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english - Бхиккху Бодхи |
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Apica sāsanasampattipakāsanatthaṃ nidānavacanaṃ.
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Furthermore, the introduction also reveals the excellence of the Dispensation (sāsana).4
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Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃyeva hitāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā.
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For the Exalted One, whose every deed is accompanied by knowledge and compassion, does not engage in any useless activity, nor in any activity directed to his own welfare alone. Every deed of the perfectly enlightened Buddha is directed to the welfare of others. Since this is so, all the actions of the Buddha, bodily, verbal, and mental, described (in the text) as they actually occurred, constitute his Dispensation, in the sense that they instruct (anusāsanaṭṭhena) other beings in their own good—in the good pertaining to the present life, to the life to come, and to ultimate deliverance. It is not mere poetry.
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Tayidaṃ satthu caritaṃ kāladesadesakavatthuparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathāsambhavaṃ pakāsīyati.
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For along with the indication of the time, place, teacher, story, and assembly, the introduction here and there shows, as far as possible, the conduct of the Master.
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Atha vā satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvappakāsanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ "bhagavā"ti iminā tathāgatassa guṇavisiṭṭhasabbasattuttamabhāvadīpanena ceva "jānatā passatā"tiādinā āsayānusayañāṇādipayogadīpanena ca vibhāvitaṃ hoti, idamettha nidānavacanapayojanassa mukhamattanidassanaṃ.
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Or else, the introduction reveals the authoritativeness of the Dispensation by revealing the authoritativeness of the Master. The Master's aulhoritativeness is indicated by the title "the Exalted One” (bhagavā), signifying his supremacy among all beings by reason of his distinguished qualities, and by the epithet “he who knows and sees,” signifying his attainment of the knowledge of the propensities and latent tendencies of others, etc. The above is a mere outline of the purposes served by the introductory narrative.
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Ko hi samattho buddhānubuddhena dhammabhaṇḍāgārikena bhāsitassa nidānassa payojanāni niravasesato vibhāvitunti.
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For who can exhaustively explain all the purposes of the introduction spoken by the treasurer of the Dhamma (Venerable Ānanda), who was enlightened after the Buddha himself?
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Honti cettha –
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