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Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi.
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18.Buddhas, however, have nothing to do either with succession of aggregates or with tracing through death and rebirth-linking;
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Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti.
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for whatever instance they choose in many millions of eons, or more or less, is evident to them.
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Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti.
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So they go, and so they descend with the lion’s descent9 wherever they want, even skipping over many millions of eons as though they were an elision in a text.
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Comm. NT: 9. A commentarial account of the behaviour of lions will be found in the Manorathapurāṇī, commentary to AN 4:33. Vism-mhṭ says: Sīh-okkamana...
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Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.
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And just as an arrow shot by such a master of archery expert in hair-splitting as Sarabhaṅga (see J-a V 129) always hits the target without getting held up among trees, creepers, etc., on its way, and so neither gets held up nor misses, so too, since Buddhas go in this way their knowledge does not get held up in intermediate births [412] or miss; without getting held up or missing, it seizes any instance required.
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