| пали | Nyanamoli thera - english
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223.Evaṃme sutanti sandakasuttaṃ.
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Tattha pilakkhaguhāyanti tassā guhāya dvāre pilakkharukkho ahosi, tasmā pilakkhaguhātveva saṅkhaṃ gatā.
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Paṭisallānā vuṭṭhitoti vivekato vuṭṭhito.
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Devakatasobbhoti vassodakeneva tinnaṭṭhāne jāto mahāudakarahado.
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Guhādassanāyāti ettha guhāti paṃsuguhā.
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Sā unname udakamuttaṭṭhāne ahosi, ekato umaṅgaṃ katvā khāṇuke ca paṃsuñca nīharitvā anto thambhe ussāpetvā matthake padaracchannagehasaṅkhepena katā, tattha te paribbājakā vasanti.
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Sā vassāne udakapuṇṇā tiṭṭhati, nidāghe tattha vasanti.
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Taṃ sandhāya "guhādassanāyā"ti āha.
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Vihāradassanatthañhi anamataggiyaṃ paccavekkhitvā samuddapabbatadassanatthaṃ vāpi gantuṃ vaṭṭatīti.
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Unnādiniyāti uccaṃ nadamānāya.
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Evaṃ nadamānāya cassā uddhaṅgamanavasena ucco, disāsu patthaṭavasena mahāsaddoti uccāsaddamahāsaddo, tāya uccāsaddamahāsaddāya.
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Tesaṃ paribbājakānaṃ pātova uṭṭhāya kattabbaṃ nāma cetiyavattaṃ vā bodhivattaṃ vā ācariyupajjhāyavattaṃ vā yonisomanasikāro vā natthi.
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Tena te pātova uṭṭhāya bālātape nisinnā, sāyaṃ vā kathāya phāsukatthāya sannipatitā "imassa hattho sobhaṇo imassa pādo"ti evaṃ aññamaññassa hatthapādādīni vā ārabbha itthipurisadārakadārikāvaṇṇe vā aññaṃ vā kāmassādabhavassādādivatthuṃ ārabbha kathaṃ paṭṭhapetvā anupubbena rājakathādianekavidhaṃ tiracchānakathaṃ kathenti.
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Sā hi aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathāti tiracchānakathā.
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Tattha rājānaṃ ārabbha "mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo"tiādinā nayena pavattā kathā rājakathā.
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21. Talk of kings is talk about kings proceeding like this: “Mahāsammata, Mandhātu, Dhammāsoka had so much power” and so on.
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Esa nayo corakathādīsu.
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So too in the case of robbers, and so on.
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Tesu "asuko rājā abhirūpo dassanīyo"tiādinā nayena gehassitakathāva tiracchānakathā hoti.
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As regards these, such talk as “such and such a king is handsome, good looking” and so forth, is both worldly talk and “animal talk” [that is, pointless].
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"Sopi nāma evaṃ mahānubhāvo khayaṃ gato"ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati.
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But if it proceeds “So and so who was so powerful came to destruction” it keeps within the meditation subject.
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Coresupi "mūladevo evaṃmahānubhāvo, meghamālo evaṃmahānubhāvo"ti tesaṃ kammaṃ paṭicca aho sūrāti gehassitakathāva tiracchānakathā.
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And as regards robbers, talk about Mūladeva or Meghamāla being so powerful and about their deeds thus: “Ah, what heroes! ” is worldly talk and “animal talk.”
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Yuddhepi bhāratayuddhādīsu "asukena asuko evaṃ mārito evaṃ viddho"ti kāmassādavaseneva kathā tiracchānakathā.
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And as regards battles, it is “animal talk” when it is instigated by satisfaction of sense-desires thus: “In the Bhārata battle, and so forth, so and so was killed thus, was wounded thus”;
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"Tepi nāma khayaṃ gatā"ti evaṃ pavattā pana sabbattha kathā kammaṭṭhānameva hoti.
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but when it proceeds, “even they came to destruction,” then talk in each case conforms to a meditation subject.
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Apica annādīsu "evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā"ti kāmassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā – "pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiye pūjaṃ akarimhā"ti kathetuṃ vaṭṭati.
