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Кхп 5 Комментарий к наставлению о счастливом предзнаменовании Палийский оригинал
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Nikkhepappayojanaṃ Таблица Палийский оригинал |
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| Idāni kumārapañhānantaraṃ nikkhittassa maṅgalasuttassa atthavaṇṇanākkamo anuppatto, tassa idha nikkhepappayojanaṃ vatvā atthavaṇṇanaṃ karissāma. | 1. Now the turn has come for the commentary on the Good-Omen Discourse, which is placed next to the Boy’s Questions [in the Minor Readings], After stating the purpose of placing it here, we shall give a commentary on its meaning, | ||
| Seyyathidaṃ – idañhi suttaṃ iminā anukkamena bhagavatā avuttampi yvāyaṃ saraṇagamanehi sāsanotāro, sikkhāpadadvattiṃsākārakumārapañhehi ca sīlasamādhipaññāppabhedanayo dassito, sabbopesa paramamaṅgalabhūto, yato maṅgalatthikena ettheva abhiyogo kātabbo, so cassa maṅgalabhāvo iminā suttānusārena veditabboti dassanatthaṃ vuttaṃ. | [The purpose of placing it here was, in fact, as follows.] 2. Although this discourse was not actually delivered by the Blessed One in this serial order [in which it is placed here in the Minor Readings], it has [nevertheless] been stated here in order to point out [first] how this entry into the Dispensation shown by means of the Going for Refuge and this classification of Virtue, Concentration, and Understanding, shown [respectively] by means of the Training Precepts, the Thirty-two-fold Aspect, and the Boy’s Questions, all constitute the uttermost Good Omen, [second] how it is consequently just here that the crowning effort should be made by one who seeks good omens, and [third] how the essence of such a good omen can be understood in accordance with this Discourse. | ||
| Idamassa idha nikkhepappayojanaṃ. | This is the purpose of its being placed here. | ||
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Paṭhamamahāsaṅgītikathā Таблица Палийский оригинал |
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| Evaṃ nikkhittassa panassa atthavaṇṇanatthaṃ ayaṃ mātikā – | 3. It being placed here thus, here is a schedule of the commentary on its meaning: | ||
| "Vuttaṃ yena yadā yasmā, cetaṃ vatvā imaṃ vidhiṃ; | (1) By whom ’twas spoken, when, wherefore, Are matters that should first be told; | ||
| Evamiccādipāṭhassa, atthaṃ nānappakārato. | (2) A varied comment then we unfold On the word ' thus ’ and some words more, | ||
| "Vaṇṇayanto samuṭṭhānaṃ, vatvā yaṃ yattha maṅgalaṃ; | To give their sense, before we tell (3) The [Sutta’s] origin as well; | ||
| Vavatthapetvā taṃ tassa, maṅgalattaṃ vibhāvaye"ti. | (4) Defining the Omen as we go, We show, lastly, how that is so. | ||
| Tattha "vuttaṃ yena yadā yasmā, cetaṃ vatvā imaṃ vidhi"nti ayaṃ tāva addhagāthā yadidaṃ "evaṃ me sutaṃ ekaṃ samayaṃ bhagavā - pe - bhagavantaṃ gāthāya ajjhabhāsī"ti, idaṃ vacanaṃ sandhāya vuttā. | [How the Discourse was included in the Tipitaka ] 4. (1) Herein, firstly the half-stanza ‘ By whom ’twas spoken, when, wherefore, Are matters that should first be told ’ refers to the [introductory] paragraph Thus I heard. On one occasion the Blessed One ... he addressed him in 8 verses thus. | ||
| Idañhi anussavavasena vuttaṃ, so ca bhagavā sayambhū anācariyako, tasmā nedaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. | For this is expressed in the manner of having been heard [by someone]: but the Blessed One, on the contrary, was self-become, without a teacher; consequently, that much is not the word of the Blessed One, accomplished and fully enlightened. | ||
| Yato vattabbametaṃ "idaṃ vacanaṃ kena vuttaṃ, kadā, kasmā ca vutta"nti. | That is why it has to be asked: By whom were these words spoken? When and why were they spoken? | ||
| Vuccate – āyasmatā ānandena vuttaṃ, tañca paṭhamamahāsaṅgītikāle. | It can be stated that they were spoken by the venerable Ananda, and that that was at the time of the First Great Rehearsal (Council). | ||
| Paṭhamamahāsaṅgīti cesā sabbasuttanidānakosallatthamādito pabhuti evaṃ veditabbā. | Now to begin with, the First Great Rehearsal, as it is called, has to be understood in order to gain skill in [dealing with] the Sources of all Suttas. | ||
| Dhammacakkappavattanañhi ādiṃ katvā yāva subhaddaparibbājakavinayanā, katabuddhakicce kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare visākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute, bhagavati lokanāthe bhagavato parinibbāne sannipatitānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo sattāhaparinibbute bhagavati subhaddena vuḍḍhapabbajitena "alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca homa 'idaṃ vo kappati idaṃ vo na kappatī'ti, idāni pana mayaṃ yaṃ icchissāma taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā"ti (cūḷava. 437; dī. ni. 2.232) vuttavacanamanussaranto "ṭhānaṃ kho panetaṃ vijjati yaṃ pāpabhikkhū 'atītasatthukaṃ pāvacana'nti maññamānā pakkhaṃ labhitvā na cirasseva saddhammaṃ antaradhāpeyyuṃ. | 5. It was in the early hours of the Visakha Full-moon Day that the Blessed One, 1 the Helper of the world, attained final extinction with the element of extinction without [residue of] clinging left. [That event took place] between the twin said trees in the Mallians’ said- tree grove at the turn into Kusinara after he had been doing an Enlightened One’s work from [the time] beginning with his turning the Wheel of the True Idea ( S. v. 420f.) down to his disciplining the Wanderer Subhadda ( D. ii. 148f.). 6. Now the venerable Maha Kassapa was the senior Elder of the community of 700,000 bhikkhus who had foregathered for the Blessed One’s final extinction. He remembered how, seven days after the Blessed One’s extinction, the [other] Subhadda, who had gone forth into homelessness in old age, 2 had said ' Enough, friends, do not sorrow, do not lament; we are well rid of that Great Monk. We have been obstructed by his saying “ This is allowed to you; this is not allowed to you now, however, we shall do what we want, and shall not do what we do not want ” ’ ( D. ii. 162). He [therefore] considered as follows: It is possible that bad bhikkhus, conceiving this to be a doctrine with a defunct teacher, may create factions and soon make the True Object of Faith disappear. | ||
| Yāva ca dhammavinayo tiṭṭhati, tāva anatītasatthukameva pāvacanaṃ hoti. | But as long as the True Idea and Discipline last, this is no doctrine with a defunct teacher; | ||
| Yathāha bhagavā – | for the Blessed One said | ||
| "Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā"ti (dī. ni. 2.216). | ‘ Ananda, the True Idea and Discipline that I have shown and described to you will be your teacher after I am gone ’ ( D.ii.154). | ||
| "Yaṃnūnāhaṃ dhammañca vinayañca saṅgāyeyyaṃ, yathayidaṃ sāsanaṃ addhaniyaṃ assa ciraṭṭhitikaṃ". | Now suppose I had the True Idea and Discipline rehearsed so that this Dispensation might become viable and long-lasting; | ||
| Yañcāhaṃ bhagavatā – | for I by the Blessed One | ||
| "Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī"ti vatvā cīvare sādhāraṇaparibhogena ceva – | was helped when he shared the use of robes with me and asked me ‘ Kassapa, will you wear my cast-off hempen refuse-rag clothing?’ (S.ii.221) | ||
| "Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharāmi, kassapopi, bhikkhave, yāvadeva ākaṅkhati vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharatī"ti – | ‘ Bhikkhus, whenever I wish, then, quite secluded from sensual desires, [secluded from unprofitable ideas,] I enter upon and abide in the first jhana, [which is accompanied by thinking and exploring, with happiness and pleasure born of seclusion;] and Kassapa, too, whenever he wishes, then quite secluded from sensual desires,... enters upon and abides in the first jhana, pleasure born of seclusion] ’ (S. ii. 210; 216). | ||
| Evamādinā nayena navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanena ca anuggahito, tassa me kimaññaṃ āṇaṇyaṃ bhavissati? | and when he placed me on the same level as himself in the matter of the more-than-human-ideas consisting in the nine successive abidings and the six direct-knowledges 3 in the way beginning (above). How else indeed can that be recompensed? | ||
| "Nanu maṃ bhagavā rājā viya sakakavacaissariyānuppadānena attano kulavaṃsappatiṭṭhāpakaṃ puttaṃ 'saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī'ti mantvā iminā asādhāraṇena anuggahena anuggahesī"ti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi? | And did not the Blessed One also help me with the help unshared [by any other] in giving this warning ‘ This one will be my heritage-founder in the True Idea 5 ( ), just as a Wheel-turning Monarch (see D. Sutta 26, M. Sutta 129) does by the bestowal of his own armour and sovereignty? 7. [So] he got the bhikkhus to take interest in the rehearsal of the True Idea and Discipline, | ||
| Yathāha – | according as it is said | ||
| "Atha kho āyasmā mahākassapo bhikkhū āmantesi – ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī"ti (dī. ni. 2.231; cūḷava. 437) sabbaṃ subhaddakaṇḍaṃ vitthāretabbaṃ. | ‘ Then the venerable Maha Kassapa addressed the bhikkhus thus: “ Friends, on one occasion, journeying on the road from Pava to Kusinara with a large community of bhikkhus, with as many as five hundred bhikkhus, ( Vin.ii.284-5), the whole of which account in the Subhadda Chapter should be cited in full. | ||
| Tato paraṃ āha – | 8. After that he said | ||
| "Handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippati, dhammo paṭibāhiyyati, avinayo dippati, vinayo paṭibāhiyyati, pure adhammavādino balavanto honti, dhammavādino dubbalā honti, avinayavādino balavanto honti, vinayavādino dubbalā hontī"ti (cūḷava. 437). | ‘ Friends, let us rehearse the True Idea and Discipline before wrong ideas and wrong discipline are courted and right ideas and right discipline are flouted, before upholders of wrong ideas and wrong discipline become strong and upholders of right ideas and right discipline become weak ’ ( Vin. ii. 285). | ||
| Bhikkhū āhaṃsu "tena hi, bhante, thero bhikkhū uccinatū"ti. | The bhikkhus said ‘ Then, venerable sir, let the Elder convoke an assembly of bhikkhus ’. | ||
| Thero sakalanavaṅgasatthusāsanapariyattidhare puthujjanasotāpannasakadāgāmianāgāmisukkhavipassakakhīṇāsavabhikkhū anekasate anekasahasse ca vajjetvā tipiṭakasabbapariyattippabhedadhare paṭisambhidāppatte mahānubhāve yebhuyyena bhagavatā etadaggaṃ āropite tevijjādibhede khīṇāsavabhikkhūyeva ekūnapañcasate pariggahesi. | Passing over many hundred, many thousand bhikkhus who were ordinary men, Stream-enterers, Once-retumers, Non-returners, and Bare-insight-worker 4 [Arahant] bhikkhus with taints exhausted, [all of whom were] bearers of the Scriptures consisting of the whole of the Teacher’s nine-factored 5 Dispensation, the Elder summoned one less than five hundred bhikkhus with taints exhausted who were bearers of all the classes of Scripture in the Tipitaka, who had reached the Discriminations, who were very mighty, being many of them included by the Blessed One in the Foremost-in-this Discourse (A. i. 23f.), and who were possessors of the three True Knowledges, and so on, | ||
| Ye sandhāya idaṃ vuttaṃ "atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccinī"ti (cūḷava. 437). | with reference to which fact it is said ' Then the venerable Maha Kassapa convoked an assembly of one less than five hundred Arahants ’ ( Vin. ii. 285). | ||
| Kissa pana thero ekenūnamakāsīti? | 9. But why did the Elder make it one less [than five hundred]? | ||
| Āyasmato ānandattherassa okāsakaraṇatthaṃ. | In order to give an opportunity to the Elder Ananda. | ||
| Tena hāyasmatā sahāpi vināpi na sakkā dhammasaṅgīti kātuṃ. | Now the rehearsal could neither be held with nor without that venerable one; for he was only an Initiate, with [a task] still to be done, and so it could not be held with him. | ||
| So hāyasmā sekho sakaraṇīyo, tasmā saha na sakkā, yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ bhagavato asammukhā paṭiggahitaṃ nāma natthi, tasmā vināpi na sakkā. | But since there was nothing taught by Him of the Ten Powers among the Threads of Argument ( Sutta ), Songs ( Geyya ), etc., that the venerable Ananda had not learned in that Blessed One’s presence, it could therefore not be held without him. | ||
| Yadi evaṃ sekhopi samāno dhammasaṅgītiyā bahūkārattā therena uccinitabbo assa, atha kasmā na uccinitoti? | ‘ If that is so, then he should have been included by the Elder in the convocation because of his helpfulness to the rehearsal of the True Idea, even if he is only an Initiate, and so why was he not included in the convocation?’ | ||
| Parūpavādavivajjanato. | In order, then, to avoid others’ criticism to the effect that (above). | ||
| Thero hi āyasmante ānande ativiya vissattho ahosi. | , the Elder, being in fact much exercised about the venerable Ananda, | ||
| Tathā hi naṃ sirasmiṃ palitesu jātesupi "na vāyaṃ kumārako mattamaññāsī"ti (saṃ. ni. 2.154) kumārakavādena ovadati. | had exhorted him with the ‘ Boy Admonition ’ though there were white hairs growing on his head, saying ‘ And still this boy does not know his measure!’(S. ii. 218). | ||
| Sakyakulappasuto cāyaṃ āyasmā tathāgatassa bhātā cūḷapitu putto, tatra bhikkhū chandāgamanaṃ viya maññamānā "bahū asekhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekhapaṭisambhidāppattaṃ thero uccinī"ti upavadeyyuṃ. | But on the other hand, the venerable [Ananda] had been born into a Sakyan clan as the son of the Perfect One’s uncle, 6 and bhikkhus might have conceived [his inclusion as] a slight and criticised [it] thus ‘ The Elder has passed over many bhikkhus who have attained the Adept’s Discriminations and has included in the convocation Ananda, who has only attained the Initiate’s Discriminations ’. | ||
