi paṭisambhidāratanehi samalaṅkato bhikkhu yaṃ yaṃ parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto abhīru acchambhī anutrāsī vigatalomahaṃso parisaṃ upasaṅkamati. | Sire, whatever the company a monk approaches who is adorned with these four analytical knowledges, whether it be a company of nobles, a company of brahmins, a company of householders or a company of recluses, he approaches it with confidence, untroubled, without fear, undismayed, without nervousness. | And the Bhikkhu, O king, who is adorned with these four jewels of discrimination, whatsoever company he enters into, whether of nobles, or brahmans, or merchants, or workpeople, enters it in confidence, neither put out nor shy; undaunted and undismayed, he enters the assembly without excitement or fear. | Монах же в наряде из этих четырех драгоценных толкующих знаний может войти в любое собрание, государь, будь то кшатрийское собрание, или брахманское собрание, или вайшийское собрание, или шраманское собрание, он войдет туда уверенно, без опаски, не убоится, не устрашится, не струсит и не затрепещет. | ||
| "Yathā, mahārāja, yodho saṅgāmasūro sannaddhapañcāvudho acchambhito [asambhīto (sī. pī.)] saṅgāmaṃ otarati, 'sace amittā dūre bhavissanti usunā pātayissāmi, tato orato bhavissanti sattiyā paharissāmi, tato orato bhavissanti kaṇayena paharissāmi, upagataṃ santaṃ maṇḍalaggena dvidhā chindissāmi, kāyūpagataṃ churikāya vinivijjhissāmī'ti [vijjhissāmīti (sī.)], evameva kho, mahārāja, catupaṭisambhidāratanamaṇḍito bhikkhu acchambhito parisaṃ upasaṅkamati. | As, sire, a warrior, a hero in battle, when he is armed with his five weapons, enters the battle undaunted and thinks: ‘If the enemy are far off I shall destroy them with arrows, if they are nearer than that I shall strike them with my sword, if they are nearer than that I shall strike them with my spear, if they come right up I shall hew them in two with my sabre, if they come against my body I shall pierce them through and through with my knife’—even so, sire, the monk who is embellished with the jewel of the four analytical knowledges approaches a company fearlessly, thinking: | just, O king, as a warrior, a hero in the fight, when accoutred in all his harness of war, goes down undismayed to the battle, in the confident thought: “If the enemy should remain afar off I can knock them down with my arrows, should they come thence towards me I can hit them with my javelins, should they come yet nearer I can reach them with my spear, should they come right up I can cleave them in two with my sabre, should they come to close quarters I can pierce them through and through with my dagger “—just so, O king, does the Bhikkhu, when he wears the fourfold jewel of discernment, enter any assembly undismayed, in the confident thought: | Скажем, государь, как несокрушимый в бою воин бесстрашно выходит в полном вооружении на бой, ибо уверен: «Если неприятель покажется вдалеке – я свалю его выстрелом из лука, если приблизится – метну в него дротик, если ещё приблизится – метну копье, если он будет близко – саблей развалю его надвое, если подойдет вплотную – всажу в него кинжал»,– вот точно так же, государь, и монах в наряде из четырех драгоценных толкующих знаний бесстрашно входит в собрание, ибо уверен: « | ||
| Yo koci maṃ atthapaṭisambhide pañhaṃ pucchissati, tassa atthena atthaṃ kathayissāmi, kāraṇena kāraṇaṃ kathayissāmi, hetunā hetuṃ kathayissāmi, nayena nayaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena. | ‘Whoever shall ask me a question on the analytical knowledge of meaning, to him I shall speak comparing meaning with meaning, reason with reason, cause with cause, method with method. I shall resolve his doubts, dispel his perplexity, I shall delight him with explanations of his question. | “Should any one put to me a puzzle turning on the discrimination of the sense, I shall be able to explain it, comparing sense with sense, explanation with explanation, reason with reason, argument with argument —and thus shall I resolve his doubts, dispel his perplexity, and delight him by my exposition of the problem raised. | Если вопрос будет о том, что касается толкующего знания предмета, то предмет я объясню как предмет, основание объясню как основание, причину объясню как причину, метод объясню как метод, устраню неуверенность, смогу переубедить и ответом своим удовлетворю. | ||
| "Yo koci maṃ dhammapaṭisambhide pañhaṃ pucchissati, tassa dhammena dhammaṃ kathayissāmi, amatena amataṃ kathayissāmi, asaṅkhatena asaṅkhataṃ kathayissāmi, nibbānena nibbānaṃ kathayissāmi, suññatena suññataṃ kathayissāmi, animittena animittaṃ kathayissāmi, appaṇihitena appaṇihitaṃ kathayissāmi, anejena anejaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhāveyyākaraṇena. | Whoever shall ask me a question on the analytical knowledge of Dhamma, to him I shall speak comparing doctrine with doctrine, the deathless with the deathless, the unconditioned with the unconditioned, Nibbāna with Nibbāna, emptiness with emptiness, the signless with the signless, the undirected with the undirected, the imperturbable with the imperturbable. I shall resolve his doubts, dispel his perplexity, I shall delight him with explanations of his question. | Should any one put to me a puzzle turning on discrimination of the deeper truths, I shall be able to explain it by comparing truth with truth, and the various aspects and phases of Arahatship each with each, and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. | Если вопрос будет о том, что касается толкующего знания дхармы, то дхарму я объясню как дхарму, бессмертное объясню как бессмертное, несложённое объясню как несложённое, нирвану объясню как нирвану, пустоту объясню как пустоту, бессвойственное объясню как бессвойственное, неприлагаемое объясню как неприлагаемое, бесстрастное объясню как бесстрастное, устраню неуверенность, смогу переубедить и ответом своим удовлетворю. | ||
| "Yo koci maṃ niruttipaṭisambhide pañhaṃ pucchissati, tassa niruttiyā niruttiṃ kathayissāmi, padena padaṃ kathayissāmi, anupadena anupadaṃ kathayissāmi, akkharena akkharaṃ kathayissāmi, sandhiyā sandhiṃ kathayissāmi, byañjanena byañjanaṃ kathayissāmi, anubyañjanena anubyañjanaṃ kathayissāmi, vaṇṇena vaṇṇaṃ kathayissāmi, sarena saraṃ kathayissāmi, paññattiyā paññattiṃ kathayissāmi, vohārena vohāraṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena. | Whoever shall ask me a question on the analytical knowledge of language, to him I shall speak comparing word with word, the next following word with the next following word, syllable with syllable, liaison with liaison, consonant with consonant, the next following expression with the next following expression, sound with sound, vowel with vowel, concept with concept, common usage with common usage. I shall resolve his doubts, dispel his perplexity, I shall delight him with explanations of his question. | Should any one put to me a puzzle turning on the discrimination of philological peculiarities, I shall be able to explain it by comparing derivation with derivation, and word with word, and particle with particle, and letter with letter, and one modification of a letter by contact (sandhi) with another, and consonant with consonant, and vowel with vowel, and accent (intonation) with accent, and quantity with quantity, and rule with rule, and idiom with idiom;—and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. | Если вопрос будет о том, что касается толкующего знания выражения, то выражение я объясню как выражение, слово объясню как слово, зависимое слово объясню как зависимое слово, слог объясню как слог, связывание слогов объясню как связывание слогов, согласный объясню как согласный, оттенок согласного объясню как оттенок согласного, звук объясню как звук, тон объясню как тон, название объясню как название, словоупотребление объясню как словоупотребление815, устраню неуверенность, смогу переубедить и ответом своим удовлетворю. | ||
| "Yo koci maṃ paṭibhānapaṭisambhide pañhaṃ pucchissati, tassa paṭibhānena paṭibhānaṃ kathayissāmi, opammena opammaṃ kathayissāmi, lakkhaṇena lakkhaṇaṃ kathayissāmi, rasena rasaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇenāti, idaṃ vuccati, mahārāja, 'bhagavato paṭisambhidāratana'nti. | Whoever shall ask me a question on the analytical knowledge of perspicuity, to him I shall speak comparing perspicuity with perspicuity, simile with simile, characteristic mark with characteristic mark, essence with essence. I shall resolve his doubts, dispel his perplexity, I shall delight him with explanations of his question. This, sire, is called the Blessed One’s jewel of analytical knowledge. | Should anyone put to me a puzzle turning on the discrimination of expositions, I shall be able to explain it by comparing metaphor with metaphor, and characteristic with characteristic, and sentiment with sentiment—and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. And this, O king, is what is called “The Blessed One’s jewel of discrimination.” | Если вопрос будет о том, что касается толкующего отражающего знания, то сравнение я объясню как сравнение, свойство объясню как свойство, суть объясню как суть, устраню неуверенность, смогу переубедить и ответом своим удовлетворю». Это, государь, называется у Блаженного драгоценными толкующими знаниями. | ||
| "'Paṭisambhidā kiṇitvāna, ñāṇena phassayeyya yo; | “First buy the jewel of discrimination, Then cut it with your knowledge and your skill; | Толкующие знания Кто купит и опробует, | |||
| Acchambhito anubbiggo, atirocati sadevake'ti. | So, free from all anxiety and fear, Shall you illuminate both earth and heaven! | Бесстрашно, безбоязненно Блистать будет в собрании. | |||
| "Katamaṃ, mahārāja, bhagavato bojjhaṅgaratanaṃ? | “What, sire, is the Blessed One’s jewel of the factors of enlightenment? | ‘And what, O king, is the Blessed One’s jewel of the sevenfold wisdom of the Arahats? | Что такое у Блаженного драгоценные звенья просветления, государь? | ||
| Sattime, mahārāja, bojjhaṅgā, satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. | These are the seven factors, sire: mindfulness, investigation of states, energy, rapture, tranquillity, concentration and equanimity. | It is self-possession, and investigation of the system of doctrine, and zeal, and joy, and tranquillity, and contemplation, and equanimity. | Звеньев просветления, государь, всего семь: памятование – звено всепросветления, разбор дхарм – звено всепросветления, усилие – звено всепросветления, радость – звено всепросветления, расслабление – звено всепросветления, сосредоточение – звено всепросветления, равностность816 – звено всепросветления. | ||
| Imehi kho, mahārāja, sattahi bojjhaṅgaratanehi paṭimaṇḍito bhikkhu sabbaṃ tamaṃ abhibhuyya sadevakaṃ lokaṃ obhāseti pabhāseti ālokaṃ janeti. | When a monk is adorned with these seven factors, sire, vanquishing all darkness, he illumines and irradiates the world and generates light. | And the Bhikkhu, O king, who is adorned with this sevenfold jewel of the divisions of the higher wisdom shines forth over the whole world of gods and men, brightens it, illuminates it, and dispersing the darkness makes the light arise. | Монах же в наряде из этих семи звеньев всепросветления, государь, все потемки рассеивает и весь мир с богами озаряет, освещает и заливает светом. | ||
| Idaṃ vuccati, mahārāja, 'bhagavato bojjhaṅgaratana'nti. | This, sire, is called the Blessed One’s jewel of the factors of enlightenment.” | This, O king, is what is called “The Blessed One’s jewel of the sevenfold wisdom.” | Это, государь, называется у Блаженного драгоценными звеньями просветления. | ||
| "'Bojjhaṅgaratanamālassa, uṭṭhahanti [upaṭṭhahanti (ka.), udikkhanti (syā.)] sadevakā; | “The gods and men in reverence stand up To him who wears this wisdom-diadem. | Монаха в венце драгоценном Из звеньев всепросветления Стоя приветствуют боги. | |||
| Kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā"'ti. | Show your good actions then—that is the price— And buy, and wear, this wisdom-diadem! ”’ | Деяниями заплатите – И ваш будет этот венец. | |||
| "Bhante nāgasena, katamaṃ buddhassa bhagavato sabbāpaṇa"nti? | “Revered Nāgasena, what is the Blessed One’s general shop?" | [The general store bazaar therein] ‘And what, venerable Nāgasena, is the bazaar for all manner of merchandise set up by the Blessed One, the Buddha?’ | – Почтенный Нагасена, что такое у Блаженного, Просветлённого всяческий ряд? | ||
| "Sabbāpaṇaṃ kho, mahārāja, bhagavato navaṅgaṃ buddhavacanaṃ sārīrikāni pāribhogikāni cetiyāni saṅgharatanañca. | “The Blessed One’s general shop, sire, is the nine-limbed Word of the Buddha,152 the shrines of his bodily relics and the things he used, and it is the jewel of the Order. | ‘The Blessed One’s bazaar for all manner of merchandise, O king, is the ninefold word of the Buddha; and the relics remaining of his body, and of the things he used; and the sacred mounds (cetiyāni, Dāgabas) erected over them ; and the jewel of his Order. | – Всяческий ряд у Блаженного – это, государь, Девятичастные Речения Просветленного, чайтьи с мощами и с вещами и драгоценная община. | ||
| Sabbāpaṇe, mahārāja, bhagavatā jātisampatti pasāritā, bhogasampatti pasāritā, āyusampatti pasāritā, ārogyasampatti pasāritā, vaṇṇasampatti pasāritā, paññāsampatti pasāritā, mānusikasampatti pasāritā, dibbasampatti pasāritā, nibbānasampatti pasāritā. | And in the Blessed One’s general shop, sire, the bliss of high birth is put on sale, the bliss of wealth, of long life, of good health, of beauty, of wisdom, human bliss, deva-like bliss is put on sale, the bliss of Nibbāna is put on sale. | And in that bazaar there are set out by the Blessed One the attainment (in a future birth) of high lineage, and of wealth, and of long life, and of good health, and of beauty, and of wisdom, and of worldly glory, and of heavenly glory, and of Nirvāṇa. | Во всяческом ряду у Блаженного лежит благоденствие – хорошее рождение, лежит благоденствие – богатство, лежит благоденствие – долголетие, лежит благоденствие – здоровье, лежит благоденствие – красота, лежит благоденствие– мудрость, лежит человеческое благоденствие, лежит благоденствие небожителей, лежит благоденствие нирваны. | ||
| Tattha ye taṃ taṃ sampattiṃ icchanti, te kammamūlaṃ datvā patthitapatthitaṃ sampattiṃ kiṇanti, keci sīlasamādānena kiṇanti, keci uposathakammena kiṇanti, appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. | Whichever bliss they want, then, having given the price of the transaction, they buy the bliss desired. Some buy through undertaking morality, some buy through observing the formal acts of the Observance,153 and, in respect of this and that, they acquire the blisses from the smallest price of the transaction onwards. | And of these all they who desire either the one or the other, give Karma as the price, and so buy whichever glory they desire. And some buy with it a vow of right conduct, and some by observance of the Uposatha day, and so on down to the smallest Karma-price they buy the various glories from the greatest to the least. | Те, кто хочет какого-либо благоденствия, расплачиваются своими деяниями и покупают то благоденствие, какое им желанно; а иные покупают блюдением нравственности, иные – обрядами постного дня; даже на незначительное деяние можно купить соответствующее благоденствие. | ||
| Yathā, mahārāja, āpaṇikassa āpaṇe tilamuggamāse parittakenapi taṇḍulamuggamāsena appakenapi mūlena upādāyupādāya gaṇhanti, evameva kho, mahārāja, bhagavato sabbāpaṇe appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. | just, O king, as in a trader’s shop, oil, seed, and peas and beans can be either taken in barter for a small quantity of rice or peas or beans, or bought for a small price decreasing in order according to requirement—just so, O king, in the Blessed One’s bazaar for all manner of merchandise advantages are to be bought for Karma according to requirement. | Скажем, государь, как у торговца в торговом ряду, где торгуют кунжутом, бобами, фасолью и прочим, можно купить и немного рису, бобов и фасоли за соответствующую малую цену, вот точно так же, государь, у Блаженного во всяческом ряду даже на незначительное деяние можно купить соответствующее благоденствие. | |||
| Idaṃ vuccati, mahārāja, 'bhagavato sabbāpaṇa'nti. | And this, O king, is what is called “The Blessed One’s bazaar of all manner of merchandise.” | Это, государь, называется у Блаженного всяческим рядом. | |||
| "'Āyu arogatā vaṇṇaṃ, saggaṃ uccākulīnatā; | “Long life, good health, beauty, rebirth in heaven, High birth, | Долголетие, рай, здоровье, Красота, высокородье | |||
| Asaṅkhatañca amataṃ, atthi sabbāpaṇe jine. | Nirvāṇa-all are found for sale— In the great Conqueror’s world-famed bazaar. | И бессмертье в несложённом - Среди всякого товара На базаре просветленных – | |||
| "'Appena bahukenāpi, kammamūlena gayhati; | There to be bought for Karma, great or small— | Здесь торгуют на деянья; Есть дороже, есть дешевле. | |||
| Kiṇitvā saddhāmūlena, samiddhā hotha bhikkhavo'ti. | Come; show your faith, O brethren, as the price, Buy and enjoy such goods as you prefer! ” | Благоденствуйте, монахи, И расплачивайтесь верой. | |||
| "Bhagavato kho, mahārāja, dhammanagare evarūpā janā paṭivasanti, suttantikā venayikā ābhidhammikā dhammakathikā jātakabhāṇakā dīghabhāṇakā majjhimabhāṇakā saṃyuttabhāṇakā aṅguttarabhāṇakā khuddakabhāṇakā sīlasampannā samādhisampannā paññāsampannā bojjhaṅgabhāvanāratā vipassakā sadatthamanuyuttā āraññikā rukkhamūlikā abbhokāsikā palālapuñjikā sosānikā nesajjikā paṭipannakā phalaṭṭhā sekkhā phalasamaṅgino sotāpannā sakadāgāmino anāgāmino arahanto tevijjā chaḷabhiññā iddhimanto paññāya pāramiṃgatā satipaṭṭhānasammappadhānaiddhipādaindriyabalabojjhaṅgamaggavarajhānavimokkharū pārūpasantasukhasamāpattikusalā, tehi arahantehi ākulaṃ samākulaṃ ākiṇṇaṃ samākiṇṇaṃ naḷavanasaravanamiva dhammanagaraṃ ahosi. | “Such people as these, sire, dwell in the Blessed One’s City of Dhamma: those versed in the discourses, those versed in the discipline, those versed in the Abhidhamma, speakers on Dhamma, Jātaka-repeaters, Dīgha-repeaters, Majjhimarepeaters, Saṃyutta-repeaters, Anguttara-repeaters, Khuddaka- repeaters;154 those possessed of morality, those possessed of concentration, those possessed of wisdom; those who delight in the factors of enlightenment, those with insight, those intent on their own goal; forest-dwellers, those living at the roots of trees, in the open air, on a heap of straw, in cemeteries, those who maintain a sitting posture;155 those who are practising rightly, those enjoying fruition, stream-enterers, once-returners, non-returners, arahats; those with the threefold knowledge, those with the six super-knowledges, those of psychic power, those gone to the perfection of wisdom; those skilled in the foundations of mindfulness, the right efforts, the bases of psychic power, the spiritual faculties, the powers, the factors of enlightenment, the excellent path; meditation, the liberations, form and formlessness, and the attainments that are peaceful and happy. The City of Dhamma is peopled and packed, crowded and teeming with these arahats like a grove of reeds. | [The inhabitants of the City of Righteousness] ‘And the inhabitants that dwell in the Blessed One’s City of Righteousness, O king, are such as these: Masters in the Suttantas, and masters in the Vinaya, and masters in the Abhidhamma; preachers of the faith; repeaters of the Jātakas, and repeaters of the Dīgha, and repeaters of the Majjhima, and repeaters of the Samyutta, and repeaters of the Aṅguttara, and repeaters of the Khuddaka Nikāya;—men endowed with right conduct, men accomplished in meditation, men full of knowledge, men taking delight in contemplation of the sevenfold wisdom of the Arahats, men of insight ;—men who frequent the woods for meditation, or sit at the roots of trees, or dwell in the open air, or sleep on heaps of straw, or live near cemeteries, or lie not down to sleep—men who have entered the Excellent Way, men who have attained one or more of the four fruits thereof, men who are still learners (have not yet reached Arahatship, but are close upon it), men enjoying the Fruits, that is, either Sotāpannas, or Sakadāgāmins, or Anāgāmins, or Arahats;—men of the threefold wisdom, men of the sixfold transcendental wisdom, men of the power of Iddhi, men who have reached perfection in knowledge, men skilled in the maintenance of constant self-possession, in the Great Struggle, in the Steps to Iddhi, in the Organs of their moral sense, in the sevenfold wisdom, in the Excellent Way, in Ghāna, in Vimokkha, and in the attainment of the exalted and tranquil bliss that is independent of form or the absence of form—yea! like a forest full of bamboos, full of reeds, that City of Righteousness has been ever crowded and frequented by such Arahats as these! | У Блаженного во граде Учения вот какие люди живут, государь: знатоки сутр, уставники, знатоки абхидхармы, излагатели Учения, глашатаи Долгого свода, глашатаи Среднего свода, глашатаи джатак, глашатаи Свода связок, глашатаи Численноупорядоченного свода, глашатаи Малого свода, совершенные нравственностью, совершенные сосредоточением, совершенные мудростью, охотно осваивающие звенья просветления, упражняющиеся в прозрении, преданные своей цели, лесовики, комлеседы, бездомники, спящие на соломе, погостники, нележальцы817, следующие стезей, обретшие плод, обучаемые и пользующиеся плодами обучения, обретшие слух, возвращающиеся единожды, безвозвратные, святые, обладатели трех вéдений, шести сверхзнаний, сверхобычных сил, пришедшие к пределам мудрости, умелые в постановках памятования, истинных начинаниях, основах сверхобычных сил, орудиях, силах, звеньях просветления, стезе, превосходном созерцании, развязках, достижении сфер чистого образа и безобразного, в покойном и приятном состоянии-овладении. И стал град Учения этими святыми заселен, населен, наполнен и заполнен, словно тростниковая чаща – тростником. | ||
