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"Yathā, mahārāja, yodho saṅgāmasūro sannaddhapañcāvudho acchambhito [asambhīto (sī. pī.)] saṅgāmaṃ otarati, 'sace amittā dūre bhavissanti usunā pātayissāmi, tato orato bhavissanti sattiyā paharissāmi, tato orato bhavissanti kaṇayena paharissāmi, upagataṃ santaṃ maṇḍalaggena dvidhā chindissāmi, kāyūpagataṃ churikāya vinivijjhissāmī'ti [vijjhissāmīti (sī.)], evameva kho, mahārāja, catupaṭisambhidāratanamaṇḍito bhikkhu acchambhito parisaṃ upasaṅkamati.
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As, sire, a warrior, a hero in battle, when he is armed with his five weapons, enters the battle undaunted and thinks: ‘If the enemy are far off I shall destroy them with arrows, if they are nearer than that I shall strike them with my sword, if they are nearer than that I shall strike them with my spear, if they come right up I shall hew them in two with my sabre, if they come against my body I shall pierce them through and through with my knife’—even so, sire, the monk who is embellished with the jewel of the four analytical knowledges approaches a company fearlessly, thinking:
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just, O king, as a warrior, a hero in the fight, when accoutred in all his harness of war, goes down undismayed to the battle, in the confident thought: “If the enemy should remain afar off I can knock them down with my arrows, should they come thence towards me I can hit them with my javelins, should they come yet nearer I can reach them with my spear, should they come right up I can cleave them in two with my sabre, should they come to close quarters I can pierce them through and through with my dagger “—just so, O king, does the Bhikkhu, when he wears the fourfold jewel of discernment, enter any assembly undismayed, in the confident thought:
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Скажем, государь, как несокрушимый в бою воин бесстрашно выходит в полном вооружении на бой, ибо уверен: «Если неприятель покажется вдалеке – я свалю его выстрелом из лука, если приблизится – метну в него дротик, если ещё приблизится – метну копье, если он будет близко – саблей развалю его надвое, если подойдет вплотную – всажу в него кинжал»,– вот точно так же, государь, и монах в наряде из четырех драгоценных толкующих знаний бесстрашно входит в собрание, ибо уверен: «
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Yo koci maṃ atthapaṭisambhide pañhaṃ pucchissati, tassa atthena atthaṃ kathayissāmi, kāraṇena kāraṇaṃ kathayissāmi, hetunā hetuṃ kathayissāmi, nayena nayaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena.
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‘Whoever shall ask me a question on the analytical knowledge of meaning, to him I shall speak comparing meaning with meaning, reason with reason, cause with cause, method with method. I shall resolve his doubts, dispel his perplexity, I shall delight him with explanations of his question.
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“Should any one put to me a puzzle turning on the discrimination of the sense, I shall be able to explain it, comparing sense with sense, explanation with explanation, reason with reason, argument with argument —and thus shall I resolve his doubts, dispel his perplexity, and delight him by my exposition of the problem raised.
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Если вопрос будет о том, что касается толкующего знания предмета, то предмет я объясню как предмет, основание объясню как основание, причину объясню как причину, метод объясню как метод, устраню неуверенность, смогу переубедить и ответом своим удовлетворю.
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