| Taṃ parūpavādaṃ parivivajjento "ānandaṃ vinā saṅgīti na sakkā kātuṃ, bhikkhūnaṃyeva anumatiyā gahessāmī"ti na uccini. | So in order to forestall such criticism by others, he [provisionally] left him out of his convocation, thinking ‘ Though the rehearsal cannot be held without him, I shall act only in accordance with the opinion of the bhikkhus ’. | ||
| Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. | Then the bhikkhus themselves asked the Elder on Ananda’s behalf, according | ||
| Yathāha – | as it is said | ||
| "Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – 'ayaṃ, bhante, āyasmā ānando kiñcāpi sekho, abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto, tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū'ti. | ‘ The bhikkhus said to the venerable Maha Kassapa “ Venerable sir, there is the venerable Ananda.Though he is only an Initiate, still he is incapable of going to an unhappy destination through desire, anger, delusion, or fear. He has mastered in the Blessed One’s presence much of the True Idea and Discipline of wide variety. Let the Elder include the venerable Ananda in his convocation too ”. | ||
| Atha kho āyasmā mahākassapo āyasmantampi ānandaṃ uccinī"ti (cūḷava. 437). | So the venerable Maha Kassapa included the venerable Ananda in his convocation ’ (Vin. ii. 285). | ||
| Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañcatherasatāni ahesuṃ. | 10. When he had been included in the convocation thus in accordance with the bhikkhus’ opinion, there were then five hundred Elders together with that venerable one. | ||
| Atha kho therānaṃ bhikkhūnaṃ etadahosi – "kattha nu kho mayaṃ dhammañca vinayañca saṅgāyeyyāmā"ti. | ‘ Then the elder bhikkhus thought “ Where shall we do the rehearsing of the True Idea and Discipline? | ||
| Atha kho therānaṃ bhikkhūnaṃ etadahosi "rājagahaṃ kho mahāgocaraṃ pahūtasenāsanaṃ, yaṃnūna mayaṃ rājagahe vassaṃ vasantā dhammañca vinayañca saṅgāyeyyāma, naññe bhikkhū rājagahe vassaṃ upagaccheyyu"nti. | ” Then the elder bhikkhus thought “ Rajagaha is a big resort with plenty of accommodation. Suppose we spend the [coming] Rains in Rajagaha and rehearse the True Idea and Discipline [there], and suppose no other bhikkhus take up residence for these Rains in Rajagaha? ” ’ ( Vin. ii. 285). | ||
| Kasmā pana nesaṃ etadahosi? | But why did they think thus? | ||
| Idaṃ amhākaṃ thāvarakammaṃ, koci visabhāgapuggalo saṅghamajjhaṃ pavisitvā ukkoṭeyyāti. | [They thought] ‘ This is our work of consolidation. Some dissenting person might enter into the midst of the Community and create discord ’. | ||
| Athāyasmā mahākassapo ñattidutiyena kammena sāvesi. | 11. How the venerable Maha Kassapa then instituted proceedings for an act involving Enactment Second Upon the Resolution | ||
| Taṃ saṅgītikkhandhake (cūḷava. 437) vuttanayeneva ñātabbaṃ. | is told in the Rehearsal Chapter [of the Cullavagga in the Vinaya Pitaka]. | ||
| Atha tathāgatassa parinibbānato sattasu sādhukīḷanadivasesu sattasu ca dhātupūjādivasesu vītivattesu "aḍḍhamāso atikkanto, idāni gimhānaṃ diyaḍḍho māso seso, upakaṭṭhā vassūpanāyikā"ti mantvā mahākassapatthero "rājagahaṃ, āvuso, gacchāmā"ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato. | 12. When seven days had passed by in ceremonies after the Perfect One’s final extinction, and seven more days in paying homage to the relics, the Elder Maha Kassapa observed ‘ Half a month has gone by. It is now the last month-and-a-half of the Hot Season and the Taking Up Residence for the Rains is approaching ’, and [saying] ‘ Let us go to Rajagaha, friends ’, he took one road with a part of the Community of Bhikkhus | ||
| Anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato, ānandatthero pana bhagavato pattacīvaraṃ gahetvā bhikkhusaṅghaparivuto sāvatthiṃ gantvā rājagahaṃ gantukāmo yena sāvatthi, tena cārikaṃ pakkāmi. | while the Elder Anuruddha took another road [to Rajagaha] with a part of the Community of Bhikkhus. 13. The venerable Ananda wanted to take the Blessed One’s bowl and robes to Savatthi with a community of bhikkhus and then go on to Rajagaha. | ||
| Ānandattherena gatagataṭṭhāne mahāparidevo ahosi, "bhante ānanda, kuhiṃ satthāraṃ ṭhapetvā āgatosī"ti? | Wherever the venerable Ananda went there was great lamentation: ‘ You have come, venerable Ananda, but where have you left the Teacher?’ | ||
| Anupubbena sāvatthiṃ anuppatte there bhagavato parinibbānasamaye viya mahāparidevo ahosi. | When the Elder eventually arrived at Savatthi there was as much lamenting as at the time of the Blessed One’s final extinction. | ||
| Tatra sudaṃ āyasmā ānando aniccatādipaṭisaṃyuttāya dhammiyā kathāya taṃ mahājanaṃ saññāpetvā jetavanaṃ pavisitvā dasabalena vasitagandhakuṭiyā dvāraṃ vivaritvā mañcapīṭhaṃ nīharitvā papphoṭetvā gandhakuṭiṃ sammajjitvā milātamālākacavaraṃ chaḍḍetvā mañcapīṭhaṃ atiharitvā puna yathāṭhāne ṭhapetvā bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsi. | Thereupon the venerable Ananda instructed the multitude with discourse on the True Idea in relation to impermanence, after which he entered Jeta’s Wood. 14. He opened the door of the Scented Cell where He of the Ten Powers had lived. Then he took out the bed and chair, dusted them, swept out the Scented Cell, threw away the stale flowers, and returned the bed and chair to their usual places: in fact, he performed all the duties that used to be done in the time of the Blessed One’s presence. | ||
| Atha thero bhagavato parinibbānato pabhuti ṭhānanisajjabahulattā ussannadhātukaṃ kāyaṃ samassāsetuṃ dutiyadivase khīravirecanaṃ pivitvā vihāreyeva nisīdi, yaṃ sandhāya subhena māṇavena pahitaṃ māṇavakaṃ etadavoca – | 15. Now with overmuch standing and sitting since the Blessed One’s final extinction the Elder’s body suffered a disturbance of the elements, and in order to cure it he drank a milk purge on the following day and remained seated in the monastery. | ||
| "Akālo kho, māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā"ti (dī. ni. 1.447). | It was on this account that he told the student sent by the student Subha ‘ It is not the time, student, today I have drunk a medicine. Perhaps we may come tomorrow ’ ( D. i. 205). | ||
| Dutiyadivase cetakattherena pacchāsamaṇena gantvā subhena māṇavena puṭṭho dīghanikāye subhasuttaṃ nāma dasamaṃ suttamabhāsi. | On the following day he went with the Elder Cetaka as his attendant monk, and on being questioned by the student Subha, he delivered the tenth Sutta in the Long Collection (Digha NiJcaya) called the Subha Sutta. | ||
| Atha kho thero jetavane vihāre khaṇḍaphullappaṭisaṅkharaṇaṃ kārāpetvā upakaṭṭhāya vassūpanāyikāya rājagahaṃ gato. | 16. The Elder then had what was broken and dilapidated repaired in Jeta’s Wood, after which he went to Rajagaha for the approaching Taking Up Residence for the Rains. | ||
| Tathā mahākassapatthero anuruddhatthero ca sabbaṃ bhikkhusaṅghaṃ gahetvā rājagahameva gatā. | And the Elder Maha Kassapa and the Elder Anuruddha went likewise, with all the Community of Bhikkhus, to Rajagaha. | ||
| Tena kho pana samayena rājagahe aṭṭhārasa mahāvihārā honti. | 17. At that time there were eighteen principal monasteries in Rajagaha, | ||
| Te sabbepi chaḍḍitapatitauklāpā ahesuṃ. | which were all forsaken, dilapidated and dirty; | ||
| Bhagavato hi parinibbāne sabbe bhikkhū attano attano pattacīvaraṃ gahetvā vihāre ca pariveṇe ca chaḍḍetvā agamaṃsu. | for with the Blessed One’s final extinction all the bhikkhus had taken their bowls and [outer] robes and forsaken their monasteries and cells to go [to Kusinara]. | ||
| Tattha therā bhagavato vacanapūjanatthaṃ titthiyavādaparimocanatthañca "paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karomā"ti cintesuṃ. | [When] the elders [arrived] there, they thought ‘ Let us during the first month have what is broken and dilapidated repaired both in order to do honour to the Blessed One’s word and in order to escape the criticism of sectarians of other religions ’; | ||
| Titthiyā hi vadeyyuṃ "samaṇassa gotamassa sāvakā satthari ṭhiteyeva vihāre paṭijaggiṃsu, parinibbute chaḍḍesu"nti. | that sectarians might say ' The monk Gotama’s disciples cared for the monasteries only while the Teacher was present; but after his final extinction they forsook them’. | ||
| Tesaṃ vādaparimocanatthañca cintesunti vuttaṃ hoti. | for what is meant by the words ‘ They thought... in order to escape the criticism ’ of those is in fact (above). | ||
| Vuttampi cetaṃ – | And this is said | ||
| "Atha kho therānaṃ bhikkhūnaṃ etadahosi – bhagavatā kho, āvuso, khaṇḍaphullappaṭisaṅkharaṇaṃ vaṇṇitaṃ, handa mayaṃ, āvuso, paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karoma, majjhimaṃ māsaṃ sannipatitvā dhammañca vinayañca saṅgāyissāmā"ti (cūḷava. 438). | ‘ Then the elder bhikkhus considered “ The repair of what is broken and dilapidated was commended by the Blessed One. So, friends, let us during the first month see to the repair of what is broken and dilapidated. In the middle month let us meet together and rehearse the True Idea and Discipline ” ’ (Vin. ii. 286). | ||
| Te dutiyadivase gantvā rājadvāre aṭṭhaṃsu. | 18. They went next day to wait at the king’s portals. | ||
| Ajātasattu rājā āgantvā vanditvā "ahaṃ, bhante, kiṃ karomi, kenattho"ti pavāresi. | King Ajatasattu came and paid homage to them, and he invited them [to tell their needs]: ‘ What do I do, venerable sirs? What is necessary?’ | ||
| Therā aṭṭhārasamahāvihārappaṭisaṅkharaṇatthāya hatthakammaṃ paṭivedesuṃ. | The Elders made it known that labour was needed for the repair of the eighteen principal monasteries. | ||
| "Sādhu, bhante"ti rājā hatthakammakārake manusse adāsi. | ‘ Good, venerable sirs ’ the king replied, and he provided men for the labour. | ||
| Therā paṭhamaṃ māsaṃ sabbavihāre paṭisaṅkharāpesuṃ. | During the first month the Elders had all the monasteries repaired. | ||
| Atha rañño ārocesuṃ – "niṭṭhitaṃ, mahārāja, vihārappaṭisaṅkharaṇaṃ, idāni dhammavinayasaṅgahaṃ karomā"ti. | Then they told the king ‘ Great king, the repair of the monasteries is finished. Now we shall do the collating of the True Idea and Discipline ' | ||
| "Sādhu, bhante, vissatthā karotha, mayhaṃ āṇācakkaṃ, tumhākaṃ dhammacakkaṃ hotu. | — ‘ Good, venerable sirs. You do well. Let mine be the Wheel of Commands and yours be the Wheel of the True Idea. | ||
| Āṇāpetha, bhante, kiṃ karomī"ti? | Command, then, venerable sirs; what do I make?’ | ||
| "Dhammasaṅgahaṃ karontānaṃ bhikkhūnaṃ sannisajjaṭṭhānaṃ mahārājā"ti. | —‘ Great king, a meeting place for the bhikkhus who do the collating.’ | ||
| "Kattha karomi, bhante"ti? | —‘ Where do I make it, venerable sirs?’ | ||
| "Vebhārapabbatapasse sattapaṇṇiguhādvāre kātuṃ yuttaṃ mahārājā"ti. | —‘ Great king, it would be well to have it made at the door of the Sattapanni Cave on the slopes of the Vebhara Rock.’ | ||
| "Sādhu, bhante"ti kho, rājā ajātasattu, vissakammunā nimmitasadisaṃ suvibhattabhittithambhasopānaṃ nānāvidhamālākammalatākammavicitraṃ mahāmaṇḍapaṃ kārāpetvā vividhakusumadāmaolambakaviniggalantacāruvitānaṃ ratanavicitramaṇikoṭṭimatalamiva ca naṃ nānāpupphūpahāravicitraṃ supariniṭṭhitabhūmikammaṃ brahmavimānasadisaṃ alaṅkaritvā tasmiṃ mahāmaṇḍape pañcasatānaṃ bhikkhūnaṃ anagghāni pañcakappiyapaccattharaṇasatāni paññāpetvā dakkhiṇabhāgaṃ nissāya uttarābhimukhaṃ therāsanaṃ, maṇḍapamajjhe puratthābhimukhaṃ buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññāpetvā dantakhacitaṃ cittabījaniñcettha ṭhapetvā bhikkhusaṅghassa ārocāpesi "niṭṭhitaṃ, bhante, kicca"nti. | —‘ Good, venerable sirs ’ king Ajatasattu [replied], and he had a great pavilion constructed such as might have been created by Vissakamma, 7 with well-built walls and pillars and stairs, with many kinds of garland-work and creeper-work decoration and having a vault ornamented with a profusion of pendent festoons of many sorts of flowers like a jewelled brocade bedecked with gems. He had it adorned with a well-finished pavement-work embellished with [representations of] many sorts of flower-offerings like that of a High Divinity’s mansion, and in the great pavilion itself he had five hundred priceless [but] allowable rugs prepared for the five hundred bhikkhus. The Elder’s seat he had prepared against the south side facing north, and, as a seat for the [announcing of the] True Idea, a seat worthy of the Enlightened One, the Blessed One, in the centre of the pavilion facing east, and there he had an ivory- inlaid fan placed. Then he had it announced to the Community of Bhikkhus ‘ Venerable sirs, my work is finished ’. | ||
| Bhikkhū āyasmantaṃ ānandaṃ āhaṃsu "sve, āvuso ānanda, saṅghasannipāto, tvañca sekho sakaraṇīyo, tena te na yuttaṃ sannipātaṃ gantuṃ, appamatto hohī"ti. | 19. The bhikkhus told Ananda ‘ Friend, the meeting is tomorrow, but you are still only an Initiate with [a task] still to be done. It is not well for you to go to the meeting thus. Be diligent ’. | ||
| Atha kho āyasmā ānando "sve sannipāto, na kho pana metaṃ patirūpaṃ, yvāhaṃ sekho samāno sannipātaṃ gaccheyya"nti bahudeva rattiṃ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamaye caṅkamā orohitvā vihāraṃ pavisitvā "nipajjissāmī"ti kāyaṃ āvajjesi. | Then the venerable Ananda [thought] ‘ The meeting is tomorrow. It is not seemly for me to go to the meeting as an Initiate ’. He spent much of the night in contemplation of the body. When the night was near dawn, he came down from the walk and entered his dwelling, [thinking] ‘ I shall lie down ’. He adverted to the body. | ||
| Dve pādā bhūmito muttā, appattañca sīsaṃ bimbohanaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. | [As he did so,] his two feet had left the ground but his head had not yet reached the pillow. In that interval his cognizance was liberated from taints through not clinging. | ||