| Bhavatīha – | For it is said: | Об этом сказано: | |||
| "'Vītarāgā vītadosā, vītamohā anāsavā; | (1) “Men devoid of passion, and of malice, and of dullness, men in whom the Great Evils (lust, becoming, delusion, and ignorance) are not, | «Страсть, враждебность, заблужденье Кто отбросил, также жажду, | |||
| Vītataṇhā anādānā, dhammanagare vasanti te. | men who have neither craving thirst, nor grasping desires—these are they who dwell in the City of Righteousness. | Чужд влечению и тяге – Те живут во граде дхармы. | |||
| "'Āraññikā dhutadharā, jhāyino lūkhacīvarā; | (2) “Men whose home is the forest, men who have taken on themselves the extra vows, men full of joy, men who are wearing rough garments, | Созерцатели лесные, Те, что в рубище одеты, | |||
| Vivekābhiratā dhīrā, dhammanagare vasanti te. | men rejoicing in solitude, heroes—these are they who dwell in the City of Righteousness. | Преданы уединенью,– Все живут во граде дхармы. | |||
| "'Nesajjikā santhatikā, athopi ṭhānacaṅkamā; | (3) “Men who sleep sitting, or on any sleeping-place that comes, or spend their time standing or walking up and down in meditation, | Неседальцы, нележальцы И любое примут ложе, | |||
| Paṃsukūladharā sabbe, dhammanagare vasanti te. | men who clad themselves in cast-off raiment—all these dwell in the City of Righteousness. | В тряпки ветхие одеты, Кто живет во граде дхармы. | |||
| "'Ticīvaradharā santā, cammakhaṇḍacatutthakā; | (4) “Men wearing the full set of three robes, tranquil, with a skin for the fourth, | Три одежды лишь имеют (А четвертый – кусок шкуры), | |||
| Ratā ekāsane viññū, dhammanagare vasanti te. | who rejoice in taking but one meal each day, the wise-these are they who dwell in the City of Righteousness. | Больше раза есть не станут, Кто живет во граде дхармы. | |||
| "'Appicchā nipakā dhīrā, appāhārā alolupā; | (5) “The earnest and prudent, heroes who feed on little and know no greed, | Опытны, неприхотливы, Стойки, до еды не жадны, | |||
| Lābhālābhena santuṭṭhā, dhammanagare vasanti te. | content whether they receive an alms or receive it not-these are they who dwell in the City of Righteousness. | Что досталось – тем и рады, Кто живет во граде дхармы. | |||
| "'Jhāyī jhānaratā dhīrā, santacittā samāhitā; | (6) “The meditative, delighting in Ghāna, heroes of tranquil minds, and stedfast, | Радость знают созерцанья, Собранны, спокойны духом, | |||
| Ākiñcaññaṃ patthayānā, dhammanagare vasanti te. | looking forward to Nirvāṇa—these are they who dwell in the City of Righteousness. | Уповают на ничтойность818, Кто живет во граде дхармы. | |||
| "'Paṭipannā phalaṭṭhā ca, sekkhā phalasamaṅgino; | (7) “Men walking in the path, and standing in the fruits thereof, those who have attained some fruits thereof but are yet learners as to the last, | Те, кто следует стезею, Обретает плод усилий | |||
| Āsīsakā [āsiṃsakā (sī. pī.)] uttamatthaṃ, dhammanagare vasanti te. | whose hope is directed to the utmost goal—these are they who dwell in the City of Righteousness. | И взыскует высшей цели,– Все живут во граде дхармы. | |||
| "'Sotāpannā ca vimalā, sakadāgāmino ca ye; | (8) “Those who have entered the stream, and those who, free from stains, will only be reborn once more on earth, | Слух обретшие к Ученью, Те, кто только раз вернется, | |||
| Anāgāmī ca arahanto, dhammanagare vasanti te. | those who will never return again, and Arahats—these are they who dwell in the City of Righteousness. | Безвозвратные, святые – Все живут во граде дхармы. | |||
| "'Satipaṭṭhānakusalā, bojjhaṅgabhāvanāratā; | (9) “Those skilled in the means of attaining undisturbed self-possession, and rejoicing in contemplation on the sevenfold wisdom, | Опытны в памятованье, Куют звенья просветленья, | |||
| Vipassakā dhammadharā, dhammanagare vasanti te. | those who are full of insight, and bear the words of the Dharma in their hearts—these are they who dwell in the City of Righteousness. | Помнят дхарму, прозорливы, Кто живет во граде дхармы. | |||
| "'Iddhipādesu kusalā, samādhibhāvanāratā; | (10) “Those skilled in the Steps to Iddhi, and rejoicing in the meditations of Samādhi, | Сверхобычных сил взыскуют, Рады сосредоточенью | |||
| Sammappadhānānuyuttā, dhammanagare vasanti te. | those who are devoted to the Great Struggle—these are they who dwell in the City of Righteousness. | И нетщетны в начинаньях, Кто живет во граде дхармы. | |||
| "'Abhiññāpāramippattā, pettike gocare ratā; | (11) “Those perfect in the sixfold wisdom of the Abhiññās, delighting in the sphere that is theirs by rightful inheritance, | Мастера в шести сверхзнаньях, Вотчиной своей довольны, | |||
| Antalikkhamhi caraṇā, dhammanagare vasanti te. | those having the power of flying through the air—these are they who dwell in the City of Righteousness. | Странствуют по поднебесью, Кто живет во граде дхармы. | |||
| "'Okkhittacakkhū mitabhāṇī, guttadvārā susaṃvutā; | (12) “Those of downcast eyes, and measured speech, the doors of whose senses are guarded, | Молчаливы, очи долу, Стерегут ворота мысли | |||
| Sudantā uttame damme [dhamme (sī. pī.)], dhammanagare vasanti te. | who are self-restrained, who are well trained according to the supreme Dhamma—these are they who dwell in the City of Righteousness. | И смиренны в высшей дхарме, Кто живет во граде дхармы. | |||
| "'Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā; | (13) “Those of the threefold wisdom, and of the sixfold wisdom, those who have become perfect in Iddhi | Сверхобычных сил владыки, Ведения и сверхзнанья, | |||
| Paññāya pāramippattā, dhammanagare vasanti te'ti. | and perfect in knowledge—these are they who dwell in the City of Righteousness.” | Мудрости предел узрели, Кто живет во граде дхармы». | |||
| "Ye kho te, mahārāja, bhikkhū aparimitañāṇavaradharā asaṅgā atulaguṇā [atuliyaguṇā (sī. pī. ka.)] atulayasā atulabalā atulatejā dhammacakkānuppavattakā paññāpāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'dhammasenāpatino'ti vuccanti. | “Those monks, sire, who are experts in the unlimited noble knowledge, who are without attachment, whose special qualities are unequalled, whose fame, strength and incandescence are beyond measure, who are turners of the Wheel of Dhamma, gone to the perfection of wisdom—monks such as these, sire, are called Generals of Dhamma in the Blessed One’s City of Dhamma. | [The generals in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who carry in their hearts the words of the excellent knowledge that is immeasurable, who are free from bonds, whose goodness and fame and power and glory no man can weigh, who (in imitation of their Master) keep the royal chariot-wheel of the kingdom of righteousness rolling on, who have reached perfection in knowledge-such Bhikkhus are called, O king, “The Commanders of the Faith in the Blessed One’s City of Righteousness.” | Те из монахов, государь, что обладают безграничным превосходным знанием, беспривязные, безмерно достойные, безмерно славные, безмерно мощные, безмерно пламенные, катят колесо проповеди вслед за Блаженным и достигли пределов мудрости,– такие монахи, государь, называются у Блаженного во граде Учения полководцами Учения. | ||
| "Ye pana te, mahārāja, bhikkhū iddhimanto adhigatappaṭisambhidāpattavesārajjā gaganacarā durāsadā duppasahā anālambacarā sasāgaramahidharapathavikampako candasūriyaparimajjakā vikubbanādhiṭṭhānābhinīhārakusalā iddhiyā pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'purohitā'ti vuccanti. | “And those monks, sire, who are of psychic power, masters of the analytical knowledges, attained to confidence, movers through the sky, difficult to equal, difficult to overcome, movers without a support, able to shake the earth with its seas and mountains, able to touch the moon and sun, skilled in assuming different forms and making volitional determinations and resolves—monks such as these, sire, are called royal priests in the Blessed One’s City of Dhamma. | [The chaplains in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus, who have the power of Iddhi, who have learned the discriminations, who are full of confidence, who travel through the air, who are hard to oppose, hard to overcome, who can move without support, who can shake the broad earth and the waters on which it rests, who can touch the sun and the moon, who are skilful in transforming themselves and in making stedfast resolutions and high aspirations, who are perfect in Iddhi—such Bhikkhus are called, O king, “The royal chaplains in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что имеют сверхобычные силы, постигли толкующие знания, обрели уверенность, странствуют по поднебесью, необоримы, несокрушимы, странствуют безопорно, сотрясают всю землю с горами и долами, солнца и луны касаются рукой, должным образом умелые в создании превращенных обликов и умножении обликов819 достигшие предела в сверхобычных силах, – такие монахи, государь, называются у Блаженного во граде Учения придворными жрецами. | ||
| "Ye pana te, mahārāja, bhikkhū dhutaṅgamanugatā appicchā santuṭṭhā viññattimanesanajigucchakā piṇḍāya sapadānacārino bhamarāva gandhamanughāyitvā pavisanti vivittakānanaṃ, kāye ca jīvite ca nirapekkhā arahattamanuppattā dhutaṅgaguṇe agganikkhittā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'akkhadassā'ti vuccanti. | “And those monks who conform to the ascetic practices, who are of few wants, contented, detesters of not seeking alms according to the disciplinary code, who go on uninterrupted rounds for alms food like bees that, having drunk in successive scents, enter secluded groves, who are reckless of body and life, having attained to arahatship, are proclaimed eminent in a special quality of ascetic practice—monks such as these, sire, are called judges in the Blessed One’s City of Dhamma. | [The judges in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who have taken upon themselves the extra vows, who desire little and are content, who would loathe any breach of the regulations as to the manner of seeking an alms, and beg straight on from hut to hut, as a bee smells flower after flower, and then go away into the loneliness of the woods, those who are indifferent as to their body and as to life, those who have attained to Arahatship, those who place the highest value on the virtues of the practice of the extra vows—such Bhikkhus are called, O king, “The judges in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что приняли чистые обеты, непритязательны, неприхотливы, отвращаются от недолжного намека и за подаянием обходят все дома без разбору, словно пчела, летящая на запах к цветку, а затем входят в безлюдную рощу, чтобы упражняться, кому безразличны собственное тело и жизнь, достигшие святости, выше всего ценящие чистые обеты,– такие монахи, государь, называются у Блаженного во граде Учения судьями. | ||
| "Ye pana te, mahārāja, bhikkhū parisuddhā vimalā nikkilesā cutūpapātakusalā dibbacakkhumhi pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'nagarajotakā'ti vuccanti. | “And those monks, sire, who are completely purified, stainless, without defilements and, won to perfection in deva-vision, are skilled in the knowledge of the deceasing here and arising elsewhere of beings—monks such as these, sire, are called lighters of the city in the Blessed One’s City of Dhamma. | [The lamplighters in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who are pure and stainless, in whom no evil dispositions are left, who, skilful in the knowledge of the fall and rise of beings, have perfected themselves in the Divine Eye—such Bhikkhus are called, O king, “The givers of light in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что вполне чисты и незапятнанны, лишены аффектов, искусные в видении становления и прехождения существ, достигшие пределов в дивном зрении,– такие монахи, государь, называются у Блаженного во граде Учения городскими осветителями. | ||
| "Ye pana te, mahārāja, bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā sithiladhanitadīgharassagarukalahukakkharaparicchedakusalā navaṅgasāsanadharā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'dhammarakkhā'ti vuccanti. | “And those monks, sire, who have heard much, to whom the tradition has been handed down, experts in Dhamma, experts in the Vinaya, experts in the Summaries,156 skilled in the exact determination of the syllables into those which have mutes and sonants, longs and shorts, and as to their heaviness or lightness, skilled in the nine limbs of the Teaching—monks such as these, sire, are called guardians of the Dhamma in the Blessed One’s City of Dhamma. | [The peace-officers in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who are learned in the traditions, who hand on what has been handed down, the repeaters of the Discourses, and of the Canon Law, and of the tables of contents, those who are skilled in the exact determination of letters into surds and sonants, into longs and short, as to lightness and heaviness, those who know by heart the ninefold word—such Bhikkhus are called, O king, “The peace officers in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что много знают сутр, наследники наследия, помнят сутры, помнят Устав, помнят перечни, искусны в разграничении глухих и звонких согласных, долгих и кратких гласных, открытых и закрытых слогов, держатели в своей памяти Девятичастного Завета,– такие монахи, государь, называются у Блаженного во граде Учения хранителями дхармы. | ||
| "Ye pana te, mahārāja, bhikkhū vinayaññū vinayakovidā ṭhānāṭṭhānakusalā [nidānapaṭhanakusalā (sī. pī.), nidānavatthukusalā (syā.)] āpattānāpattigarukalahukasatekicchaatekicchavuṭṭhānadesanāniggaha- paṭikammaosāraṇanissāraṇapaṭisāraṇakusalā vinaye pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'rūparakkhā'ti [rūpadakkhāti (sī. syā. pī.)] vuccanti. | “And those monks, sire, who are knowledgeable in the Vinaya, learned in the Vinaya, skilled in the provenances of the rules and readings, skilled in what are offences, what are not offences, in what can be corrected, what cannot be corrected, in the removal of offences, the confession of offences, repudiation of offences, making amends for offences, in restoration to the Order, in being sent away from the Order, in acts of protection, who have won perfection in the Vinaya—monks such as these, sire, are called able money-lenders157 in the Blessed One’s City of Dhamma. | ‘And furthermore, O king, those of the Bhikkhus who are learned in the Vinaya (Rules of the Order, Canon Law), wise in the Vinaya, skilled in detecting the source of offences., skilled in deciding whether any act is an offence or not, whether an offence is grievous or slight, whether it can be atoned for or not, skilled in deciding questions as to the rise, the acknowledgment, the absolution, or the confession of an offence ; as to the suspension, or the restoration, or the defence of an offender, who are perfect Masters in the Vinaya—such Bhikkhus are called, O king, “The Rūpa-dakshas in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что сведущи в Уставе, знатоки Устава, разбираются в поводах наложения взысканий и в разночтениях, в том, есть ли проступок или его нет, тяжкий он или легкий, исправимый или неисправимый, знают, как снимается взыскание, как происходит восстановление в правах и временное изгнание из общины, как берется обязательство загладить обиду820, достигшие пределов в знании Устава,– такие монахи, государь, называются у Блаженного во граде Учения искусными в обрядах821. | ||
| "Ye pana te, mahārāja, bhikkhū vimuttivarakusumamālabaddhā varapavaramahagghaseṭṭhabhāvamanuppattā bahujanakantamabhipatthitā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'pupphāpaṇikā'ti vuccanti. | “And those monks, sire, who have bound on the garland of flowers of the noble emancipation, have attained to the noble, distinguished, very valuable and best state, who are desired and longed for by the manyfolk—monks such as these, sire, are called flower-sellers in the Blessed One’s City of Dhamma. | [The shop-keepers in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who wear on their brows the lotus garland of that noble Emancipation, who have attained to that highest and best and most exceeding excellent of all conditions, who are loved and longed for by the great multitudes—such Bhikkhus are called, O king, “Flower-sellers in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что украшены прекрасной гирляндой цветов свободы, обретшие превосходнейшее из превосходных, бесценное, высшее состояние, любезные и приятные множеству людей,– такие монахи, государь, называются у Блаженного во граде Учения цветочными торговцами. | ||
| "Ye pana te, mahārāja, bhikkhū catusaccābhisamayappaṭividdhā diṭṭhasaccā viññātasāsanā catūsu sāmaññaphalesu tiṇṇavicikicchā paṭiladdhaphalasukhā aññesampi paṭipannānaṃ te phale saṃvibhajanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'phalāpaṇikā'ti vuccanti. | “And those monks, sire, who have penetrated to the understanding of the Four Noble Truths, seen the truths, understood the Teaching, who have crossed over perplexity in regard to the four fruits of recluseship and, having obtained the bliss of the fruits, share these fruits with others who are practising rightly—monks such as these, sire, are called fruitsellers in the Blessed One’s City of Dhamma. | ‘And furthermore, O king, those of the Bhikkhus who have penetrated to the comprehension of the four Truths, and have seen them with their eyes, who are wise in the teaching, who have passed beyond doubt as to the four fruits of Samaṇaship, who having attained to the bliss thereof, share those fruits with others who have entered the paths —such Bhikkhus are called, O king, “Fruit-dealers in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что пришли к пониманию четырех истин, узрели истины, вняли проповеди, избавились от сомнений в четырех плодах шраманства, счастливо обладают плодами и другим, стремящимся к тому же, раздают эти плоды,– такие монахи, государь, называются у Блаженного во граде Учения торговцами плодами. | ||
| "Ye pana te, mahārāja, bhikkhū sīlasaṃvaragandhamanulittā [sīlavarasugandhamanulittā (sī. pī.)] anekavidhabahuguṇadharā kilesamaladuggandhavidhamakā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'gandhāpaṇikā'ti vuccanti. | “And those monks, sire, who are anointed with the sweet scent of the noble morality, bearers of many and varied special qualities, dispellers of the evil smell of the stains of the defilements— monks such as these, sire, are called perfume-sellers in the Blessed One’s City of Dhamma. | ‘And furthermore, O king, those of the Bhikkhus who, being anointed with that most excellent perfume of right conduct, are gifted with many and various virtues, and are able to dispel the bad odour of sin and evil dispositions—such Bhikkhus are called, O king, “Perfume dealers in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что умастили себя благовонием нравственности, обладатели множества разнообразных достоинств, сдувающие прочь смрад грязных аффектов,– такие монахи, государь, называются у Блаженного во граде Учения торговцами благовониями. | ||
