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| Buddhaṃsaraṇaṃ gacchāmi; | 1. I go for refuge to the Enlightened One , | |
| Dhammaṃ saraṇaṃ gacchāmi; | I go for refuge to the True Idea , | |
| Saṅghaṃ saraṇaṃ gacchāmīti. | I go for refuge to the Community : | |
| Ayaṃ saraṇagamananiddeso khuddakānaṃ ādi. | this statement of the Going-for-refuge is the beginning of the Minor [Books]. | |
| Imassa dāni atthaṃ paramatthajotikāya khuddakaṭṭhakathāya vivarituṃ vibhajituṃ uttānīkātuṃ idaṃ vuccati – | Now with the aim of revealing, expounding and exhibiting the meaning thereof by way of a commentary on the Minor [Books] that is illustrative of the ultimate meaning ( paramattha-jotika ) this is said ' | |
| Uttamaṃ vandaneyyānaṃ, vanditvā ratanattayaṃ; | 2. I honour the Jewel Threeness first That should be honoured most of all. | |
| Khuddakānaṃ karissāmi, kesañci atthavaṇṇanaṃ. | Then I shall make a comment versed In certain Minor Books withal. 1 | |
| Khuddakānaṃ gambhīrattā, kiñcāpi atidukkarā; | Though their profundity would make Such work too hard an occupation | |
| Vaṇṇanā mādisenesā, abodhantena sāsanaṃ. | For one who like myself is not A giver of the Dispensation, 2 | |
| Ajjāpi tu abbocchinno, pubbācariyanicchayo; | Yet still today we find no break In the former Teachers’ Explanation, 3 | |
| Tatheva ca ṭhitaṃ yasmā, navaṅgaṃ satthusāsanaṃ. | And we likewise have not forgot The Master’s ninefold Dispensation. | |
| Tasmāhaṃ kātumicchāmi, atthasaṃvaṇṇanaṃ imaṃ; | So I this work will undertake Will be my standby, too, I wot, | |
| Sāsanañceva nissāya, porāṇañca vinicchayaṃ. | Because the Ancients’ explanation Beside the [Master’s] Dispensation. | |
| Saddhammabahumānena, nāttukkaṃsanakamyatā; | Let love of Truth the motive be, Not liking for self-praise, nor aim | |
| Nāññesaṃ vambhanatthāya, taṃ suṇātha samāhitāti. | To carp at others and give blame: So listen, then, attentively. | |
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Khuddakavavatthānaṃ Таблица Палийский оригинал |
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| Tattha "khuddakānaṃ karissāmi, kesañci atthavaṇṇana"nti vuttattā khuddakāni tāva vavatthapetvā pacchā atthavaṇṇanaṃ karissāmi. | 3. Herein, since it was said [above] ‘ Then I shall make a comment versed In certain Minor Books withal ’ I shall accordingly make the commentary after first defining what the Minor [Books] are. | |
| Khuddakāni nāma khuddakanikāyassa ekadeso, khuddakanikāyo nāma pañcannaṃ nikāyānaṃ ekadeso. | 4. The ‘ Minor [Books] ’ ( Khuddakani ) are one part of the Minor Collection ( Khuddaka-Nikaya ). | |
| Pañca nikāyā nāma – | The ‘ Five Collections ’ are: | |
| Dīghamajjhimasaṃyutta, aṅguttarikakhuddakā; | The Digha, Majjhima, Samyutta, Anguttara and Khuddaka ; | |
| Nikāyā pañca gambhīrā, dhammato atthato cime. | These five Collections are profound In idea and in meaning too. | |
| Tattha brahmajālasuttādīni catuttiṃsa suttāni dīghanikāyo. | 5. Herein, the 34 Threads-of-Argument (Sutta) beginning with the Brahmajala Sutta are the Long Collection (Digha-Nikaya) , | |
| Mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni majjhimanikāyo. | the 152 Threads-of-Argument beginning with the Mulapariyaya Sutta are the Middle Collection (Majjhima-Nikaya ), | |
| Oghataraṇasuttādīni satta suttasahassāni satta ca suttasatāni dvāsaṭṭhi ca suttāni saṃyuttanikāyo. | the 7762 Threads-of- Argument beginning with the Oghatarana Sutta are the Associated Collection ( Samyutta-Nikaya ), | |
| Cittapariyādānasuttādīni nava suttasahassāni pañca ca suttasatāni sattapaññāsañca suttāni aṅguttaranikāyo. | the 9557 Threads-of-Argument beginning with the Cittapariyadana Sutta are the Numerical Collection (Anguttara-Nikaya) , | |
| Khuddakapāṭho, dhammapadaṃ, udānaṃ, itivuttakaṃ, suttanipāto, vimānavatthu, petavatthu, theragāthā, therīgāthā, jātakaṃ, niddeso, paṭisambhidā, apadānaṃ, buddhavaṃso, cariyāpiṭakaṃ, vinayābhidhammapiṭakāni, ṭhapetvā vā cattāro nikāye avasesaṃ buddhavacanaṃ khuddakanikāyo. | and the Minor Collection (Khuddaka- Nikaya), consists of the rest of the Enlightened One’s (the Buddha’s) utterance not included in the four Collections, that is to say: the Minor Readings (Khuddakapatha), Lines on the True Idea ( Dhammapada), Exclamations ( Udana ), Sayings ( Itivuttaka ), the Chapter of Threads-of-Argument (Suttanipata) , Stories of Heavenly Mansions ( Vimanavatthu) , Stories of Ghosts of the Departed (Petavatthu), Psalms of the Brethren (Theragatha) , Psalms of the Sisters (Therigatha), Birth Stories (Jataka), the Book of Demonstration (Niddesa), the Path of Discrimination (Patisambhiddmagga) , Legends (Apadana), the Buddha-Heritage (Buddhavamsa) , and the Volume of Good Conduct ( Cariyapitaka ), as well as the Volume of Discipline (Vinaya-Pitaka) and Volume of Basic Ideation (Abhidhamma- Pitaka). 4 | |