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Moreover it is wrong to talk about food and so forth according to satisfaction of sense-desires thus: “We chewed, we ate, we drank, we used what looked like this, smelt like this, tasted like this, was like this to touch.” But it is right to talk of it meaningfully thus: “Formerly we gave food, drink, clothing, beds, garlands and perfumes that looked like this and so forth to the virtuous; we made such an offering at the shrine.”
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Ñātikathādīsupi "amhākaṃ ñātakā sūrā samatthā"ti vā "pubbe mayaṃ evaṃ vicitrehi yānehi carimhā"ti vā assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā "tepi no ñātakā khayaṃ gatā"ti vā "pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā"ti vā kathetabbā.
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As regards relatives and so on, it is wrong to say, according to satisfaction of sense-desires, “our relatives are brave, capable” or “formerly we went about in vehicles like this.” But it should be said meaningfully thus: “even those relatives of ours have passed away” or “formerly we gave sandals like this to the Order.”
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Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā "asukagāmavāsino sūrā samatthā"ti vā evaṃ assādavasena na vaṭṭati, sātthakaṃ pana katvā saddhā pasannāti vā khayavayaṃ gatāti vā vattuṃ vaṭṭati.
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Villages: it is wrong to talk of villages as good or bad to live in, or easy or hard to get alms in, or according to satisfaction of sense-desires thus: “The inhabitants of such and such a village are brave, capable”. But it is right to talk meaningfully thus: “They have faith, they have confidence” or “They have come to destruction and have passed away.”
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Nigamanagarajanapadakathāsupi eseva nayo.
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So too in the case of towns, cities and countries.
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Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, saddhā pasannā khayaṃ gatāti evameva vaṭṭati.
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Talk of women is wrong when instigated by satisfaction of sense- desires and is about appearance, figure, and so forth; it is right only if it proceeds thus: “they have faith, confidence” or “they have come to destruction.”
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Sūrakathāpi nandimitto nāma yodho sūro ahosīti assādavaseneva na vaṭṭati, saddho pasanno ahosi khayaṃ gatoti evameva vaṭṭati.
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Talk of heroes is wrong if it is in accordance with satisfaction of sense-desires thus: “the soldier called Nandamitta was a hero”; it is right only if it proceeds thus: “He had faith” or “He has come to destruction.”
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Visikhākathāpi asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthāti assādavaseneva na vaṭṭati, saddhā pasannā khayaṃ gatā iccevaṃ vaṭṭati.
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Talk of street inhabitants is wrong if it accords with satisfaction of sense-desires thus: “The people of such and such a street are easy to live with, brave, capable”; it is right only if it proceeds thus: “They have faith” or “They have come to destruction.”
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Kumbhaṭṭhānakathāti kumbhaṭṭhānaudakatitthakathā vā vuccati kumbhadāsikathā vā.
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Talk of wells is said of talk of places for getting water, or it is talk of women water-carriers.
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Sāpi "pāsādikā naccituṃ gāyituṃ chekā"ti assādavasena na vaṭṭati, saddhā pasannātiādinā nayeneva vaṭṭati.
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It is wrong when concerned with satisfaction of sense-desires thus: “She is pretty, she is clever at dancing and singing”; it is right only if it begins, “She has faith, has confidence.”
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Pubbapetakathāti atītañātikathā.
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Talk of the dead is talk of past relatives;
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Tattha vattamānañātikathāsadisova vinicchayo.
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the definition here is the same as that for present relatives.
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Nānattakathāti purimapacchimakathāvimuttā avasesā nānāsabhāvā niratthakakathā.
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Talk of trivialities is meaningless talk of different kinds that is not included in those already dealt with and still to be dealt with.
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Lokakkhāyikāti ayaṃ loko kena nimmito, asukena nāma nimmito, kākā setā aṭṭhīnaṃ setattā, bakā rattā lohitassa rattattāti evamādikā lokāyatavitaṇḍasallāpakathā.
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Talk of the origin of the world is talk of the Lokāyatas, sophists [vitanḍa] and chatter of the kind beginning, “This world was created by whom? It was created by so and so.” “A crow is white because its bones are white.” “A crane is red because its blood is red.”
