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МН 72 Наставление Ваччхаготе Палийский оригинал

пали Thanissaro bhikkhu - english Комментарии
187.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. After an exchange of friendly greetings & courtesies, he sat to one side.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – As he was sitting there, he asked the Blessed One:
"Kiṃ nu kho, bho gotama, 'sassato loko, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi [evaṃdiṭṭhī (sī. syā. kaṃ. ka.)] bhavaṃ gotamo"ti? “How is it, Master Gotama—does Master Gotama hold the view: ‘The cosmos is eternal: only this is true, anything otherwise is worthless’?
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'sassato loko, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ pana, bho gotama, 'asassato loko, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'asassato loko, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ nu kho, bho gotama, 'antavā loko, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'antavā loko, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ pana, bho gotama, 'anantavā loko, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'anantavā loko, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ nu kho, bho gotama, 'taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘The soul & the body are the same: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ pana, bho gotama, 'aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘The soul is one thing and the body another: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ nu kho, bho gotama, 'hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘After death a Tathāgata exists: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ pana, bho gotama, 'na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘After death a Tathāgata does not exist: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti. “ … no …”
"Kiṃ nu kho, bho gotama, 'hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti ? “Then does Master Gotama hold the view: ‘After death a Tathāgata both exists & does not exist: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti. “ … no…”
"Kiṃ pana, bho gotama, 'neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti – evaṃdiṭṭhi bhavaṃ gotamo"ti? “Then does Master Gotama hold the view: ‘After death a Tathāgata neither exists nor does not exist: only this is true, anything otherwise is worthless’?”
"Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 'neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña"'nti. “ … no…”
188."'Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña'nti vadesi [moghamaññantīti vadesi (sī.), moghamaññanti iti vadesi (?)]. “How is it, Master Gotama, when Master Gotama is asked if he holds the view ‘the cosmos is eternal…’
'Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti vadesi.
"'Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti vadesi.
'Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo'ti iti puṭṭho samāno 'na kho ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña'nti vadesi. ‘after death a Tathāgata neither exists nor does not exist: only this is true, anything otherwise is worthless,’ he says ‘ … no…’ in each case.
"Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato"ti? Seeing what drawback, then, is Master Gotama thus entirely dissociated from each of these ten positions?”
189."'Sassato loko'ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro [diṭṭhikantāraṃ (sī. pī.)] diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. “Vaccha, the position that ‘the cosmos is eternal’ is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, self-awakening, unbinding.
'Asassato loko'ti kho, vaccha - pe - 'antavā loko'ti kho, vaccha - pe - 'anantavā loko'ti kho, vaccha - pe - 'taṃ jīvaṃ taṃ sarīra'nti kho, vaccha - pe - 'aññaṃ jīvaṃ aññaṃ sarīra'nti kho, vaccha - pe - 'hoti tathāgato paraṃ maraṇā'ti kho, vaccha - pe - 'na hoti tathāgato paraṃ maraṇā'ti kho, vaccha - pe - 'hoti ca na ca hoti tathāgato paraṃ maraṇā'ti kho, vaccha - pe - 'neva hoti na na hoti tathāgato paraṃ maraṇā'ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. “The position that ‘the cosmos is not eternal’… “…’the cosmos is finite’… “…’the cosmos is infinite’… “…’the soul & the body are the same’… “…’the soul is one thing and the body another’… “…’after death a Tathāgata exists’… “…’after death a Tathāgata does not exist’… “…’after death a Tathāgata both exists & does not exist’… “…’after death a Tathāgata neither exists nor does not exist’… does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, self-awakening, unbinding.”
Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato"ti. ошибка в переводе Шохина - "Готама" вместо "Ваччха"
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"Atthi pana bhoto gotamassa kiñci diṭṭhigata"nti? “Does Master Gotama have any position at all?”
"Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. “A ‘position,’ Vaccha, is something that a Tathāgata has done away with.
Diṭṭhañhetaṃ, vaccha, tathāgatena – 'iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo'ti. What a Tathāgata sees is this: ‘Such is form, such its origination, such its disappearance; such is feeling, such its origination, such its disappearance; such is perception… such are fabrications… such is consciousness, such its origination, such its disappearance.’
Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī"ti. Because of this, I say, a Tathāgata—with the ending, fading away, cessation, renunciation, & relinquishment of all suppositions, all excogitations, all I-making & mine-making & obsessions with conceit—is, through lack of clinging/sustenance, released.”
190."Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī"ti? “But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”
"Upapajjatīti kho, vaccha, na upeti". “‘Reappear,’ Vaccha, doesn’t apply.”
