2. Dhutaṅgapañho

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.