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Samuddakkhāyikā nāma kasmā samuddo sāgaro, sāgaradevena khaṇitattā sāgaro, khato meti hatthamuddāya niveditattā samuddoti evamādikā niratthakā samuddakkhāyikakathā.
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Talk of the origin of the sea is meaningless talk of the sea’s origin of the kind beginning thus: “Why [is it called] sea [samudda]? Because it was excavated by the god Sagara. Because he marked it with the seal [muddö] of his hand saying, ’The ocean [sögara] has been excavated by me, it is called sea [samudda].’
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Iti bhavo, iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā.
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Whether things are or are not is talk asserting that for some meaningless reason or other there is consequently existence; there is consequently non-existence.
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Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ.
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And here “existence” is eternity and “non-existence” is annihilation;
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Bhavoti vaḍḍhi, abhavoti hāni.
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“existence” is increase, “non-existence” is diminution;
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Bhavoti kāmasukhaṃ, abhavoti attakilamatho.
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“existence” sense-pleasure, “non- existence” is self mortification.
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Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsatiracchānakathā nāma hoti.
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So with this talk on whether things are or are not, “animal talk” is of thirty- two kinds.
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Evarūpiṃ tiracchānakathaṃ kathentiyā nisinno hoti.
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Tato sandako paribbājako te paribbājake oloketvā – "ime paribbājakā ativiya aññamaññaṃ agāravā appatissā, mayañca samaṇassa gotamassa pātubhāvato paṭṭhāya sūriyuggamane khajjopanakūpamā jātā, lābhasakkāropi no parihīno.
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Sace pana imaṃ ṭhānaṃ samaṇo gotamo gotamasāvako vā gihiupaṭṭhākopi vāssa āgaccheyya, ativiya lajjanīyaṃ bhavissati.
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Parisadoso kho pana parisajeṭṭhakasseva upari ārohatī"ti ito cito ca vilokento theraṃ addasa.
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Tena vuttaṃ addasā kho sandako paribbājako - pe - tuṇhī ahesunti.
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Tattha saṇṭhapesīti sikkhāpesi, vajjamassā paṭicchādesi.
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Yathā suṭṭhapitā hoti, tathā naṃ ṭhapesi.
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Yathā nāma parisamajjhaṃ pavisanto puriso vajjapaṭicchādanatthaṃ nivāsanaṃ saṇṭhapeti, pārupanaṃ saṇṭhapeti, rajokiṇṇaṭṭhānaṃ puñchati, evamassā vajjapaṭicchādanatthaṃ "appasaddā bhonto"ti sikkhāpento yathā suṭṭhapitā hoti, tathā naṃ ṭhapesīti attho.
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Appasaddakāmāti appasaddaṃ icchanti, ekakā nisīdanti, ekakā tiṭṭhanti, na gaṇasaṅgaṇikāya yāpenti.
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Appasaddavinītāti appasaddena niravena buddhena vinītā.
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Appasaddassavaṇṇavādinoti yaṃ ṭhānaṃ appasaddaṃ nissaddaṃ.
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Tassa vaṇṇavādino.
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Upasaṅkamitabbaṃ maññeyyāti idhāgantabbaṃ maññeyya.
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Kasmā panesa therassa upasaṅkamanaṃ paccāsīsatīti.
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Attano vuddhiṃ patthayamāno.
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Paribbājakā kira buddhesu vā buddhasāvakesu vā attano santikaṃ āgatesu – "ajja amhākaṃ santikaṃ samaṇo gotamo āgato, sāriputto āgato, na kho panete yassa vā tassa vā santikaṃ gacchanti, passatha amhākaṃ uttamabhāva"nti attano upaṭṭhākānaṃ santike attānaṃ ukkhipanti ucce ṭhāne ṭhapenti.
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Bhagavatopi upaṭṭhāke gaṇhituṃ vāyamanti.
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Te kira bhagavato upaṭṭhāke disvā evaṃ vadanti – "tumhākaṃ satthā bhavaṃ gotamopi gotamassa sāvakāpi amhākaṃ santikaṃ āgacchanti, mayaṃ aññamaññaṃ samaggā.
