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english - Бхиккху Бодхи |
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Seyyathāpi, bhikkhaveti, upamāyaṃ pana idaṃ saṃsandanaṃ.
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The application of the mango simile is as follows.
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Ambarukkho viya hi tathāgatassa kāyo, rukkhe jātamahāvaṇṭo viya taṃ nissāya pubbe pavattataṇhā.
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The body of the Tathāgata is like the mango tree. The craving that occurred in the past supported by that body is like the great stalk growing on the tree.
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Tasmiṃ vaṇṭe upanibaddhā pañcapakkadvādasapakkaaṭṭhārasapakkaparimāṇā ambapiṇḍī viya taṇhāya sati taṇhūpanibandhanā hutvā āyatiṃ nibbattanakā pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo.
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Like the bunch of mangoes connected to the stalk, numbering five, twelve, or eighteen fruits, are the five aggregates, twelve bases, and eighteen elements connected with craving, which would have been produced in the future if craving were to continue to exist.
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Yathā pana tasmiṃ vaṇṭe chinne sabbāni tāni ambāni tadanvayāni honti, taṃyeva vaṇṭaṃ anugatāni, vaṇṭacchedā chinnāni yevāti attho; evameva ye bhavanettivaṇṭassa anupacchinnattā āyatiṃ uppajjeyyuṃ pañcakkhandhā dvādasāyatanāni aṭṭhārasadhātuyo, sabbe te dhammā tadanvayā honti bhavanettiṃ anugatā, tāya chinnāya chinnā yevāti attho.
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But just as, when the stalk is cut, all those mangoes follow along with and accompany the stalk, and with the cutting off of the stalk are also cut off, in the same way all those dhammas—the five aggregates, twelve bases, and eighteen elements—that would have arisen in the future if the stalk of the “leash of existence'’ (i.e., craving for existence) were not cut off, all follow along with and accompany the leash of existence; when the leash is cut, they also are cut.
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