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Tattha evanti ayaṃ ākāranidassanāvadhāraṇattho evaṃ-saddo. Ākāratthena hi etena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattehi sakasakabhāsānurūpamupalakkhaṇiyasabhāvaṃ tassa bhagavato vacanaṃ, taṃ sabbākārena ko samattho viññātuṃ; atha, kho, "evaṃ me sutaṃ, mayāpi ekenākārena suta"nti. Nidassanatthena "nāhaṃ sayambhū, na mayā idaṃ sacchikata"nti attānaṃ parimocento "evaṃ me sutaṃ, mayā evaṃ suta"nti idāni vattabbaṃ sakalasuttaṃ nidasseti. Avadhāraṇatthena "etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando"ti (a. ni. 1.219-223) evaṃ bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti "evaṃ me sutaṃ tañca atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba"nti. Me sutanti ettha mayāsaddattho me-saddo, sotadvāraviññāṇattho sutasaddo. Tasmā evaṃ me sutanti evaṃ mayā sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāritanti vuttaṃ hoti. |
| пали | english - Nyanamoli thera | english - неизвестный | русский - khantibalo | Комментарии |
| Tattha evanti ayaṃ ākāranidassanāvadhāraṇattho evaṃ-saddo. | Here it should be regarded as mode, as demonstration, and as memorizing. | 2.2. There, Evaṃ; this expression evaṃ has the sense of ākāra (manner), nidassana (indication) and avadhāraṇa (affirmation). | Используемое здесь слово "evaṃ" имеет значения "способ", "указание" и "утверждение". |
https://ru.scribd.com/doc/149740885/Minor-Readings-and-Illustrator-nanamoli-1960#scribd
стр. 151 Все комментарии (1) |
| Ākāratthena hi etena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattehi sakasakabhāsānurūpamupalakkhaṇiyasabhāvaṃ tassa bhagavato vacanaṃ, taṃ sabbākārena ko samattho viññātuṃ; atha, kho, "evaṃ me sutaṃ, mayāpi ekenākārena suta"nti. | Herein, in the sense of mode he illustrates the meaning by the word thus (evam) as follows. Who is there capable of cognizing in all its modes that Blessed One's word, which is [that of one] expert in many methods, originated by the several sorts of inclination, perfect in the meaning and the letter, possessing the various marvels, profound in teaching and penetrating ideas and meanings, suitable to all creatures, each in his own speech, as soon as it comes to their ears? However, thus I heard—there is one mode in which it was heard by me. | Indeed, in the sense of ākāra (manner), he sheds light (dīpeti) on this meaning by means of this --- The word of that Blessed One is one which well promotes different manners, subtileties, and many an intention (ajjhāsaya), endowed with meaning (attha) and characteristic (byañjana), consisting of different varieties of miracles (pāṭihāriya), profundity of penetration of the truth, meaning and teaching (dhammatthadesanāpativedha gambhīra), and which has the nature (sabhāva) of discrimination (upalakkhaṇa) commensurate with the own language of each and everyone, who would be capable of knowing clearly (samattho viññātuṃ); then indeed, evaṃ me sutaṃ (thus, have I heard), by me also has been heard in a single manner (ākāra). | И действительно, в смысле способа он с помощью этого проливает свет. Слово этого Благословенного является таким, которое хорошо поддерживает различные способы, тонкости и многие намерения. Оно обладает (общим) смыслом и выражением (буквой), состоит из разнообразных чудес, глубиной постижения истины, смысла и учения, также оно обладает сущностью различения, соответствующей собственному языку всех и каждого, кто способен ясно познать. Поэтому "так я слышал" было также услышано единственным способом. | |