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Tumhe pana amhe akkhīhi passituṃ na icchatha, sāmīcikammaṃ na karotha, kiṃ vo amhehi aparaddha"nti.
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Appekacce manussā – "buddhāpi etesaṃ santikaṃ gacchanti, kiṃ amhāka"nti tato paṭṭhāya te disvā nappamajjanti.
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Tuṇhī ahesunti sandakaṃ parivāretvā nissaddā nisīdiṃsu.
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224.Svāgataṃ bhoto ānandassāti suāgamanaṃ bhoto ānandassa.
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Bhavante hi no āgate ānando hoti, gate sokoti dīpeti.
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Cirassaṃ khoti piyasamudācāravacanametaṃ.
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Thero pana kālena kālaṃ paribbājakārāmaṃ cārikatthāya gacchatīti purimagamanaṃ gahetvā evamāha.
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Evañca pana vatvā na mānatthaddho hutvā nisīdi, attano pana āsanā vuṭṭhāya taṃ āsanaṃ papphoṭetvā theraṃ āsanena nimantento nisīdatu bhavaṃ ānando, idamāsanaṃ paññattanti āha.
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Antarākathāvippakatāti nisinnānaṃ vo ārambhato paṭṭhāya yāva mamāgamanaṃ etasmiṃ antare kā nāma kathā vippakatā, mamāgamanapaccayā katamā kathā pariyantaṃ na gatāti pucchati.
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Atha paribbājako "niratthakakathāva esā nissārā vaṭṭasannissitā, na tumhākaṃ purato vattabbataṃ arahatī"ti dīpento tiṭṭhatesā, bhotiādimāha.
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Nesā bhototi sace bhavaṃ sotukāmo bhavissati, pacchāpesā kathā na dullabhā bhavissati, amhākaṃ panimāya attho natthi.
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Bhoto pana āgamanaṃ labhitvā aññadeva sukāraṇaṃ kathaṃ sotukāmamhāti dīpeti.
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Tato dhammadesanaṃ yācanto sādhu vata bhavantaṃ ye vātiādimāha.
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Tattha ācariyaketi ācariyasamaye.
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Anassāsikānīti assāsavirahitāni.
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Sasakkanti ekaṃsatthe nipāto, viññū puriso ekaṃseneva na vaseyyāti attho.
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Vasanto ca nārādheyyāti na sampādeyya, na paripūreyyāti vuttaṃ hoti.
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Ñāyaṃ dhammaṃ kusalanti kāraṇabhūtaṃ anavajjaṭṭhena kusalaṃ dhammaṃ.
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225.Idhāti imasmiṃ loke.
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Natthi dinnantiādīni sāleyyakasutte (ma. ni. 1.440) vuttāni.
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Cātumahābhūtikoti catumahābhūtamayo.
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Pathavī pathavīkāyanti ajjhattikā pathavīdhātu bāhirapathavīdhātuṃ.
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Anupetīti anuyāti.
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Anupagacchatīti tasseva vevacanaṃ, anugacchatītipi attho, ubhayenāpi upeti upagacchatīti dasseti.
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Āpādīsupi eseva nayo.
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Indriyānīti manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti.
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Āsandipañcamāti nipannamañcena pañcamā, mañco ceva, cattāro mañcapāde gahetvā ṭhitā cattāro purisā cāti attho.
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Yāvāḷāhanāti yāva susānā.
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Padānīti ayaṃ evaṃ sīlavā ahosi, evaṃ dussīlotiādinā nayena pavattāni guṇapadāni.
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Sarīrameva vā ettha padānīti adhippetaṃ.
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Kāpotakānīti kapotakavaṇṇāni, pārāvatapakkhavaṇṇānīti attho.
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Bhassantāti bhasmantā, ayameva vā pāḷi.
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Āhutiyoti yaṃ paheṇakasakkārādibhedaṃ dinnadānaṃ, sabbaṃ taṃ chārikāvasānameva hoti, na tato paraṃ phaladāyakaṃ hutvā gacchatīti attho.