| Ayañhi āyasmā caṅkamena bahi vītināmetvā visesaṃ nibbattetuṃ asakkonto cintesi "nanu maṃ bhagavā etadavoca – 'katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo'ti (dī. ni. 2.207). | In fact, when this venerable one found he was unable to produce any distinction by spending the time outside on the walk, he thought: Did not the Blessed One say ‘ You have made much merit, Ananda; pursue your endeavour, and you will soon be free from taints ’ ( D. ii. 144)? | ||
| Buddhānañca kathādoso nāma natthi, mama pana accāraddhaṃ vīriyaṃ, tena me cittaṃ uddhaccāya saṃvattati, handāhaṃ vīriyasamataṃ yojemī"ti caṅkamā orohitvā pādadhovanaṭṭhāne ṭhatvā pāde dhovitvā vihāraṃ pavisitvā mañcake nisīditvā "thokaṃ vissamissāmī"ti kāyaṃ mañcake upanāmesi. | And the Buddhas’ word is infallible. Now my energy is over-exerted and so my cognizance tends to agitation. I shall therefore see to balancing my energy. 8 So he came down from the walk, and standing in the foot-washing place, he washed his feet. Then he entered the dwelling, [and thinking] ‘ I shall sit on the bed and rest a little he extended his body on the bed. | ||
| Dve pādā bhūmito muttā, sīsañca bimbohanamasampattaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. | [In his doing so] his two feet had left the floor though his head had not yet reached the pillow. In that interval his cognizance was liberated from taints through not clinging: | ||
| Catuiriyāpathavirahitaṃ therassa arahattaṃ. | the Elder [attained] Arahantship without any of the four postures. | ||
| Tena "imasmiṃ sāsane anisinno anipanno aṭṭhito acaṅkamanto ko bhikkhu arahattaṃ patto"ti vutte "ānandatthero"ti vattuṃ vaṭṭati. | Hence if it can be said that ‘ In this Dispensation a bhikkhu has reached Arahantship while not lying down, not sitting, not standing, and not walking ’, it is right to say it of the venerable Ananda. | ||
| Atha therā bhikkhū dutiyadivase bhattakiccaṃ katvā pattacīvaraṃ paṭisāmetvā dhammasabhāyaṃ sannipatitā. | 20. Next day, after the elder bhikkhus had finished their meal, they put away their bowls and [outer] robes, and they met together in the assembly-hall [for the rehearsal] of the True Idea. | ||
| Ānandatthero pana attano arahattappattiṃ ñāpetukāmo bhikkhūhi saddhiṃ na gato. | But the Elder Ananda did not go with the bhikkhus because he wanted to make his attainment of Arahantship known. | ||
| Bhikkhū yathāvuḍḍhaṃ attano attano pattāsane nisīdantā ānandattherassa āsanaṃ ṭhapetvā nisinnā. | The bhikkhus sat down each in his own seat by seniority, and every seat except the Elder Ananda’s was occupied. | ||
| Tattha kehici "etamāsanaṃ kassā"ti vutte ānandassāti. | When it was asked ' Whose seat is that?’ , the reply was ' It is Ananda’s ' | ||
| "Ānando pana kuhiṃ gato"ti. | — ' Where has Ananda gone?’ | ||
| Tasmiṃ samaye thero cintesi "idāni mayhaṃ gamanakālo"ti. | — And that was the occasion when the Elder thought ' Now it is time for me to go | ||
| Tato attano ānubhāvaṃ dassento pathaviyaṃ nimujjitvā attano āsaneyeva attānaṃ dassesi. | and showing his might, he dived into the earth and then showed himself sitting in his own seat. | ||
| Ākāsenāgantvā nisīdītipi eke. | |||
| Evaṃ nisinne tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi, "āvuso, kiṃ paṭhamaṃ saṅgāyāma dhammaṃ vā vinayaṃ vā"ti? | 21. When he was seated thus, the Elder Maha Kassapa addressed the bhikkhus ' Friends, which shall we rehearse first, the True Idea or the Discipline?’ | ||
| Bhikkhū āhaṃsu, "bhante mahākassapa, vinayonāmabuddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti, tasmā paṭhamaṃ vinayaṃ saṅgāyāmā"ti. | The bhikkhus replied ' Venerable Kassapa, the Discipline is called the life of the Enlightened One’s Dispensation. As long as the Discipline lasts the Dispensation will last. Therefore let us first rehearse the Discipline ’ (Vin. ii.287). | ||
| "Kaṃ dhuraṃ katvā vinayo saṅgāyitabbo"ti? | —' Whose task shall it be made?’ | ||
| "Āyasmantaṃ upāli"nti. | — ' The venerable Upali’s.’ | ||
| "Kiṃ ānando nappahotī"ti? | |||
| "No nappahoti, apica kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi – 'etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī"'ti (a. ni. 1.228). | |||
| Tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmāti. | |||
| Tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. | Then the Elder [Maha Kassapa] obtained authority for himself to interrogate about the Discipline, | ||
| Upālittheropi vissajjanatthāya sammanni. | and the Elder Upali obtained authority to answer the interrogation. | ||
| Tatrāyaṃ pāḷi – | |||
| Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi – | |||
| "Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ upāliṃ vinayaṃ puccheyya"nti. | |||
| Āyasmāpi upāli saṅghaṃ ñāpesi – | |||
| "Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena vinayaṃ puṭṭho vissajjeyya"nti. | |||
| Evaṃ attanāva attānaṃ sammannitvā āyasmā, upāli, uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. | Having done that, they took their seats in order [of seniority] on the seat for [announcing] the True Idea, |
NT: and the whole [account] should be taken as it is given in the Vinaya Commentary. Все комментарии (1) |
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| Tato mahākassapatthero upālittheraṃ paṭhamapārājikaṃ ādiṃ katvā sabbaṃ vinayaṃ pucchi, upālitthero vissajjesi. | The Elder Maha Kassapa interrogated the Elder Upali on the whole Discipline, making the first Defeat (the first capital offence entailing expulsion) the beginning. The Elder Upali answered. | ||
| Sabbe pañcasatā bhikkhū paṭhamapārājikasikkhāpadaṃ sanidānaṃ katvā ekato gaṇasajjhāyamakaṃsu. | All the five hundred bhikkhus made a group recitation together, taking the first Defeat along' with its Source. | ||
| Evaṃ sesānipīti sabbaṃ vinayaṭṭhakathāya gahetabbaṃ. | So too with the rest. All of this too should be taken as it is given in the Vinaya Commentary. | ||
| Etena nayena saubhatovibhaṅgaṃ sakhandhakaparivāraṃ sakalaṃ vinayapiṭakaṃ saṅgāyitvā upālitthero dantakhacitaṃ bījaniṃ nikkhipitvā dhammāsanā orohitvā vuḍḍhe bhikkhū vanditvā attano pattāsane nisīdi. | When they had recited in this way the whole Vinaya Pitaka including the two Suttavibhangas, the Khandhakas (Mahavagga and Cullavagga), and the Parivara, 9 the Elder Upali put down the ivory-inlaid fan, and descending from the seat for [announcing] the True Idea, he paid homage to the senior bhikkhus and sat down in his own seat. | ||
| Vinayaṃ saṅgāyitvā dhammaṃ saṅgāyitukāmo āyasmā mahākassapatthero bhikkhū pucchi – "dhammaṃ saṅgāyantehi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo"ti? | 22. After the rehearsing of the Discipline was done, the Elder Maha Kassapa wished to rehearse the True Idea, and so he asked the bhikkhus ‘ What person is given the task of rehearsing the True Idea by those who are to rehearse the True Idea?’. | ||
| Bhikkhū "ānandattheraṃ dhuraṃ katvā"ti āhaṃsu. | The bhikkhus replied ‘ The Elder Ananda should be given the task ‘ | ||
| Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi – | Then the Elder Maha Kassapa placed a resolution before the Community as follows: | ||
| "Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ ānandaṃ dhammaṃ puccheyya"nti. | “ Friends, let the Community hear me; if it seems proper to the Community, I shall interrogate the venerable Ananda on the True Idea | ||
| Atha kho āyasmā ānando saṅghaṃ ñāpesi – | then the venerable Ananda placed a resolution before the Community as follows: | ||
| "Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena dhammaṃ puṭṭho vissajjeyya"nti. | “ Venerable sirs, let the Community hear me; if it seems proper to the Community, I, being interrogated on the True Idea by the venerable Maha Kassapa, shall answer ” ’ (Vin.ii.287). | ||
| Atha kho āyasmā ānando uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. | Then the venerable Ananda rose from his seat, and, after arranging his robe on one shoulder and paying homage to the Elder bhikkhus, he sat down on the seat for [announcing] the True Idea and took up the ivory-inlaid fan. | ||
| Atha mahākassapatthero ānandattheraṃ dhammaṃ pucchi – "brahmajālaṃ, āvuso ānanda, kattha bhāsita"nti? | The Elder Maha Kassapa interrogated the Elder Ananda on the True Idea, the manner of which interrogation is given in the text, too, according as it is said ‘ Then the venerable Maha Kassapa said to the venerable Ananda “ Friend Ananda, where was the Brahmajala [Sutta] delivered?’” | ||
| "Antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāya"nti. | —“ Between Rajagaha and Nalanda, venerable sir, in the King’s Rest-House at Ambalatthika.” | ||
| "Kaṃ ārabbhā"ti ? | —On whose account? | ||
| "Suppiyañca paribbājakaṃ brahmadattañca māṇavaka"nti. | ” "On account of the wanderer Suppiya and the sudent Brahmadatta ” ’ (Vin. ii. 287). | ||
| Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ brahmajālassa nidānampi pucchi, puggalampi pucchi. | Then when the venerable Maha Kassapa had interrogated the venerable Ananda about the source of the Brahmajala and about the person [by whom it was delivered, he asked] ' | ||
| "Sāmaññaphalaṃ; panāvuso ānanda, kattha bhāsita"nti? | Friend Ananda, where was the Samannaphala [Sutta] | ||
| "Rājagahe, bhante, jīvakambavane"ti. | At Rajagaha, venerable sir, in Jlvaka’s Mango Wood | ||
| "Kena saddhi"nti? | With whom?’ | ||
| "Ajātasattunā vedehiputtena saddhi"nti. | — ' With king Ajatasattu Vedehiputta, venerable sir.’ | ||
| Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi. | Then when the venerable Maha Kassapa had interrogated the venerable Ananda about the source of the Samannaphala, and about the person [by whom it was delivered], | ||
| Eteneva upāyena pañcapi nikāye pucchi, puṭṭho puṭṭho āyasmā ānando vissajjesi. | he proceeded in this way to interrogate him on [the contents of] the five Collections ( nikaya ), and the venerable Ananda answered each time he was questioned. | ||
| Ayaṃ paṭhamamahāsaṅgīti pañcahi therasatehi katā – | 23. This First Rehearsal (Council), held as it was by five hundred Arahants, is the one which in the world was | ||
| "Satehi pañcahi katā, tena pañcasatāti ca; | The ‘ [Council of] Five Hundred ’ called Because five hundred had it done, | ||
| Thereheva katattā ca, therikāti pavuccatī"ti. | And ‘ [Council of] the Elders ’ called Because the Elders had it done. | ||
| Imissā paṭhamamahāsaṅgītiyā vattamānāya sabbaṃ dīghanikāyaṃ majjhimanikāyādiñca pucchitvā anupubbena khuddakanikāyaṃ pucchantena āyasmatā mahākassapena "maṅgalasuttaṃ, āvuso ānanda, kattha bhāsita"nti evamādivacanāvasāne "nidānampi pucchi, puggalampi pucchī"ti ettha nidāne pucchite taṃ nidānaṃ vitthāretvā yathā ca bhāsitaṃ, yena ca sutaṃ, yadā ca sutaṃ, yena ca bhāsitaṃ, yattha ca bhāsitaṃ, yassa ca bhāsitaṃ, taṃ sabbaṃ kathetukāmena "evaṃ bhāsitaṃ mayā sutaṃ, ekaṃ samayaṃ sutaṃ, bhagavatā bhāsitaṃ, sāvatthiyaṃ bhāsitaṃ, devatāya bhāsita"nti etamatthaṃ dassentena āyasmatā ānandena vuttaṃ "evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme - pe - bhagavantaṃ gāthāya ajjhabhāsī"ti. | 24. During the process of the First Rehearsal (Council) the venerable Maha Kassapa interrogated [the venerable Ananda] on the whole of the Long Collection (Digha-nikaya), the Middle-length Collection ( Majjhima-nikaya ), and the rest. 10 Eventually, during the interrogation on the Minor Collection (Khuddaka-nikdya) , he came, at the end of the interrogation beginning thus ‘ Friend Ananda, where was the Good-Omen Discourse (Mangala-sutta) delivered?’ , to interrogate him about the source and about the person [by whom it was delivered]. So after giving the details of the source when interrogated about it, the venerable Ananda next desired to tell all about how it was delivered, by whom heard, when heard, by whom delivered, where delivered, and to whom delivered. And in order to show that it was delivered thus, heard by me, heard on an occasion, delivered by the Blessed One, delivered at Savatthi, and delivered to a deity ’, [he said] : —Thus I heard. On one occasion the Blessed One was living at Savatthi in Jeta’s Wood, Anathapindika’s Park. A certain deity then in the night’s last extreme , the extreme of whose brilliance set the whole of J eta’s Wood aglow, approached the Blessed One, and, after showing respect to him, stood at one side, and that being done, the deity addressed the Blessed One in verses thus. | ||
| Evamidaṃ āyasmatā ānandena vuttaṃ, tañca pana paṭhamamahāsaṅgītikāle vuttanti veditabbaṃ. | That is how it should be understood that this came to be ‘ spoken by the venerable Ananda; and that was at the time of the First Great Rehearsal ’ (§ 4). | ||
| Idāni "kasmā vutta"nti ettha vuccate – yasmā ayamāyasmā mahākassapattherena nidānaṃ puṭṭho, tasmānena taṃ nidānaṃ ādito pabhuti vitthāretuṃ vuttaṃ. | 25. Now as to the question ‘ Wherefore was it spoken?’ (§ 3), it can be said: It was spoken because the venerable [Ananda] had been interrogated about the source by the Elder Maha Kassapa. | ||
| Yasmā vā ānandaṃ dhammāsane nisinnaṃ vasīgaṇaparivutaṃ disvā ekaccānaṃ devatānaṃ cittamuppannaṃ "ayamāyasmā vedehamuni pakatiyāpi sakyakulamanvayo bhagavato dāyādo, bhagavatāpi pañcakkhattuṃ etadagge niddiṭṭho, catūhi acchariyaabbhutadhammehi samannāgato, catunnaṃ parisānaṃ piyo manāpo, idāni maññe bhagavato dhammarajjadāyajjaṃ patvā buddho jāto"ti. | Or else it was because when certain deities saw the venerable Ananda sitting in the seat for [announcing] the True Idea surrounded by a group of those who had attained mastery [in it], the thought arose in them ' This venerable one, the Videhan Seer, is the Blessed One’s natural heir as a scion of the Sakyan clans, and he was five times signalized in the Foremost-in-this [Discourse] (A. i. 23 f.) and possesses the Four Wonderful and Marvellous Ideas that make him dear and precious to the four kinds of assembly ( D. ii. 145); so surely, after inheriting the kingdom of the Blessed One’s True Idea, he has become an Enlightened One!’ | ||