| "Ye pana te, mahārāja, bhikkhū dhammakāmā piyasamudāhārā abhidhamme abhivinaye uḷārapāmojjā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi dhammavararasaṃ pivanti, kāyena vācāya manasā dhammavararasamogāḷhā adhimattapaṭibhānā dhammesu dhammesanappaṭipannā ito vā tato vā yattha yattha appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, tattha tattha gantvā taṃ taṃ kathārasaṃ pivanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'soṇḍā pipāsā'ti vuccanti. | “And those monks, sire, who delight in Dhamma, to whom the utterance of it is dear, who rejoice exceedingly in the Abhidhamma and Vinaya, who are forest-gone and gone to the roots of trees and empty places, who drink the juice of the noble Dhamma and plunge into it in body, speech, and thought, who, most powerful in perspicuity, are practising the quest of Dhamma in various doctrines, and whenever there is talk on wanting little, on contentment, aloofness, ungregariousness, stirring up energy, morality, concentration, wisdom, emancipation, and the knowledge and vision of emancipation, these monks, going there from wherever they may be, drink in the juice of that talk—monks such as these, sire, are called addicted drunkards in the Blessed One’s City of Dhamma. | [The drunkards (! ) in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus whose delight is in the Dhamma, and whose converse is pleasant, who find exceeding joy in the higher subtleties of the Dharma and the Vinaya, who either in the forest, or at the foot of trees, or in empty places, drink the sweet sap of the Dharma, who plunging themselves, as it were, in body, speech, and mind into the sweet juice of the Dharma, excel in expounding it, in seeking and in detecting the deeper truths in the various doctrines, who—wheresoever and whensoever the discourse is of wishing for little, of contentment, of solitude, of retirement, of the exertion in zeal, of right conduct, of meditation, of knowledge, of emancipation, of the insight arising from the assurance of emancipation thither do they repair, and drink in the sweet savour of that discourse-such Bhikkhus are called, O king, “Thirsty and drunkards in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что охочи до Учения, приятны в беседе, с радостным воодушевлением изучают тонкости Учения и Устава; находясь в лесу ли, под деревом ли, в пустой ли горнице, пьют превосходный нектар Учения и погружены в превосходный нектар Учения телом, словом и умом; исключительно находчивы в изложении Учения, неотступны в поисках Учения, вступают, где бы ни появились, в беседы о неприхотливости, беседы о непритязательности, беседы об уединении, беседы о несвязывании, беседы о прилежном усердии, беседы о нравственности, беседы о сосредоточении, беседы о мудрости, беседы о свободе, беседы о знании-видении свободы и пьют повсюду нектар беседы,– такие монахи, государь, называются у Блаженного во граде Учения бражниками, пьяницами. | ||
| "Ye pana te, mahārāja, bhikkhū pubbarattāpararattaṃ jāgariyānuyogamanuyuttā nisajjaṭṭhānacaṅkamehi rattindivaṃ vītināmenti, bhāvanānuyogamanuyuttā kilesapaṭibāhanāya sadatthappasutā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'nagaraguttikā'ti vuccanti. | “And those monks, sire, who always pass the days and nights intent on the practice of watchfulness whether they be lying down, standing, or pacing up and down, who are intent on the practice of mental development, who are pursuing their own goal by warding off the defilements—monks such as these, sire, are called city watchmen in the Blessed One’s City of Dhamma. | [The watchmen in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who are addicted to the habit of wakefulness from the first watch of the night to the last, who spend day and night in sitting, standing, or walking up and down in meditation, who, addicted to the habit of contemplation, are devoted to their own advancement by the suppressing of evil dispositions—such Bhikkhus are called, O king, “Watchmen in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что в первую и в последнюю ночные стражи прилежат бодрствованию, проводят день и ночь сидя, стоя и прохаживаясь, прилежат йогическому освоению ради того, чтобы оттеснить аффекты, и усердно стремятся к своей цели,– такие монахи, государь, называются у Блаженного во граде Учения городской стражей. | ||
| "Ye pana te, mahārāja, bhikkhū navaṅgaṃ buddhavacanaṃ atthato ca byañjanato ca nayato ca kāraṇato ca hetuto ca udāharaṇato ca vācenti anuvācenti bhāsanti anubhāsanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'dhammāpaṇikā'ti vuccanti. | “And those monks, sire, who teach and recite, speak and repeat the nine-limbed Word of the Buddha in its literal senses and developed meanings, with its methods, reasons, causes and examples—monks such as these, sire, are called sellers of Dhamma in the Blessed One’s City of Dhamma. | [The lawyers and judges in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who in the spirit and in the letter, in its arguments and explanations, in its reasons and examples, teach and repeat, utter forth and recapitulate the ninefold word of the Buddha-such Bhikkhus are called, O king, “Lawyers (dealers in Dharma) in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, кто в согласии со смыслом и с выражением, с методами и с обоснованиями, причинами и примерами, содержащимися в Девятичастных Речениях Просветленного, рассказывают их и пересказывают, излагают и перелагают,– такие монахи, государь, называются у Блаженного во граде Учения торговцами Учения. | ||
| "Ye pana te, mahārāja, bhikkhū dhammaratanabhogena āgamapariyattisutabhogena bhogino dhanino niddiṭṭhasarabyañjanalakkhaṇappaṭivedhā viññū pharaṇā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'dhammaseṭṭhino'ti vuccanti. | “And those monks, sire, who are wealthy and rich in the wealth and jewels of Dhamma, in the wealth of tradition, the scriptures and what they have heard, who have comprehension of the expressions, vowels and consonants and the characteristics of the speech of the Buddha, who are full of intelligence—monks such as these, sire, are called merchants of Dhamma in the Blessed One’s City of Dhamma. | [The bankers in the City of Righteousness] ‘And furthermore, O king, those of the Bhikkhus who are wealthy and rich in the wealth of the treasures of the Doctrine, in the wealth of the traditions, and the text, and the learning thereof, who comprehend the signs, and vowels, and consonants thereof, in all their details, pervading all directions with their knowledge—such Bhikkhus are called, O king, “Bankers of the Dhamma in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, кто богаты драгоценным Учением, состоятельны и зажиточны, обладая унаследованной изустно ученостью, постигшие объяснения гласных, согласных и свойств822, понятливые и сообразительные,– такие монахи, государь, называются у Блаженного во граде Учения купцами Учения. | ||
| "Ye pana te, mahārāja, bhikkhū uḷāradesanāpaṭivedhā pariciṇṇārammaṇavibhattiniddesā sikkhāguṇapāramippattā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare 'vissutadhammikā'ti vuccanti. | “And those monks, sire, who have penetration of the glorious Teaching, attended by the classifications and exegeses of objective supports for meditation, who have won perfection in the special qualities of the training—monks such as these, sire, are called famous Dhamma-men in the Blessed One’s City of Dhamma. | ‘And furthermore, O king, those of the Bhikkhus who have penetrated to the sublimer teaching, who understand exposition and the divisions of objects of meditation to be practised, who are perfect in all the subtler points of training —Such Bhikkhus are called, O king, “Distinguished masters of law in the Blessed One’s City of Righteousness.” | Те же из монахов, государь, что постигли возвышенную проповедь, хорошо знакомы с подразделениями опор созерцания, достигли предела в достоинствах, необходимых для того, чтобы обучаться,– такие монахи, государь, называются у Блаженного во граде Учения прославленными в Учении. | ||
| "Evaṃ suvibhattaṃ kho, mahārāja, bhagavato dhammanagaraṃ evaṃ sumāpitaṃ evaṃ suvihitaṃ evaṃ suparipūritaṃ evaṃ suvavatthāpitaṃ evaṃ surakkhitaṃ evaṃ sugopitaṃ evaṃ duppasayhaṃ paccatthikehi paccāmittehi, iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbaṃ atthi so bhagavāti. | “Thus well planned, sire, is the Blessed One’s City of Dhamma, it is well constructed thus, well appointed thus, well filled thus, well guarded thus, well watched thus, and thus difficult for adversaries and enemies to subdue. According to this reason, sire, you may know that there was this Blessed One. | [The conclusion drawn by inference] ‘Thus well planned out, O king, is the Blessed One’s City of Righteousness, thus well built, thus well appointed, thus well provisioned, thus well established, thus well guarded, thus well protected, thus impregnable by enemies or foes. And by this explanation, O king, by this argument, by this reason, you may by inference know that the Blessed One did once exist. | Вот каков у Блаженного град Учения, государь: прочно основанный, прочно воздвигнутый, крепко построенный, крепко возведенный, надежно защищенный, надежно охраняемый и для недругов и неприятелей неприступный. Вот исходя из такого обоснования, такой причины, такого способа, такого вывода, можно узнать, государь, что Блаженный действительно есть. | ||
| "'Yathāpi nagaraṃ disvā, suvibhattaṃ manoramaṃ; | (I) “As when they see a pleasant city, well planned out, | Как, город видя красивый, Построенный соразмерно, | |||
| Anumānena jānanti, vaḍḍhakissa mahattanaṃ. | Men know, by inference, how great the founder was; | Можно вывести следствие: «Был зодчий, должно быть, велик», | |||
| "'Tatheva lokanāthassa, disvā dhammapuraṃ varaṃ; | So when they see our Lord’s ‘City of Righteousness’ | Так же, мироводителя Град дхармы видя прекрасный, | |||
| Anumānena jānanti, atthi so bhagavā iti. | They know, by inference, that he did once exist. | Можно вывести следствие: «Блаженный и вправду есть». | |||
| "'Anumānena jānanti, ūmiṃ disvāna sāgare; | (2) “As men, seeing its waves, can judge, by inference, | Можно вывести следствие, Валы узрев океанские: | |||
| Yathāyaṃ dissate ūmi, mahanto so bhavissati. | The great extent and power of the world-embracing sea; | «Огромны валы в океане, Должно быть, он сам велик». | |||
| "'Tathā buddhaṃ sokanudaṃ, sabbatthamaparājitaṃ; | He who, unconquered in the fight, allays all griefs, | Вот так же печали гонителя, Воистину непобедимого, | |||
| Taṇhakkhayamanuppattaṃ, bhavasaṃsāramocanaṃ. | Who rooted out, in his own heart, Craving’s dread power, And set his followers free from the whirlpool of rebirths— | Влечение истощившего Просветленного, избавителя От тягот мирского кружения, | |||
| "'Anumānena ñātabbaṃ, ūmiṃ disvā sadevake; | That he set rolling through the world of gods and men— So may they judge the Buddha when they see the waves. | Можно узнать по следствиям, Волны увидев Учения, Поднявшиеся к небожителям: | |||
| Yathā dhammūmivipphāro, aggo buddho bhavissati. | ’Far as the waves of the Good-Law extend and roll, So great, so mighty, must our Lord, the Buddha, be.’ | «Огромен размах волн Учения, Учитель, должно быть, велик». | |||
| "'Anumānena jānanti, disvā accuggataṃ giriṃ; | (3) “As men, seeing its mighty peaks that tower aloft, | Можно вывести следствие, Видя вершину возвышенную: | |||
| Yathā accuggato eso, himavā so bhavissati. | Can judge, by inference, Himālaya’s wondrous height; | «Возвышенна эта вершина; Наверное, Гималай!» | |||
| "'Tathā disvā dhammagiriṃ, sītībhūtaṃ nirūpadhiṃ; | So when they see the Buddha’s Mount-of-Righteousness— Stedfast, unshaken by fierce passion’s stormy blasts, | Так, видя вершину Учения, Прохладную, непятнаемую, | |||
| Accuggataṃ bhagavato, acalaṃ suppatiṭṭhitaṃ. | Towering aloft in wondrous heights of calm and peace, Where lusts, evil, and Karma cannot breathe or live— | Блаженным ввысь вознесенную, Недвижную, прочноосновную, |
disvāna dhammapabbataṃ; не переведено Все комментарии (1) |
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| "'Anumānena ñātabbaṃ, disvāna dhammapabbataṃ; | They draw the inference: ‘Great as this mountain high | Можно вывести следствие: | |||
| Tathā hi so mahāvīro, aggo buddho bhavissati. | That mighty Hero’s power upon whose word it stands.’ | «Должно быть, и сам Просветленный Непревосходимо велик!» | |||
| "'Yathāpi gajarājassa, padaṃ disvāna mānusā; | (4) “As men, seeing the footprint of an elephant king, | Слонов узнают могучих, Встречая в лесу их след: |
Anumānena jānanti (можно вывести следствие) опущено Все комментарии (1) |
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| Anumānena jānanti, mahā eso gajo iti. | Can judge, by inference: ‘How great his size must be!’ | «Видно, что здесь ступали Стопы царя слонов». |
у АП сказано "Как слон, могучем, разумные", должно быть "увидев след, разумные" Все комментарии (1) |
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| "'Tatheva buddhanāgassa, padaṃ disvā vibhāvino; | So when they see the footprint of the elephant of men, Buddha, the wise, upon the path that men have trod, | Так же о Просветленном, {Как слон, могучем,} разумные |
здесь у АП вставка перед "должно": Если хоть раз услышат Строфы, им изреченные: «Кто произнес эти стопы, Все комментарии (1) |
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| Anumānena jānanti, uḷāro so bhavissati. | They know, by inference: ‘How glorious Buddha was!’ | Могут вывести следствие, Должно быть, был исполин!» | |||
| "'Anumānena jānanti, bhīte disvāna kummige; | (5) As when they see all living things crouching in fear, | Можно вывести следствие, Оленей видя испуганных: | |||
| Migarājassa saddena, bhītāme kummigā iti. | Men know: ‘’Tis the roar of the king of the beasts that frightens them.’ | «Испуганы эти олени Рыком царя зверей». | |||
| "'Tatheva titthiye disvā, vitthate bhītamānase; | So, seeing other teachers break and fly in fear, | Так, видя лжепроповедников, Ищущих в страхе укрытия, | |||
| Anumānena ñātabbaṃ, dhammarājena gajjitaṃ. | They know: ‘’Tis a king of the truth hath uttered words sublime!’ | Можно вывести следствие: «Царь дхармы сам прогремел». | |||
| "'Nibbutaṃ pathaviṃ disvā, haritapattaṃ mahodikaṃ; | (6) Seeing the earth smiling, well watered, green with grass, | Видя землю умытую, Покрытую нежной зеленью И водой изобильную, | |||
| Anumānena jānanti, mahāmeghena nibbutaṃ. | Men say: ‘A great and pleasant rain hath fallen fast.’ | Можно вывести следствие: «Большим дождевым облаком Умыта эта земля». | |||
| "'Tathevimaṃ janaṃ disvā, āmoditapamoditaṃ; | So when they see this multitude rejoicing, peaceful, blest, | Так, видя людское множество В великом ликовании, | |||
| Anumānena ñātabbaṃ, dhammameghena tappitaṃ. | Men may infer: ‘How sweet the rain that stilled their hearts!’ | Можно вывести следствие: «Утолена дхармы облаком Духовная жажда их». | |||
| "'Laggaṃ disvā bhusaṃ paṅkaṃ, kalaladdagataṃ mahiṃ; | (7) Seeing the wide earth soaked, boggy, a marsh of mud, | Видя трясину вязкую, Зыбь болотную, топкую, | |||
| Anumānena jānanti, vārikkhandho mahā gato. | Men say: ‘Mighty the mass of waters broken loose. | Можно вывести следствие: «Здесь, видно, бездна влаги». | |||
| "'Tathevimaṃ janaṃ disvā, rajapaṅkasamohitaṃ; | So, when they see this mighty host, that once were dazed With the mud of sin, | Так, видя людское множество, Что прежде было запятнано Страстями – болотной грязью, | |||
| Vahitaṃ dhammanadiyā, visaṭṭhaṃ dhammasāgare. | swept down in Dhamma’s stream, and left In the wide sea of the Good-Law, some here, some there, | А ныне с потоком дхармы В море дхармы вливается, | |||
| "'Dhammāmatagataṃ disvā, sadevakamimaṃ mahiṃ; | All, gods and men alike, plunged in ambrosial waves, | Видя, как боги и люди К бессмертной дхарме приходят, | |||
| Anumānena ñātabbaṃ, dhammakkhandho mahā gato. | They may infer, and say: ‘How great that Dhamma is!’ | Можно вывести следствие: «Здесь, видно, бездна дхармы». | |||
| "'Anumānena jānanti, ghāyitvā gandhamuttamaṃ; | (8) “As when men, travelling, feel a glorious perfume sweet Pervading all the country side, and gladdening them, infer at once, | Кто благоухание чувствует, Может вывести следствие: | |||
| Yathāyaṃ vāyate gandho, hessanti pupphitā dumā. | ’surely, ‘tis giant forest trees are flowering now!’ | «Прекрасным повеяло запахом; Должно быть, деревья цветут». | |||
| "'Tathevāyaṃ sīlagandho, pavāyati sadevake; | So, conscious of this perfume sweet of righteousness That now pervades the earth and heavens, | Кто чувствует благоухание Нравственности Учения, Людей и богов овевающее, | |||
| Anumānena ñātabbaṃ, atthi buddho anuttaro'ti. | they may infer: ’A Buddha, infinitely great, must once have lived!’ ” | Может вывести следствие: «Поистине есть Просветленный, И он непревосходим». | |||
| "Evarūpena kho, mahārāja, kāraṇasatena kāraṇasahassena hetusatena hetusahassena nayasatena nayasahassena opammasatena opammasahassena sakkā buddhabalaṃ upadassayituṃ. | “With a hundred reasons such as these, sire, with a thousand reasons, with a hundred causes, a thousand causes, with a hundred methods, a thousand methods, with a hundred similes, a thousand similes, it is possible to point to the power of the Buddha. | ‘And it would be possible, O king, to show forth the Buddha’s greatness, by a hundred or a thousand such examples, such reasons, such arguments, such metaphors. | Вот подобными, государь, сотнями обоснований, тысячами обоснований, сотнями причин, тысячами причин, сотнями способов, тысячами способов, сотнями сравнений, тысячами сравнений можно было бы наглядно описать силу Просветленного. | ||
| Yathā, mahārāja, dakkho mālākāro nānāpuppharāsimhā ācariyānusiṭṭhiyā paccattapurisakārena vicittaṃ mālāguṇarāsiṃ kareyya, evameva kho, mahārāja, so bhagavā vicittapuppharāsi viya anantaguṇo appameyyaguṇo, ahametarahi jinasāsane mālākāro viya pupphaganthako pubbakānaṃ ācariyānaṃ maggenapi mayhaṃ buddhibalenapi asaṅkhyeyyenapi kāraṇena anumānena buddhabalaṃ dīpayissāmi, tvaṃ panettha chandaṃ janehi savanāyā"ti. | As, sire, a clever garland-maker, from a heap of different flowers and by following the instruction of his teachers and as a man acting on his own initiative, may make a heap of variegated clusters of flowers and garlands—even so, sire, that Blessed One, like the heap of variegated flowers, is of infinite special qualities, immeasurable special qualities, and I, at this time, am like a garland-maker in the Conqueror’s Dispensation, a stringer of flowers, who by following the way of the teachers of old and by my own power of discernment and with an incalculable number of reasons, could show forth by inference the power of the Buddha. But, as to this, you must generate the desire to hear.” | just, O king, as a clever garland maker will, from one heap of all kinds of flowers, both following the instruction of his teacher, and also using his own individuality as a man, make many variegated and beautiful bouquets—just so, O king, that Blessed One is, as it were, an infinite, immeasurable, heap of variegated flowers of virtue. And I now, a garland maker, as it were in the church of the Conqueror, stringing those flowers together—both following the path of our teachers of old, and also using such power of wisdom as in me is—could show forth by inference the power of the Buddha in innumerable similes. But you, on the other hand, must show a desire to hear them.’ | Скажем, государь, как ловкий изготовитель гирлянд берет разные цветы из цветочного вороха и, сообразуясь с наставлениями учителя и со своим собственным навыком, готовит из них целый ворох пестрых цветочных гирлянд – вот точно так же Блаженный,– словно пестрый ворох всяких цветов, бесконечно достоин, неизмеримо достоин, я же теперь в Завете Победителя словно гирлянды готовлю, словно венки плету, сообразуясь с наказом учителей минувшего и своим собственным разумением; я мог бы, государь, бессчетно привести доводов и следствий, говоря о силе Просветленного, только бы у тебя охота была слушать. | ||
| "Dukkaraṃ, bhante nāgasena, aññesaṃ evarūpena kāraṇena anumānena buddhabalaṃ upadassayituṃ, nibbutosmi, bhante nāgasena, tumhākaṃ paramavicittena pañhaveyyākaraṇenā"ti. | “It is difficult for others, revered Nāgasena, to point to the power of the Buddha by inference through reasons such as these. I am satisfied, revered Nāgasena, by your extremely variegated exposition of the question.” | ‘Hard would it be, Nāgasena, for any other men thus to have shown by inference, drawn from such examples, the power of the Buddha. I am filled with satisfaction, venerable Nāgasena, at your so perfectly varied exposition of this problem.’ | – Трудно было бы другому, почтенный Нагасена, так наглядно описать силу Просветленного доводами и следствиями. Я удовлетворен, почтенный Нагасена, весьма ярким ответом на мой вопрос. | ||
| Anumānapañho paṭhamo. | Here ends the problem of Inference. | Вопрос о выводе закончен. | |||
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2. Dhutaṅgapañho Таблица Палийский оригинал |
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| "Passatāraññake bhikkhū, ajjhogāḷhe dhute guṇe; | The King saw forest-monks, ascetic in quality, who had plunged into the forest. | The king saw Bhikkhus in the forest, lone And far away from men, keeping hard vows. | Монахов-пустынников видит царь, Суровым обетам преданных, | ||