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Dattupaññattanti dattūhi bālamanussehi paññattaṃ.
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Idaṃ vuttaṃ hoti – bālehi abuddhīhi paññattamidaṃ dānaṃ, na paṇḍitehi.
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Bālā denti, paṇḍitā gaṇhantīti dasseti.
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Atthikavādanti atthi dinnaṃ dinnaphalanti imaṃ atthikavādaṃyeva vadanti tesaṃ tucchaṃ vacanaṃ musāvilāpo.
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Bāleca paṇḍite cāti bālā ca paṇḍitā ca.
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Akatena me ettha katanti mayhaṃ akateneva samaṇakammena ettha etassa samaye kammaṃ kataṃ nāma hoti, avusiteneva brahmacariyena vusitaṃ nāma hoti.
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Etthāti etasmiṃ samaṇadhamme.
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Samasamāti ativiya samā, samena vā guṇena samā.
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Sāmaññaṃ pattāti samānabhāvaṃ pattā.
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226.Karatotiādīni apaṇṇakasutte vuttāni.
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Tathā natthi hetūtiādīni.
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228.Catutthabrahmacariyavāse akaṭāti akatā.
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Akaṭavidhāti akatavidhānā, evaṃ karohīti kenaci kārāpitā na hontīti attho.
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Animmitāti iddhiyāpi na nimmitā.
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Animmātāti animmāpitā.
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Keci animmitabbāti padaṃ vadanti, taṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ sandissati.
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Vañjhāti vañjhapasuvañjhatālādayo viya aphalā, kassaci ajanakāti attho.
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Etena pathavīkāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati.
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Pabbatakūṭā viya ṭhitāti kūṭaṭṭhā.
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Īsikaṭṭhāyiṭṭhitāti muñje īsikā viya ṭhitā.
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Tatrāyamadhippāyo – yamidaṃ jāyatīti vuccati, taṃ muñjato īsikā viya vijjamānameva nikkhamatīti.
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"Esikaṭṭhāyiṭṭhitā"tipi pāṭho, sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitāti attho.
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Ubhayenapi tesaṃ vināsābhāvaṃ dīpeti.
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Na iñjantīti esikatthambho viya ṭhitattā na calanti.
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Na vipariṇāmentīti pakatiṃ na jahanti.
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Na aññamaññaṃ byābādhentīti aññamaññaṃ na upahananti.
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Nālanti na samatthā.
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Pathavīkāyotiādīsu pathavīyeva pathavīkāyo, pathavīsamūho vā.
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Tatthāti tesu jīvasattamesu kāyesu.
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Natthi hantā vāti hantuṃ vā ghātetuṃ vā sotuṃ vā sāvetuṃ vā jānituṃ vā jānāpetuṃ vā samattho nāma natthīti dīpeti.
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Sattannaṃtveva kāyānanti yathā muggarāsiādīsu pahaṭaṃ satthaṃ muggarāsiādīnaṃ antarena pavisati, evaṃ sattannaṃ kāyānaṃ antarena chiddena vivarena satthaṃ pavisati.
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Tattha "ahaṃ imaṃ jīvitā voropemī"ti kevalaṃ saññāmattameva hotīti dasseti.
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Yonipamukhasatasahassānīti pamukhayonīnaṃ uttamayonīnaṃ cuddasasatasahassāni aññāni ca saṭṭhisatāni aññāni ca chasatāni.
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Pañca ca kammuno satānīti pañca kammasatāni ca, kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpeti.
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Pañca ca kammāni tīṇi ca kammānītiādīsupi eseva nayo.
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Keci panāhu pañca kammānīti pañcindriyavasena bhaṇati.
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Tīṇīti kāyakammādivasenāti.
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Kamme ca aḍḍhakamme cāti ettha panassa kāyakammañca vacīkammañca kammanti laddhi, manokammaṃ upaḍḍhakammanti.
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Dvaṭṭhipaṭipadāti dvāsaṭṭhi paṭipadāti vadati.
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Dvaṭṭhantarakappāti ekasmiṃ kappe catusaṭṭhi antarakappā nāma honti, ayaṃ pana aññe dve ajānanto evamāha.
