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7. Issāsaṅgapañho Палийский оригинал
| пали | N.K.G. Mendis - english | Rhys Davids T.W. - english | Парибок А.В. - русский | Комментарии |
| 7."Bhante nāgasena, 'issāsassa cattāri aṅgāni gahetabbānī'ti yaṃ vadesi, katamāni tāni cattāri aṅgāni gahetabbānī"ti? | “Revered Nāgasena, when you say four qualities of the archer must be adopted, which are these four qualities that must be adopted?" | ‘Venerable Nāgasena, those four qualities of the archer you say he ought to take, which are they?’ | 67. Почтенный Нагасена, ты сказал, что следует взять четыре качества стрелка. Каковы эти четыре качества? | |
| "Yathā, mahārāja, issāso sare pātayanto ubho pāde pathaviyaṃ daḷhaṃ patiṭṭhāpeti, jaṇṇuavekallaṃ karoti, sarakalāpaṃ kaṭisandhimhi ṭhapeti, kāyaṃ upatthaddhaṃ karoti, dve hatthe sandhiṭṭhānaṃ āropeti, muṭṭhiṃ pīḷayati, aṅguliyo nirantaraṃ karoti, gīvaṃ paggaṇhāti, cakkhūni mukhañca pidahati, nimittaṃ ujuṃ karoti, hāsamuppādeti 'vijjhissāmī'ti, evameva kho, mahārāja, yoginā yogāvacarena sīlapathaviyaṃ vīriyapāde patiṭṭhāpetabbaṃ, khantisoraccaṃ avekallaṃ kātabbaṃ, saṃvare cittaṃ ṭhapetabbaṃ, saṃyamaniyame attā upanetabbo, icchā mucchā pīḷayitabbā, yoniso manasikāre cittaṃ nirantaraṃ kātabbaṃ, vīriyaṃ paggahetabbaṃ, cha dvārā pidahitabbā, sati upaṭṭhapetabbā, hāsamuppādetabbaṃ 'sabbakilese ñāṇanārācena vijjhissāmī'ti. | “As, sire, the archer, in letting fly his arrows, plants both his feet firmly on the ground, keeps his knees straight, places his quiver against his waist, holds his body rigid, raises up his two hands to the grip, presses his fist on it, leaves no opening between his fingers, holds up his neck, shuts his mouth and eyes, takes a straight aim, and arouses joy (at the thought): ‘I will pierce (the target)’; even so, sire, the one who is devoted to mental training must plant the feet of energy on the ground of morality, must keep straight his forbearance and gentleness, place his mind under control, bring himself under control and restraint, press against longings and infatuations, leave no opening in his mind in regard to considered attention, hold up energy, shut the six doors, raise up mindfulness, and arouse joy (thinking): ‘I will pierce all the defilements with the shaft of knowledge.’ | Just, O king, as the archer, when discharging his arrows, plants both his feet firmly on the ground, keeps his knees straight, hangs his quiver against the narrow part of his waist, keeps his whole body steady, places both his hands firmly on the point of junction (of the arrow on the bow), closes his fists, leaves no openings between his fingers, stretches out his neck, shuts his mouth and one eye, and takes aim in joy at the thought: “I shall hit it ;” just so, O king, should the strenuous Bhikshu, earnest in effort, plant firmly the feet of his zeal on the basis of righteousness, keep intact his kindness and tenderness of heart, fix his mind on subjugation of the senses, keep himself steady by self-restraint and performance of duty, suppress excitement and sense of faintness, by continual thoughtfulness let no openings remain in his mind, reach forward in zeal, shut the six doors (of the five senses and the mind), and continue mindful and thoughtful in joy at the thought: “By the javelin of my knowledge will I slay all my evil dispositions.” | – Во-первых, государь, когда стрелок собирается выстрелить, он твердо опирает обе ноги о землю, коленями не двигает, колчан ставит на бедро, чтобы он не мешал909, тело выпрямляет, обеими руками стрелу на лук накладывает, сжимает кулак, плотно сжимает пальцы, напрягает шею, закрывает рот и прищуривает глаза, прямо смотрит на цель и решительно думает: «Пробью насквозь!» Вот точно так же, государь, и занимающемуся йогой йогу следует твердо опереться на землю нравственности ногами усилия, быть постоянным в терпении и кротости, установить свою мысль в сдержанности, привести себя к самообузданию, зажать все желания и мечтания, плотно сжать мысль подлинным вниманием, напрячь усилие, закрыть шесть, проходов, поставить себе памятование и решительно думать: «Пробью все аффекты насквозь каленой стрелой знания!» | |