| Nidassanatthena "nāhaṃ sayambhū, na mayā idaṃ sacchikata"nti attānaṃ parimocento "evaṃ me sutaṃ, mayā evaṃ suta"nti idāni vattabbaṃ sakalasuttaṃ nidasseti. | In the sense of demonstration [he points out], by excluding himself, [the following meaning] thus: I am not self-become; this has not been [first] realized by me; and he also demonstrates the whole Sutta now to be related [when he says]: Thus I heard—by me it was heard thus. | In the sense of indication (nidassanattha), saying: “I am not a sayambhū (self-dependent); this has not been visualised by me;” thus, making himself all-round released (parimocento) Ānanda indicated (nidasseti) the entire sutta which should be stated now thus: “In this way, has been heard by me; by me, in this way, has been heard. | В смысле указания, говоря: "Я опираюсь не на себя, я это не вообразил", тем самым делая себя всемерно освобождённым, Ананда указывает на всё наставление, которое сейчас может быть выражено следующим образом: "Таким образом я услышал, мной таким образом было услышано". | |
| Avadhāraṇatthena "etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando"ti (a. ni. 1.219-223) evaṃ bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti "evaṃ me sutaṃ tañca atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba"nti. | In the sense of memorizing (avadharana) [he points out the following meaning]. By showing his own power of remembering (dharana) such that it was commended by the Blessed One thus' Bhikkhus, foremost among the bhikkhus, my disciples, who are wellversed is Ananda ... who are mindful... who are well conducted ...who are courageous . . . who are attendants is Ananda ' (A. i. 24-5) he stimulates creatures' desire to hear in this way: Thus I heard—that should be regarded thus only and not otherwise, neither less nor more, as to the meaning and the letter. | ” In the sense of affirmation (avadhāraṇa), “O monks! This one is topmost (etadagga) among my disciples who are much learned (bahussuta) monks, namely, this Āranda:” topmost among those who possess gati (clever behaviour), sati (awareness), dhiti (firmness) and Upaṭṭhāka (serving attendance) namely, this Ānanda. Thus, in order to show his own strength of memorising (dhāraṇa) commansurate with the condition of the praise (pasatthabhāvānurūpaṃ) by the Blessed One in this way, the thera Ānanda evoked (janeti) the desire to hear of living creatures. “In this way, has been heard by me that as well, according to the sense (atthato) or according to characteristic (byañjanato) without deficiency (anūna) and free from over-statement (anadhika); even in this way, it should be seen, not in any other manner.” | В смысле утверждения: "Монахи, этот Ананда лучший среди всех моих многоучёных монахов, лучший их обладающих мудрым поведением, памятованием, твёрдостью и навыками личного помощника этот Ананда". Чтобы показать свою силу запоминания, соответствующей такой похвале со стороны Благословенного, старший монах Ананда зародил у живых существ желание слушать. "Так мной это было услышано, согласно смыслу и выражению, без пропусков и без излишеств, так следует это видеть, не иначе." |
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| Me sutanti ettha mayāsaddattho me-saddo, sotadvāraviññāṇattho sutasaddo. | Me sutaṃ; here, the grammatical expression ‘me’ has the sense of the grammatical expression ‘mayā’; the grammatical expression ‘suta’ has the sense of ‘sotadvāra viññāṇa’ (consciousness of the ear-door). | "Me sutaṃ" - здесь слово me имеет смысл "мной", слово suta указывает на сознание слухового канала восприятия. | ||
| Tasmā evaṃ me sutanti evaṃ mayā sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāritanti vuttaṃ hoti. | Thus is my heard [experience], act of recording by a series of consciousnesses ushered in by ear-consciousness. | Therefore, evaṃ me sutaṃ means: in this way, has been borne in my memory (upadhārita) by means of Viññṅāṇavīthi (the path of process of consciousness) with Sotaviññāṇa (ear consciousness) as its forerunner (pubbaṅgama); thus, it is what has been stated. | Поэтому evaṃ me sutaṃ означает так оно сохранилось в моей памяти с помощью пути процесса сознания с помощью слухового сознания в качестве предвестника. Вот что это означает. |