| Tasmā āyasmā ānando tāsaṃ devatānaṃ cetasā cetoparivitakkamaññāya taṃ abhūtaguṇasambhāvanaṃ anadhivāsento attano sāvakabhāvameva dīpetuṃ āha "evaṃ me sutaṃ ekaṃ samayaṃ bhagavā - pe - ajjhabhāsī"ti. | Knowing with his mind the thoughts in those deities’ minds, he did not connive at such misattribution to him of non-existent special qualities. Consequently, in order to show his own discipleship, he said: Thus I heard. On one occasion the Blessed One... addressed ... in verses thus. | ||
| Etthantare pañca arahantasatāni anekāni ca devatāsahassāni "sādhu sādhū"ti āyasmantaṃ ānandaṃ abhinandiṃsu, mahābhūmicālo ahosi, nānāvidhakusumavassaṃ antalikkhato papati, aññāni ca bahūni acchariyāni pāturahesuṃ, bahūnañca devatānaṃ saṃvego uppajji "yaṃ amhehi bhagavato sammukhā sutaṃ, idāneva taṃ parokkhā jāta"nti. | Meanwhile the five hundred Arahants and many thousand deities applauded the venerable Ananda, saying ‘ Good, good ’, while there was a great earth-tremor with a rain of various kinds of flowers falling from the sky and many other manifested marvels, and in many deities a sense of urgency arose [with the thought] ‘ What we heard in the Blessed One’s presence is now reproduced in his absence too!’ | ||
| Evamidaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vadantenāpi iminā kāraṇena vuttanti veditabbaṃ. | So it can be understood that this was said for this reason as well by the venerable Ananda when he spoke at the First Great Rehearsal. | ||
| Ettāvatā ca "vuttaṃ yena yadā yasmā, cetaṃ vatvā imaṃ vidhi"nti imissā addhagāthāya attho pakāsito hoti. | At this point the meaning of the half-stanza [in the Schedule], namely, ‘ By whom ’twas spoken, when, wherefore, Are matters that should first be told has been explained. | ||
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Evamiccādipāṭhavaṇṇanā Таблица Палийский оригинал |
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| 1.Idāni "evamiccādipāṭhassa, atthaṃ nānappakārato"ti evamādimātikāya saṅgahitatthappakāsanatthaṃ vuccate – evanti ayaṃ saddo upamūpadesasampahaṃsanagarahaṇavacana-sampaṭiggahākāranidassanāvadhāraṇādīsu atthesu daṭṭhabbo. | 26. (2) Now in order to explain the meaning included by that part of the Schedule beginning thus ‘ A varied comment then we unfold On the word “ thus ” and some words more it may be said as follows. 27. This word evam (thus) should be regarded as having the [several] meanings of simile, giving directions, praise, reproof, acceptance of a statement, mode, demonstration, memorizing, 11 and so on. | ||
| Tathā hesa "evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu"nti evamādīsu (dha. pa. 53) upamāyaṃ dissati. | For it is met with as a simile (upama) in such passages as Much profitable [action] can by one thus (evam) mortal born be done (Dh.53), | ||
| "Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba"ntiādīsu (a. ni. 4.122) upadese. | as giving directions ( upadesa ) in such passages as You should move forward thus (evam) and move backward thus (evam) (M. i.460), | ||
| "Evametaṃ bhagavā, evametaṃ sugatā"ti evamādīsu (a. ni. 3.66) sampahaṃsane. | as praise (pahamsana) in such passages as ‘ So (evam) it is, Blessed One, so (evam) it is, Sublime One 5 (A. i.192), | ||
| "Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī"ti evamādīsu (saṃ. ni. 1.187) garahaṇe. | as reproof (garahana ) in such passages as ‘ This is the way (evam evam) that this miserable woman speaks praise of that shaveling monk at every opportunity ’ (S. i.160), | ||
| "Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu"nti evamādīsu (ma. ni. 1.1) vacanasampaṭiggahe. | as acceptance of a statement (vacanasampatiggaha) in such passages as ‘ “ Even so (evam), 12 venerable sir ”, the bhikkhus replied to the Blessed One ’ (M. i.1); | ||
| "Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī"ti evamādīsu (ma. ni. 1.398) ākāre. | as a mode (akara) in such passages as ‘ Precisely thus (evam), venerable sir, do I understand the True Idea to be taught by the Blessed One (M. i. 258; Vin. iv.138), | ||
| "Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha. | as demonstration (nidassana) in such passages as ‘ Come, student, go to the monk Ananda and ask in my name whether the monk Ananda is free from affliction, free from ailment, and is healthy, strong and living in comfort: | ||
| 'Subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī'ti, evañca vadehi sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā"ti evamādīsu (dī. ni. 1.445) nidassane. | The student Subha Todeyyaputta asks whether the monk Ananda is... living in comfort ”. And say thus (evam): “ It would be good if Master Ananda came to the house of the student Subha Todeyyaputta out of compassion ” ’ (D. i.204), | ||
| "Taṃ kiṃ maññatha kālāmā, ime dhammā kusalā vā akusalā vāti? | in such passages as ' How do you conceive this, Kalamans: are these ideas profitable or unprofitable? | ||
| Akusalā, bhante. | —Unprofitable, venerable sir. | ||
| Sāvajjā vā anavajjā vāti? | —Blameworthy or blameless? | ||
| Sāvajjā, bhante. | —Blameworthy, venerable sir. | ||
| Viññugarahitā vā viññuppasatthā vāti? | — Condemned or commended by the wise? | ||
| Viññugarahitā, bhante. | —Condemned by the wise, venerable sir. | ||
| Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? | —Being undertaken and put into effect, do they lead to harm and suffering, or not, or how [does it appear] in this case? | ||
| Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī"ti evamādīsu (a. ni. 3.66) avadhāraṇe. | — Venerable sir, being undertaken and put into effect, they lead to harm and suffering; that is how ( evam ) it [appears] to us in this case ’ (A. i. 190). - as memorizing (avadharana). | ||
| Idha pana ākāranidassanāvadhāraṇesu daṭṭhabbo. | Here it should be regarded as mode, as demonstration, and as memorizing. | ||
| Tattha ākāratthena evaṃ-saddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti. | 28. Herein, in the sense of mode he illustrates the meaning by the word thus (evam) as follows. Who is there capable of cognizing in all its modes that Blessed One’s word, which is [that of one] expert in many methods, originated by the several sorts of inclination, perfect in the meaning and the letter, possessing the various marvels, 13 profound in teaching and penetrating ideas and meanings, suitable to all creatures, each in his own speech, as soon as it comes to their ears? However, thus I heard—there is one mode in which it was heard by me. | ||
| Nidassanatthena "nāhaṃ sayambhū, na mayā idaṃ sacchikata"nti attānaṃ parimocento "evaṃ me sutaṃ, mayāpi evaṃ suta"nti idāni vattabbaṃ sakalasuttaṃ nidasseti. | 29. In the sense of demonstration [he points out], by excluding himself, [the following meaning] thus: I am not self-become; this has not been [first] realized by me; and he also demonstrates the whole Sutta now to be related [when he says]: Thus I heard—by me it was heard thus. | ||
| Avadhāraṇatthena "etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando"ti (a. ni. 1.219-223) evaṃ bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti "evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba"nti. | 30. In the sense of memorizing (avadharana) [he points out the following meaning]. By showing his own power of remembering (dharatm) such that it was commended by the Blessed One thus ‘ Bhikkhus, foremost among the bhikkhus, my disciples, who are well versed is Ananda ... who are mindful... who are well conducted ... who are courageous... who are attendants is Ananda ’ (A. i. 24-5) he stimulates creatures’ desire to hear in this way: Thus I heard— that should be regarded thus only and not otherwise, neither less nor more, as to the meaning and the letter. | ||
| Me-saddo tīsu atthesu dissati. | 31. Now the word me [in the phrase evam me sutam , ‘ thus I heard ’ or ‘ thus (by) me heard ’] is met with in three senses. | ||
| Tathā hissa "gāthābhigītaṃ me abhojaneyya"nti evamādīsu (su. ni. 81) mayāti attho. | For in such passages as ‘ What has been earned by stanzas is uneatable by me (me) ’ (Sn.81) the meaning is [in the instrumental case] ‘by me ’ (maya ); | ||
| "Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū"ti evamādīsu (saṃ. ni. 4.88) mayhanti attho. | in such passages as ‘ It would be good, venerable sir, if the Blessed One would teach me (me) the True Idea in brief ’ (S. iv.63) the meaning is [in the dative case] ' to me ’ (mayham ); | ||
| "Dhammadāyādā me, bhikkhave, bhavathā"ti evamādīsu (ma. ni. 1.29) mamāti attho. | and in such passages as ' Bhikkhus, be my (me) heirs in the True Idea ’ ( M. i. 12) the meaning is [in the genitive case] ‘ of me, my ’ (mama). | ||
| Idha pana "mayā suta"nti ca "mama suta"nti ca atthadvaye yujjati. | Here, however, the two meanings, ‘ by me heard ’ and ‘ my heard [experience] ’, [namely, the instrumental and genitive,] are appropriate. | ||
| Sutanti ayaṃ sutasaddo saupasaggo anupasaggo ca gamanakhyātarāgābhibhūtūpacitānuyoga-sotaviññeyyasotadvāraviññātādianekatthappabhedo. | 32. As to the word sutam (heard): this word suta, with and without prefixes, is classifiable under numerous meanings, namely, going, celebrated, overcome by lust, 14 heaped up, devotion to, cognizable by the ear, cognized in the ear-door, and so on. | ||
| Tathā hissa "senāya pasuto"ti evamādīsu gacchantoti attho. | For in such passages as ‘ Proceeding (pasuta) with an army ’ ( ) the meaning is going (gamana). | ||
| "Sutadhammassa passato"ti evamādīsu khyātadhammassāti attho. | In such passages as ‘ Of one who sees the famous (suta) True Idea ' (Vin. i. 3) the meaning is: of the celebrated (khyata) True Idea. | ||
| "Avassutā avassutassā"ti evamādīsu (pāci. 657) rāgābhibhūtā rāgābhibhūtassāti attho. | In such passages as ‘ [people... ] invaded by lust (avassuta) [gave] to [the bhikkhus]... invaded by lust ’ (Vin. iv. 233) the meaning is: for one overcome by lust (ragabhibhuta). | ||
| "Tumhehi puññaṃ pasutaṃ anappaka"nti evamādīsu (khu. pā. 7.12) upacitanti attho. | In such passages as ' And how great merit can be stored away (pasuta) by you ’ (Khp. vii. 13) the meaning is heaped up (upacita). | ||
| "Ye jhānappasutā dhīrā"ti evamādīsu (dha. pa. 181) jhānānuyuttāti attho. | In such passages as ‘ Those steadfast ones intent on (pasuta) jhana ’ (Dh. 181) the meaning is devoted to (anuyutta) jhana. | ||
| "Diṭṭhaṃ sutaṃ muta"nti evamādīsu (ma. ni. 1.241) sotaviññeyyanti attho. | In such passages as ' Seen, heard (suta), sensed 15 (M. i. 3) the meaning is cognizable by the ear (sotavinneyya). | ||
| "Sutadharo sutasannicayo"ti evamādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. | In such passages as ' He remembers what he has heard (suta), stores up what he has heard (suta) ' (A. ii. 23) the meaning is: one who bears in mind what is cognized in the ear-door (sotadvaravinnata). | ||
| Idha pana sutanti sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāritanti vā upadhāraṇanti vāti attho. | But here the meaning of sutam is properly ' what has been recorded by a [given] series of consciousnesses 16 ushered in by ear-consciousness ’, or it is the ' act of recording '. | ||
| Tattha yadā me-saddassa mayāti attho, tadā "evaṃ mayā sutaṃ, sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhārita"nti yujjati. | 33. Herein, when the meaning of the word me is taken as [the instrumental] ' by me ’, then the construction is: Thus by me heard, recorded by a series of consciousnesses ushered in by ear-consciousness. | ||
| Yadā me-saddassa mamāti attho, tadā "evaṃ mama sutaṃ sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāraṇa"nti yujjati. | When the meaning of the word me is taken as [the genitive] ‘my’, then the construction is: Thus is my heard [experience], act of recording by a series of consciousnesses ushered in by ear- consciousness. | ||
| Evametesu tīsu padesu evanti sotaviññāṇakiccanidassanaṃ. | 34. So as regards these words, evam (thus) is the demonstration of consciousness’s function as ear-consciousness, etc.; | ||
| Meti vuttaviññāṇasamaṅgīpuggalanidassanaṃ. | me (by me, I) is the demonstration of the person possessed of the consciousness stated; | ||
| Sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. | and sutam (heard) is the demonstration of its being neither less nor more and of undistorted apprehension of it since its not having been heard is denied. | ||
| Tathā evanti savanādicittānaṃ nānappakārena ārammaṇe pavattabhāvanidassanaṃ. | Similarly, evam (thus) demonstrates that the kinds of cognizance beginning with hearing have [actually] occurred in the various ways with respect to an object; | ||
| Meti attanidassanaṃ. | me (by me, I) demonstrates an [individual] self; | ||
| Sutanti dhammanidassanaṃ. | and sutam (heard) demonstrates an idea [cognized]. | ||
| Tathā evanti niddisitabbadhammanidassanaṃ. | Similarly, evam (thus) demonstrates something about to be demonstrated; | ||
| Meti puggalanidassanaṃ. | me (by me, I) demonstrates a person; | ||
| Sutanti puggalakiccanidassanaṃ. | and sutam (heard) demonstrates the person’s function. | ||
| Tathā evanti vīthicittānaṃ ākārapaññattivasena nānappakāraniddeso. | Similarly, evam (thus) demonstrates variety of mode by the description of the modes of the cognizances belonging to the cognitive series; 17 | ||
| Meti kattāraniddeso. | me (by me, I) demonstrates an agent; 18 | ||
| Sutanti visayaniddeso. | and sutam (heard) demonstrates an objective field [for action]. | ||
| Tathā evanti puggalakiccaniddeso. | Similarly, evam (thus) demonstrates a person's function; | ||