| Idaṃ, mahārāja, issāsassa paṭhamaṃ aṅgaṃ gahetabbaṃ. | This, sire, is the first quality of the archer that must be adopted. | This, O king, is the first of the qualities of the archer he ought to have. | Это первое качество, государь, что следует взять у стрелка. | |
| "Puna caparaṃ, mahārāja, issāso āḷakaṃ pariharati vaṅkajimhakuṭilanārācassa ujukaraṇāya. | “And again, sire, an archer carries an arrow-straightener for straightening a curved, crooked or bent shaft; | ‘And again, O king, as the archer carries a vice for straightening out bent and crooked and uneven arrows; | Далее, государь, стрелок пользуется шипом, чтобы выпрямлять кривую, гнутую, искривленную каленую стрелу. | |
| Evameva kho, mahārāja, yoginā yogāvacarena imasmiṃ kāye satipaṭṭhānaāḷakaṃ pariharitabbaṃ vaṅkajimhakuṭilacittassa ujukaraṇāya. | even so, sire, the one who is devoted to mental training must carry with him, while he is in this body, the straightener of the foundations of mindfulness for straightening a curved, crooked or bent mind. | just so, O king, should the strenuous Bhikshu, earnest in effort, carry about with him, so long as he is in the body, the vice of mindfulness and thoughtfulness, wherewith he may straighten out any crooked and bent and shifty ideas. | Вот точно так же, государь, и занимающемуся йогой йогу следует пользоваться шипом постановок памятования, чтобы выпрямить кривую, гнутую, искривленную мысль. | |
| Idaṃ, mahārāja, issāsassa dutiyaṃ aṅgaṃ gahetabbaṃ. | This, sire, is the second quality of the archer that must be adopted. | This, O king, is the second of the qualities of the archer he ought to have. | Это второе качество, государь, что следует взять у стрелка. | |
| "Puna caparaṃ, mahārāja, issāso lakkhe upāseti, evameva kho, mahārāja, yoginā yogāvacarena imasmiṃ kāye upāsitabbaṃ. | “And again, sire, an archer practises at the target; even so, sire, the one who is devoted to mental training, while he is in this body, must practise. | ‘And again, O king, as the archer practises at a target; just so, O king, should the strenuous Bhikshu, earnest in effort, practise, so long as he is in the body. | Далее, государь, стрелок упражняется с мишенью. Вот точно так же, государь, и занимающемуся йогой йогу следует упражняться с телом, | |
| Kathaṃ mahārāja yoginā yogāvacarena imasmiṃ kāye upāsitabbaṃ? | And how, sire, must the one who is devoted to mental training, while he is in this body, practise? | And how, O king, should he practise? | ||
| Aniccato upāsitabbaṃ, dukkhato upāsitabbaṃ, anattato upāsitabbaṃ, rogato - pe - gaṇḍato - pe - sallato - pe - aghato - pe - ābādhato - pe - parato - pe - palokato - pe - ītito - pe - upaddavato - pe - bhayato - pe - upasaggato - pe - calato - pe - pabhaṅguto - pe - addhuvato - pe - atāṇato - pe - aleṇato - pe - asaraṇato - pe - rittato - pe - tucchato - pe - suññato - pe - ādīnavato - pe - vipariṇāmadhammato - pe - asārato - pe - aghamūlato - pe - vadhakato - pe - vibhavato - pe - sāsavato - pe - saṅkhatato - pe - mārāmisato - pe - jātidhammato - pe - jarādhammato - pe - byādhidhammato - pe - maraṇadhammato - pe - sokadhammato - pe - paridevadhammato - pe - upāyāsadhammato - pe - saṃkilesadhammato - pe - evaṃ kho, mahārāja, yoginā yogāvacarena imasmiṃ kāye upāsitabbaṃ. | He must practise (with the thought of) impermanence, he must practise (with the thought of) suffering, he must practise (with the thought of) non-self; of disease, of misery, a tumour, a dart, an evil, an affliction, alien, decay, calamity, accident, fear, danger, transiency, of what is corruptible, instable; of being without help, without stronghold, without refuge, without shelter; of what is void, empty; of