"Tena hi, bho gotama, na upapajjatī"ti? “In that case, Master Gotama, he does not reappear.”
"Na upapajjatīti kho, vaccha, na upeti". “‘Does not reappear,’ Vaccha, doesn’t apply.” ...
"Tena hi, bho gotama, upapajjati ca na ca upapajjatī"ti? “…both does & does not reappear.”
"Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti". “…doesn’t apply.”
"Tena hi, bho gotama, neva upapajjati na na upapajjatī"ti? “…neither does nor does not reappear.”
"Neva upapajjati na na upapajjatīti kho, vaccha, na upeti". “…doesn’t apply.”
"'Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī'ti iti puṭṭho samāno 'upapajjatīti kho, vaccha, na upetī'ti vadesi. “How is it, Master Gotama, when Master Gotama is asked if the monk reappears…
'Tena hi, bho gotama, na upapajjatī'ti iti puṭṭho samāno 'na upapajjatīti kho, vaccha, na upetī'ti vadesi. does not reappear…
'Tena hi, bho gotama, upapajjati ca na ca upapajjatī'ti iti puṭṭho samāno 'upapajjati ca na ca upapajjatīti kho, vaccha, na upetī'ti vadesi. both does & does not reappear…
'Tena hi, bho gotama, neva upapajjati na na upapajjatī'ti iti puṭṭho samāno 'neva upapajjati na na upapajjatīti kho, vaccha, na upetī'ti vadesi. neither does nor does not reappear, he says, ‘… doesn’t apply’ in each case.
Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. At this point, Master Gotama, I am befuddled; at this point, confused.
Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā"ti. The modicum of clarity coming to me from your earlier conversation is now obscured.”
"Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. “Of course you’re befuddled, Vaccha. Of course you’re confused.
Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena [aññatrāyogena (dī. ni. 1.420)] aññatrācariyakena" [aññatthācariyakena (sī. syā. kaṃ. pī.)]. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know.
191."Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. That being the case, I will counter-question you on this matter. Answer as you see fit.
Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – 'ayaṃ me purato aggi jalatī"'ti? What do you think, Vaccha? If a fire were burning in front of you, would you know that ‘This fire is burning in front of me’?”
"Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – 'ayaṃ me purato aggi jalatī"'ti. “…yes…”
"Sace pana taṃ, vaccha, evaṃ puccheyya – 'yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī'ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī"ti? “And if someone were to ask you, Vaccha, ‘This fire burning in front of you, dependent on what is it burning?’: Thus asked, how would you reply?”
"Sace maṃ, bho gotama, evaṃ puccheyya – 'yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī'ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ – 'yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī"'ti. “…I would reply, ‘This fire burning in front of me is burning dependent on grass & timber as its sustenance.’”
"Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – 'ayaṃ me purato aggi nibbuto"'ti? “If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”
"Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – 'ayaṃ me purato aggi nibbuto"'ti. “…yes…”
"Sace pana taṃ, vaccha, evaṃ puccheyya – 'yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā'ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī"ti? “And if someone were to ask you, ‘This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?’: Thus asked, how would you reply?”
"Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali [jalati (syā. kaṃ. ka.)] tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī"ti. “That doesn’t apply, Master Gotama. Any fire burning dependent on a sustenance of grass & timber, being unnourished—from having consumed that sustenance and not being offered any other—is classified simply as ‘out’ [unbound].”
192."Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. “In the same way, Vaccha, any form by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
Rūpasaṅkhayavimutto [rūpasaṅkhāvimutto (sī. syā. kaṃ. pī.) evaṃ vedanāsaṅkhayādīsupi] kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Freed from the classification of form, Vaccha, the Tathāgata is deep, boundless, hard to fathom, like the sea.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. ‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.
"Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. “Any feeling.… Any perception.… Any fabrication.… Any consciousness by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Freed from the classification of consciousness, Vaccha, the Tathāgata is deep, boundless, hard to fathom, like the sea.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. ‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.”
"Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
"Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
"Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti".
Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – "seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. When this was said, Vacchagotta the wanderer said to the Blessed One: “Master Gotama, it’s as if there were a great Sal tree not far from a village or town:
Tassa aniccatā sākhāpalāsā palujjeyyuṃ [sākhāpalāsaṃ palujjeyya], tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ [pheggu palujjeyya (sī. syā. kaṃ. pī.)] ; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. From inconstancy, its branches and leaves would wear away, its bark would wear away, its sapwood would wear away, so that on a later occasion—divested of branches, leaves, bark, & sapwood—it would stand as pure heartwood. In the same way, Master Gotama’s words are divested of branches, leaves, bark, & sapwood and stand as pure heartwood.
Abhikkantaṃ, bho gotama - pe - upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”
Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.
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