| Puna passati gihī rājā, anāgāmiphale ṭhite. | Again, he saw householders stable in the fruit of non-return. | And then he saw too householders, at home, Eating the sweet fruits of the Noble Path. | И видит живущих в семье мирян, Вкусивших плод безвозвратности. | ||
| "Ubhopi te viloketvā, uppajji saṃsayo mahā; | As he considered both of these a great perplexity arose: | Considering both of these, deep doubts he felt. | И мысли об этом повергли царя в сомненье весьма великое: | ||
| Bujjheyya ce gihī dhamme, dhutaṅgaṃ nipphalaṃ siyā. | if householders can awaken in Dhamma, then the ascetic practices of the monks must be fruitless. | ’If laymen also realise the Truth Then surely vowing vows must be in vain. | «Если Ученье доступно в миру, То тщетно обетов блюдение! | ||
| "Paravādivādamathanaṃ, nipuṇaṃ piṭakattaye; | To dispel his doubts he decided to inquire from the Venerable Nāgasena, the best of teachers of the scriptures, subtle in crushing the professions of outside teachers. | wise In the threefold basket of the Buddha’s words, Skilled to o’erthrow the arguments of the foe. | Наговоры сметающего, В Трех Корзинах искушенного, | ||
| Handa pucche kathiseṭṭhaṃ, so me kaṅkhaṃ vinessatī"ti. | Come! let me ask that best of teachers, He will be able to resolve my doubts!’ | Спрошу у толковника лучшего, – Он избавит меня от сомнения». | |||
| Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca "bhante nāgasena, atthi koci gihī agāriko kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārayanto jātarūparajataṃ sādiyanto maṇimuttākañcanavicittamoḷibaddho yena santaṃ paramatthaṃ nibbānaṃ sacchikata"nti? | Then King Milinda approached the Venerable Nāgasena; having approached and greeted the Venerable Nāgasena, he sat down at a respectable distance and spoke thus to him: “Revered Nāgasena, is there any householder living in a house, enjoying sense pleasures, dwelling as master in a house crowded with wife and children, accustomed to Benares sandalwood, using garlands, scents and unguents, handling gold and silver, his turban studded with a variety of jewels, pearls and gold, by whom the peaceful uttermost goal of Nibbāna has been realized?" | Now Milinda the king went up to the place where Nāgasena was, and bowed down before him, and took his seat on one side. And when so seated, he said to Nāgasena: ‘Venerable Nāgasena, is there any layman living at home, enjoying the pleasures of sense, occupying a dwelling encumbered with wife and children, enjoying the use of sandal wood from Benares, and of garlands, perfumes, and ointments, accepting gold and silver, with an embroidered head-dress on, set with diamonds and pearls and gold-is there any such who has seen face to face the calm, the supreme good, Nirvāṇa | Итак, царь Милинда пришел туда, где был достопочтенный: Нагасена. Придя, он приветствовал достопочтенного Нагасену и сел подле. И, сидя подле достопочтенного Нагасены, царь Милинда спросил его: – Почтенный Нагасена! Есть ли на свете хотя бы один мирянин из тех, кто имеет дом, тешит себя усладами, имеет большую семью и множество детей, пользуется бенаресским сандалом, носит венки, умащает себя благовониями и притираниями, имеет дело с золотом и серебром, носит пестрый тюрбан, украшенный драгоценными камнями и золотом,– кто осуществил покой и высшую цель – нирвану? | ||
| "Na, mahārāja, ekaññeva sataṃ na dve satāni na tīṇi cattāri pañca satāni na sahassaṃ na satasahassaṃ na koṭisataṃ na koṭisahassaṃ na koṭisatasahassaṃ, tiṭṭhatu mahārāja dasannaṃ vīsatiyā satassa sahassassa abhisamayo, katamena te pariyāyena anuyogaṃ dammī"ti. | “Not merely one hundred, sire, nor two hundred, nor three, four nor five hundred, nor a thousand nor a hundred thousand nor a hundred myriads nor a thousand myriads nor a hundred thousand myriads. Let be, sire, the understanding of the Truths by ten, twenty, a hundred, a thousand householders. In what manner shall I give you an explanation?" | ‘Not one hundred only, O king, nor two nor three nor five nor six hundred, not a thousand only, nor a hundred thousand, nor ten millions, nor ten thousand millions, not even only a billion laymen (have seen Nirvāṇa)—not to speak of twenty or thirty or a hundred or a thousand who have attained to clear understanding (of the four Truths). By what kind of exposition shall I lay before you evidence showing that I know this?’ | – Не одна сотня, государь, и не две сотни, и не три сотни, и не четыре-пять сотен, и не тысяча, и не сотня тысяч, и не миллиард, и не десять миллиардов, и не десять тысяч миллиардов. Можно привести примеры, когда к постижению приходили десять мирян, двадцать, сто, тысяча. Что именно тебе нужно, чтобы я рассказал823? | ||
| "Tvamevetaṃ brūhī"ti. | “Do you yourself tell it.” | ‘Do you yourself tell me.’ | – Рассказывай, как хочешь сам. | ||
| "Tenahi te, mahārāja, kathayissāmi satena vā sahassena vā satasahassena vā koṭiyā vā koṭisatena vā koṭisahassena vā koṭisatasahassena vā, yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutavaraṅgaguṇanissitā [dhutavaraṅgaguṇanissitā (sī. syā. pī.)] thā, tā sabbā idha samosarissanti. | ‘Then, O king, I will explain it. All those passages in the ninefold word of the Buddha that deal with holiness of life, and attainment of the path, and the divisions of the excellent habit of living under vows, shall be brought to bear in this connection. | – Что же, государь, тогда я расскажу и о сотне, и о тысяче, и о десяти миллионах, и о миллиарде, и о ста миллиардах постигших. Ведь рассказывая о случаях, когда миряне приходили к постижению Учения, пришлось бы упомянуть обо всех проповедях безупречного поведения, истинного делания и превосходных чистых обетов, которые входят в Девятичастные Речения Просветленного. | |||
| Yathā, mahārāja, ninnunnatasamavisamathalāthaladesabhāge abhivuṭṭhaṃ udakaṃ, sabbaṃ taṃ tato vinigaḷitvā mahodadhiṃ sāgaraṃ samosarati, evameva kho, mahārāja, sampādake sati yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutaṅgaguṇadharanissitā kathā, tā sabbā idha samosarissanti. | Just, O king, as water which has rained down upon a country district, with both low-lying and high places, level land and undulations, dry ground and wet, will-all of it-flow off thence and meet together in the ocean of great waters; so will all those passages meet together, and be brought into connection, here. | Скажем, государь, дождевая вода, излившись на высоты и низины, холмы и равнины, сушу и воду, вся течет вниз и вливается в великое хранилище вод – океан, вот точно так же, государь, в моем рассказе пришлось бы упомянуть обо всех проповедях безупречного поведения, истинного делания и превосходных чистых обетов, которые входят в Девятичастные Речения Просветленного. | |||
| "Mayhampettha, mahārāja, paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati. | And a manifestation of reasons out of my experience and knowledge shall be also brought to bear. Thus will this matter be thoroughly analysed, its beauty will be brought out, it will be exhausted, brought home to rest. | Для этого понадобятся все доводы и пояснения, которые я смогу предложить своим искушенным умом,– только так будет этот предмет подобающе рассмотрен, расцвечен, сполна и окончательно изложен. | |||
| Yathā, mahārāja, kusalo lekhācariyo anusiṭṭho lekhaṃ osārento attano byattatāya buddhiyā kāraṇaparidīpanena lekhaṃ paripūreti, evaṃ sā lekhā samattā paripuṇṇā anūnikā bhavissati. | It will be, O king, as when an able writing-master, on exhibiting, by request, his skill in writing, will supplement the written signs by an explanation of reasons out of his experience and knowledge, and thus that writing of his becomes finished, perfect, without defect. | Скажем, государь, как умелый и опытный учитель письма, когда преподает письмо, наполняет свои уроки всеми доводами и пояснениями, которые он может предложить своим искушенным умом, и лишь тогда обучение письму бывает полным, окончательным, завершенным. | |||
| Evameva mayhampettha paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati. | So will I also bring to bear a manifestation of reasons out of my experience and knowledge; and thus shall this matter be thoroughly analysed, its beauty shall be brought out, it shall be exhausted, set at rest. | Вот точно так же, государь, и здесь понадобятся все доводы и пояснения, которые я смогу предложить своим искушенным умом,– только так будет этот предмет подобающе рассмотрен, расцвечен, от непонимания очищен, сполна и окончательно изложен. | |||
| "Nagare, mahārāja, sāvatthiyā pañcakoṭimattā ariyasāvakā bhagavato upāsakaupāsikāyo sattapaṇṇāsasahassāni tīṇi ca satasahassāni anāgāmiphale patiṭṭhitā, te sabbepi gihī yeva, na pabbajitā. | “In the city of Sāvatthī, sire, at least five myriads of the Blessed One’s ariyan disciples were men and women lay devotees. Of these three hundred and fifty-seven thousand were established in the fruit of non-return. | ‘In the city of Sāvatthi, O king, about fifty millions of the disciples of the Blessed One, devout men and devout women, were walking in the paths, and out of those three hundred and fifty-seven thousand were established in the fruit of the third path. And all of them were laity, not members of the Order. | В городе Шравасти, государь, пятьсот миллионов триста пятьдесят семь тысяч арийских слушателей Блаженного, мирян и мирянок, обрели плод безвозвратности, и все они в миру, не отшельники. | ||
| Puna tattheva kaṇḍambamūle yamakapāṭihāriye vīsati pāṇakoṭiyo abhisamiṃsu, puna cūḷarāhulovāde [mahārāhulovāde (sī. pī.)], mahāmaṅgalasuttante, samacittapariyāye, parābhavasuttante, purābhedasuttante, kalahavivādasuttante, cūḷabyūhasuttante, mahābyūhasuttante, tuvaṭakasuttante, sāriputtasuttante gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi. | And there too, at the foot of the Gaṇḍamba tree, when the double miracle took place, two hundred millions of living beings penetrated to an understanding (of the four Truths). And again on the delivery of the Rāhulovāda discourse, and of the Mahā Mangala discourse, and of the Samacitta exposition, and of the Parābhava discourse, and of the Purābheda discourse, and of the Kalaha-vivāda discourse, and of the cūla-vyūha discourse, and of the Mahā-vyūha discourse, and of the Tuwaṭaka discourse, and of the Sāriputta discourse, an innumerable number of celestial beings penetrated to knowledge (of the four Truths). | Далее, государь, когда Блаженный под деревом Гандамбой явил двойное чудо824, двести миллионов живых существ пришло к постижению. Далее, во время проповеди-увещания к Рахуле, проповеди сутры о «Высшем благе», проповеди сутры о «Способе сделать мысль гладкой», проповеди сутры «Презрение», проповеди сутры «Прежде распада», проповеди сутры «Большая куча», проповеди сутры «Быстрота», проповеди сутры «Шарипутра» несметное число божеств пришло к постижению Учения. | |||
| "Nagare rājagahe paññāsasahassāni tīṇi ca satasahassāni ariyasāvakā bhagavato upāsakaupāsikāyo, puna tattheva dhanapālahatthināgadamane navuti pāṇakoṭiyo, pārāyanasamāgame pāsāṇakacetiye cuddasa pāṇakoṭiyo, puna indasālaguhāyaṃ asīti devatākoṭiyo, puna bārāṇasiyaṃ isipatane migadāye paṭhame dhammadesane aṭṭhārasa brahmakoṭiyo aparimāṇā ca devatāyo, puna tāvatiṃsabhavane paṇḍukambalasilāyaṃ abhidhammadesanāya asīti devatākoṭiyo, devorohaṇe saṅkassanagaradvāre lokavivaraṇapāṭihāriye pasannānaṃ naramarūnaṃ tiṃsa koṭiyo abhisamiṃsu. | In the city of Rājagaha three hundred and fifty thousand devout laymen and devout laywomen, disciples of the Blessed One, were walking in the Paths. And there again at the taming of Dhanapāla the great elephant nine hundred million living beings, and again at the meeting at the Pāsāṇika cetiya on the occasion of the Pārāyana discourse one hundred and forty million living beings, and again at the Indasāla cave eight hundred millions of gods, and again at Benares in the deer park Isipatana at the first preaching of the Dhamma one hundred and eighty million Brahmā gods and innumerable others, and again in the heaven of the Thirty-Three at the preaching of the Abhidhamma on the Paṇḍu Kambala Rock eight hundred millions of the gods, and on the descent from the world of the gods at the gate of the city of Saṅkassa, at the miracle of the manifestation to the world, three hundred millions of believing men and deities penetrated to a knowledge (of the four Truths). | В городе Раджагрихе у Блаженного было триста пятьдесят тысяч арийских слушателей, мирян и мирянок, там же после укрощения слона Дханапала – девятьсот миллионов живых существ; в пещере, называемой Чертог Индры,– восемьсот миллионов живых существ; в Бенаресе, в охотничьем заказнике, называемом «Заход созвездия провидцев», во время первой проповеди Учения – сто восемьдесят миллионов обитателей миров Брахмы и без счета божеств; в обители Тридцати Трех во время первой проповеди Учения – сто восемьдесят миллионов обитателей миров Брахмы и без счета божеств; во время спуска из миров небожителей, когда Блаженный у городских ворот Санкарши чудесно явил, себя людям, триста миллионов исполненных веры людей и божеств пришло к постижению Учения. | |||
| Puna sakkesu kapilavatthusmiṃ nigrodhārāme buddhavaṃsadesanāya mahāsamayasuttantadesanāya ca gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi. | And again at Kapila-vatthu among the Sakyas, at the preaching of the Buddhavaṁsa in the Nigrodha Arāma, and again at the preaching of the Mahā Samaya Suttanta, gods in numbers that cannot be counted penetrated to a knowledge of the Dhamma. | Далее, у шакьев в их городе Капилавасту, баньяновой роще, во время проповеди «Рода просветленных» и проповеди сутры «Великое собрание» несметное число божеств пришло к постижению Учения. | |||
| Puna sumanamālākārasamāgame, garahadinnasamāgame, ānandaseṭṭhisamāgame, jambukājīvakasamāgame, maṇḍukadevaputtasamāgame, maṭṭhakuṇḍalidevaputtasamāgame, sulasānagarasobhinisamāgame, sirimānagarasobhinisamāgame, pesakāradhītusamāgame, cūḷasubhaddāsamāgame, sāketabrāhmaṇassa āḷāhanadassanasamāgame, sūnāparantakasamāgame, sakkapañhasamāgame, tirokuṭṭasamāgame [tirokuḍḍasamāgame (sī. pī.)], ratanasuttasamāgame paccekaṃ caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, yāvatā, mahārāja, bhagavā loke aṭṭhāsi, tāva tīsu maṇḍalesu soḷasasu mahājanapadesu yattha yattha bhagavā vihāsi, tattha tattha yebhuyyena dve tayo cattāro pañca sataṃ sahassaṃ satasahassaṃ devā ca manussā ca santaṃ paramatthaṃ nibbānaṃ sacchikariṃsu. | And in many other places there were many householders who realized the peaceful and uttermost goal of Nibbāna." | And again at the assemblies on the occasions of Sumana the garland maker, and of Garahadinna, and of Ānanda the rich man, and of Gambuka the naked ascetic, and of Maṇḍūka the god, and of Matta-kuṇḍali the god, and of Sulasā the courtesan, and of Sirimā the courtesan, and of the weaver’s daughter, and of Subhaddā, and of the spectacle of the cremation of the Brahman of Sāketa, and of the Sūnāparantas, and of the problem put by Sakka, and of the Tirokudda Sutta, and of the Ratana Sutta —at each of these eighty-four thousand penetrated to a knowledge of the Dhamma. So long, O king, as the Blessed One remained in the world, so long wheresoever in the three great divisions (of India) or in the sixteen principal countries (in them) he stayed, there, as a usual thing, two, three, four, or five hundred, or a thousand, or a hundred thousand, both gods and men, saw face to face the calm, the supreme good, Nirvāṇa. | Далее, в собраниях слушателей, связанных с цветочником Суманасом, с Получившим Порицание, с купцом Анандой, с адживакой825 по имени Джамбу, с лягушкой, ставшей небожителем, с небожителем по прозванию Точеные Серьги, с городской красавицей по имени Суласа, с городской красавицей по имени Шрима, с дочерью корзинщика, с Малой Субхадрой, с сожжением останков брахмана из Сакеты, с Сунапарантой, с вопросом Шакры, с проповедью «Снаружи от забора», с проповедью сутры «Драгоценность»,– в каждом из этих собраний к постижению Учения пришло восемьдесят четыре тысячи живых существ826. Пока Блаженный пребывал в мире, государь, повсюду, во всех трех областях и во всех шестнадцати странах827, где появлялся Блаженный, то двое, то трое, то четверо или пятеро, то сто, тысяча и сотня тысяч людей и божеств приходили к осуществлению покоя и высшей цели – нирваны. | ||
| Ye te, mahārāja, devā gihī yeva, na te pabbajitā, etāni ceva, mahārāja, aññāni ca anekāni devatākoṭisatasahassāni gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikariṃsū"ti. | And all of those who were gods, O king, were laymen. They had not entered the Order. So these and many other billions of gods, O king—even while they were yet laymen, living at home, enjoying the pleasures of sense—saw face to face (realised in themselves) the condition of Peace, the Supreme Good, Nirvāṇa.’ | ||||
| "Yadi, bhante nāgasena, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, atha imāni dhutaṅgāni kimatthaṃ sādhenti, tena kāraṇena dhutaṅgāni akiccakarāni honti. | “If, revered Nāgasena, householders living in a house, enjoying sense pleasures, realize the peaceful and uttermost goal of Nibbāna, then what purpose do these ascetic practices serve? Because of this reason ascetic practices are useless. | ‘If so, venerable Nāgasena—if laymen, living at home and enjoying the pleasures of sense, can see Nirvāṇa—what purpose then do these extra vows serve? That being so, rather must The vows be workers of mischief. | – Почтенный Нагасена! Если миряне, живущие в уюте и тешащие себя усладами, осуществляют покой и высшую цель – нирвану, то какова же тогда цель чистых обетов? Выходит, что чистые обеты ни на что не нужны. | ||
| Yadi, bhante nāgasena, vinā mantosadhehi byādhayo vūpasamanti, kiṃ vamanavirecanādinā sarīradubbalakaraṇena? | If, revered Nāgasena, illnesses abated without spells and medicinal herbs, what is the reason for weakening the body with emetics and purgatives? | For, Nāgasena, if diseases would abate without medicine, what would be the advantage of weakening the body by emetics, by purges, and other like remedies? | Ведь если, почтенный Нагасена, болезнь проходит без мантр и без лекарств, то зачем же принимать рвотное, слабительное и прочие средства, ослабляющие тело? | ||
| Yadi muṭṭhīhi paṭisattuniggaho bhavati, kiṃ asisattisaradhanukodaṇḍalaguḷamuggarehi? | —if one’s enemies could be subdued with one’s fists only, where would be the need of swords and spears, of javelins and bows and cross-bows, of maces and of clubs? | Если врага можно пристукнуть кулаком, зачем тогда мечи, копья, стрелы, луки, самострелы, палицы и булавы? | |||
| Yadi gaṇṭhikuṭilasusirakaṇṭalatāsākhā ālambitvā rukkhamabhirūhanaṃ bhavati, kiṃ dīghadaḷhanisseṇipariyesanena? | —if trees could be climbed by clambering up them with the aid of the knots and of the crooked and hollow places in them, of the thorny excrescences and creepers and branches growing on them, what would be the need of going in quest of ladders long and strong? | Если можно забраться на дерево, опираясь на сучья, искривления, дупла, сучки, лианы и ветви, то зачем искать длинную и прочную лестницу? | |||
| Yadi thaṇḍilaseyyāya dhātusamatā bhavati, kiṃ sukhasamphassamahatimahāsirisayanapariyesanena? | —if sleeping on the bare ground gave ease to the limbs, why should one seek after fine large beds, soft to the touch? | Если тело отдыхает даже от спанья на голой земле, то зачем искать приятные на ощупь, огромные, роскошные постели? | |||
| Yadi ekako sāsaṅkasappaṭibhayavisamakantārataraṇasamattho bhavati, kiṃ sannaddhasajjamahatimahāsatthapariyesanena? | —if one could cross the desert alone, inaccessible though it be, and full of danger and fear, why need one wait for a grand caravan, well armed and well equipped? | Если можно в одиночку перебраться через опасную, губительную, страшную пустыню, то зачем искать вооруженную охрану и большой караван? | |||
| Yadi nadisaraṃ bāhunā tarituṃ samattho bhavati, kiṃ dhuvasetunāvāpariyesanena? | —if a man were able by his own arms to cross a flowing river, what need he care for firm dykes or boats? | Если через реку можно перебраться вплавь, то зачем искать надежный мост или лодку? | |||
| Yadi sakasantakena ghāsacchādanaṃ kātuṃ pahoti, kiṃ parūpasevanapiyasamullāpapacchāpuredhāvanena? | —if he could provide board and lodging for himself out of his own property, why should he trouble to do service to others, to flatter with sweet words, to run to and fro? | Если можно на собственные средства прокормиться и одеться, то зачем угождать другому, льстиво заговаривать и виться вокруг него? | |||
| Yadi akhātataḷāke udakaṃ labhati, kiṃ udapānataḷākapokkharaṇikhaṇanena? | —when he can get water from a natural pool, why should he dig wells and tanks and artificial ponds? | Если вода есть в естественном пруду, то зачем копать колодцы, пруды и водоемы? | |||