peril, of the pithless, the root of evil, of what is murderous, having the cankers, of what is conditioned; of what is liable to birth, liable to ageing, liable to decay, liable to death, liable to grief, liable to sorrow, liable to tribulation, liable to the defilements—even so, sire, while he is in this body must the one who is devoted to mental training practise. | He should practise himself in the idea of the impermanence of all things, of the sorrow inherent in individuality, in the absence in any thing or creature of any abiding principle (any soul); in the ideas of the diseases, sores, pains, aches, and ailments of the body that follow in the train of the necessary conditions of individuality; in the ideas of its dependence on others, and of its certain disintegration ; in the ideas of the calamities, dangers, fears, and misfortunes to which it is subject; of its instability under the changing conditions of life; of its liability to dissolution, its want of firmness, its being no true place of refuge, no cave of security, no home of protection, no right object of trust; of its vanity, emptiness, danger, and insubstantiality ; of its being the source of pains and subject to punishments and full of impurity, a mongrel compound of conditions and qualities that have no coherence; of its being the food alike of evil and of the Evil One ; of its inherent liability to rebirths, old age, disease, and death, to griefs, lamentations, despair; and of the corruption of the cravings and delusions that are never absent from it. | рассматривая его как нечто бренное, тягостное, лишенное самости, как болезнь, нарыв, занозу, напасть, недуг, чужое, распадающееся, беду, препятствие, опасность, преследование, неверное, хрупкое, непрочное, обнаженное, незащищенное, беззащитное, бессодержательное, пустое, бедственное, бессущностное, корень бед, убийцу, прилепленность, сложённость, связанное с рождением, связанное со старостью, связанное с болезнью, связанное со смертью, связанное с печалью, связанное со стенаниями, связанное с болью, связанное с унынием, связанное с отчаянием910. Вот так, государь, занимающемуся йогой йогу следует упражняться с телом. | |
| Idaṃ, mahārāja, issāsassa tatiyaṃ aṅgaṃ gahetabbaṃ. | This, sire, is the third quality of the archer that must be adopted. | This, O king, is the third of the qualities of the archer he ought to have. | Это третье качество, государь, что следует взять у стрелка. | |
| "Puna caparaṃ, mahārāja, issāso sāyaṃ pātaṃ upāsati. | “And again, sire, the archer practises early and late; | ‘And again, O king, just as the archer practises early and late; | Далее, государь, стрелок упражняется утром и вечером. | |
| Evameva kho, mahārāja, yoginā yogāvacarena sāyaṃ pātaṃ ārammaṇe upāsitabbaṃ. | even so, sire, the one who is devoted to mental training must practise early and late with an objective support (for meditation). | just so, O king, should the strenuous Bhikshu, earnest in effort, practise meditation early and late. | Вот точно так же, государь, и занимающемуся йогой йогу следует упражняться в созерцании на опоре утром и вечером. | |
| Idaṃ, mahārāja, issāsassa catutthaṃ aṅgaṃ gahetabbaṃ. | This, sire, is the fourth quality of the archer that must be adopted.” | Это четвертое качество, государь, что следует взять у стрелка. | ||
| Bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā – | For it was said, O king, by Sāriputta, the Elder, the Commander of the Faith: | Ведь есть, государь, изречение тхеры Шарипутры, полководца Учения: | ||
| "'Yathā issāsako nāma, sāyaṃ pātaṃ upāsati; | “Early and late the true archer will practise, | «Прилежный стрелок из лука Упражняется утром и вечером, | ||
| Upāsanaṃ ariñcanto [na ricchanto (sī. ka.)], labhate bhattavetanaṃ. | ’Tis only by never neglecting his art, That he earns the reward and the wage of his skill. | Не отлынивает от упражненья И имеет харчи и жалованье. | ||