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Chaḷābhijātiyo apaṇṇakasutte vitthāritā.
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Aṭṭha purisabhūmiyoti mandabhūmi khiḍḍābhūmi vīmaṃsakabhūmi ujugatabhūmi sekkhabhūmi samaṇabhūmi jinabhūmi pannabhūmīti imā aṭṭha purisabhūmiyoti vadati.
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Tattha jātadivasato paṭṭhāya sattadivase sambādhaṭṭhānato nikkhantattā sattā mandā honti momūhā.
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Ayaṃ mandabhūmīti vadati.
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Ye pana duggatito āgatā honti, te abhiṇhaṃ rodanti ceva viravanti ca.
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Sugatito āgatā taṃ anussaritvā anussaritvā hasanti.
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Ayaṃ khiḍḍābhūmi nāma.
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Mātāpitūnaṃ hatthaṃ vā pādaṃ vā mañcaṃ vā pīṭhaṃ vā gahetvā bhūmiyaṃ padanikkhipanaṃ vīmaṃsakabhūmi nāma.
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Padasāva gantuṃ samatthakālo ujugatabhūmi nāma.
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Sippānaṃ sikkhanakālo sekkhabhūmi nāma.
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Gharā nikkhamma pabbajanakālo samaṇabhūmi nāma.
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Ācariyaṃ sevitvā jānanakālo jinabhūmi nāma.
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Bhikkhu ca pannako jino na kiñci āhāti evaṃ alābhiṃ samaṇaṃ pannabhūmīti vadati.
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Ekūnapaññāsaājīvasateti ekūnapaññāsa ājīvavuttisatāni.
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Paribbājakasateti paribbājakapabbajjasatāni.
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Nāgāvāsasateti nāgamaṇḍalasatāni.
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Vīse indriyasateti vīsa indriyasatāni.
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Tiṃse nirayasateti tiṃsa nirayasatāni.
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Rajodhātuyoti rajaokiraṇaṭṭhānāni.
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Hatthapiṭṭhipādapiṭṭhādīni sandhāya vadati.
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Satta saññīgabbhāti oṭṭhagoṇagadrabhaajapasumigamahiṃse sandhāya vadati.
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Asaññīgabbhāti sāliyavagodhumamuggakaṅguvarakakudrūsake sandhāya vadati.
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Nigaṇṭhigabbhāti nigaṇṭhimhi jātagabbhā, ucchuveḷunaḷādayo sandhāya vadati.
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Satta devāti bahū devā, so pana sattāti vadati.
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Mānusāpi anantā, so sattāti vadati.
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Satta pisācāti pisācā mahantā, sattāti vadati.
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Sarāti mahāsarā.
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Kaṇṇamuṇḍa-rathakāra-anotatta-sīhapapātakuḷira-mucalinda-kuṇāladahe gahetvā vadati.
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Pavuṭāti gaṇṭhikā.
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Papātāti mahāpapātā.
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Papātasatānīti khuddakapapātasatāni.
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Supināti mahāsupinā.
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Supinasatānīti khuddakasupinasatāni.
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Mahākappinoti mahākappānaṃ.
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Ettha ekamhā sarā vassasate vassasate kusaggena ekaṃ udakabinduṃ nīharitvā nīharitvā sattakkhattuṃ tamhi sare nirudake kate eko mahākappoti vadati.
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Evarūpānaṃ mahākappānaṃ caturāsītisatasahassāni khepetvā bālā ca paṇḍitā ca dukkhassantaṃ karontīti ayamassa laddhi.
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Paṇḍitopi kira antarā sujjhituṃ na sakkoti, bālopi tato uddhaṃ na gacchati.
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Sīlenāti acelakasīlena vā aññena vā yena kenaci.
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Vatenāti tādisena vatena.
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Tapenāti tapokammena.
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Aparipakkaṃ paripāceti nāma yo "ahaṃ paṇḍito"ti antarā visujjhati.
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Paripakkaṃ phussa phussa byantiṃ karoti nāma yo "ahaṃ bālo"ti vuttaparimāṇaṃ kālaṃ atikkamitvā yāti.