| Kasmā panesa khuddakanikāyoti vuccati? | 6. Why is this called the Minor Collection? | |
| Bahūnaṃ khuddakānaṃ dhammakkhandhānaṃ samūhato nivāsato ca. | Because it is the mass and the home of many minor branches of the True Idea ( Dhamma ), | |
| Samūhanivāsā hi "nikāyo"ti vuccanti. | since what is a mass and a home is called a ‘ collection ’ ( nikaya ). | |
| "Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ, yathayidaṃ, bhikkhave, tiracchānagatā pāṇā (saṃ. ni. 3.100). | ‘ Bhikkhus, I see no single collection (nikaya) so varied as the breathing things that are animals 5 (S.iii.152), | |
| Poṇikanikāyo, cikkhallikanikāyo"ti evamādīni cettha sādhakāni sāsanato lokato ca. | and according to what is said in the [non-Buddhist] world, namely, ' Poṇikanikāyo cikkhallikanikāyo '5 grammatically establishing this both according to what is said in the Dispensation, namely (above). | |
| Ayamassa khuddakanikāyassa ekadeso. | 7. One part of this Minor Collection ( Khuddaka-Nikaya) | |
| Imāni suttantapiṭakapariyāpannāni atthato vivarituṃ vibhajituṃ uttānīkātuñca adhippetāni khuddakāni, tesampi khuddakānaṃ saraṇasikkhāpadadvattiṃsākārakumārapañhamaṅgalasutta- ratanasuttatirokuṭṭanidhikaṇḍamettasuttānaṃ vasena navappabhedo khuddakapāṭho ādi ācariyaparamparāya vācanāmaggaṃ āropitavasena na bhagavatā vuttavasena. | is these Minor [Books] (Khuddakani) , which are included in the Volume of Threads-of-Argument (Suttanta-Pitaka) , and the meaning of which it is here intended to reveal, expound and exhibit. Of these Minor [Books] the book of Minor Readings ( Khuddakapatha ) is the beginning, and it has nine component parts, namely: the Refuges, the Training Precepts, the Thirty-two-fold Aspect, the Boy’s Questions, the Good-Omen, the Jewel, Without-the-Walls, the Treasure-Store, and Lovingkindness. But it is the beginning according to the ' pathway ’ for the [serial order of] recitation [of the Tipitaka] composed by the line of [former] teachers, not according to what was spoken first by the Blessed One. | |
| Bhagavatā hi vuttavasena – | 8. [What was actually first said] was this: | |
| "Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ; | ‘ I travelled through the round of countless births: not finding | |
| Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. | 'but Seeking the House-Builder ' How painful is birth ever and again! | |
| "Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi; | ‘ House-Builder, you have now been seen; ‘ You shall not build the house again. | |
| Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ; | ' Your rafters have been broken down; ' Your ridge-pole is demolished, too. | |
| Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā"ti. (dha. pa. 153-154) – | ' My mind has now attained the Undetermined ' And reached the end of every kind of craving ’ (Dh. 153-4). | |
| Idaṃ gāthādvayaṃ sabbassāpi buddhavacanassa ādi. | And this pair of stanzas was the very beginning of the whole of the Enlightened One’s Utterance; | |
| Tañca manasāva vuttavasena, na vacībhedaṃ katvā vuttavasena. | but it was said only with the mind without speech utterance.6 | |
| Vacībhedaṃ pana katvā vuttavasena – | However, of what was said by him as uttered speech: | |
| "Yadā have pātubhavanti dhammā, | ‘ When ideas are full manifest ‘ | |
| Ātāpino jhāyato brāhmaṇassa; | To the ardent and absorbed divine, 7 | |
| Athassa kaṅkhā vapayanti sabbā, | ‘ His doubts all vanish; for he knows ' | |
| Yato pajānāti sahetudhamma"nti. (udā. 1; mahāva. 1) – | That each idea must have its cause' (Vin.1, 2; Ud.1). | |
| Ayaṃ gāthā ādi. | the following stanza (above) was the beginning. | |
| Tasmā yvāyaṃ navappabhedo khuddakapāṭho imesaṃ khuddakānaṃ ādi, tassa ādito pabhuti atthasaṃvaṇṇanaṃ ārabhissāmi. | So I shall begin the commentary on the meaning, starting from the beginning of this book of Minor Readings with its nine component parts, itself the beginning of the Minor [Books]. | |
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Nidānasodhanaṃ Таблица Палийский оригинал |