| "'Tatheva buddhaputtopi, karoti kāyupāsanaṃ; | So the sons of the Buddha, too, practise their art. | Вот так же пусть сын Просветленного Упражняется утром и вечером, | ||
| Kāyupāsanaṃ ariñcanto, arahattamadhigacchatī"'ti. | It is just by never neglecting in thought The conditions of life in this bodily frame That they gain the rich fruits which the Arahats love.” ’ | Не отлынивает от упражненья И святости достигает». | ||
| Issāsaṅgapañho sattamo. | Here ends the fifth riddle, the riddle of the archer. | |||
| Kumbhavaggo sattamo [ito paraṃ rājaṅgapañhādikā aṭṭhatiṃsa pañhā vinaṭṭhā, yehi tā diṭṭhā,§tehi no ārocetabbā puna muddāpanakāle pakkhipanatthāyāti (na, bu, sa)]. |
Здесь сказано, что оставшиеся 38 вопросов - сравнений с царём и другими - потеряны и если кто найдёт - пусть нам сообщит. Все комментарии (1) |
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| Tassuddānaṃ – | ||||
| Kumbho ca kāḷāyaso ca, chattaṃ khettañca agado; | ||||
| Bhojanena ca issāso, vuttaṃ dāni vidūhīti. | ||||
| Opammakathāpañho niṭṭhito. | ||||
| Iti chasu kaṇḍesu bāvīsativaggapatimaṇḍitesu dvāsaṭṭhiadhikā dvesatā imasmiṃ potthake āgatā milindapañhā samattā, anāgatā ca pana dvācattālīsā honti, āgatā ca anāgatā ca sabbā samodhānetvā catūhi adhikā tisatapañhā honti, sabbāva milindapañhāti saṅkhaṃ gacchanti. | Concluded are the two hundred and sixty-two questions of Milinda that are handed down in this book in six parts adorned with twenty-two divisions.But forty-two have not been handed down. Combining all that have been and that have not been handed down, there are three hundred and four questions. All these are reckoned as Questions of Milinda. | Here end the two hundred and sixty-two questions of Milinda, as handed down in the Book in its six parts, adorned with twenty-two chapters. Now those which have not been handed down are forty- two. Taking together all those that have been, and those that have not been, handed down, there are three hundred plus four, all of which are reckoned as ‘Questions of Milinda.’ | Итак, в шести частях этой книги с ее превосходными двадцатью двумя главами изложены двести шестьдесят два вопроса Милинды. Неизложенными остались еще сорок два912. Итого изложенных и неизложенных вопросов будет всего триста четыре. Все они называются вопросами Милинды913. | |
| Rañño ca therassa ca pucchāvisajjanāvasāne caturāsītisatasahassayojanabahalā udakapariyantaṃ katvā ayaṃ mahāpathavī chadhā kampittha, vijjullatā nicchariṃsu, devatā dibbapupphavassaṃ pavassiṃsu, mahābrahmā sādhukāramadāsi, mahāsamuddakucchiyaṃ meghatthanitanigghoso viya mahāghoso ahosi, iti so milindo rājā ca orodhagaṇā ca sirasā añjaliṃ paṇāmetvā vandiṃsu. | When the King and the Elder had come to the end of their questions and answers, this great earth, eighty-four hundred thousand yojanas in extent, shook six times as far as its ocean-boundaries, lightnings flashed, the devas poured down a rain of heavenly flowers, the Great Brahmā applauded, and in the depths of the ocean there was a mighty roar like the roar of thunder from a storm-cloud. In this way did Milinda the King and his company of ladies, stretching forth their joined palms to their heads in salutation, venerate (the Elder Nāgasena). | On the conclusion of this putting of puzzles and giving of solutions between the king and the Elder, this great earth, eighty-four thousand leagues in extent, shook six times even to its ocean boundary, the lightnings flashed, the gods poured down a rainfall of flowers from heaven, Mahā Brahmā himself signified his applause, and there was a mighty roar like the crashing and thundering of a storm in the mighty deep. And on beholding that wonder, the five hundred high ministers of the king, and all the inhabitants of the city of Sāgala who were there, and the women of the king’s palace, bowed down before Nāgasena, the great teacher, raising their clasped hands to their foreheads, and departed thence. | Когда царь кончил задавать вопросы, а тхера – отвечать на них, земная твердь, простирающаяся на восемьдесят четыре сотни тысяч йоджан в ширину и омываемая со всех сторон океаном, сотряслась шесть раз, блеснули молнии, боги осыпали все дождем небесных цветов, Великий Брахма сказал «Хорошо!», а в недрах великого океана великий шум раздался, будто гром прогремел и прогрохотал. И царь Милинда с придворными приложили молитвенно сложенные руки ко лбу и земно поклонились Нагасене. | |