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Hevaṃ natthīti evaṃ natthi.
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Tañhi ubhayampi na sakkā kātunti dīpeti.
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Doṇamiteti doṇena mitaṃ viya.
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Sukhadukkheti sukhadukkhaṃ.
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Pariyantakateti vuttaparimāṇena kālena katapariyanto.
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Natthi hāyanavaḍḍhaneti natthi hāyanavaḍḍhanāni.
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Na saṃsāro paṇḍitassa hāyati, na bālassa vaḍḍhatīti attho.
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Ukkaṃsāvakaṃseti ukkaṃsāvakaṃsā, hāpanavaḍḍhanānamevetaṃ vevacanaṃ.
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Idāni tamatthaṃ upamāya sādhento seyyathāpi nāmātiādimāha.
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Tattha suttaguḷeti veṭhetvā katasuttaguḷaṃ.
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Nibbeṭhiyamānameva paletīti pabbate vā rukkhagge vā ṭhatvā khittaṃ suttapamāṇena nibbeṭhiyamānaṃ gacchati, sutte khīṇe tattha tiṭṭhati na gacchati.
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Evamevaṃ vuttakālato uddhaṃ na gacchatīti dasseti.
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229.Kimidanti kimidaṃ tava aññāṇaṃ, kiṃ sabbaññu nāma tvanti evaṃ puṭṭho samāno niyativāde pakkhipanto suññaṃ me agārantiādimāha.
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230.Anussaviko hotīti anussavanissito hoti.
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Anussavasaccoti savanaṃ saccato gahetvā ṭhito.
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Piṭakasampadāyāti vaggapaṇṇāsakāya piṭakaganthasampattiyā.
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232.Mandoti mandapañño.
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Momūhoti atimūḷho.
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Vācāvikkhepaṃ āpajjatīti vācāya vikkhepaṃ āpajjati.
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Kīdisaṃ?
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Amarāvikkhepaṃ, apariyantavikkhepanti attho.
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Atha vā amarā nāma macchajāti.
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Sā ummujjananimmujjanādivasena udake sandhāvamānā gahetuṃ na sakkāti evameva ayampi vādo ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati.
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Taṃ amarāvikkhepaṃ.
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Evantipi me notiādīsu idaṃ kusalanti puṭṭho "evantipi me no"ti vadati, tato kiṃ akusalanti vutte "tathātipi me no"ti vadati, kiṃ ubhayato aññathāti vutte "aññathātipi me no"ti vadati, tato tividhenāpi na hotīti te laddhīti vutte "notipi me no"ti vadati, tato kiṃ no noti te laddhīti vutte "no notipi me no"ti vikkhepamāpajjati, ekasmimpi pakkhe na tiṭṭhati.
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Nibbijja pakkamatīti attanopi esa satthā avassayo bhavituṃ na sakkoti, mayhaṃ kiṃ sakkhissatīti nibbinditvā pakkamati.
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Purimesupi anassāsikesu eseva nayo.
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234.Sannidhikārakaṃ kāme paribhuñjitunti yathā pubbe gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ katvā idāni paribhuñjituṃ abhabboti attho.
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Nanu ca khīṇāsavassa vasanaṭṭhāne tilataṇḍulādayo paññāyantīti.
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No na paññāyanti, na panesa te attano atthāya ṭhapeti, aphāsukapabbajitādīnaṃ atthāya ṭhapeti.
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Anāgāmissa kathanti.
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Tassāpi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati.
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236.Puttamatāya puttāti so kira imaṃ dhammaṃ sutvā ājīvakā matā nāmāti saññī hutvā evamāha.
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Ayañhettha attho – ājīvakā matā nāma, tesaṃ mātā puttamatā hoti, iti ājīvakā puttamatāya puttā nāma honti.
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Samaṇe gotameti samaṇe gotame brahmacariyavāso atthi, aññattha natthīti dīpeti.
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Sesaṃ sabbattha uttānamevāti.
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Papañcasūdaniyā majjhimanikāyaṭṭhakathāya
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Sandakasuttavaṇṇanā niṭṭhitā.
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