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| Tassa cāyamādi "buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī"ti. | And its beginning I go for refuge to the Enlightened One. I go for refuge to the True Idea. I go for refuge to the Community. [For the second time...For the third time...] | |
| Tassāyaṃ atthavaṇṇanāya mātikā – | 10 Here is a schedule of the method of commenting on it: | |
| "Kena kattha kadā kasmā, bhāsitaṃ saraṇattayaṃ; | By whom pronounced, where, when, and why, Were these three Refuges? | |
| Kasmā cidhādito vutta, mavuttamapi ādito. | Wherefore Here stated thus initially Though other words were said before? | |
| "Nidānasodhanaṃ katvā, evamettha tato paraṃ; | Now, having in this way made good Their Source herein, then next there should | |
| Buddhaṃ saraṇagamanaṃ, gamakañca vibhāvaye. | Be told the proper way of knowing ‘ Buddha ' ‘ Goer and ‘ Refuge-going ’. | |
| "Bhedābhedaṃ phalañcāpi, gamanīyañca dīpaye; | The breach or none, the fruit they spell, ‘ What must be gone' besides we tell. | |
| Dhammaṃ saraṇamiccādi, dvayepesa nayo mato. | And for the other two as well The way prescribed is parallel. | |
| "Anupubbavavatthāne, kāraṇañca viniddise; | The reason must be shown why these Display the order that they do. | |
| Saraṇattayametañca, upamāhi pakāsaye"ti. | Lastly the Triple Refuge too Must be explained by similes. | |
| Tattha paṭhamagāthāya tāva idaṃ saraṇattayaṃ kena bhāsitaṃ, kattha bhāsitaṃ, kadā bhāsitaṃ, kasmā bhāsitaṃ avuttamapicādito tathāgatena kasmā idhādito vuttanti pañca pañhā. | 11. Herein, as to the first stanza to begin with: there are these five questions, namely, (1) By whom were these three Refuges pronounced? (2) Where were they pronounced? (3) When were they pronounced? (4) Why were they pronounced? And (5) why, although they were not [the words] pronounced by the Blessed One in the beginning (see § 8), are they stated at the beginning here? | |
| Tesaṃ vissajjanā kena bhāsitanti bhagavatā bhāsitaṃ, na sāvakehi, na isīhi, na devatāhi. | The answers are as follows. 12. (1 ) By whom pronounced? They were pronounced by the Blessed One, not by disciples, nor by the Seers, nor by deities. | |
| Katthāti bārāṇasiyaṃ isipatane migadāye. | 13. (2) Where? At Benares in the Deer Park at Isipatana. | |
| Kadāti āyasmante yase saddhiṃ sahāyakehi arahattaṃ patte ekasaṭṭhiyā arahantesu bahujanahitāya loke dhammadesanaṃ karontesu. | 14. (3) When? When the sixty - one Arahants were engaged in teaching the True Idea in the world for the benefit of the many, after the venerable Yasa, together with his companions, had attained Arahantship (see Vin. i. 20). | |
| Kasmāti pabbajjatthañca upasampadatthañca. | 15. (4) Why? For the purpose of giving the Going Forth into Homelessness and for the purpose of giving the Full Admission, | |
| Yathāha – | according as it is said: | |
| "Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo. | ‘ And, bhikkhus, he is to be given the Going Forth and given the Full Admission thus: | |
| Paṭhamaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā 'evaṃ vadehī'ti vattabbo 'buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī"'ti (mahāva. 34). | first, having had his hair and beard shaved off, he should be clothed in the yellow clothes, and then, after having him arrange his upper robe on one shoulder, he should be made to pay homage at the bhikkhus’ feet, and then, after seating him on his heels with hands extended palms together, he should be told “ Say thus: I go for refuge to the Enlightened One, I go for refuge to the True Idea, I go for refuge to the Community ” ’ (Vin. i.22). | |
| Kasmācidhādito vuttanti idañca navaṅgaṃ satthusāsanaṃ tīhi piṭakehi saṅgaṇhitvā vācanāmaggaṃ āropentehi pubbācariyehi yasmā iminā maggena devamanussā upāsakabhāvena vā pabbajitabhāvena vā sāsanaṃ otaranti, tasmā sāsanotārassa maggabhūtattā idha khuddakapāṭhe ādito vuttanti ñātabbaṃ. | 16. Wherefore here stated thus initially? It can be understood as follows: since this is the pathway by which gods and men enter the Dispensation, whether they become lay-followers or those gone forth, consequently, it being the pathway of entry into the Dispensation, it was stated here initially in the Minor Readings by the Former Teachers when, during their inclusion of the Master’s nine-factored Dispensation 8 in three Pitakas, they were composing a pathway for the [serial order of the] recitation. | |
| Kataṃ nidānasodhanaṃ. | The source has [now] been ‘made good ’. | |