| Milindo rājā ativiya pamuditahadayo sumathitamānahadayo buddhasāsane sāramatino ratanattaye sunikkaṅkho niggumbo nitthaddho hutvā therassa guṇesu pabbajjāsu paṭipadāiriyāpathesu ca ativiya pasanno vissattho nirālayo nihatamānatthambho uddhaṭadāṭho viya bhujagindo evamāha "sādhu, bhante nāgasena, buddhavisayo pañho tayā visajjito, imasmiṃ buddhasāsane ṭhapetvā dhammasenāpatiṃ sāriputtattheraṃ añño tayā sadiso pañhavisajjane natthi, khamatha, bhante nāgasena, mama accayaṃ, upāsakaṃ maṃ, bhante nāgasena, dhāretha ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. | Milinda the King was filled with great joy of heart, all pride of heart (in him) was suppressed; he was aware of the pith of the Buddha’s Dispensation, confident in the Three Jewels, without confusion, without obduracy; and being greatly pleased with the special qualities of the Elder, and with his deportment well befitting one gone forth (into homelessness), trusting and without desires, conceit and arrogance humbled, he then, like a chief of snakes deprived of his fangs, spoke thus: “It is good, good, revered Nāgasena; questions relating to the Buddha’s range have been answered by you; in this Buddha’s Dispensation there is not another like you for answering questions except the Elder Sāriputta, the General of the Dhamma. Forgive me any transgression of mine, revered Nāgasena. Accept me as a lay follower, revered Nāgasena, as one going for refuge from this day forth for as long as life lasts.” | But Milinda the king was filled with joy of heart, and all pride was suppressed within him. And he became aware of the virtue that lay in the religion of the Buddhas, he ceased to have any doubt at all in the Three Gems, he tarried no longer in the jungle of heresy, he renounced all obstinacy; and pleased beyond measure at the high qualities of the Elder, at the excellence of his manners befitting a recluse, he become filled with confidence, and free from cravings, and all his pride and self-righteousness left his heart; and like a cobra deprived of its fangs he said: ‘Most excellent, most excellent, venerable Nāgasena! the puzzles, worthy of a Buddha to solve, have you made clear. There is none like you, amongst all the followers of the Buddha, in the solution of problems, save only Sāriputta, the Elder, himself, the Commander of the Faith. Pardon me, venerable Nāgasena, my faults. May the venerable Nāgasena accept me as a supporter of the faith, as a true convert from to-day onwards as long as life shall last!’ | Царь Милинда весьма возрадовался сердцем, истребил в своем сердце гордость, узрел суть Завета Просветлённого, преодолел сомнения в трех драгоценностях, оставил упрямство и строптивость и, будучи весьма доволен достоинствами тхеры, его пострижением, истинным деланием и должным обращением, полный веры, оставивший иные привязанности, отбросил гордость и спесь, словно царская кобра, у которой выдернули ядовитые зубы, и сказал: «Отлично, отлично, почтенный Нагасена! Вопросы, на которые ты ответил, я мог бы задать самому Просветлённому! Кроме тхеры Шарипутры, полководца Учения, никого нет в Учении Просветлённого, равного тебе в искусстве отвечать на вопросы! Простите мне, почтенный Нагасена, мою гордыню. Примите меня, почтенный Нагасена, в мирские последователи общины. С нынешнего дня и до самой смерти мое прибежище – в Учении». | |