| Evameva kho, bhante nāgasena, yadi gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, kiṃ dhutaguṇavarasamādiyanenā"ti? | Even so, revered Nāgasena, if householders living in a house, enjoying sense pleasures, realize the peaceful and uttermost goal of Nibbāna, what is the good of undertaking the noble qualities of asceticism?" | And just so, venerable Nāgasena, if laymen, living at home and enjoying the pleasures of sense, can realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa, what is the need of taking upon oneself these vows?’ | Вот точно так же, почтенный Нагасена, если миряне, живущие в уюте и тешащие себя усладами, осуществляют покой и высшую цель – нирвану, то зачем принимать на себя чистые обеты? | ||
| "Aṭṭhavīsati kho panime, mahārāja, dhutaṅgaguṇā yathābhuccaguṇā, yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni. | “There are, sire, twenty-eight special qualities in the ascetic practices, special qualities that are really so. Because of these special qualities, the ascetic practices have been longed for and desired of all the Buddhas. | [The twenty-eight advantages of the vows] ‘There are, O king, these twenty-eight good qualities in the vows, virtues really inherent in them; and on account of these all the Buddhas alike have longed for them and held them dear. | – У чистых обетов, государь, есть двадцать восемь достоинств, истинных достоинств. Благодаря этим достоинствам чистые обеты всем просветленным желанны и приятны. | ||
| Katame aṭṭhavīsati? | What are the twenty-eight? | And what are the twenty-eight? | Вот каковы эти достоинства: | ||
| Idha, mahārāja, dhutaṅgaṃ suddhājīvaṃ sukhaphalaṃ anavajjaṃ na paradukkhāpanaṃ abhayaṃ asampīḷanaṃ ekantavaḍḍhikaṃ aparihāniyaṃ amāyaṃ ārakkhā patthitadadaṃ sabbasattadamanaṃ saṃvarahitaṃ patirūpaṃ anissitaṃ vippamuttaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ mānappahānaṃ kuvitakkacchedanaṃ kaṅkhāvitaraṇaṃ kosajjaviddhaṃsanaṃ aratippahānaṃ khamanaṃ atulaṃ appamāṇaṃ sabbadukkhakkhayagamanaṃ, ime kho, mahārāja, aṭṭhavīsati dhutaṅgaguṇā yathābhuccaguṇā yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni. | As to this, sire, an ascetic practice is a pure means of livelihood, its fruit is happy, it is blameless, it does not bring suffering to others, it has no fear, it is trouble-free, it is exclusively for growth, it is not for declining, it is not a deception, it is a protection, it is a giver of what is longed for, it is a taming for all beings, it is of benefit to restraint, it is seemly, independent, liberated, it is for the destruction of lust, the destruction of hatred, the destruction of delusion, for the getting rid of pride, the cutting off of wrong thought, the crossing over of doubts, the suppression of idleness, the getting rid of discontent, it engenders patience, it is beyond compare, immeasurable, leading to the destruction of all suffering. These, sire, are the twenty-eight special qualities in the ascetic practices, special qualities that are really so. Because of these special qualities the ascetic practices have been longed for and desired of all the Buddhas. | the keeping of the vows, O king, implies a mode of livelihood without evil, it has a blissful calm as its fruit, it avoids blame, it works no harm to others, it is free from danger, it brings no trouble on others, it is certain to bring with it growth in goodness, it wastes not away, it deludes not, it is in itself a protection, it works the satisfaction of desires and the taming of all beings, it is good for self-control, it is appropriate, (he who keeps the vows) is self-dependent, is emancipated, the keeping of them is the destruction of lust; and of malice, and of dullness; it is the putting away of pride, the cutting off of evil thoughts, the removal of doubts, the suppression of sloth, the putting away of discontent; it is long-suffering, its merit is beyond weight, and its virtue beyond measure, and it is the path that leads to the end of every grief. These, O king, are the twenty-eight good qualities in the vows; and it is on account of these that all the Buddhas alike have longed for them and held them dear. | чистый обет, государь, означает чистый образ жизни, благие плоды, безупречность, непричинение тягот другим, безопасность, неугнетение, возрастание достоинств, неущербность, отказ от самоподачи, защиту, обретение желаемого, укрощение всех существ, благую сдержанность, уместность, непривязанность, свободу, истощение страсти, истощение враждебности, истощение заблуждения, отбрасывание гордости, отсечение дурных помыслов, преодоление сомнений, разгром нерадивости, отбрасывание неудовлетворенности, терпение, безмерность, несравненность, приближение к концу всяческих тягот. Таковы, государь, двадцать восемь достоинств, истинных достоинств, присущих чистым обетам. Благодаря этим достоинствам чистые обеты всем просветленным приятны и желанны. | ||
| "Ye kho te, mahārāja, dhutaguṇe sammā upasevanti, te aṭṭhārasahi guṇehi samupetā bhavanti. | “Those, sire, who rightly pursue the special qualities of asceticism become endowed with eighteen special qualities. | [The eighteen good qualities that come from keeping them] ‘And whosoever, O king, thoroughly carry out the vows, they become completely endowed with eighteen good qualities. | Все те, государь, кто поистине следует чистым обетам, обретают восемнадцать достоинств. | ||
| Katamehi aṭṭhārasahi? | With what eighteen? | What are these eighteen? | Они таковы: | ||
| Ācāro tesaṃ suvisuddho hoti, paṭipadā supūritā hoti, kāyikaṃ vācasikaṃ surakkhitaṃ hoti, manosamācāro suvisuddho hoti, vīriyaṃ supaggahitaṃ hoti, bhayaṃ vūpasammati, attānudiṭṭhibyapagatā hoti, āghāto uparato hoti, mettā upaṭṭhitā hoti, āhāro pariññāto hoti, sabbasattānaṃ garukato hoti, bhojane mattaññū hoti, jāgariyamanuyutto hoti, aniketo hoti, yattha phāsu tattha vihārī hoti, pāpajegucchī hoti, vivekārāmo hoti, satataṃ appamatto hoti, ye te, mahārāja, dhutaguṇe sammā upasevanti, te imehi aṭṭhārasahi guṇehi samupetā bhavanti. | Their behaviour is thoroughly purified, the course well fulfilled, body and speech well guarded, conduct of the mind well purified, energy well exerted, fear allayed, false view of self gone to destruction, annoyance has ceased, loving kindness is established, nutriment is fully comprehended, state; there is abiding in comfort;161 there is abhorrence of evil, delight in aloofness and constant diligence. Those, sire, who rightly pursue the special qualities of asceticism become endowed with these eighteen special qualities. | Their walk is pure, their path is accomplished, well guarded are they in deed and word, altogether pure are they in manners and in mind, their zeal flags not, all their fears are allayed, all delusions (as to the permanence and as to the degree) of their individuality have been put away, anger has died away while love (to all beings) has arisen in their hearts, in taking nourishment they eat it with the three right views regarding food, they are honoured of all men, they are temperate in eating, they are full of watchfulness, they need no home, wheresoever is a pleasant spot there do they dwell, they loathe to do ill, they take delight in solitude, they are in earnest always. These, O king, are the good qualities with which they who carry out the vows are completely endowed. | поведение их совершенно чисто; их делание весьма полно; они надежно защищены от телесных и словесных проступков; поведение их ума вполне чисто; их страхи успокаиваются; оглядка на самость в них пропадает; у них не случается злобных вспышек; они постоянны в доброте; у них правильный взгляд на пищу; они внушают всем живым существам уважение; они знают меру в еде; преданы бодрствованию; не имеют пристанища; живут там, где им нравится; отвращаются от греха; склонны к уединению и никогда не беспечны. Таковы восемнадцать достоинств, государь, обретаемых теми, кто поистине следует чистым обетам. | ||
| "Dasa ime, mahārāja, puggalā dhutaguṇārahā. | “These ten kinds of persons, sire, are fit for the special qualities of asceticism. | ‘And these ten, O king, are the individuals worthy of those advantages inherent in the vows— | Десять людей, государь, заслуживают достоинств, присущих чистым обетам. | ||
| Katame dasa? | What ten? | Вот каковы они: | |||
| Saddho hoti hirimā dhitimā akuho atthavasī alolo sikkhākāmo daḷhasamādāno anujjhānabahulo mettāvihārī, ime kho, mahārāja, dasa puggalā dhutaguṇārahā. | The one who has faith, the one who is conscientious, the one who is steadfast, the one who is trustworthy, the one who is pursuing the goal, the one who is not greedy, the one who is desirous for the training, the one who is firm in resolution, the one who is not full of censoriousness, the one who is an abider in loving kindness. These ten kinds of persons, sire, are fit for the special qualities of asceticism. | the man full of faith, ashamed to do wrong, full of courage, void of hypocrisy, master of himself, not unstable, desirous to learn, glad to undertake the task that is hard, not easy to take offence, of a loving heart. These, O king, are the ten individuals worthy of those advantages inherent in the vows. | полный веры, совестливый, стойкий, нелицемерный, здравомыслящий, невзбалмошный, охочий до учения, не отступающийся от намерения, необидчивый и освоивший доброту. Таковы, государь, десять людей, которые заслуживают достоинств, присущих чистым обетам. | ||
| "Ye te, mahārāja, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, sabbe te purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattha cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramattaṃ nibbānaṃ sacchikaronti. | “Those householders, sire, living in a house, enjoying sense pleasures, who realize the peaceful and uttermost goal of Nibbāna, have all in former births finished the practices and had finished the works by stages in the thirteen ascetic practices. 162 Their conduct and progress having been cleansed therein, they now, in these times, though being only householders, realize the peaceful and uttermost goal of Nibbāna. | ‘And all they, O king, who as laymen, living at home and in the enjoyment of the pleasures of sense, realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa—all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them; and so now, even as laymen, living at home and in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa. | Все те живущие в уюте и тешащие себя усладами миряне, которые осуществили покой и высшую цель – нирвану,– все они, государь, в прошлых своих жизнях следовали чистым обетам и освоились на этой ступени. Они очистили ими свое поведение и делание и потому теперь в своем мирском состоянии осуществили покой и высшую цель – нирвану. | ||
| "Yathā, mahārāja, kusalo issāso antevāsike paṭhamaṃ tāva upāsanasālāyaṃ cāpabhedacāpāropanaggahaṇamuṭṭhippaṭipīḷanaaṅgulivināmanapādaṭhapanasaraggahaṇasannahanaākaḍḍhana saddhāraṇalakkhaniyamanakhipane tiṇapurisakachakaṇa [khaṇaka (sī. pī.)] tiṇapalālamattikāpuñjaphalakalakkhavedhe anusikkhāpetvā rañño santike upāsanaṃ ārādhayitvā ājaññarathagajaturaṅgadhanadhaññahiraññasuvaṇṇadāsidāsabhariyagāmavaraṃ labhati, evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti. | Just, O king, as a clever archer first in regular succession teaches his pupils at the training ground the different kinds of bows, the manner of holding the bow up, and of keeping it in a firm grasp, and of bending the fingers, and of planting the feet, and of taking up the arrow, and of placing it on The string, and of drawing it back, and of restraining it, and of aiming at the mark, and thus of hitting a man of straw, or targets made of the Khaṇaka plant, or of grass, or of straw, or of masses of clay, or of shields —and after that, introducing them to the service of the king, he gains the reward of high-bred chargers and chariots and elephants and horses and money and corn and red gold and slave girls and slaves and wives and lands. Just so, O king, all they who as laymen, living at home in the enjoyment of the pleasures of sense, realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa—all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them; and so now, even as laymen, and living at home in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa. | Например, государь, искусный стрелок сначала учит учеников тому, как лук устроен, как его надеть за спину, как взять его в руки, как сжимать кулак, как сгибать пальцы, как ставить ноги, как брать стрелу, как накладывать ее на лук, как прижимать, как натягивать, как удерживать, как целиться и как выпускать; учит их стрелять в травяное чучело, в пучок травы чханаки, в соломенное чучело, в комья глины, в щиты, а затем, порадовав царя успехами учеников, получает в награду скакунов, колесницы, слонов, рысаков, богатство и имение, золото в монетах и слитках, рабов и рабынь, жену и целую деревню. Вот точно так же, государь, все те живущие в уюте и тешащие себя усладами миряне, которые осуществляют покой и высшую цель – нирвану,– все они, государь, в прошлых своих жизнях следовали чистым обетам и освоились на этой ступени. Они очистили ими свое поведение и делание и потому теперь в своем мирском состоянии осуществили покой и высшую цель – нирвану. | |||
| Na, mahārāja, dhutaguṇesu pubbāsevanaṃ vinā ekissā yeva jātiyā arahattaṃ sacchikiriyā hoti, uttamena pana vīriyena uttamāya paṭipattiyā tathārūpena ācariyena kalyāṇamittena arahattaṃ sacchikiriyā hoti. | But without a former pursuit of the special qualities of asceticism, sire, there is no realization of arahatship in merely one birth, but only by supreme energy and supreme practice under a teacher, a good friend, is there a realization of arahatship. | [No Arahatship without having kept them] ‘And there is no realisation of Arahatship, O king, in one single life, without a previous keeping of the vows. Only on the utmost zeal and the most devoted practice of righteousness, and with the aid of a suitable teacher, is the realisation of Arahatship attained. | Невозможно, государь, прийти к святости за одну жизнь, не приняв сначала чистых обетов; лишь с высшим напряжением усилия, с высшим упорством в делании и в общении с подходящим учителем, духовным другом, святости достичь можно. | ||
| "Yathā vā pana, mahārāja, bhisakko sallakatto ācariyaṃ dhanena vā vattappaṭipattiyā vā ārādhetvā sattaggahaṇachedanalekhanavedhanasalluddharaṇavaṇadhovanasosanabhesajjānulimpanavamana virecanānuvāsanakiriyamanusikkhitvā vijjāsu katasikkho katūpāsano katahattho āture upasaṅkamati tikicchāya, evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti, na, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo hoti. | “The special qualities of asceticism, sire, are, for those who desire purification, | just, O king, as a doctor or surgeon first procures for himself a teacher, either by the payment of a fee or by the performance of service, and then thoroughly trains himself in holding the lancet, in cutting, marking, or piercing with it, in extracting darts, in cleansing wounds, in causing them to dry up, in the application of ointments, in the administration of emetics and purges and oily enemas, and only when he has thus gone through training, served his apprenticeship, made himself skilful, does he visit the sick to heal them. Just so, O king, all they who as laymen, living at home in the enjoyment of the pleasures of sense, realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa—all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them; and so now, even as laymen, and living at home in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvāṇa. ‘And there is no perception of the truth to those who are not purified by the virtues that depend on the keeping of the vows. | Или, например, государь, будущий врач-хирург сначала радует своего учителя денежным вознаграждением или работой у него в доме, выучивается у него тому, как держать нож, делать разрезы и надрезы, иссечения, как извлекать стрелы, промывать раны, осушать их, смазывать их лекарством, как давать рвотное, слабительное, мягчительное, а затем, освоив науку, закончив обучение, набив себе руку, он уже идет к больному, чтобы его лечить. Вот точно так же, государь, все те живущие в уюте и тешащие себя усладами миряне, которые осуществляют покой и высшую цель – нирвану,– все они, государь, в прошлых своих жизнях следовали чистым обетам и освоились на этой ступени. Они очистили ими свое поведение и делание и потому теперь в своем мирском состоянии осуществили покой и высшую цель – нирвану. Не бывает постижения Учения, государь, у тех, кто не очистился чистыми обетами. | ||
| "Yathā, mahārāja, udakassa asecanena bījānaṃ avirūhanaṃ hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti. | just as without water no seed will grow, so can there be no perception of the truth to those not purified by the practice of the vows. | Скажем, государь, если не поливать семя водой, то оно не прорастет. Вот точно так же, государь, не бывает постижения Учения у тех, кто не очистился чистыми обетами. | |||
| "Yathā vā pana, mahārāja, akatakusalānaṃ akatakalyāṇānaṃ sugatigamanaṃ na hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti. | just as there is no rebirth in bliss to those who have done no meritorious actions, no beautiful deeds, so is there no perception of the truth for those not purified by the practice of the vows. | Или, скажем, государь, те, кто не творил благого, не творил доброго, не смогут попасть в благие уделы. Вот точно так же, государь, не бывает постижения Учения у тех, кто не очистился чистыми обетами. | |||
| "Pathavisamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patiṭṭhānaṭṭhena. | like the earth in the sense of being the base; | [Similes] ‘Like the broad earth, O king, is the character resulting from the keeping of the vows, to serve as a basis to those who desire to be pure. | Земле подобны, государь, чистые обеты, служа опорою для тех, кто ищет чистоты. | ||
| Āposamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamaladhovanaṭṭhena. | like water in the sense of washing away the stains of all defilements; | Like water is it, O king, to wash away the stain of all things evil in those who desire to be pure. | Воде подобны, государь, чистые обеты, смывая всю грязь аффектов с тех, кто ищет чистоты. | ||
| Tejosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavanajjhāpanaṭṭhena. | like heat in the sense of burning up the lust of all the defilements; | Like the fire is it, O king, to burn out the lust of all evil in those who desire to be pure. | Огню подобны, государь, чистые обеты, сжигая лес аффектов в тех, кто ищет чистоты. | ||
| Vāyosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalarajopavāhanaṭṭhena. | like the wind in the sense of blowing away the stains and dust of all the defilements; | Like the wind is it, O king, to carry away the dust of all evil in those desiring to be pure. | Ветру подобны, государь, чистые обеты, сдувая прочь всю грязь и пыль аффектов с тех, кто ищет чистоты. | ||
| Agadasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesabyādhivūpasamanaṭṭhena. | like an antidote in the sense of allaying the diseases of all the defilements; | Like medicine is it, O king, to allay the disease of evil in those desiring to be pure. | Противоядию подобны, государь, чистые обеты, исцеляя от всех недугов-аффектов тех, кто ищет чистоты. | ||
| Amatasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavisanāsanaṭṭhena. | like ambrosia in the sense of expelling the poison of all the defilements; | Like ambrosia is it, O king, to act as an antidote to the poison of evil in those desiring to be pure. | Нектару бессмертия, государь, подобны чистые обеты, уничтожая весь яд аффектов в тех, кто ищет чистоты. | ||
| Khettasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇasassavirūhanaṭṭhena. | like a field in the sense of growing the crop of all the special qualities of recluseship; | Like arable land is it, O king, on which to grow the crop of ‘all the virtues of renunciation to those desiring to be pure. | Полю подобны, государь, чистые обеты, взращивая урожай всех шраманских достоинств в тех, кто ищет чистоты. | ||
| Manoharasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patthiticchitasabbasampattivaradadaṭṭhena. | like a wishing-gem in the sense of giving all noble attainments that are longed for and wished for; | Like a wishing-gem is it, O king; for conferring all the high attainments they long and crave for upon those who desire to be pure. | Исполняющему желания самоцвету, государь, подобны чистые обеты, даруя лучшее из всех и желанное благоденствие тем, кто ищет чистоты. | ||
| Nāvāsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṃsāramahaṇṇavapāragamanaṭṭhena. | like a boat in the sense of going to the further shore of the great deeps of saṃsāra; | Like a boat is it, O king, for carrying to the further shore of the mighty ocean of transmigration all those who desire to be pure. | Кораблю подобны, государь чистые обеты, перевозя на другой берег великого океана мирского кружения тех, кто ищет чистоты. | ||
| Bhīruttāṇasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jarāmaraṇabhītānaṃ assāsakaraṇaṭṭhena. | like a refuge for the fearful in the sense of giving solace to those terrified of ageing and death; | Like a place of refuge is it, O king, where those who desire to be pure can be safe from the fear of old age and death. | Безопасному месту подобны, государь, чистые обеты, даруя безопасность и избавление от опасности рождения и смерти тем, кто ищет чистоты. | ||
| Mātusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesadukkhappaṭipīḷitānaṃ anuggāhakaṭṭhena. | like a mother in the sense of helping those who are hard pressed by the suffering of the defilements; | Like a mother is it, O king, to comfort those who desire to be pure when afflicted with the sorrows of sin. | Матери подобны, государь, чистые обеты своею заботою о тех, кто задавлен тяготами и аффектами и ищет чистоты. | ||
| Pitusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kusalavaḍḍhikāmānaṃ sabbasāmaññaguṇajanakaṭṭhena. | like a father in the sense of begetting all the special qualities of recluseship and augmenting skill; | Like a father is it, O king, to raise up in those who desire to be pure and to increase in goodness all the good qualities of those who have renounced the world. | Отцу подобны, государь, чистые обеты, порождая все шраманские достоинства в тех, кто ищет чистоты и стремится к возрастанию блага. | ||
| Mittasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇapariyesanaavisaṃvādakaṭṭhena. | like a friend in the sense of fidelity in the search for all the special qualities of recluseship; | Like a friend is it, O king, in not disappointing those who desire to be pure in their search after the good qualities of those who have renounced the world. | Другу подобны, государь, чистые обеты, не переча желанию обрести все шраманские достоинства, присущему тем, кто ищет чистоты. | ||
| Padumasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalehi anupalittaṭṭhena. | like a lotus in the sense of being uncorrupted by the stains of all the defilements; | Like a lotus flower, O king, is it, in not being tarnished by the stain of evil. | Лотосу подобны, государь, чистые обеты, не пятнаясь никакою грязью-аффектами у тех, кто ищет чистоты. | ||
| Catujjātiyavaragandhasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesaduggandhapaṭivinodanaṭṭhena. | like the excellent scents in the sense of driving out the evil smells of the defilements; | Like costly perfume (of saffron and of jasmine and the Turkish incense and the Greek) is it, O king, for counteracting the bad odour of evil for those who desire to be pure. | Благородному, изысканному благовонию, государь, подобны чистые обеты, отгоняя зловоние всех аффектов от тех, кто ищет чистоты. | ||
| Girirājavarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ aṭṭhalokadhammavātehi akampiyaṭṭhena. | like the noble monarch of the mountains in the sense of being unshaken by the eight worldly conditions; | Like a lofty mountain range is it, O king, for protecting those who desire to be pure from the onslaught of the winds of the eight conditions to which men are subject in this world (gain and loss, and fame and dishonour, and praise and blame, and happiness and woe). | Великому царю гор, государь, подобны чистые обеты, не колеблясь под всеми восьмью мирскими ветрами828 в тех, кто ищет чистоты. | ||
| Ākāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbattha gahaṇāpagatauruvisaṭavitthatamahantaṭṭhena. | like space in the sense of their might being extended, spread out and wide, of removing everywhere the grip on what is unwholesome; | Like the space of heaven is it, O king, in the freedom from all obstruction, in the magnitude, in the great expanse and breadth it gives to those who desire to be pure. | Пространству, государь, подобны чистые обеты, будучи обширными, просторными, привольными и удаленными от всяческой чащобы для тех, кто ищет чистоты. | ||
| Nadīsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesamalapavāhanaṭṭhena. | like a river in the sense of carrying away the stains of the defilements; | Like a stream is it, O king, in washing away for those who desire to be pure the stain of all evil. | Реке подобны, государь, чистые обеты, унося прочь всю грязь аффектов с тех, кто ищет чистоты. | ||
| Sudesakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jātikantārakilesavanagahananittharaṇaṭṭhena. | like a good guide in the sense of getting across the desert of births and the forest and jungle of the defilements; | Like a guide is it, O king, in bringing safe out of the desert of rebirths, out of the jungle of lusts and sins, those who desire to be pure. | Проводнику подобны, государь, чистые обеты, выводя из густого леса аффектов, из пустыни рождений тех, кто ищет чистоты. | ||
| Mahāsatthavāhasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbabhayasuññakhemaabhayavarapavaranibbānanagarasampāpanaṭṭhena. | like a great caravan leader in the sense of reaching the City of Nibbāna which is noble and distinguished, without fear, secure, and empty of all fear; | Like a mighty caravan is it, O king, for bringing those who desire to be pure safe into that most blessed city of Nirvāṇa, peaceful and calm, where no fear dwells, | Большому каравану, государь, подобны чистые обеты, доставляя в лишенный всех опасностей, благодатный, безопасный, прекраснейший из прекрасных город нирваны тех, кто ищет чистоты. | ||
| Sumajjitavimalādāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṅkhārānaṃ sabhāvadassanaṭṭhena. | like a highly polished speckless mirror in the sense of showing the individual essence of the formations; | Like a well-polished spotless mirror is it, O king, for showing to those who desire to be pure the true nature of the constituent elements of all beings. | Отполированному, лишенному пятен зеркалу, государь, подобны чистые обеты, являя природу слагаемых тем, кто ищет чистоты. | ||
| Phalakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesalaguḷasarasattipaṭibāhanaṭṭhena. | like a shield in the sense of warding off the clubs, arrows and swords of the defilements; | Like a shield is it, O king, for warding off from those who desire to be pure the clubs and the arrows and the swords of evil dispositions. | Щиту подобны, государь, чистые обеты, защищая от дубин, стрел и копий аффектов тех, кто ищет чистоты. | ||
| Chattasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesavassatividhaggisantāpātapapaṭibāhanaṭṭhena. | like a sunshade in the sense of warding off the rains of the defilements and the scorching heat of the fires of lust, hatred and delusion; | Like a sunshade is it, O king, for warding off from those who desire to be pure the scorching heat of the threefold fire. | Зонту подобны, государь, чистые обеты, защищая от дождя аффектов и от губительного жара тройного огня тех, кто ищет чистоты. | ||
| Candasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ pihayitapatthitaṭṭhena. | like the moon in the sense of being longed for and desired; | Like The moon is it, O king, as being longed and hoped for by those who desire to be pure. | Луне подобны, государь, чистые обеты, будучи желанными и отрадными для тех, кто ищет чистоты. | ||
| Sūriyasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ mohatamatimiranāsanaṭṭhena. | like the sun in the sense of expelling the dense darkness of delusion; like the ocean in the sense of producing the noble jewels of the manifold kinds of special qualities of recluseship, and in the sense of being unlimited, incalculable and immeasurable. | Like the sun is it, O king, as dispelling the blackness of the darkness of ignorance for those who desire to be pure. | Солнцу подобны, государь, чистые обеты восходом многих и разнообразных, драгоценных, прекрасных шраманских достоинств и безмерностью, неисчислимостью и бесконечностью для тех, кто ищет чистоты. | ||
| Sāgarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ anekavidhasāmaññaguṇavararatanuṭṭhānaṭṭhena, aparimitaasaṅkhyeyyaappameyyaṭṭhena ca. | Like the ocean is it, O king, as causing to arise in those desiring to be pure the costly treasures of the virtues of those who have renounced the world, and by reason too of its immensity, of its being beyond measure and beyond count, | ||||
| Evaṃ kho, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ bahūpakāraṃ sabbadarathapariḷāhanudaṃ aratinudaṃ bhayanudaṃ bhavanudaṃ khīlanudaṃ malanudaṃ sokanudaṃ dukkhanudaṃ rāganudaṃ dosanudaṃ mohanudaṃ mānanudaṃ diṭṭhinudaṃ sabbākusaladhammanudaṃ yasāvahaṃ hitāvahaṃ sukhāvahaṃ phāsukaraṃ pītikaraṃ yogakkhemakaraṃ anavajjaṃ iṭṭhasukhavipākaṃ guṇarāsiguṇapuñjaṃ aparimitaasaṅkhyeyya appameyyaguṇaṃ varaṃ pavaraṃ aggaṃ. | “Even so, sire, the special qualities of asceticism are of much service to those who desire purification, dispelling all distress and fever, discontent, fear, continued becoming, mental barrenness, stains, grief, anguish, lust, hatred, delusion, pride, false views, and all unwholesome states of mind; bringing honour, welfare, happiness, comfort, rapture and security from the bonds; they are blameless, their ripening is pleasant and happy—the mass of special qualities, the heap of special qualities are special qualities that are unlimited and immeasurable, noble, distinguished and foremost. | ‘Thus is it, O king, of great service to those desiring to be pure, a remover of all sorrow and lamentation, an antidote to discontent; it puts an end to fear, and individuality, and imperviousness of mind; to evil, and to grief, and to pain, and to lust, and to malice, and to dullness, and to pride, and to heresy, and to all wrong dispositions; it brings with it honour and advantage and bliss; it fills them with ease and with love and with peace of mind; it is free from blame; it has happiness here as its fruit; it is a mine and treasure of goodness that is beyond measure and beyond count, costly above all things, and precious. | Итак, государь, чистые обеты для тех, кто ищет чистоты, весьма полезны, гонят прочь муки и страдания, гонят прочь неудовлетворенность, гонят прочь опасности, гонят прочь желания, гонят прочь грязь, гонят прочь печаль, гонят прочь тяготы, гонят прочь страсть, гонят прочь враждебность, гонят прочь заблуждение, гонят прочь гордость, гонят прочь лжемудрие, гонят прочь все неблагие дхармы, славу приносят, благо приносят, счастье приносят, благополучие даруют, радость даруют, безопасность даруют, безупречны, приносят благие и желанные плоды, в них груда достоинств, ворох достоинств, без меры, без счета достоинств, они велики, превосходны, великолепны. | ||
| "Yathā, mahārāja, manussā upatthambhavasena bhojanaṃ upasevanti, hitavasena bhesajjaṃ upasevanti, upakāravasena mittaṃ upasevanti, tāraṇavasena nāvaṃ upasevanti, sugandhavasena mālāgandhaṃ upasevanti, abhayavasena bhīruttāṇaṃ upasevanti, patiṭṭhāvasena [patiṭṭhānavasena (ka.)] pathaviṃ upasevanti, sippavasena ācariyaṃ upasevanti, yasavasena rājānaṃ upasevanti, kāmadadavasena maṇiratanaṃ upasevanti, evameva kho, mahārāja, sabbasāmaññaguṇadadavasena ariyā dhutaguṇaṃ upasevanti. | “As, sire, people go to food for sustenance, go to medicine for the sake of welfare, go to a friend for the sake of assistance, go to a boat for the sake of crossing over, go to the scent of garlands for the sake of a lovely scent, go to a refuge for the fearful for the sake of immunity, go to the earth for the sake of a base, go to a teacher for the sake of a craft, go to a king for the sake of honours, go to the wishing-gem for the sake of being granted their desires—even so, sire, noble ones go to the special qualities of asceticism for the sake of being granted all the special qualities of recluseship. | ‘Just, O king, as men for nourishment seek after food, for health medicine, for assistance a friend, for crossing water a boat, for pleasant odours a perfume, for security a place of refuge, for support the earth, for instruction a teacher, for honours a king, and for whatever they desire a wishing-gem—just so, O king, do the Arahats seek after the virtues of the keeping of the vows for the attainment of all the advantages of renunciation of the world. | Как пища, государь, нужна людям для подкрепления сил, как лекарство нужно для выздоровления, как друг нужен, потому что приносит пользу, как лодка нужна для того, чтобы переправиться, как гирлянда цветов нужна для того, чтобы благоухать, как безопасное место нужно для того, чтобы чувствовать себя в безопасности, как земля нужна для того, чтобы на нее опираться, как учитель нужен для того, чтобы обрести умение, как царь нужен для того, чтобы добиваться почестей, как драгоценный самоцвет нужен для того, чтобы исполнялись желания,– вот точно так же, государь, и чистые обеты нужны ариям для того, чтобы обрести все достоинства шраманства. | ||
| "Yathā vā pana, mahārāja, udakaṃ bījavirūhanāya, aggi jhāpanāya, āhāro balāharaṇāya, latā bandhanāya, satthaṃ chedanāya, pānīyaṃ pipāsāvinayanāya, nidhi assāsakaraṇāya, nāvā tīrasampāpanāya, bhesajjaṃ byādhivūpasamanāya, yānaṃ sukhagamanāya, bhīruttāṇaṃ bhayavinodanāya, rājā ārakkhatthāya, phalakaṃ daṇḍaleḍḍulaguḷasarasattipaṭibāhanāya, ācariyo anusāsanāya, mātā posanāya, ādāso olokanāya, alaṅkāro sobhanāya, vatthaṃ paṭicchādanāya, nisseṇī ārohanāya, tulā visamavikkhepanāya [nikkhepanāya (sī. pī.)], mantaṃ parijappanāya, āvudhaṃ tajjanīyapaṭibāhanāya, padīpo andhakāravidhamanāya, vāto pariḷāhanibbāpanāya, sippaṃ vuttinipphādanāya, agadaṃ jīvitarakkhaṇāya, ākaro ratanuppādanāya, ratanaṃ alaṅkarāya, āṇā anatikkamanāya, issariyaṃ vasavattanāya, evameva kho, mahārāja, dhutaguṇaṃ sāmaññabījavirūhanāya, kilesamalajhāpanāya, iddhibalāharaṇāya, satisaṃvaranibandhanāya, vimativicikicchāsamucchedanāya, taṇhāpipāsāvinayanāya, abhisamayaassāsakaraṇāya, caturoghanittharaṇāya, kilesabyādhivūpasamāya, nibbānasukhappaṭilābhāya, jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsabhayavinodanāya, sāmaññaguṇaparirakkhaṇāya, aratikuvitakkapaṭibāhanāya, sakalasāmaññatthānusāsanāya, sabbasāmaññaguṇaposanāya, samathavipassanāmaggaphalanibbānadassanāya, sakalalokathutathomitamahatimahāsobhanakaraṇāya, sabbāpāyapidahanāya, sāmaññatthaselasikharamuddhani abhirūhanāya, vaṅkakuṭilavisamacittavikkhepanāya [cittanikkhepanāya (sī. pī.)], sevitabbāsevitabbadhamme sādhusajjhāyakaraṇāya, sabbakilesapaṭisattutajjanāya, avijjandhakāravidhamanāya, tividhaggisantāpapariḷāhanibbāpanāya, saṇhasukhumasantasamāpattinipphādanāya, sakalasāmaññaguṇaparirakkhaṇāya, bojjhaṅgavararatanuppādanāya, yogijanālaṅkaraṇāya, anavajjanipuṇasukhumasantisukhamanatikkamanāya, sakalasāmaññaariyadhammavasavattanāya. | “Or as, sire, water is for growing seeds, fire for burning, nourishment for giving strength, creepers for binding with, a sword for cutting with, drinking water for averting thirst, a treasure-store for giving confidence, a boat for reaching the bank, a medicine for allaying diseases, a vehicle for travelling easily, a refuge for the fearful for removing fear, a king for protection, a shield for warding off sticks, clods of earth, clubs, arrows and swords, a teacher for instruction, a mother for nourishing one, a mirror for looking into, an ornament for beautifying, clothes for covering, a ladder for climbing, mental weighing for working out a problem, a mantra for uttering, a weapon for warding off something threatening, a light for dispelling darkness, a wind for cooling a fever, knowledge of an art for winning one’s livelihood, an antidote for preserving one’s life, a mine for producing gems, a jewel for adornment, a command for non-transgression, authority for wielding power—even so, sire, the special qualities of asceticism are for growing seeds of recluseship, for burning the stains of the defilements, for giving strength to the psychic powers, for binding on control over mindfulness, for cutting through doubts and perplexities, for averting the thirst of craving, for giving confidence for the understanding of Dhamma, for crossing over the four floods,164 for allaying the diseases of the defilements, for winning the bliss of Nibbāna, for removing the fear of birth, ageing, decay, death, sorrow, lamentation, pain, grief and despair, for preserving the special qualities of recluseship, for warding off discontent and wrong thoughts, for instructing in the whole goal of recluseship, for nourishing all the special qualities of recluseship, for looking into calm and insight, the paths, the fruits and Nibbāna, for bringing great beauty to what is praised, extolled and revered by the whole world, for closing all the sorrowful ways, for climbing up to the rocky crests and summits of the goal of recluseship, for casting out crooked, bent, uneven mentality, for proficiently repeating out loud the things that are and are not to be followed, for threatening the enemies which are all the defilements, for dissipating the darkness of ignorance, for allaying the scorching fever of the three fires, for achieving smooth, exquisite and peaceful attainments, for completely preserving the special qualities of the whole of recluseship, for producing the noble jewel of the factors of enlightenment, for adorning meditators, for not transgressing a happiness which is blameless, subtle, exquisite and peaceful, for wielding power in the noble Dhamma over the whole of recluseship. | ‘And what water is for the growth of seeds, what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what a sword is for cutting, what water is for allaying thirst, what a treasure is for giving confidence, what a boat is for crossing to the further shore, what medicine is for allaying disease, what a carriage is for journeying at ease, what a place of refuge is for appeasing fear, what a king is for protection, what a shield is for warding off the blows of sticks and stakes, of clubs, of arrows, and of darts, what a teacher is for instruction, what a mother is for nourishing, what a mirror is for seeing, what a jewel is for ornament, what a dress is for clothing, what a ladder is for mounting up, what a pair of scales is for comparison, what a charm is for repetition, what a weapon is for warding off scorn, what a lamp is for dissipating darkness, what a breeze is for allaying fever, what knowledge of an art is for the accomplishment of business, what medicinal drugs are for the preservation of life, what a mine is for the production of jewels, what a gem is for ornament, what a command is for preventing transgression, what sovranty is for dominion—all that, O king, is the character-that-comes-of-keeping-the-vows for the good growth of the seed of renunciation, for the burning out of the stains of evil, for giving the strength of Iddhi, for tying up one’s self in self-control and presence of mind, for the complete cutting off of doubt and mistrust, for allaying the thirst of craving, for giving confidence as to perception of the truth, for crossing to the further shore of the fourfold stream (of sensuality, individuality, delusion, and ignorance), for allaying the disease of evil dispositions, for attaining to the bliss of Nirvāṇa, for appeasing the fears that arise from birth, old age, decay and death, grief, pain, lamentation, woe, and despair, for being protected in the possession of the advantages of renunciation, for warding off discontent and evil thoughts, for instruction in all the good involved in the life of those who have renounced the world, for nourishment therein, for explaining to men quietude and insight, and the path and the fruits thereof and Nirvāṇa, for bestowing upon men a costly ornament high in the praise and admiration of the world, for closing the doors of all evil states, for mounting up to the peaks of the mountain heights of renunciation, for distinguishing crooked and cunning and evil intentions in others, for the proper recitation of those qualities which ought to be practised and those which ought not, for warding off as one’s enemies all evil dispositions, for dissipating the darkness of ignorance, for allaying the fever arising from the scorching of the threefold fire, for the accomplishment of the attainment of the Condition of Peace—so gentle and so subtle—for the protection of the virtues of the life of a recluse, for the production of the precious jewels of the sevenfold wisdom—self-possession, investigation of the truth, energy, joy, calm contemplation, and serenity—for the adornment of the recluses, for the prevention of any transgression against that blameless, abstruse, delicate bliss that comes of peace, for dominion over all the qualities that recluses and Arahats affect. | Как вода, государь, предназначена для того, чтобы проросли семена, как огонь для того, чтобы жечь, как пища для того, чтобы сохранить силы, как лиана для того, чтобы связывать, как нож для того, чтобы резать, как питье для того, чтобы утолять жажду, как клад для того, чтобы было на что надеяться, как корабль для того, чтобы добраться до берега, как безопасное место для того, чтобы быть в безопасности, как лекарство для того, чтобы вылечить болезнь, как повозка для того, чтобы с удобством ехать, как царь для того, чтобы защищать, как щит для того, чтобы отражать удары палок, камней, дубин, стрел, копий, как учитель для того, чтобы научиться, как мать для того, чтобы вскормить, как зеркало для того, чтобы в него смотреться, как украшение для того, чтобы быть нарядным, как ткань для того, чтобы прикрываться, как лестница для того, чтобы взбираться, как весы для того, чтобы взвешивать, как мантра для того, чтобы ее шептать, как оружие для того, чтобы грозить и отражать нападение, как светильник для того, чтобы рассеять мрак, как ветерок для того, чтобы облегчить зной, как ремесло для того, чтобы зарабатывать на жизнь, как противоядие для того, чтобы сохранить жизнь, как копи для того, чтобы извлекать из них драгоценности, как драгоценность для украшения, как приказ для того, чтобы от него не отступать, как власть для того, чтобы распоряжаться,– вот точно так же, государь, и чистые обеты для того, чтобы проросли все семена шраманства, чтобы сгорел весь сор аффектов, чтобы подкрепить сверхобычные силы, чтобы связать себя сдержанностью и памятованием, чтобы отсечь сомнения и нерешительность, чтобы избавиться от жажды к мирскому кружению, чтобы вздохнуть спокойно, достигнув положения, чтобы вырваться из четырех течений, чтобы исцелить болезни-аффекты, чтобы обрести счастье нирваны, чтобы избавиться от опасности рождения, старости, болезни, смерти, печали, стенаний, боли, уныния, отчаяния, чтобы сохранить все шраманские добродетели, чтобы защититься от неудовлетворенности и дурных помыслов, чтобы научиться всем шраманским предметам, чтобы вскормить все шраманские добродетели, чтобы узреть спокойствие, прозрение, стезю и плоды, чтобы украсить себя величайшим из всех и всеми прославляемым и славимым украшением, чтобы закрыть дорогу ко всем дурным уделам, чтобы взойти на горную вершину святости и достичь цели шраманства, чтобы правильно знать цену кривым, извилистым, неровным мыслям, чтобы правильно размышлять о дхармах, которым должно и не должно следовать, чтобы пригрозить всем аффектам-неприятелям, чтобы рассеять тьму неведения, чтобы потушить опаляющий тройной огонь, чтобы прийти к покойному, тонкому, мирному состоянию, чтобы оборонить все шраманские добродетели, чтобы добыть сокровища звеньев просветления, чтобы украсить себя приличествующим йогу украшением, чтобы не преступать безупречного, тонкого, умного, покойного и несущего счастье учения, чтобы распоряжаться всеми арийскими, шраманскими дхармами. | ||
