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Imaṃ buddhavisaye puṭṭhapañhaṃ sutvā 'satthā maṃ sekhāsekhānaṃ āgamanapaṭipadaṃ pucchatī'ti pañhe nikkaṅkho, khandhādīsu pana katarena nu kho mukhena imaṃ paṭipadaṃ kathento 'ahaṃ satthu ajjhāsayaṃ gaṇhituṃ na sakkhissāmī'ti mama ajjhāsaye kaṅkhati, so mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmīti nayaṃ dassento "bhūtamidaṃ, sāriputta, samanupassasī"ti āha. Evaṃ kirassa ahosi "sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī"ti. Therassa saha nayadānena so pañho nayasatena nayasahassena nayasatasahassena upaṭṭhāsi. So satthārā dinnanaye ṭhatvā taṃ pañhaṃ kathesi. Ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. Teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi – "ahaṃ, bhante, sakalakappampi deve vuṭṭhe 'ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate'ti gaṇetvā lekhaṃ āropetuṃ samattho"ti. Satthāpi naṃ "jānāmi, sāriputta, gaṇetuṃ samatthabhāva"nti āha. Tassa āyasmato paññāya upamā nāma natthi. Tenevāha –

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Imaṃ buddhavisaye puṭṭhapañhaṃ sutvā 'satthā maṃ sekhāsekhānaṃ āgamanapaṭipadaṃ pucchatī'ti pañhe nikkaṅkho, khandhādīsu pana katarena nu kho mukhena imaṃ paṭipadaṃ kathento 'ahaṃ satthu ajjhāsayaṃ gaṇhituṃ na sakkhissāmī'ti mama ajjhāsaye kaṅkhati, so mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmīti nayaṃ dassento "bhūtamidaṃ, sāriputta, samanupassasī"ti āha. Thought the Teacher, “Although there is no doubt in Sāriputta’s mind regarding the meaning of the question, since he understands that I am asking a question relating to the walk and conversation of those who are yet under training and to those who have finished their training and attained Arahatship, yet there is doubt in his mind regarding my purpose in asking the question, and he is considering within himself, ‘Of the aggregates of being, the elements of being, and the organs and objects of sense, by which one of these can I best grasp the intent of the Teacher?’ Unless I give him a clue, he will not be able to answer the question; I will therefore give him a clue.” Therefore he said, “Sāriputta, do you understand the expression, ‘This being’?”
Evaṃ kirassa ahosi "sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī"ti. Then the following thought occurred to him, “So soon as Sāriputta grasps the thought that is in my mind, he will answer the question in terms of the aggregates of being.”
Therassa saha nayadānena so pañho nayasatena nayasahassena nayasatasahassena upaṭṭhāsi. No sooner had the Teacher given him a clue, than the question became clear in a hundred ways and a thousand ways;
So satthārā dinnanaye ṭhatvā taṃ pañhaṃ kathesi. with the assistance of the clue which the Teacher had given him, the Elder straightway answered the question.
Ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. We are told that with the sole exception of the Supremely Enlightened One there was no other able to answer the question which the Teacher asked the Elder Sāriputta.
Teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi – "ahaṃ, bhante, sakalakappampi deve vuṭṭhe 'ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate'ti gaṇetvā lekhaṃ āropetuṃ samattho"ti. Therefore, we are told, the Elder took his stand before the Teacher and said with a shout of triumph, “Reverend Sir, I can count the number of drops of rain that have fallen into the great ocean during all the rains which have fallen during an entire cycle of time, and likewise the number of drops of rain that have fallen upon the ground, and likewise the number of drops of rain which have fallen upon the mountains, and I can set down an exact reckoning thereof.”
Satthāpi naṃ "jānāmi, sāriputta, gaṇetuṃ samatthabhāva"nti āha. The Teacher replied, “Sāriputta, I know your power of reckoning.”
Tassa āyasmato paññāya upamā nāma natthi. Indeed there is nothing with which may be compared the learning of the Venerable Elder Sāriputta.
Tenevāha – That is why the Elder said,