| Tadā rājā saha balakāyehi nāgasenattheraṃ payirupāsitvā milindaṃ nāma vihāraṃ kāretvā therassa niyyātetvā catūhi paccayehi nāgasenaṃ koṭisatehi bhikkhūhi saddhiṃ paricari, punapi therassa paññāya pasīditvā puttassa rajjaṃ niyyātetvā agārasmā anagāriyaṃ pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, tena vuttaṃ – | Then the King and his soldiers paid homage to the Elder Nāgasena; and after he had had a dwelling-place built named Milinda, he handed it over to the Elder, and with a hundred myriads of monks whose cankers were destroyed, he waited on the Elder Nāgasena with the four requisites. Moreover, because he delighted in the Elder’s wisdom, he handed over the kingdom to his son, and after going forth from home into homelessness and increasing his insight, he attained arahatship. Because of this it is said: | Thenceforward the king and his mighty men continued in paying honour to Nāgasena. And the king had a Vihāra built called ‘The Milinda Vihāra,’ and handed it over to Nāgasena, the Elder, and waited upon him and all the multitude of the Arahat Bhikshus of whom he was the chief with the four requisites of the Bhikshu’s life. And afterwards, taking delight in the wisdom of the Elder, he handed over his kingdom to his son, and abandoning the household life for the houseless state, grew great in insight, and himself attained to Arahatship! Therefore is it said: | С тех пор царь и его войско слушали наставления тхеры Нагасены. Царь построил монастырь, принес его в дар тхере и снабжал тхеру Нагасену вместе с сотней миллионов святых монахов всем необходимым. А затем, полный доверия к мудрости тхеры, он поручил заботы о царстве сыну, ушел из дому в бездомность и, углубив прозрение, достиг святости. Вот и сказано: | |
| "Paññā pasatthā lokasmiṃ, katā saddhammaṭṭhitiyā; | Wisdom is extolled in the world; preaching is for the endurance of true Dhamma. | ‘Wisdom is magnified o’er all the world, And preaching for the endurance of the Faith. | «Беседы на благо Учения И мудрость на свете славятся. | |
| Paññāya vimatiṃ hantvā, santiṃ papponti paṇḍitā. | Having slain doubt by wisdom, the wise obtain peace. | When they, by wisdom, have put doubt aside The wise reach upward to that Tranquil State. | Сломив заблуждение мудростью, Приходят к покою разумные. | |
| Yasmiṃ khandhe ṭhitā paññā, sati tattha anūnakā; | In whom wisdom is firmly set, where mindfulness never fails, | That man in whom wisdom is firmly set, And mindful self-possession never fails, | Тот, кому мудрость присуща И памятованье немалое, | |
| Pūjā visesassādhāro, aggo seṭṭho [so va (pī.)] anuttaro; | he is foremost in deserving honour, he is unexcelled. | He is the best of those who gifts receive, The chief of men to whom distinction’s given. | Высших достоин почестей, Поистине он велик. | |
| Tasmā hi paṇḍito poso, sampassaṃ hitamattano [atthamattano (pī.)] ; | Therefore let the man who is wise, beholding his own good, | Let therefore able men, in due regard To their own welfare, honour those who’re wise— | Пусть же муж рассудительный, О благе своем радеющий, | |
| Paññavantaṃbhipūjeyya, cetiyaṃ viya sādaro"ti [pūjiyanti (pī.) ito paraṃ tisso gāthāyo sī. pī. potthakesu natthi]. | greatly honour those who have wisdom as to be honoured is a shrine. | Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great dead lie.’ | Поклоняется мудрым людям Так же, как чайтьям святых». | |
| Laṅkāyaṃ doṇinagare, vasatā doṇināminā; | ||||
| Mahātherena lekhitvā, suṭṭhapitaṃ yathāsutaṃ; | ||||
| Milindarājapañho ca, nāgasenavisajjanaṃ; | ||||
| Milindo hi mahāpañño, nāgaseno supaṇḍito; | ||||
| Iminā puññakammena, ito gacchāmi tussitaṃ; | ||||
| Metteyyaṃnāgate passe, suṇeyyaṃ dhammamuttamanti. | ||||
| Milindapañho niṭṭhito. | Concluded is the Exposition of the Questions and Explanations of the King and the Elder Nāgasena. | Here ends the book of the puzzles and the solutions of Milinda and Nāgasena. | Сочинение, именуемое «Вопросы царя Милинды и ответы тхеры Нагасены», закончено. |