| Iti, mahārāja, imesaṃ guṇānaṃ adhigamāya yadidaṃ ekamekaṃ dhutaguṇaṃ, evaṃ, mahārāja, atuliyaṃ dhutaguṇaṃ appameyyaṃ asamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭiseṭṭhaṃ uttaraṃ seṭṭhaṃ visiṭṭhaṃ adhikaṃ āyataṃ puthulaṃ visaṭaṃ vitthataṃ garukaṃ bhāriyaṃ mahantaṃ. | Thus, sire, incomparable are the special qualities of asceticism, immeasurable, unequalled, without a counterpart, without a superior, highest, best, eminent, surpassing, extended, broad, wide, outspread, important, weighty and mighty. | Thus, O king, is it that keeping the vows is one and the same thing as attaining to all these qualities. And the advantage thereof, O king, cannot be weighed, neither measured; it has no equal, no rival, no superior, great is it and glorious, extensive and abundant, deep and broad, and large and wide, full of weight and worth and might. | Для того чтобы обрести все эти достоинства, для каждого из них нужны чистые обеты. Итак, государь, чистые обеты безмерны, бесценны, бесподобны, несравненны, непревосходимы, возвышенны, превосходны, великолепны, пространны, обширны, протяженны, просторны, весомы, увесисты и велики. | ||
| "Yo kho, mahārāja, puggalo pāpiccho icchāpakato kuhako luddho odariko lābhakāmo yasakāmo kittikāmo ayutto appatto ananucchaviko anaraho appatirūpo dhutaṅgaṃ [tadhuguṇaṃ (ka.) evamuparipi] samādiyati, so diguṇaṃ daṇḍamāpajjati, sabbaguṇaghātamāpajjati, diṭṭhadhammikaṃ hīḷanaṃ khīḷanaṃ garahanaṃ uppaṇḍanaṃ khipanaṃ asambhogaṃ nissāraṇaṃ nicchubhanaṃ pavāhanaṃ pabbājanaṃ paṭilabhati, samparāyepi satayojanike avīcimahāniraye uṇhakaṭhitatattasantattaaccijālāmālake anekavassakoṭisatasahassāni uddhamadho tiriyaṃ pheṇuddehakaṃ samparivattakaṃ paccati, tato muccitvā [muccitvā (sī. pī.)] kisapharusakāḷaṅgapaccaṅgo sūnuddhumātasusiruttamaṅgo [sūnuddhumātasūcimukhapamāṇasusiruttamaṅgo (sī. pī.)] chāto pipāsito visamabhīmarūpavaṇṇo bhaggakaṇṇasoto ummīlitanimīlitanettanayano arugattapakkagatto puḷavākiṇṇasabbakāyo vātamukhe jalamāno viya aggikkhandho anto jalamāno pajjalamāno atāṇo asaraṇo āruṇṇaruṇṇakāruññaravaṃ paridevamāno nijjhāmataṇhiko samaṇamahāpeto hutvā āhiṇḍamāno mahiyā aṭṭassaraṃ karoti. | [He who, being unworthy, takes the vows] ‘And whosoever, O king, having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it—whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excommunication, and expulsion, and he shall be outcast, rejected, dismissed; and in his next life he shall suffer torment in the great Avīci purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames; therein shall he rise and fall for myriads of years, upwards and downwards and across—a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o’er the earth! | Государь! Если злонамеренный, полный желаний, лицемерный, жадный, прожорливый, корыстолюбивый, честолюбивый, славолюбивый, недостойный, непригодный, неподобный, неспособный, не заслуживший этого человек принимает на себя чистые обеты, то его настигает двойная кара: уже в этой жизни унижение, презрение, осуждение, насмешки, осмеяние, отказ от общения, изгнание, отлучение, исключение, отверженность; а после смерти в жарком, пылающем, накаленном, раскаленном великом аду Нéзыби, простирающемся на сто йоджан, его многие сотни тысяч миллионов лет будет швырять вверх, вниз, из стороны в сторону, кружить и вертеть, словно пузырь на воде. Наконец он выберется оттуда и станет огромным претом-шраманом с тощими, корявыми и черными туловищем, руками и ногами; с распухшей и раздувшейся головой, изобилующей язвами; мучимый голодом и жаждой; с виду жуткий и нелепый, с изорванными в лохмотья ушами, с беспрестанно моргающими глазами, с руками и ногами в болячках и нарывах, с кишащим мушиными личинками телом, сжигаемым и опаляемым изнутри огнем, подобным горящему на ветру костру; беспомощный, беззащитный, жалостно скуля, вопя, воя и стеная, терзаемый неукротимой жаждой, он будет мыкаться по земле, оглашая ее своим нытьем. | |||
| "Yathā, mahārāja, koci ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko khattiyābhisekena abhisiñcati, so labhati hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇakaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattena telena osiñcanaṃ sunakhehi khādāpanaṃ jīvasūlāropanaṃ asinā sīsacchedaṃ anekavihitampi kammakāraṇaṃ anubhavati. | ‘Just, O king, as whosoever, being unfit for royalty, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, should receive the consecration of a king, he would suffer mutilation, having his hands or his feet, or his hands and feet cut off, or his ears or his nose, or his ears and nose cut off, or he would be tortured, being subjected to the Gruel Pot, or to the Chank Crown, or to the Rāhu’s Mouth, or to the Fire Garland, or to the Hand Torch, or to the Snake Strips, or to the Bark Dress, or to the Spotted Antelope, or to the Flesh Hooks, or to the Pennies, or to the Brine Slits, or to the Bar Turn, or to the Straw Seat, or he would be anointed with boiling oil, or be eaten by dogs, or be impaled alive, or be beheaded, or be subjected to punishments of various kinds. | Представь, государь, что недостойный, непригодный, неподобный, неспособный, не заслуживший этого, низкий, подлого рода человек принял кшатрийское помазание на царство. За это ему будет усекновение кистей рук, или усекновение ног по щиколотки, или усекновение и рук и ног, или усекновение носа, или усекновение ушей, или усекновение и носа и ушей, или «котелок каши», или «лысая раковина», или «зев Раху», или «горящий венчик», или «руки-факелы», или «лупленый банан», или «кожурка», или «козел на сковородке», или «тушка на крюку», или «гуляш живьем», или «строганина со щелочью», или «воротная петля», или «соломенное сиденье», или поливание кипящим маслом, или травля псами, или сажание на кол, или усекновение головы, и он хлебнет всякого лиха, | |||
| Kiṃ kāraṇā? | And why? | ||||
| Ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko mahante issariye ṭhāne attānaṃ ṭhapesi, velaṃ ghātesi, evameva kho, mahārāja, yo koci puggalo pāpiccho - pe - mahiyā aṭṭassaraṃ karoti. | Because he being unfit for it, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, he had placed himself in the seat of sovranty, and thus transgressed beyond his right limits. Just so, O king, whosoever having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it—whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excommunication, and expulsion, and he shall be outcast, rejected, dismissed; and in his next life he shall suffer torment in the great Avīci purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames; therein shall he rise and fall for myriads of years, upwards and downwards and across—a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his cars all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o’er the earth! | ибо он, недостойный, непригодный, неподобный, неспособный, не заслуживший этого, низкий, подлого рода человек вздумал стать властелином и попрал обычаи. Вот точно так же, государь, если злонамеренный, полный желаний (---) он будет скитаться по земле, оглашая ее своим нытьем. | |||
| "Yo pana, mahārāja, puggalo yutto patto anucchaviko araho patirūpo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo pahitatto asaṭho amāyo anodariko alābhakāmo ayasakāmo akittikāmo saddho saddhāpabbajito jarāmaraṇā muccitukāmo 'sāsanaṃ paggaṇhissāmī'ti dhutaṅgaṃ samādiyati, so diguṇaṃ pūjaṃ arahati devānañca piyo hoti manāpo pihayito patthito, jātisumanamallikādīnaṃ viya pupphaṃ nahātānulittassa, jighacchitassa viya paṇītabhojanaṃ, pipāsitassa viya sītalavimalasurabhipānīyaṃ, visagatassa viya osadhavaraṃ, sīghagamanakāmassa viya ājaññarathavaruttamaṃ, atthakāmassa viya manoharamaṇiratanaṃ, abhisiñcitukāmassa viya paṇḍaravimalasetacchattaṃ, dhammakāmassa viya arahattaphalādhigamamanuttaraṃ. | “Sire, whatever man, fit, competent, suitable, worthy, proper, of little desire, pleased, aloof, ungregarious, of stirred up energy, self-resolute, not fraudulent, not deceitful, not living for his belly, not desirous of gains, fame and renown, having faith, gone forth through faith, desirous of being set free from ageing and death, undertakes a special quality of asceticism, thinking: ‘I will master the instruction,’ he merits a double honour: he is dear and beloved, longed for and desired of devas and humans; he is like flowers of the great-flowered and Arabian jasmines to the man who is bathed and anointed; he is like a sumptuous meal to a famished man; he is like a cool, clear and fragrant drink to a thirsty man; he is like a wonderful medicinal herb to a poisoned man; he is like a fine chariot harnessed with thoroughbreds to a man who wants to travel with speed; he is like the wishing-gem to a man desirous of prosperity; he is like a fair, spotless white parasol to a man desirous of being consecrated king; he is like the supreme attaining of the fruit of arahatship to a man desirous of Dhamma. | [He who, being worthy, takes the vows] ‘But whosoever, O king, is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death—whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. | Напротив, государь, если чистые обеты принимает на себя достойный, способный, пригодный к этому и заслуживший это человек – нетребовательный, непритязательный, склонный к уединению, ненавязчивый, полный решимости, ревностный, лишенный коварства и притворства, непрожорливый, некорыстолюбивый, нечестолюбивый, неславолюбивый, полный веры, с верою принявший постриг, стремясь избавиться от рождения и смерти, если такой человек берет на себя обеты, чтобы исполнить завет, то он вдвойне достоин поклонения: он богам и людям мил, приятен и желанен, словно благородные цветы суманая и маллики для того, кто омылся и умастил себя благовонием; словно отменная еда для голодного; словно прохладное, чистое, приятно пахнущее питье для томимого жаждой; словно превосходное лекарство для отравившегося; словно отличные рысак и колесница для того, кто хочет ехать быстро; словно драгоценный самоцвет, исполняющий желания, для того, кому нужна выгода; словно белый, чистый, блестящий зонт для кшатрия, желающего принять помазание; словно высшее духовное достижение – плод святости – для того, кто стремится осуществить Учение. | ||
| Tassa cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, samathavipassanā adhigacchati, adhigamappaṭipatti pariṇamati, cattāri sāmaññaphalāni catasso paṭisambhidā tisso vijjā chaḷabhiññā kevalo ca samaṇadhammo sabbe tassādheyyā honti, vimuttipaṇḍaravimalasetacchattena abhisiñcati. | In him the four foundations of mindfulness reach the consummation of development; the four right efforts, the four bases of psychic power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path reach the consummation of development. He arrives at calm and insight; the practice of attaining matures; and the four fruits of recluseship, the four analytical knowledges, the three knowledges, the six super-knowledges and the whole Dhamma for a recluse are all fit to be borne by him—he is consecrated king by means of the fair, stainless, white parasol of emancipation. | It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, The four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation! | Такой человек полностью освоит четыре постановки памятования, полностью освоит четыре истинных начинания, пять орудий, пять сил, семь звеньев просветления, арийскую восьмизвенную стезю; его делание и достижения будут зрелыми; четыре плода шраманства, четыре толкующих знания, три ведения, шесть сверхзнаний и всё, что есть в шраманстве, будет его достоянием, и он примет помазание под светлым, чистым, блестящим зонтом свободы. | ||
| "Yathā, mahārāja, rañño khattiyassa abhijātakulakulīnassa khattiyābhisekena abhisittassa paricaranti saraṭṭhanegamajānapadabhaṭabalā [balatthā (sī. pī.)] aṭṭhattiṃsā ca rājaparisā naṭanaccakā mukhamaṅgalikā sotthivācakā samaṇabrāhmaṇasabbapāsaṇḍagaṇā abhigacchanti, yaṃ kiñci pathaviyā paṭṭanaratanākaranagarasuṅkaṭṭhānaverajjakachejjabhejjajanamanusāsanaṃ sabbattha sāmiko bhavati, evameva kho, mahārāja, yo koci puggalo yutto patto - pe - vimuttipaṇḍaravimalasetacchattena abhisiñcati. | ‘Just, O king, as all the citizens and country folk in the land, the soldiers and the peons (royal messengers), wait in service upon a Kshatriya king, born to the purple, and on both sides of lineage high, when he has been consecrated with the inauguration ceremonies of the Kshatriyas ; the thirty-eight divisions of the royal retinue, and the dancing men, and acrobats, and the soothsayers, and the heralds, and Samaṇas and Brahmans, and the followers of every sect, frequent his court, and he becomes the lord of every seaport, and treasure-mine, and town, and custom-house —giving instructions as to the fate of every foreigner and criminal —just so, O king, whoever is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death—whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, the four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation! | Скажем, государь, родовитому, высокородному кшатрию, принявшему кшатрийское помазание на царство, служат все жители царства: горожане, селяне, воины, телохранители; он окружен царской свитой тридцати восьми разрядов, актерами и танцорами, воспевателями подвигов, глашатаями, шраманами и брахманами всех возможных толков; он становится господином и издает указы обо всем: о гаванях, сокровищах, копях, городах, таможнях, чужеземцах, о наказании преступников. Вот точно так же, государь, если чистые обеты принимает на себя достойный, способный (---) то все, что есть в шраманстве, будет его достоянием, и он примет помазание под светлым, чистым, блестящим зонтом свободы. | |||
| "Terasimāni, mahārāja, dhutaṅgāni, yehi suddhikato nibbānamahāsamuddaṃ pavisitvā bahuvidhaṃ dhammakīḷamabhikīḷati, rūpārūpaaṭṭhasamāpattiyo vaḷañjeti, iddhividhaṃ dibbasotadhātuṃ paracittavijānanaṃ pubbenivāsānussatiṃ dibbacakkhuṃ sabbāsavakkhayañca pāpuṇāti. | “Thirteen are these ascetic practices, sire, purified by which a man, having entered the great sea of Nibbāna, shall bathe therein, shall attain the eight meditative attainments in the fine-material and immaterial spheres,165 and achieve the forms of psychic power, the element of deva-like hearing, discrimination of the thoughts of others, recollection of his former habitations, deva-like seeing, and the destruction of all the cankers.166 | ‘Such, O king, are the thirteen vows purified by which a man shall bathe in the mighty waters of Nirvāṇa, and there indulge himself, as one sporting in the waves, with the manifold delights of religion, he shall addict himself to the eight modes of transcendental ecstacy, he shall acquire the powers of Iddhi, distant sounds, human and divine, shall greet his ear, he shall divine the thoughts of others, he shall be able to call to mind his own previous births, and to watch the rise and fall from birth to birth of others, and he shall perceive the real nature and the origin of, he shall perceive the means of escape from sorrow, and from lust, individuality, delusion, and ignorance, the stains of life! | Всего, государь, есть тринадцать чистых обетов. Очистившись ими, монах погружается в великий океан нирваны и играет там во многие игры с дхармами, пользуется восьмью овладениями в сферах чистого образа и безóбразного и обретает все разнообразие сверхобычных сил, способность дивного слуха, распознавание чужих мыслей, память о прошлых существованиях, дивное око и истощение всяческой тяги. | ||
| Katame terasa? | What are the thirteen? | [Details of the thirteen extra vows] ‘And what are these thirteen? | Вот эти тринадцать обетов: | ||
| Paṃsukūlikaṅgaṃ tecīvarikaṅgaṃ piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅgaṃ āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅgaṃ nesajjikaṅgaṃ, imehi kho, mahārāja, terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo. | The refuse-rag-wearer’s practice; the triple-robe-wearer’s practice; the alms foodeater’s practice; the house-to-house-walker’s practice; the practice of being a one-session eater; the practice of being an eater of what is dropped into the bowl; the later-food-refuser’s practice; the forest-dweller’s practice; the tree-root-dweller’s practice; the open-air-dweller’s practice; the charnel-grounddweller’s practice; the any-bed-user’s practice; the sitter’s practice.167 It is because, sire, he formerly pursued and performed, made a habit of and carried out, moved and lived by and fulfilled these thirteen ascetic practices that he now gets at the whole of recluseship, and all the peaceful, blissful attainments are fit to be borne by him. | Wearing raiment made up of pieces taken from a dust-heap—Wearing three robes, and three robes only—Living on food received by begging—Begging straight on from house to house—Eating only once a day, at one sitting—Eating from one vessel only—Refusing food in excess of the regulations—Dwelling in the woods—Dwelling at the root of a tree-Dwelling in the open air—Dwelling in or near a cemetery—Not altering the mat or bed when it has once been spread out to sleep on—and sleeping in a sitting posture. It is he, O king, who, in former births, has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own. | ношение одежды, сшитой из найденных на свалке тряпок; имение не более чем трех одежд; ограничение себя лишь тою милостыней, которую собрал сам; хождение за милостыней во все дома без разбора и предпочтения; съедение всей пищи за один только присест; использование одной лишь миски; отказ от всяческой добавочной еды; житье в лесу; житье под деревом; ночлег под открытым небом; постоянное пребывание на кладбищах и местах сожжения трупов; спанье на любом ложе и любой подстилке; спанье сидя. Таковы, государь, тринадцать чистых обетов. Те, кто эти обеты блюдут, соблюдают, выполняют, в них упражняются, им следуют и от них не отступают,– те обретают все, что есть в шраманстве, и все йогические овладения, счастливые и спокойные, становятся их достоянием. | ||
