|
Yathā pana tasmimpi rukkhe maṇḍūkakaṇṭakavisasamphassaṃ āgamma anupubbena sussitvā mate – "imasmiṃ ṭhāne evarūpo nāma rukkho ahosī"ti vohāramattameva hoti, na taṃ rukkhaṃ koci passati, evaṃ ariyamaggasamphassaṃ āgamma taṇhāsinehassa pariyādinnattā anupubbena sussitvā viya bhinne imasmiṃ kāye, kāyassa bhedā uddhaṃ jīvitapariyādānā na taṃ dakkhanti, tathāgatampi devamanussā na dakkhissanti, evarūpassa nāma kira satthuno idaṃ sāsananti vohāramattameva bhavissatīti anupādisesanibbānadhātuṃ pāpetvā desanaṃ niṭṭhapesi.
|
When the tree is gradually withered and killed by contact with a poisonous maṇḍuka thorn, no one sees the tree anymore, but people say; “In this place such and such a tree stood. ” using the word “tree” as a mere expression (vohāramatta). In the same way, when the body of the Tathāgata, brought into contact with the noble paths, is gradually withered and broken up through the exhaustion of the moisture of craving, with the breakup of the body and the exhaustion of the life- faculty, gods and men shall see the Tathāgata no more. When people say: “This is the Dispensation of such and such a Master. ” (the word “Tathāgata”) will be a mere expression. Thus the Exalted One concludes the teaching by bringing it to a climax with the nibbāna element without residue (anupādisesanibbānadhātu).
|
|