Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that.
This is the third person similar to a warrior found among the monks. Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti. I say that this person is like the warrior who recovers from his injuries while in the care of his relatives.
Some people are like that.
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno.
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.
And it was a long way to a village, whether ahead or behind.
Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno.
Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; Suppose there was a person who was sick, suffering, gravely ill.
A good doctor would cure them on the spot.
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by rapture beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by bliss with equanimity beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by form beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by the dimension of infinite space beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by the dimension of nothingness beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by sensual pleasures beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by placing the mind and keeping it connected beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by rapture beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by bliss with equanimity beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by forms beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by the dimension of infinite space beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, that was an affliction for me. Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya;
evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by the dimension of nothingness beset me due to loss of focus, that was an affliction for me.
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.
So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. Подобно тому, великий царь, как, если бы человека постиг недуг, он будет страдать, тяжело болеть, и еда не будет ему впрок, и в теле не останется силы;
и со временем освободится от этого недуга, и еда будет ему впрок, и в теле его будет сила,
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Подобно тому, юноша, как, если бы человека постиг недуг, он будет страдать, тяжело болеть, и еда не будет ему впрок, и в теле не останется силы.
И со временем освободится от этого недуга, и еда будет ему впрок, и в теле его будет сила.
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. То человек, наделенный зрением, взяв его в руку, может понять: „Вот драгоценный камень берилл — прекрасный, благородный, восьмигранный, превосходно отшлифованный, прозрачный, сияющий, наделенный всеми достоинствами, и в него продета нить — синяя, или оранжевая, или красная, или белая, или желтоватая нить“.
Так же точно, монахи, когда бодхисаттва входит в материнское лоно, мать бодхисаттвы не бывает подвержена никакому недугу, мать бодхисаттвы пребывает счастливой, здоровой телом, и мать бодхисаттвы видит находящегося в ее лоне бодхисаттву [с телом], наделенным всеми большими и малыми частями, не знающим ущерба в жизненных способностях.
Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā.
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Или представьте, как если бы человек был нездоров, поражён болезнью, серьёзно болен. Еда не подходила бы ему, у его тела не было бы силы.
Но позже он бы выздоровел от болезни, еда бы подходила ему, его тело восстановило бы силу.
“No hetaṁ, bhante”.
“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti. “No, sir.”
“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti.
Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti. And someone with clear eyes were to take it in their hand and examine it: “This beryl gem is naturally beautiful, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.”
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.’