| "Yathā, mahārāja, sadhano nāviko paṭṭane suṭṭhu katasuṅko mahāsamuddaṃ pavisitvā vaṅgaṃ takkolaṃ cīnaṃ sovīraṃ suraṭṭhaṃ alasandaṃ kolapaṭṭanaṃ suvaṇṇabhūmiṃ gacchati aññampi yaṃ kiñci nāvāsañcaraṇaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo. | ‘Just, O king, as a shipowner who has become wealthy by constantly levying freight in some seaport town, will be able to traverse the high seas, and go to Vanga, or Takkola, or China, or Sovīra, or Surat, or Alexandria, or the Koromandel coast, or Further India, or any other place where ships do congregate—just so, O king, it is he who in former births has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own. | Например, государь, богатый мореход выплачивает в порту пошлину, выходит в открытый океан и ведет корабль в Вангу, Такколу, Китай, Саувиру, Саураштру, Александрию, в порты Чолов, в Золотую Землю829 и в любые иные страны, куда можно добраться морем. Вот точно так же, государь, те монахи, которые эти обеты блюдут, соблюдают, выполняют, исполняют, в них упражняются, им следуют и от них не отступают,– те обретают всё, что есть в шраманстве, и все йогические овладения, счастливые и спокойные, становятся их достоянием. | |||
| "Yathā, mahārāja, kassako paṭhamaṃ khettadosaṃ tiṇakaṭṭhapāsāṇaṃ apanetvā kasitvā vapitvā sammā udakaṃ pavesetvā rakkhitvā gopetvā lavanamaddanena bahudhaññako hoti, tassādheyyā bhavanti ye keci adhanā kapaṇā daliddā duggatajanā, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi - pe - kevalā santā sukhā samāpattiyo. | ‘And just, O king, as a husbandman will first remove the defects in the soil-weeds, and thorns, and stones-arid then by ploughing, and sowing, and irrigating, and fencing, and watching, and reaping, and grinding, will become the owner of much flour, and so the lord of whosoever are poor and needy, reduced to beggary and misery—just so, O king, it is he who in former births has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own. | Или, например, государь, земледелец очищает сначала поле от сорняков, палок и камней, пашет его и засевает, заливает его обильно водою, охраняет его и стережет от птиц и зверей, жнет, обмолачивает и получает наконец много зерна, и тогда все нищие, жалкие, убогие, неимущие люди оказываются в его власти. Вот точно так же, государь, те монахи, которые эти обеты блюдут, соблюдают, выполняют, исполняют, в них упражняются, им следуют и от них не отступают,– те обретают всё, что есть в шраманстве, и все йогические овладения, счастливые и спокойные, становятся их достоянием. | |||
| "Yathā vā pana, mahārāja, khattiyo muddhāvasitto abhijātakulīno chejjabhejjajanamanusāsane issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca mahāpathavī tassādheyyā hoti, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi jinasāsanavare issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca samaṇaguṇā tassādheyyā honti. | ‘And again, O king, just as an anointed monarch is master over the treatment of outlaws, is an independent ruler and lord, and does whatsoever he desires, and all the broad earth is subject to him—just so, O king, is he who has undertaken, practised, and fulfilled in former births these vows, master, ruler, and lord in the religion of the Conquerors, and all the virtues of the Samanas are his. | Или, например, государь, родовитый и высокородный кшатрий, принявший помазание на царство, становится судьей, господином, властелином, владыкой преступников и делает с ними, что хочет, и вся широкая земля становится его достоянием. Вот точно так же, государь, те монахи, которые эти чистые обеты блюдут, соблюдают, выполняют, исполняют, в них упражняются, им следуют и от них не отступают,– те становятся господами, властителями, владыками превосходного Завета Победителя, могут в нем исполнить все, что захотят, и все без изъятия шраманские добродетели становятся их достоянием. | |||
| "Nanu, mahārāja, thero upaseno vaṅgantaputto sallekhadhutaguṇe paripūrakāritāya anādiyitvā sāvatthiyā saṅghassa katikaṃ sapariso naradammasārathiṃ paṭisallānagataṃ upasaṅkamitvā bhagavato pāde sirasā vanditvā ekamantaṃ nisīdi, bhagavā ca taṃ suvinītaṃ parisaṃ oloketvā haṭṭhatuṭṭho pamudito udaggo parisāya saddhiṃ sallāpaṃ sallapitvā asambhinnena brahmassarena etadavoca 'pāsādikā kho pana tyāyaṃ upasena parisā, kataṃ tvaṃ upasena parisaṃ vinesī'ti. | [The example of Upasena] ‘And was not Upasena, the Elder, he of the sons of the Vangantas, from his having thoroughly practised all the purifying merits of the vows, able to neglect the agreement arrived at by the members of the Order resident at Sāvatthi, and to visit with his attendant brethren the Subduer of men, then retired into solitude, and when he had bowed down before him, to take his seat respectfully aside? And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice: Most pleasant, Upasena, is the deportment of These brethren waiting upon you. How have you managed thus to train your followers?” | Известен такой случай, государь: однажды тхера Упасена, сын бенгальцев, совершенный в безукоризненном исполнении чистых обетов, пренебрег договором, существовавшим среди монашеской общины Шравасти, и со своими младшими монахами он пришел к Блаженному, когда тот пребывал в уединенном созерцании. Он поклонился ему в ноги и сел подле него. Блаженный оглядел бывших с ним монахов, увидел, как превосходно они себя держат, обрадовался, порадовался за них и весело и дружелюбно побеседовал с ними, а затем своим глубоким, полнозвучным голосом сказал: «На твоих монахов, Упасена, посмотреть приятно! Как тебе удалось, Упасена, так воспитать их?» | |||
| Sopi sabbaññunā dasabalena devātidevena puṭṭho yathābhūtasabhāvaguṇavasena bhagavantaṃ etadavoca – | ‘And he, when so questioned by the omniscient Buddha, the god over all gods, spake thus to the Blessed One as to the real reason for the goodness of their nature: | А тот, услышав этот вопрос всеведущего, десятисильного бога богов, ответил ему по правде и назвал те достоинства, которые действительно у него были: | |||
| "Yo koci maṃ, bhante, upasaṅkamitvā pabbajjaṃ vā nissayaṃ vā yācati, tamahaṃ evaṃ vadāmi "ahaṃ kho āvuso āraññiko piṇḍapātiko paṃsukūliko tecīvariko. | “Whosoever, Lord, may come to me to ask for admission to the Order or to become my disciple, to him do I say : ‘I, Sir, am a frequenter of the woods, who gain my food by begging, and wear but this robe pieced together from cast-off rags. | «Почтенный! Когда кто-то приходит ко мне и просит у меня пострижения и позволения стать моим учеником, я ему говорю: «Любезный! Сам я живу в лесу, ем только то, что подали мне самому, одеваюсь в рубище, сшитое из старых, выброшенных тряпок, и у меня только три одежды. | |||
| Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko tecīvariko, evāhaṃ taṃ pabbājessāmi nissayaṃ dassāmī"ti, sace so me, bhante, paṭissuṇitvā nandati oramati, evāhaṃ taṃ pabbājemi nissayaṃ demi, sace na nandati na oramati, na taṃ pabbājemi, na nissayaṃ demi, evāhaṃ, bhante, parisaṃ vinemī"ti. | If you will be the same, I can admit you to the Order and make you my disciple.’ Then, if he agree thereto with joy, and abase himself, I thereupon admit him to the Order and to the company of my pupils. But if not, then neither do I admit him to the one nor to the other. Thus is it, Lord, that I train them.” | Если ты тоже станешь жить в лесу, сам собирать для себя милостыню, одеваться в рубище, сшитое из старых, выброшенных тряпок, и не будешь иметь больше трех одежд, то я постригу тебя и возьму к себе в ученики». Если это его устраивает и он соглашается, то я постригаю его и беру к себе в ученики; а если это его не устраивает и он не соглашается, то я не постригаю его и не беру к себе в ученики. Вот так, почтенный, воспитываю я своих монахов». | |||
| Evaṃ kho [evampi (ka.)], mahārāja, dhutaguṇavarasamādiṇṇo jinasāsanavare issaro hoti. | And thus is it, O king, that he who has taken upon himself the vows in the religion of the Conquerors becomes master, | Итак, государь, тот, кто принял на себя превосходные чистые обеты, становится господином, | |||
| Vasavattī sāmiko icchākaraṇo, tassādheyyā honti kevalā santā sukhā samāpattiyo. | ruler, and lord; and all its ecstacy of peace and bliss becomes his very own. | властелином, владыкой Завета Победителя и может в нем исполнить все, что захочет, и все йогические овладения, счастливые и спокойные, становятся его достоянием. | |||
| "Yathā, mahārāja, padumaṃ abhivuddhaparisuddhaudiccajātippabhavaṃ siniddhaṃ mudu lobhanīyaṃ sugandhaṃ piyaṃ patthitaṃ pasatthaṃ jalakaddamamanupalittaṃ aṇupattakesarakaṇṇikābhimaṇḍitaṃ bhamaragaṇasevitaṃ sītalasalilasaṃvaddhaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi ariyasāvako tiṃsaguṇavarehi samupeto hoti. | “As, sire, a lotus, rising to birth from its roots in the water and perfectly pure when it is full grown, is glossy, soft, desirable, sweet-smelling, liked, longed for, praised, unsoiled by water or mud, adorned with tiny petals, filaments and pericarps, frequented by many bees, coming to growth in cool waters—even so, sire, the noble disciple who has formerly pursued and performed, made a habit of and carried out, moved and lived by and fulfilled these thirteen ascetic practices, is now endowed with thirty excellent special qualities. | [The thirty graces of the true recluse] ‘Just, O king, as a lotus flower of glorious, pure, and high descent and origin is glossy, soft, desirable, sweet-smelling, longed for, loved, and praised, untarnished by the water or the mud, graced with tiny petals and filaments and pericarps, the resort of many bees, a child of the clear cold stream—just so is that disciple of the Noble Ones who in former births has undertaken and practised, followed and carried out, observed and framed his conduct according to, and fulfilled these thirteen vows, endowed with the thirty graces. | Государь! Как чистейший, благородного происхождения расцветший лотос гладок, мягок, благоуханен, мил и люб, приятен и желанен, не пятнается водою и тиной, красуется своими маленькими лепестками, ворсинками и коробочкой, облюбован роями пчел и стоит над прохладной и чистой водою, вот точно так же, государь, тот арийский слушатель, который эти чистые обеты блюдет, соблюдает, выполняет, исполняет, в них упражняется, им следует и от них не отступает,– тот обретает тридцать редких достоинств. | ||
| "Katamehi tiṃsaguṇavarehi? | With what thirty excellent qualities? | And what are the thirty? | Эти тридцать редких достоинств таковы: | ||
| Siniddhamudumaddavamettacitto hoti, ghātitahatavihatakileso hoti, hatanihatamānadabbo hoti, acaladaḷhaniviṭṭhanibbematikasaddho hoti, paripuṇṇapīṇitapahaṭṭhalobhanīyasantasukhasamāpattilābhī hoti, sīlavarapavaraasamasucigandhaparibhāvito hoti, devamanussānaṃ piyo hoti manāpo, khīṇāsavaariyavarapuggalapatthito, devamanussānaṃ vanditapūjito, budhavibudhapaṇḍitajanānaṃ thutathavitathomitapasattho, idha vā huraṃ vā lokena anupalitto, appathokavajjepi [appasāvajjepi (ka.)] bhayadassāvī, vipulavarasampattikāmānaṃ maggaphalavaratthasādhano, āyācitavipulapaṇītapaccayabhāgī, aniketasayano, jhānajjhositatappavaravihārī, vijaṭitakilesajālavatthu, bhinnabhaggasaṅkuṭitasañchinnagatinīvaraṇo, akuppadhammo, abhinītavāso, anavajjabhogī, gativimutto, uttiṇṇasabbavicikiccho, vimuttijjhositattho [vimuttijjhāsitatto (sī. pī.)], diṭṭhadhammo, acaladaḷhabhīruttāṇamupagato, samucchinnānusayo, sabbāsavakkhayaṃ patto, santasukhasamāpattivihārabahulo, sabbasamaṇaguṇasamupeto, imehi tiṃsaguṇavarehi samupeto hoti. | He is one whose thoughts of loving kindness are affectionate, soft and gentle; whose defilements are slain, killed and destroyed; whose pride and arrogance are killed and humbled; whose faith is unwavering, strong, confirmed and undoubting; he is a possessor of the attainments that satisfy, please, gladden and are peaceful and blissful; he is filled with the lovely and excellent, unequalled pure scent of morality; he is dear to devas and humans; he is beloved by them; he is desired of excellent noble persons whose cankers are destroyed; he is saluted and honoured by devas and humans; he is approved, commended, praised and extolled by wise, intelligent, clever people; he is undefiled with the world, whether this one or another; he sees danger in little and small faults; wealthy is he in the excellent goal of the paths and the fruits of those who are anxious for abundant and excellent achievement; he is a partaker of promised and abundant and sumptuous requisites of a monk’s life; houseless is he; he is an abider in the excellent incandescence of one intent on meditation; the basis of the net of defilements is untangled; the hindrance of bourn is broken, crumbled, shrivelled and cut off; he is of unshakeable character; he is an enjoyer of only blameless things; he is freed from bourns; he has crossed over all doubts; he is one whose mind is intent on freedom; he has seen Dhamma; he has reached an unwavering, strong refuge for the fearful; he has extirpated the latent tendencies; he has won to the destruction of all the cankers; he abounds in the abidings that are the attainments of peace and happiness; he is endowed with all the special qualities of a recluse. He is endowed with these thirty special qualities. | His heart is full of affectionate, soft, and tender love, evil is killed, destroyed, cast out from within him, pride and self-righteousness are put an end to and cast down, stable and strong and established and undeviating is his faith, he enters into the enjoyment of the heart’s refreshment, the highly praised and desirable peace and bliss of the ecstacies of contemplation fully felt, he exhales the most excellent and unequalled sweet savour of righteousness of life, near is he and dear to gods and men alike, exalted by the best of beings the Arahat Noble Ones themselves, gods and men delight to honour him, the enlightened, wise, and learned approve, esteem, appreciate, and praise him, untarnished is he by the love either of this world or the next, he sees the danger in the smallest tiniest offence, rich is he in the best of wealth—the wealth that is the fruit of the Path, the wealth of those who are seeking the highest of the attainments—he is partaker of the best of the four requisites of a recluse that may be obtained by asking, he lives without a home addicted to that best austerity that is dependent on the meditation of the Ghānas, he has unravelled the whole net of evil, he has broken and burst through, doubled up and utterly destroyed both the possibility of rebirth in any of the five future states, and the five obstacles to the higher life in this one (lust, malice, sloth, pride, and doubt), unalterable in character, excellent in conduct, transgressing none of the rules as to the four requisites of a recluse, he is set free from rebirths, he has passed beyond all perplexity, his mind is set upon complete emancipation, he has seen the truth, the sure and stedfast place of refuge from all fear has he gained, the seven evil inclinations (to lust, and malice, and heresy, and doubt, and pride, and desire for future life, and ignorance) are rooted out in him, he has reached the end of the Great Evils (lust, individuality, delusion, and ignorance), he abounds in the peace and the bliss of the ecstacies of contemplation, he is endowed with all the virtues a recluse should have. These, O king, are the thirty graces he is adorned withal. | его мысль мягка, податлива, ровна и исполнена доброты; аффекты он убил, перебил и добил; спесь и гордость сбил и прибил; вера его недвижна, тверда, неизменна и чужда сомнениям; исполненный чистой радости, он легко осваивает завидные покойные, счастливые состояния; он весь пропитан бесподобным, чистым благоуханием превосходнейшей нравственности; богам и людям он мил и приятен; лучшим из ариев, тем, кто пришел к истощению тяги, желанен; боги и люди почтительно пред ним склоняются; умные, сведущие, знающие толк люди его славят, прославляют, восхваляют и превозносят; ни к этой жизни, ни к той он не прилепляется; даже малые, ничтожные проступки считает опасными; для тех, кто стремится к высшему, великому благоденствию, он – помощник в обретении стези, плодов и высшей цели; он обладает лучшими вещами, которые можно получить подаянием; он ночует без пристанища; пребывает в лучшем тапасе – склонен мыслью к созерцанию; размотал спутанный клубок аффектов; сломал, рассек, разбил и разрушил препятствия; несокрушим; безукоризнен в поведении; безупречен в пользовании вещами; свободен от всех будущих возможных уделов; поднялся выше всех сомнений; всем существом устремлен к свободе; узрел Учение духовным оком; нашел прочное, надежное, безопасное пристанище; пресек скрытые склонности; достиг истощения всяческой тяги; помногу пребывает в покойном, счастливом состоянии созерцания; обладает всеми достоинствами, необходимыми шраману. Таковы тридцать редких достоинств, обретаемых тем, кто предан чистым обетам. | ||
| "Nanu, mahārāja, thero sāriputto dasasahassilokadhātuyā aggapuriso ṭhapetvā dasabalaṃ lokācariyaṃ, sopi aparimitamasaṅkhyeyyakappe samācitakusalamūlo [samāciṇṇakusalamūlo (ka.)] brāhmaṇakulakulīno manāpikaṃ kāmaratiṃ anekasatasaṅkhaṃ dhanavarañca ohāya jinasāsane pabbajitvā imehi terasahi dhutaguṇehi kāyavacīcittaṃ damayitvā ajjetarahi anantaguṇasamannāgato gotamassa bhagavato sāsanavare dhammacakkamanuppavattako jāto. | [The example of Sāriputta] ‘And was not Sāriputta, the Elder, O king, the best man in the whole ten thousand world systems, the Teacher of the world himself alone excepted? And he who through endless ages had heaped up merit, and had been reborn in a Brahman family, relinquished all the delights of the pleasures of sense, and gave up boundless wealth, to enter the Order according to the teaching of the Conqueror, and having restrained his actions, words, and thoughts by these thirteen vows, became in this life of such exalted virtue that he was the one who, after the Master, set rolling on the royal chariot-wheel of the kingdom of righteousness in the religion of Gotama, the Blessed One. | Известно, государь, что тхера Шарипутра – это величайший человек во всей десятитысячной мировой сфере, если не считать самого десятисильного учителя мира. Несметные, бессчетные кальпы он растил в себе благие корни; родившись в благородной брахманской семье, отказался от прельстительных услад, от огромного богатства в сотни тысяч каршапан, принял постриг под началом Победителя, укротил свое тело, речь и мысль этими тринадцатью чистыми обетами и стал теперь обладателем бесконечных достоинств, тем, кто в Завете блаженного Готамы способен катить колесо проповеди вслед за самим Блаженным. | |||
| Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ekaṅguttaranikāyavaralañchake – | So that this was said, O king, by the Blessed One, the god over all gods, in that most excellent collection, the Aṅguttara Nikāya: | Ведь есть, государь, в превосходном Численно-упорядоченном Своде изречение Блаженного, бога богов: | |||
| "Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti, yathayidaṃ bhikkhave, sāriputto, sāriputto. | “I know, O brethren, of no other man who in succession to me sets rolling on the glorious chariot-wheel of the kingdom of righteousness so well as Sāriputta. | «О монахи! Ни одного не знаю я человека, кроме Шарипутры, кто смог бы колесо верховной проповеди, запущенное Татхагатой, достойно катить вслед за ним. | |||
| Bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī"'ti. | Sāriputta, O brethren, sets rolling that wheel the best of all.” ’ | И лишь Шарипутра, о монахи, колесо верховной проповеди, запущенное Татхагатой, способен достойно катить вслед за ним». | |||
| "Sādhu, bhante nāgasena, yaṃ kiñci navaṅgaṃ buddhavacanaṃ, yā ca lokuttarā kiriyā, yā ca loke adhigamavipulavarasampattiyo, sabbaṃ taṃ terasasu dhutaguṇesu samodhānopagata" [samodhānetabbaṃ (ka.)] nti. | “It is good, revered Nāgasena. Whatever are the nine-limbed Word of the Buddha, and those supramundane non-causative actions,168 and those widespread achievements in the world, they are all combined in the thirteen special qualities of asceticism.” | ‘Most excellent, Nāgasena! the whole ninefold word of the Buddha, the most exalted conduct, the highest and best of the attainments to be gained in the world—all these are wrapped up together in the virtues that result from the keeping of the vows.’ | – Отлично, почтенный Нагасена! Все то, что есть в Девятичастных Речениях Просветленного, все сверхмирские дела, все достижения, великие, превосходные йогические овладения – всё это нерасторжимо связано с тринадцатью чистыми обетами. | ||
| Dhutaṅgapañho dutiyo. | Here ends the Ninth Chapter | Девятая глава закончена830. | |||
| Anumānavaggo catuttho. | |||||