| Sutanti viññāṇakiccaniddeso. | sutam (heard) demonstrates consciousness’s function; | ||
| Meti ubhayakiccayuttapuggalaniddeso. | and me (by me, I) demonstrates a person connected with both these functions. | ||
| Tathā evanti bhāvaniddeso. | Similarly, evam (thus) demonstrates a state; | ||
| Meti puggalaniddeso. | me (by me, I) demonstrates a person; | ||
| Sutanti tassa kiccaniddeso. | and sutam (heard) demonstrates a function of that [person]. | ||
| Tattha evanti ca meti ca sacchikaṭṭhaparamatthavasena avijjamānapaññatti. | 35. Herein, [the words] evam (thus) and me (by me, I) are, in the true sense and ultimate sense, a description [in terms] of the non- factual, 19 | ||
| Sutanti vijjamānapaññatti. | while sutam (heard) is a description [in terms] of the factual. | ||
| Tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. | Similarly, evam (thus) and me (by me, I) are a derivative description because they are stated derivatively upon this or that [fact], | ||
| Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. | while sutam (heard) is an appositional description because it [that is, the heard,] is so called in apposition to the seen and the rest. | ||
| Ettha ca evanti vacanena asammohaṃ dīpeti, sutanti vacanena sutassa asammosaṃ. | 36. Here too, by the word evam (thus) he points out non-confusion and by the word sutam (heard) non-forgetting of what was heard. | ||
| Tathā evanti vacanena yonisomanasikāraṃ dīpeti ayoniso manasikaroto nānappakārappaṭivedhābhāvato. | Similarly, by the word evam (thus) he points out reasoned attention because when someone gives unreasoned attention penetration of difference in kind is absent in him, | ||
| Sutanti vacanena avikkhepaṃ dīpeti vikkhittacittassa savanābhāvato. | and by the word sutam (heard) he points out non-distraction because when someone is distracted hearing is absent in him; | ||
| Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi "na mayā sutaṃ, puna bhaṇathā"ti bhaṇati. | for when a distracted person is told quite unmistakably yet he says ‘ I did not hear; say it again ’. | ||
| Yonisomanasikārena cettha attasammāpaṇidhiṃ pubbe katapuññatañca sādheti, avikkhepena saddhammassavanaṃ sappurisūpanissayañca. | And by ‘ reasoned attention ’ he establishes [the pair of Blessings (‘ Wheels ’) namely,] Right Self-direction and Previously-performed Merit, while by ‘ non-distraction ’ he establishes [the other pair of Blessings (‘ Wheels ’), namely,] Hearing the True Idea and Waiting on True Men. | ||
| Evanti ca iminā bhaddakena ākārena pacchimacakkadvayasampattiṃ attano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. | 20 ' 37. By this auspicious mode [expressed by the term] evam (thus) he shows his own excellence in the second pair of auspicious Blessings, and by this occupation with hearing 21 [expressed by the term] sutam (heard) [he shows his own] excellence in the first pair of auspicious Blessings. | ||
| Tathā āsayasuddhiṃ payogasuddhiñca, tāya ca āsayasuddhiyā adhigamabyattiṃ, payogasuddhiyā āgamabyattiṃ. | Similarly, [with the former] there is [established purity of ends also and [with the latter] purity of means.22 And with the purity of the ends [there is established] particular distinction 23 in the ‘ scribing and with the purity of the material particular distinction in the ‘ scripture'. | ||
| Evanti ca iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampadaṃ dīpeti. | 38. Also, by the word evam (thus), which shows penetration of difference in kind, he shows his own excellence in the Discriminations of Meaning and Perspicuity, | ||
| Sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampadaṃ dīpeti. | while with this [word] sutam (heard), which shows penetration of the class of what can be heard, [he likewise shows his own] excellence in the Discriminations of Ideas and Language. | ||
| Evanti ca idaṃ yonisomanasikāradīpakaṃ vacanaṃ bhaṇanto "ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā"ti ñāpeti. | 39. Also, in uttering the word evam (thus), which shows reasoned attention, he makes it known that ‘ These ideas have been looked over by the mind, and properly penetrated by [right] view by me ’. | ||
| Sutanti idaṃ savanayogadīpakavacanaṃ bhaṇanto "bahū mayā dhammā sutā dhātā vacasā paricitā"ti ñāpeti. | In uttering the word sutam (heard), which shows his occupation with hearing, he makes it known that ' Many ideas have been heard, remembered, consolidated by word '.24 | ||
| Tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. | In showing by both [words] the completeness of the meaning and the letter he inspires reverence in hearing. | ||
| Evaṃ me sutanti iminā pana sakalenapi vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ, atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. | 40. With the whole phrase evam me sutam (thus I heard, thus by me heard) the venerable Ananda passes beyond the plane of those who are not true Men by his not usurping for his own the True Idea penetrated by the Perfect One, and he alights upon the plane of True Men by acknowledging his discipleship. | ||
| Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. | 41. Similarly, he has his cognizance emerge from what is not the True Idea (what is not the true object of faith) and establishes it upon the True Idea (the true object of faith). | ||
| "Kevalaṃ sutamevetaṃ mayā, tasseva tu bhagavato vacanaṃ arahato sammāsambuddhassā"ti ca dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti. | In showing that ‘ All this is only heard by me, but it is the word of the Blessed One himself, [ 104 ] accomplished and fully enlightened ’ he effaces himself and bears witness to the Master, he fixes 25 the Victor’s words and establishes the True Idea as the guide. | ||
| Apica "evaṃ me suta"nti attanā uppāditabhāvaṃ appaṭijānanto purimassavanaṃ vivaranto "sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammappaṭisaraṇassa saddhammavaracakkavattino sammāsambuddhassa. | 42. Furthermore, when disclaiming [with the whole phrase] evam me sutam (thus I heard, thus by me heard) his own invention: "This was acquired by me in the very presence of that Blessed One, possessor of the four kinds of Intrepidity, bearer of the Ten Powers, occupier of the Herd-leader’s Place, roarer of the Lion’s Roar (see M.Sutta 12), Highest of All Creatures, Lord of the True Idea, King of the True Idea, Sovereign of the True Idea, Island of the True Idea, Refuge of the True Idea, Wheel-turner of the True Object of Faith, Fully and completely Enlightened; | ||
| Na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā"ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti veditabbo. | so here there need be no hesitation or doubt about meanings or ideas or phrases or syllables." and disclosing that he had previously heard [it] he annihilates all gods’ and human beings’ lack of faith in this Idea and instils excellence of faith in them in this way (above) | ||
| Hoti cettha – | And here is an appropriate stanza: | ||
| "Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane; | Dissipates all lack of faith And swells faith in the Master’s word. | ||
| Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako"ti. | Gotama’s disciple, saying In such manner ‘ Thus I heard ’, | ||
| Ekanti gaṇanaparicchedaniddeso. | [On the remaining words in the Source] 43. [On] one (ekam ) shows delimitation by number. | ||
| Samayanti paricchinnaniddeso. | Occasion ( samayam ) shows what is so delimited. | ||
| Ekaṃ samayanti aniyamitaparidīpanaṃ. | [On] one occasion ( ekam samayam) shows indefiniteness. | ||
| Tattha samayasaddo – | 44. Herein, the word samaya (occasion) 26 | ||
| Samavāye khaṇe kāle, samūhe hetudiṭṭhisu; | Is met with as event, moment, And time, and mass, and cause, and view, | ||
| Paṭilābhe pahāne ca, paṭivedhe ca dissati. | Obtainment, and abandonment, And lastly penetration, too. | ||
| Tathā hissa "appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā"ti evamādīsu (dī. ni. 1.447) samavāyo attho. | For in such passages as ‘ Perhaps we may come tomorrow, depending on the time and the occasion (samaya) ’ (D. i. 205) the meaning is event (samavaya). | ||
| "Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā"ti evamādīsu (a. ni. 8.29) khaṇo. | In such passages as ‘ Bhikkhus, there is only one moment and occasion (samaya) for living the Divine Life ’ (A. iv. 227) it is moment (khana). | ||
| "Uṇhasamayo pariḷāhasamayo"ti evamādīsu (pāci. 358) kālo. | In such [an expression] as ‘ occasion (samaya) of heat, occasion (samaya) of fever ’ (Vin. iv. 119) it is time (kola). | ||
| "Mahāsamayo pavanasmi"nti evamādīsu samūho. | In such passages as ‘ The great concourse (samaya) on the mountain side ’ (D. ii. 254) it is a mass (samuha). | ||
| "Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, sopi maṃ jānissati, 'bhaddāli, nāma bhikkhu satthusāsane sikkhāya aparipūrakārī'ti, ayampi kho te bhaddāli samayo appaṭividdho ahosī"ti evamādīsu (ma. ni. 2.135) hetu. | In such passages as ‘ Bhaddali, you did not penetrate the circumstance (samaya) that “ The Blessed One is living at Savatthi and the Blessed One will come to know me thus: ‘ The bhikkhu called Bhaddali is one who does not carry out the training in the Teacher’s Dispensation ’ ”. This circumstance (samaya) was not penetrated by you ’ (M. i. 438) it is a cause (hetu). | ||
| "Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī"ti evamādīsu (ma. ni. 2.260) diṭṭhi. | In such passages as ‘Now on that occasion (samaya) the Wanderer Samanama- ndikaputta was staying in Mallika’s Single-hall Tinduka-tree- plantation Park for Debating Opinions ( samaya) ’ (M. ii. 22) it is a view ( ditthi ). | ||
| "Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko; | In such passages as ‘ There is welfare that is here and now, And welfare [in the lives] to come: | ||
| Atthābhisamayā dhīro, paṇḍitoti pavuccatī"ti. (saṃ. ni. 1.129) – | A man is reckoned wise if he Is skilful to attain ( abhisamaya ) welfare ’ (S.i.87) | ||
| Evamādīsu paṭilābho. | it is obtainment (paiilabha). | ||
| "Sammā mānābhisamayā antamakāsi dukkhassā"ti evamādīsu (ma. ni. 1.28) pahānaṃ. | In such passages as ' With complete attainment (abhisamaya) [of understanding] of conceit 27 he has made an end of suffering ’ (A. i. 134; iii. 246; M. i. 12; cf. Sn. 342) it is abandonment ( pahana ). | ||
| "Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho"ti evamādīsu (paṭi. ma. 2.8) paṭivedho. | In such passages as ' Suffering’s meaning of oppression, meaning of being determined, meaning of torment, meaning of change, is its meaning of attainment [abhisamaya) ’ (Ps. ii. 107) it is penetration (pativedha). | ||
| Idha panassa kālo attho. | Here, however, its meaning is time. | ||
| Tena ekaṃ samayanti saṃvaccharautumāsaaḍḍhamāsarattidivapubbaṇhamajjhanhikasāyanhapaṭhamamajjhima- pacchimayāmamuhuttādīsu kālakhyesu samayesu ekaṃ samayanti dīpeti. | 45. Hence [with the words] ekam samayam ([on] one occasion) what is meant is: one occasion among the occasions counted as year, season, month, half-month, night-and-day, morning, [noon,] evening, first watch, middle watch, last watch, hour, and so on. | ||
| Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya pakāsā anekakālakhyā eva samayā. | Or else [what is meant is]: among the Blessed One’s several times specially evident to gods and men and counted as Occasions, such as the Occasion of the Conception in the Womb, Occasion of the Birth, Occasion of the Sense of Urgency, Occasion of the Renunciation, Occasion of the Austerities, Occasion of the Conquest of Mara, Occasion of the Enlightenment, Occasion of the Pleasant Abiding Here and Now, Occasion of the Teaching, Occasion of the Final Extinction. | ||
| Tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti vuttaṃ hoti. | the Occasion of Teaching called ' one occasion ’, which is one (above). | ||
| Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitappaṭipattisamayesu parahitappaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammīkathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu yaṃ kiñci sandhāya "ekaṃ samaya"nti vuttaṃ hoti. | And ' on one occasion ' is also said with reference to any one of the following occasions: the occasion of the function of compassion from the [two] occasions of the function of knowledge and function of compassion, 28 the occasion of the practising for others’ welfare from the [two] occasions of practising for one’s own welfare and practising for others’ welfare, the occasion of talking about the True Idea from the [two] occasions of the two alternative ways in which those who have met together should act, 29 and the occasion of Preaching from the [two] occasions of preaching and practising. | ||
| Etthāha – atha kasmā yathā abhidhamme "yasmiṃ samaye kāmāvacara"nti ca ito aññesu suttapadesu "yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī"ti ca bhummavacanena niddeso kato, vinaye ca "tena samayena buddho bhagavā"ti karaṇavacanena, tathā akatvā idha "ekaṃ samaya"nti upayogavacananiddeso katoti. | 46. Here it may be asked: Then why is the accusative case, ekam samayam (‘ (on) one occasion ’), used here instead of the locative case as is done in the Abhidhamma, namely, ‘ yasmim samaye kamavacaram ’ (‘ on an occasion on which a sensual-desire- sphere [cognizance]... Dhs. 1) and in Sutta passages other than this, namely, (‘ Bhikkhus, on an occasion on which a bhikkhu, quite secluded from sensual desires,.. cf. A. ii. 214), and instead of the instrumental case as is done in the Vinaya , namely, ‘ Tena samayena Budddho Bhagava ' (‘ With this as the occasion the Enlightened One, the Blessed One,... ’: Vin. iii. 1)? | ||
| Tattha tathā, idha ca aññathā atthasambhavato. | It may be said that the meaning implied here is different from what it is in those passages. | ||
| Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. | For there, that is, in the Abhidhamma passage and in the Sutta passages other than this [firstly, the locative] conveys the meaning of container 30 and the meaning of characterization (qualification) of one substantive by [another] substantive.31 | ||
| Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato. | Now the ‘ container ’ is the time counted [as occasion] and the mass counted as occasion [being the ‘ container ’] of the ideas beginning with contact stated there [in the first paragraph of the Dhammasangani] ; and also the substantive essence of those ideas is characterized (qualified) by the substantive essence of the [type of] moment, event, and root-cause, called [their] ‘ occasion '. 32 So the locative case is used there in order to illustrate that meaning. | ||
| Vinaye ca hetvattho karaṇattho ca sambhavati. | Then in the Vinaya the [instrumental case] implies the meaning of cause and the meaning of reason [for an act]. | ||
| Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññapento sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi, tasmā tadatthajotanatthaṃ tattha karaṇavacananiddeso kato. | For it was difficult for Sariputta and the others to get to know the occasion of the announcement of a training precept, and so, when the Blessed One announced training precepts he did so on a [particular, that is, convenient] occasion that was [thus] the cause and the reason [for his so acting], and he stayed in such and such places having regard to that as the cause for the announcing of training precepts. So the instrumental case is used there in order to illustrate that meaning. | ||
| Idha pana aññasmiñca evaṃjātike suttantapāṭhe accantasaṃyogattho sambhavati. | Here, however, and in other such Sutta passages as this, the meaning implied is that of direct governance.33 | ||
| Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi. | For the Blessed One lived (abode) that occasion with an abiding of direct compassion, when he preached this or any other Sutta. | ||
| Tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti viññeyyo. | So it can be understood that the accusative case is used here in order to illustrate that meaning. | ||
| Hoti cettha – | And here [is an appropriate stanza]: | ||
| "Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca; | By instrument and locative; The meaning dictates which. | ||
| Aññatra samayo vutto, upayogena so idhā"ti. | Occasion is expressed elsewhere But here ’Tis done by the accusative. | ||
| Bhagavāti guṇavisiṭṭhasattuttamagarugāravādhivacanametaṃ. | 47. The Blessed One ( bhagava ): this is a designation signifying the respect and veneration accorded to the highest of creatures, who is distinguished by special qualities, | ||
| Yathāha – | according as it is said: | ||
| "Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ; | " Blessed ” is the best of words, '' Blessed ” is the finest word, | ||
| Garu gāravayutto so, bhagavā tena vuccatī"ti. | Deserving awe and veneration: Blessed is his name therefore'. | ||
| Catubbidhañhi nāmaṃ āvatthikaṃ, liṅgikaṃ, nemittakaṃ, adhiccasamuppannanti. | 48. Now names are of four kinds: denoting a period of fife, 34 denoting a particular mark, denoting a particular sign, and fortuitously arisen, | ||
| Adhiccasamuppannaṃ nāma "yadicchaka"nti vuttaṃ hoti. | by which last is meant ' capricious ’. | ||
| Tattha vaccho dammo balibaddhoti evamādi āvatthikaṃ, daṇḍī chattī sikhī karīti evamādi liṅgikaṃ, tevijjo chaḷabhiññoti evamādi nemittakaṃ, sirivaḍḍhako dhanavaḍḍhakoti evamādi vacanatthamanapekkhitvā pavattaṃ adhiccasamuppannaṃ. | Herein, [a name] ' denoting a period of life ’ is one such as ' yearling-calf ’ (vaccha), ‘ [steer-]to-be-trained ' ( damma ), ' yoke- ox ’ ( balivadda ). [That] ' denoting a particular mark' is one such as ' staff-bearer ’ (dandi), ' parasol-bearer ' (chatti ), ' topknot- wearer ’ (sikhi), ‘ hand-possessor' (hattin- — i.e. elephant). [That] ' denoting a particular sign ’ is one such as ' possessor-of-the-three- true-knowledges ’ ( tevijja ), ' possessor-of-the-six-direct-knowledges ’ (chcdabhinna). The ‘ fortuitously-arisen ’ is one such as Sirivaddhaka ( ' Augmenter-of-splendour ’), or Dhanavaddhaka ( ' Augmenter-of-wealth ’); for it has nothing to do with the meanings of the words. | ||
| Idaṃ pana bhagavāti nāmaṃ guṇanemittakaṃ, na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi kataṃ. | 49. This name ‘ Blessed ’ is one denoting a particular sign, [namely, certain] special qualities; it is not made by [Queen] Mahamaya or by King Suddhodana or by the eighty thousand kinsmen or by such distinguished deities as Sakka, Santusita, and so on, | ||
| Yathāha āyasmā sāriputtatthero "bhagavāti netaṃ nāmaṃ mātarā kataṃ - pe - sacchikā paññatti yadidaṃ bhagavā"ti (mahāni. 84). | according as the Elder Sariputta said: 36 ‘ “ Blessed this is not a name made by a mother...This name “ Blessed 59 ... is a realistic description of the Enlightened Ones,... Enlightenment [Tree] ’ (Nd. 1. 143: cf. Ch. i, § 18). | ||
| Yaṃ guṇanemittakañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti – | 50. Now in order to explain also the special qualities, of which this name is a particular sign they cite the following stanza: | ||
| "Bhagī bhajī bhāgī vibhattavā iti, | (‘ The reverend one (garu) has blessings (bhagi), is a frequenter (bhaji), a partaker (bhagi), a possessor of what has been analysed (vibhattava), | ||
| Akāsi bhagganti garūti bhāgyavā; | He has caused abolishing (akasi bhaggam), he is fortunate (bhagyava), | ||
| Bahūhi ñāyehi subhāvitattano, | He has well maintained himself in being (subhdvitattano) in many ways, | ||
| Bhavantago so bhagavāti vuccatī"ti. | He has gone to the end of being (bhav-anta-go) : thus he is called “ Blessed ” (bhagava) ’). | ||
| Niddesādīsu (mahāni. 84; cūḷani. ajitamāṇavapucchāniddesa 2) vuttanayeneva cassa attho daṭṭhabbo. | The meaning of this should be understood in the way given in the Niddesa (Nd.1. 142).37 | ||
| Ayaṃ pana aparo pariyāyo – | 51. But there is this other way: | ||
| "Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā; | (‘ He is fortunate (bhagyava), possessed of abolishment (bhaggava), associated with blessings (yutto bhagehi), and a possessor of what has been analysed (vibhattava) ; | ||
| Bhattavā vantagamano, bhavesu bhagavā tato"ti. | He has frequented (bhattava), and he has rejected, going in the kinds of being (VAnta-GAmano-BHAvesu), thus he is Blessed (bhagava) (). | ||
| Tattha "vaṇṇāgamo vaṇṇavipariyāyo"ti evaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ. | 52. Herein, by using the Characteristic of Language, namely, ‘ augmentation of syllables, alteration and elision of syllables ’, 38 or by using the Characteristic of Insertion (Rule of Epenthesis) according to the 4 Pisodara, etc.’ 39 grammatical method, it may be known that he [can] be called ‘ blessed ' ( bhagava) when he can be called ‘ fortunate ’ ( bhagyava) owing to his having the fortunateness (bhagya) that has reached the further shore of the ocean of the Perfections of Giving, Virtue, etc., 40 which generate mundane and supramundane pleasure. | ||
| Yasmā pana lobhadosamohaviparīta-manasikāraahirikānottappakodhūpanāhamakkhapalā- issāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamada-pamādataṇhāvijjātividhākusalamūladuccarita- saṃkilesamalavisamasaññāvitakkapapañca-catubbidhavipariyesaāsavaganthaoghayogaagatitaṇhupādāna- pañcacetokhilavinibandhanīvaraṇābhinandanachavivādamūlataṇhākāyasattānusaya- aṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesakkhandhaabhisaṅkhāramaccudevaputtamāre abhañji, tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. | 53. [Similarly] he [can also] be called ‘ blessed ’ ( bhagava ) when he can be called ‘ possessed of abolishment ’ ( bhaggava ) owing to the following flaws having been abolished. For he has abolished (abhanji) all the hundred thousand kinds of trouble, fever and defilement classed as lust, as hate, as delusion, and as mistaken attention; as consciencelessness and shamelessness, as anger and revenge, as contempt and domineering, as envy and avarice, as deceit and fraud, as obduracy and presumption, as conceit and pride, as vanity and negligence, and as craving and ignorance; as the three roots of the unprofitable, kinds of misconduct, defilements, stains, fictitious perceptions, thoughts, and diversifications; as the four perversenesses, taints, ties, floods, bonds, bad ways, cravings, and clingings; as the five wildernesses in the heart, shackles [in the heart], hindrances, and kinds of relishing; as the six roots of discord, and bodies of craving; as the seven underlying tendencies; as the eight worldly ideas; as the nine [ideas] rooted in craving; as the ten courses of unprofitable action; as the sixty-two kinds of [wrong] views; as the hundred and eight ways of behaviour of craving ; 41 or erroneous perceptions ’: those connected with lust, hate and delusion ( Vbh. 368). " thoughts those of sensual desire, ill will, and cruelty (M. i, 114). in brief the five Maras, that is, the Maras of defilement, of the categories, and of determinative acts, Mara as Mortality, and Mara as the son of a god. | ||
| Āha cettha – | And in this context it can be said: | ||
| "Bhaggarāgo bhaggadoso, bhaggamoho anāsavo; | ‘ He has abolished ( bhagga ) lust and hate, Delusion too; he is free from taints; | ||
| Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī"ti. | Abolished are all evil ideas: ' ‘ Blessed ’ ’ his name may rightly be ’. | ||
| Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti, bhaggadosatāya dhammakāyasampatti. | 54. And by his possession of fortunateness ( bhagyavata ) is shown the excellence of his form-body, which bears a hundred characteristics of merit; and by his abolishment of defects ( bhaggadosata ) is shown the excellence of his True-Idea-body. | ||
| Tathā lokiyasarikkhakānaṃ bahumānabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā. | Likewise, by [the former is shown] the esteem of the worldly [and by the latter that of] those who resemble him. [And by the former it is shown how] he is fit to be relied on 42 by laymen and [by the latter how he is fit to be relied on by] those gone forth into homelessness; | ||
| Tathā abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā. | and how, when [the former] have thus relied on him, they become strong in the removal of bodily and mental pain, and how, when [the latter] are helped with his gifts of material sustenance and of the True Idea, | ||
| Lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti. | they become capable of finding both mundane and supramundane pleasure. | ||
| Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo vattati, paramañcassa sakacitte issariyaṃ, aṇimālaghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi, tathā lokuttaro dhammo, lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso, rūpakāyadassanabyāvaṭajananayanamanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī, yaṃ yaṃ anena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanipphattisaññito kāmo, sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi, tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena "bhagavā"ti vuccati. | 55. He is also called ‘ Blessed ’ (bhagava) since he is ' associated with blessings ’ (bhagehi yuttatta ), such as those of the following kinds, in the sense that he ‘ has these blessings ’ (bhaga assa santi). Now in the world [outside the Dispensation] the word ‘ blessing ’ ( bhaga ) is used for six ideas, namely, sovereignty, ideal, fame, splendour, desire, and vocation. He has supreme sovereignty over his own cognizance, either of the kind reckoned as mundane and consisting in minuteness, lightness etc., 43 or that complete in all aspects; and likewise the supramundane Ideal. And he has the exceedingly pure fame spread throughout the three worlds, which he acquired through real special qualities. And he has splendour of all limbs, perfect in every aspect, which is capable of inspiring confidence (clarity) in the eyes and minds of people eager to see his form-body; And he has his desire, in other words, the production of what is wanted, since whatever is wanted and needed by him as beneficial to himself or to others is then and there produced for him. And he has right effort called vocation, which is the reason why he has gained the veneration of the whole world. | ||
| Yasmā pana kusalādibhedehi sabbadhamme, khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhamariyasaccaṃ, āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ, niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti, tasmā vibhattavāti vattabbe "bhagavā"ti vuccati. | 56. He [can also] be called ‘ blessed ’ (bhagava) when he can be called a ‘ possessor of what has been analysed ’ (vibhattava) , owing to his having analysed all ideas into the three classes of the profitable, [unprofitable, and undeclared;] or the profitable, etc., ideas into such classes as the categories, bases, elements, truths, faculties, dependent arising, etc.; or the Noble Truth of Suffering into the [four] meanings of oppressing, being determined, tormenting, and changing, and that of its Origin into the [four] meanings of accumulating, source, bond, and impediment, and that of its Cessation into the [four] meanings of escape, seclusion, being undetermined, and deathless, and that of the Path into the [four] meanings of outlet, root-cause, seeing, and predominant organization (cf. Ps. i. 19). Having analysed and revealed and shown them, is what is meant. | ||
| Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatāppaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsi, tasmā bhattavāti vattabbe "bhagavā"ti vuccati. | 57. He [can also] be called ‘ blessed ’ ( bhagava) when he can be called one who ‘ has frequented ’ ( bhattava ) owing to his having frequented ( bhaji ), cultivated, developed, such mundane and supra- mundane higher-than-human ideas as the heavenly, the divine, and the noble, abidings, 44 as bodily seclusion, mental seclusion, and seclusion from the essentials of existence, 45 as the void, the desire- less, and the signless, liberations, and others as well. | ||
| Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya "bhagavā"ti vuccati, yathā loke "mehanassa khassa mālā"ti vattabbe "mekhalā"ti. | 58. He [can also] be called ‘ blessed ’ (bhagava) when he can be called ‘ one who has rejected going in the kinds of being ’ (vantaga- mano bhavesu) because the craving for, called ‘ going ’ to ( gamana ), the three kinds of being (bhava-existence) has been rejected (vanta) by him. And the syllables bha from the word bhava and ga from the word gamana and va from the vanta with the letter a lengthened make the word bha-ga-va, just as is done in the world [of grammarians outside the Dispensation] with the word mekhala (‘ girdle ’) since MEhanassa KHAssa mdLA (‘ garland for the privy part ’) can be said.46 | ||
| Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ yathāpariyattaṃ dhammaṃ desento paccakkhaṃ katvā bhagavato dhammasarīraṃ pakāseti, tena "nayidaṃ atītasatthukaṃ pāvacanaṃ, ayaṃ vo satthā"ti bhagavato adassanena ukkaṇṭhitajanaṃ samassāseti. | 59. Up to this point, with the words ‘ thus I heard ’ he has revealed for direct experience the Blessed One’s True-Idea-Body by showing it according as he had heard it. He thereby comforts people who are disappointed at not seeing the Blessed One [and assures them] ‘ This is no doctrine with a defunct teacher; this is your Teacher ’. | ||
| Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ dasseti. | Then in showing with the phrase ' (on) one occasion the Blessed One ’ that the Blessed One was [nevertheless] on that occasion no longer factual, he points out the final extinction of the Form-Body. | ||
| Tena "evaṃvidhassa imassa ariyadhammassa desetā dasabaladharo vajirasaṅghātakāyo sopi bhagavā parinibbuto, tattha kenaññena jīvite āsā janetabbā"ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti. | Hence [by evoking the thought] ‘ Even that Blessed One, the Teacher of this Noble True Idea, the Bearer of the Ten Powers, whose body resembled a diamond cluster, eventually attained final extinction, so how can anyone else build hopes of [lasting] life on this [form-body]?’ he instils a sense of urgency in people intoxicated with the vanity of life, and he stirs them to enthusiasm for the True Idea. | ||
| Evanti ca bhaṇanto desanāsampattiṃ niddisati, me sutanti sāvakasampattiṃ, ekaṃ samayanti kālasampattiṃ, bhagavāti desakasampattiṃ. | And by his saying ‘ thus ’ he demonstrates the excellence of the teaching, by his saying ' I heard ’, the excellence of the dis- cipleship, by his saying ' on one occasion ’, the excellence of the time, and by his saying ' the Blessed One ’, the excellence of the Teacher. | ||
| Sāvatthiyaṃ viharatīti ettha sāvatthīti savatthassa isino nivāsaṭṭhānabhūtaṃ nagaraṃ, yathā kākandī mākandīti, evaṃ itthiliṅgavasena sāvatthīti vuccati, evaṃ akkharacintakā. | 60. Was living at Savatthi (Savatthiyam viharati): here Savatthi is the city 47 that had been the dwelling-place of the Seer Savattha, and so ' Savatthi ’ is said with change to the feminine gender just as with Kakandi and Makandi: so the etymologists [who go by letters] have it. | ||
| Aṭṭhakathācariyā pana bhaṇanti "yaṃkiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthī"ti sāvatthī. | But the Teachers of the Commentary say ' Whatever is of use and profit to man is all here ( sabbam ettha atthi), that is why it is called Savatthi. | ||
| Satthasamāyoge ca "kiṃ bhaṇḍamatthī"ti pucchite "sabbamatthī"ti vacanamupādāya sāvatthī. | And when caravans meet and it is asked " What goods are there there? ”, then, on account of the invariable reply " There is everything ” (sabbam atthi), it is called Savatthi. | ||
| "Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ; | ' Now every sort of merchandise They always trade at Savatthi; | ||
| Tasmā sabbamupādāya, sāvatthīti pavuccati. | Since all is there —sabbam atthi — Therein the city’s naming lies. | ||
| "Kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ; | The Kosalans’ fair capital Beguiles the mind, it charms the eyes, | ||
| Dasahi saddehi avivittaṃ, annapānasamāyutaṃ. | Nor e’er the ear ten sounds denies, And offers food and drink for all. | ||
| "Vuḍḍhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ; | Grown to fullness, [its people are] Successful, prosperous; fair withal, | ||
| Āḷakamandāva devānaṃ, sāvatthipuramuttama"nti. (ma. ni. aṭṭha. 1.14); | The peerless city can recall The Gods’ own Alakamanda | ||
| Tassaṃ sāvatthiyaṃ. | At that Savatthi: | ||
| Samīpatthe bhummavacanaṃ. | the locative case is in the sense of ‘ vicinity | ||
| Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. | 61. Was living (viharati ): this is a term signifying without distinction a possessor of one or other of the abidings (vihdra) consisting of the [four] postures and the three abidings consisting in the heavenly, the divine and the Noble Ones’ abidings. | ||
| Idha pana ṭhānagamanāsanasayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. | But here it signifies occupation with one or other of the postures among those classed as standing, walking, sitting, and lying down. So it can be understood that the Blessed One was so abiding ( viharati —living) either when standing or walking or seated or lying down. | ||
| So hi ekaṃ iriyāpathabādhanaṃ aparena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti. | For by terminating (Viccinditva) the discomfort of one posture [by replacing it] with one of the others, he carried ( HARATI) his selfhood on, made it proceed onwards, without letting it fall; | ||
| Tasmā viharatīti vuccati. | that is why it is said that he ‘ was living (abiding) ’. | ||
| Jetavaneti ettha attano paccatthikajanaṃ jinātīti jeto, raññā vā attano paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃ nāmameva katantipi jeto. | 62. In Jeta’s Wood (Jetavane ): he vanquishes ( jinati) people who are his own enemies, thus he is a Victor (Jeta). Or alternatively, when the people who were his own and the king’s enemies were vanquished (jita), he was born ( jata ), thus he was Victor (Jeta). Or alternatively, he was so named out of desire that [his name] should be one to bring him good omens, thus he was Victor (Jeta). | ||
| Vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. | 63. It is what one would (vanayati), thus it is a wood (vana) ; it creates fondness in creatures for its own excellence; the meaning is that it arouses affection in them towards itself (cf. Netti. 81). | ||
| Vanute iti vā vanaṃ, nānāvidhakusumagandhasammodamattakokilādivihaṅgavirutehi mandamālutacalitarukkhasākhāviṭapapupphaphalapallavapalāsehi ca "etha maṃ paribhuñjathā"ti pāṇino yācati viyāti attho. | Or alternatively, it would ( vanute ), thus it is a wood (vana) ; the meaning is that with cries of cuckoos and other air-borne creatures intoxicated by the profusion of scents and fragrance of many sorts of flowers, and with its canopy 48 of tree branches, fruits and verdant foliage swaying in the gentle breeze, it is, as it were, begging all creatures to ' Come and enjoy me ’. | ||
| Jetassa vanaṃ jetavanaṃ. | 64. ‘ Jeta Wood ’ is the wood of Jeta (Jetavanam—Jetassa vanam — resolution of compound); | ||
| Tañhi jetena rājakumārena ropitaṃ saṃvaḍḍhitaṃ paripālitaṃ, so ca tassa sāmī ahosi, tasmā jetavananti vuccati. | for it was planted by prince Jeta, tended and guarded by him, and he was its owner, which is why it was called Jeta Wood (Jeta’s Wood): | ||
| Tasmiṃ jetavane. | in that Jeta’s Wood. | ||
| Anāthapiṇḍikassa ārāmeti ettha sudatto nāma so gahapati mātāpitūhi katanāmavasena, sabbakāmasamiddhitāya tu vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍaṃ adāsi, tena anāthapiṇḍikoti saṅkhyaṃ gato. | 65. Anathapindika’s Park (Andthapindikassa arame ): this householder was named Sudatta, as to the name given to him by his parents. But because all his desires had been granted and because he was devoid of avarice or stain and endowed with the special qualities of compassion and the rest, he constantly gave food (pinda) to the helpless ( andtha ), and so he came to be known as Anathapindika (‘ Feeder of the Helpless ’). | ||
| Āramanti ettha pāṇino, visesena vā pabbajitāti ārāmo, tassa pupphaphalapallavādisobhanatāya nātidūranāccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti anukkaṇṭhitā hutvā nivasantīti attho. | 66. Here breathing things take delight, [take pleasure,] ( aramanti ), or especially those gone forth into homelessness take delight, [take pleasure,] thus it is a ' park ’ (arama —pleasance); the meaning is that because of the beauty of its flowers, fruits and foliage, etc. [in the first case], and because of its excellence in the five factors of the [bhikkhu’s] resting-place (see A. v. 15 quoted Ch. iii, § 8), being neither too far [from the alms resort] nor too near [to it], etc., [in the second case], they come from wherever it might be and delight in it, take delight in it, and abide there undisappointed. | ||
| Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. | Or alternatively, because of its excellence of the kind already stated it draws back again ( anetva ) and delights ( rameti) within its confines those who had gone out to wherever it might be, thus it is a ‘ park ’ (arama —pleasance). | ||
| So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahiraññakoṭisanthārena kiṇitvā aṭṭhārasahiraññakoṭīhi senāsanaṃ kārāpetvā aṭṭhārasahiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsāya hiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātito, tasmā "anāthapiṇḍikassa ārāmo"ti vuccati. | 67. The householder Anathapindika had purchased it from the hands of Prince Jeta by spreading 18 kotis of gold pieces over it and had had resting-places built in it for [an outlay of] a further 18 kotis of gold pieces and had had an inaugural ceremony prepared [costing] a further 18 kotis of gold pieces, making thus a [total] outlay of 54 kotis (5,400,000) of gold pieces, after which he assigned it to the Community headed by the Enlightened One. That is why it was called ‘ Anathapindika’s Park ’ (see Vin. ii. 158). | ||
| Tasmiṃ anāthapiṇḍikassa ārāme. | In that Anathapindika’s Park. | ||
| Ettha ca "jetavane"ti vacanaṃ purimasāmiparikittanaṃ, "anāthapiṇḍikassa ārāme"ti pacchimasāmiparikittanaṃ. | 68. The words ' in Jeta’s Wood ’ commemorate the former owner while the words ‘ Anathapindika’s Park ’ commemorate the latter owner. | ||
| Kimetesaṃ parikittane payojananti? | But what is the purpose of commemorating them? | ||
| Vuccate – adhikārato tāva "kattha bhāsita"nti pucchāniyāmakaraṇaṃ aññesaṃ puññakāmānaṃ diṭṭhānugatiāpajjane niyojanañca. | It can be said [that it is done] as a service: first as a definitive answer to the question ' Where was it delivered?’ , and second as an exhortation to others, who desire to make merit, [similarly] to give effect to [right] view.49 | ||
| Tattha hi dvārakoṭṭhakapāsādamāpane bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa koṭiyo anāthapiṇḍikassa. | For, in the building of the gate-house mansion, the 18 kotis of gold pieces received from the sale of the land, and also trees worth many kotis were Jeta’s outlay, while Anathapindika’s was 54 kotis. | ||
| Yato tesaṃ parikittanena "evaṃ puññakāmā puññāni karontī"ti dassento āyasmā ānando aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojeti. | Consequently, by his commemorating these [two] the venerable Ananda showed how those who desired to make merit did so, and thereby he exhorted others desirous of making merit [similarly] to give effect to [right] view. | ||
| Evamettha puññakāmānaṃ diṭṭhānugatiāpajjane niyojanaṃ payojananti veditabbaṃ. | That is how it should be understood that the purpose [of the commemoration] here was to exhort those who desire merit [similarly] to give effect to [right] view. | ||
| Etthāha – "yadi tāva bhagavā sāvatthiyaṃ viharati, 'jetavane anāthapiṇḍikassa ārāme'ti na vattabbaṃ. | It may be objected: If the Blessed One was living at Savatthi, firstly, then ‘ in Jeta’s Wood, Anathapindika’s Park ’ cannot be said; | ||
| Atha tattha viharati, 'sāvatthiya'nti na vattabbaṃ. | and conversely, if he lived there, then ‘at Savatthi ’ cannot be said; | ||
| Na hi sakkā ubhayattha ekaṃ samayaṃ viharitu"nti. | for he cannot live in (at) both places on one occasion. | ||
| Vuccate – nanu vuttametaṃ "samīpatthe bhummavacana"nti, yato yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni "gaṅgāya caranti, yamunāya carantī"ti vuccanti, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ anāthapiṇḍikassa ārāmo, tattha viharanto vuccati "sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme"ti veditabbo. | —It may be replied as follows: Was it not already said [above] ‘ The locative case is in the sense of “ vicinity ” ’ (§ 60)? Consequently, just as, when herds of cattle are wandering in the vicinity of the Ganges, the Jumna, and so on, it is said that ‘ they are wandering “ at ” the ’, ‘ wandering “ at ” the Jumna ’, so too here, there the Wood of Jeta and Park of Anathapindika in the vicinity of Savatthi, when someone is living there, it is said of him that he is ‘ living at Savatthi in Jeta’s Wood, Anathapindika’s Park ’. | ||
| Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ. | For the word ‘ Savatthi ’ [is mentioned] in order to denote his alms- resort town, and the other words [are mentioned] in order to denote a suitable dwelling-place for one gone forth into homelessness. | ||
| Tattha sāvatthikittanena bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, jetavanādikittanena pabbajitānuggahakaraṇaṃ. | 69. Herein, by commemorating Savatthi the venerable Ananda points out the Blessed One’s compassion for the laity; and by commemorating Jeta’s Wood, his compassion for those gone forth. | ||
| Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavajjanūpāyadassanaṃ. | Likewise, by the first [he points out] the Blessed One’s avoidance of pursuit of self-mortification and his acceptance of [the four] requisite- conditions [for the bhikkhu’s fife, namely, robes, alms food, lodging, and medicine], and by the second he points out his avoidance of pursuit of indulgence in sensual pleasures in his abandoning of objective sensual desires. | ||
| Purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. | And by the first [he points out the Blessed One’s] occupation with preaching the True Idea, and by the second his resoluteness upon seclusion; | ||
| Purimena karuṇāya upagamanaṃ, pacchimena ca paññāya apagamanaṃ. | by the first his approach through compassion, and by the second his withdrawal through understanding; | ||
| Purimena sattānaṃ hitasukhanipphādanādhimuttitaṃ, pacchimena parahitasukhakaraṇe nirupalepataṃ. | by the first his resoluteness upon procuring creatures’ welfare, and by the second his intactness in the effecting of others’ welfare and pleasure; | ||
| Purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. | by the first the comfortable abiding that has for its sign the not giving up of such pleasure as is in conformity with the True Idea, and by the second [the comfortable abiding] that has for its sign the pursuit of the more-than-human ideal; | ||
| Purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. | by the first his great helpfulness to men, and by the second [his great helpfulness] to gods; | ||
| Purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittatanti evamādi. | and lastly, by the first [he points out the Blessed One’s] being born in the world and matured in the world, and by the second his being left intact by the world, and so on. | ||
| Athāti avicchedatthe, khoti adhikārantaranidassanatthe nipāto. | 70. Then ( atha ) is in the sense of non-interruption, kho (not rendered) is a particle in the sense of indicating a new subject- matter.50 | ||
| Tena avicchinneyeva tattha bhagavato vihāre idamadhikārantaraṃ udapādīti dasseti. | By its means he points out that, while the Blessed One’s living (abiding) there [Savatthi] remained uninterrupted, a new subject-matter had arisen. | ||
| Kiṃ tanti? | What is that? | ||
| Aññatarā devatātiādi. | ‘ A certain deity ’ and so on. | ||
| Tattha aññatarāti aniyamitaniddeso. | 71. Herein, a certain (annatara) is an indefinite demonstrative; | ||
| Sā hi nāmagottato apākaṭā, tasmā "aññatarā"ti vuttā. | for that deity is not specified by name and race, which is why ‘ a certain ’ is said. | ||
| Devo eva devatā, itthipurisasādhāraṇametaṃ. | A Deity (devata —fem.) is a god ( deva —masc.), and [the noun of feminine gender] is common to both the male and female [sex]. | ||
| Idha pana puriso eva, so devaputto kintu, sādhāraṇanāmavasena devatāti vutto. | Here, however, this was a male, being a god’s son; but he is called a ' deity ’ because that word is common [to both sexes].51 | ||
| Abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpaabbhanumodanādīsu dissati. | 72. In the night's last extreme (abhikkantaya rattiya): now the word abhikkanta is met with as exhaustion, lunar quarter-day, 52 good, handsome, agreement, and so on. |
lunar quarter-day здесь нет Все комментарии (1) |
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| Tattha "abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha"nti evamādīsu (cūḷava. 383; a. ni. 8.20) khaye dissati. | Herein, in such passages as ' Venerable sir, the night is nearing its last extreme ( abhikkanta ), the first watch is ending, the Community of bhikkhus has been sitting long. Venerable sir, let the Blessed One recite the Rule to the bhikkhus ’ ( Vin. ii. 236; A. iv. 204) it is exhaustion (khaya). |
Вставка: In such passages as ' There are those extremely (abhikkanta) special nights of the Fourteenth, the Fifteenth, and the Quarter-moon of the Eig... Все комментарии (1) |
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| "Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā"ti evamādīsu (a. ni. 4.100) sundare. | In such passages as ‘ This is the most outstanding (abkikkantatara ) and superior of those four persons ’ (A. ii. 101) it is good ( sundara ). | ||
| "Ko me vandati pādāni, iddhiyā yasasā jalaṃ; | In such passages as ‘ Who at my feet pays homage here Shining with renowned success, | ||
| Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā"ti. (vi. va. 857); – | So that his loveliness extreme (abhikJcanta) Lights up each quarter bright and clear?’ (Vv.49) | ||
| Evamādīsu abhirūpe. | it is handsome (abhirupa). | ||
| "Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā"ti evamādīsu (a. ni. 2.16; pārā. 15) abbhanumodane. | In such passages as ‘ Magnificent (abhikkanta), Master Gotama, magnificent (abhikkanla), Master Gotama!’ ( Vin. iii. 6; M. i.24) it is agreement (abbhanumodana). | ||
| Idha pana khaye. | Here it is in [the sense of] exhaustion; | ||
| Tena abhikkantāya rattiyāti parikkhīṇāya rattiyāti vuttaṃ hoti. | hence ‘ in the night’s last extreme ’ means c when the night was becoming exhausted | ||
| Abhikkantavaṇṇāti ettha abhikkantasaddo abhirūpe, vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānapamāṇarūpāyatanādīsu dissati. | 73. The extreme of whose brilliance (abhikkantavanna) : here the word ‘ extreme 5 (abhikkanta) means handsome. But the word vanna is met with as skin (complexion), eulogy, group of clans (i.e. caste), reason, shape, measure, the visible-form base (i.e. the eye’s object), and so on. | ||
| Tattha "suvaṇṇavaṇṇosi bhagavā"ti evamādīsu (ma. ni. 2.399; su. ni. 553) chaviyaṃ. | Herein, in such passages as ‘ Blessed One, thou art gold-complexioned ( suvannavanna ) ’ (Sn. 548) it is skin (chavi). | ||
| "Kadā saññūḷhā pana te gahapati ime samaṇassa gotamassa vaṇṇā"ti evamādīsu (ma. ni. 2.77) thutiyaṃ. | In such passages as ‘ When did you concoct that hymn of praise (vanna) to the monk Gotama, householder?’ (M. i. 386) it is eulogy (thuti). | ||
| "Cattārome, bho gotama, vaṇṇā"ti evamādīsu (dī. ni. 3.115) kulavagge. | In such passages as ‘ There are these four castes (vanna), Master Gotama ’ (D. i. 91) it is a group of clans (kulavagga). | ||
| "Atha kena nu vaṇṇena, gandhathenoti vuccatī"ti evamādīsu (saṃ. ni. 1.234) kāraṇe. | In such passages as ‘ Then by what token (vanna) can one tell A man to be a thief of scents?’ (S. i. 204) it is a reason (karana). | ||
| "Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā"ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. | In such passages as ‘ Having created the appearance (vanna) of a huge royal elephant ’ (S. i. 104) it is shape (santhana). | ||
| "Tayo pattassa vaṇṇā"ti evamādīsu pamāṇe. | In such passages as ' The three sizes (vanna) for a bowl ’ (Vin. iii. 243) it is measure (pamana). | ||
| "Vaṇṇo gandho raso ojā"ti evamādīsu rūpāyatane. | In such passages as ‘ Colour (vanna), odour, flavour, nutritive-essence ’ (Vis. Ch. xi, § 88/p. 364) it is the visible-form base (rupayatana). | ||
| So idha chaviyaṃ daṭṭhabbo. | Here it should be understood as skin (complexion). | ||
| Tena abhikkantavaṇṇāti abhirūpacchavīti vuttaṃ hoti. | Consequently ‘ the extreme of whose brilliance ’ means 'the beauty of whose skin (complexion) | ||
| Kevalakappanti ettha kevalasaddo anavasesayebhuyyaabyāmissānatirekadaḷhatthavisaṃyogādianekattho. | 74. The whole of (kevalakappam): now the word kevala has many meanings such as remainderless, the most part, unmixed, with nothing extra, firm, dissociation, and so on. | ||
| Tathā hissa "kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya"nti evamādīsu (pārā. 1) anavasesatā attho. | For in such passages as ' A Divine Life as utterly (kevala) perfect and pure... ’ (D. i. 62) the meaning is remainderlessness (anavasesata). | ||
| "Kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī"ti evamādīsu (mahāva. 43) yebhuyyatā. | In such passages as ‘ The whole (kevalakappa) of Anga and Magadha will come bringing quantities of food ’ (Vin. i. 27) it is the most part (yebhuyyata). | ||
| "Kevalassa dukkhakkhandhassa samudayo hotī"ti evamādīsu (vibha. 225) abyāmissatā. | In such passages as ' There is an origin to this whole (kevala) category of suffering ’ (S. ii.1) it is unmixedness (avyamissata). | ||
| "Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā"ti evamādīsu (mahāva. 244) anatirekatā. | In such passages as ‘ Surely it is only (kevala) by mere faith that this venerable one... ’ (A. iii. 376) it is with nothing extra (anatireka). | ||
| "Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito"ti evamādīsu (a. ni. 4.243) daḷhatthatā. | In such passages as ‘ This co-resident of the venerable Anuruddha’s named Bahika has taken his stand entirely (kevalakappa) for the schism in the Community ’ (A. ii. 239) it is firmness (dalhatthatd). | ||
| "Kevalī vusitavā uttamapurisoti vuccatī"ti evamādīsu (saṃ. ni. 3.57) visaṃyogo. | In such passages as ‘ One who has reached the absolute (kevali) lived out the life, is called the Supreme Man (Superman) ’ (A. v. 16) it is dissociation (visamyoga ). | ||
| Idha panassa anavasesattamattho adhippeto. | Here, however, the meaning intended is remainderlessness. | ||
| Kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. | Then the word kappa has also many meanings such as exercise of faith, lawfulness, time, description, cutting, interpretation, fraction, 55 surroundings, and so on. | ||
| Tathā hissa "okappanīyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā"ti evamādīsu (ma. ni. 1.387) abhisaddahanamattho. | For in such passages as ‘ That must be believed (okappaniya) [as a statement] of Master Gotama’s since he is accomplished and fully enlightened 5 ( M. i. 249) the meaning is exercise of faith (abhisaddahana). | ||
| "Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu"nti evamādīsu (cūḷava. 250) vohāro. | In such passages as ‘ Bhikkhus, I allow fruits to be eaten in accordance with the five kinds of permissibility (kappa) for the monk ’ ( Vin. ii. 109) it is lawfulness (vohara). | ||
| "Yena sudaṃ niccakappaṃ viharāmī"ti evamādīsu (ma. ni. 1.387) kālo. | In such passages as ‘ In which I constantly (niccakappa) abide ’ ( M. i. 249) it is time (kala). | ||
| "Iccāyasmā kappo"ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117, kappamāṇavapucchāniddesa 61) paññatti. | In such passages as ‘ So the venerable Kappa... ’ (Sn. 1092) it is a description ( pannatti ) [.i.e. a proper name]. | ||
| "Alaṅkato kappitakesamassū"ti evamādīsu (jā. 2.22.1368) chedanaṃ. | In such passages as ‘ Adorned, with hair and beard trimmed ( kappita) ’ (Ja. vi. 268) it is cutting (chedana). | ||
| "Kappati dvaṅgulakappo"ti evamādīsu (cūḷava. 446) vikappo. | In such passages as ‘ The two-finger-breadths allowance (kappa) is permissible (kappati) ’ (Vin. ii. 294) it is interpretation (vikappa). | ||
| "Atthi kappo nipajjitu"nti evamādīsu (a. ni. 8.80) leso. | In such passages as ‘ There is a while (kappa) for lying down ’ (A. iv. 333) it is fraction (lesa). | ||
| "Kevalakappaṃ veḷuvanaṃ obhāsetvā"ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. | In such passages as ‘ Set the whole (kevalakappa) of the Bamboo Wood aglow ’ (S. i. 66) it is the surroundings (samantabhava). | ||
| Idha panassa samantabhāvo attho adhippeto. | Here, however, the meaning of surroundings is intended. | ||
| Yato kevalakappaṃ jetavananti ettha anavasesaṃ samantato jetavananti evamattho daṭṭhabbo. | Consequently, 'the whole Jeta's Wood' should be regarded as meaning 'Jeta's Wood together with its surroundings without remainder'. | ||
| Obhāsetvāti ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. | 75. Set...aglow (obhasetva): pervaded with radiace like the full moon and like the sun; the meaning is ‘ made all into one glow, all into one illumination '. | ||
| Yena bhagavā tenupasaṅkamīti bhummatthe karaṇavacanaṃ. | 76. Approached the Blessed One (yena bhagava ten 'upasankami- ‘ by what the Blessed One, by that approached ’): The instrumental case [of the words yena...tena (‘ by what ... by that ’)] has the sense of the locative case; | ||
| Yato yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. | consequently, the meaning to be understood here is ‘ Where (yattha) the Blessed One [was], there (tattha) he approached '. | ||
| Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, teneva kāraṇena upasaṅkamīti evampettha attho daṭṭhabbo. | Also the meaning here can be regarded [causatively] as follows: ‘ For what reason (yena karana) the Blessed One may be approached by gods and men, for that very reason (ten’eva karanena) he approached '. | ||
| Kena ca kāraṇena bhagavā upasaṅkamitabbo? | And for what reason may the Blessed One be approached? | ||
| Nānappakāraguṇavisesādhigamādhippāyena, sādurasaphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. | With intent to find the distinction of many special qualities, just as a great constantly-fruiting tree [may be approached] by avian flocks with intent to make use of the wholesome fruit. | ||
| Upasaṅkamīti ca gatāti vuttaṃ hoti. | ‘ Approached ’ means ‘ gone to '. | ||
| Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. | 77. And (having approached— upasankamitva) : 56 this indicates the termination of the approaching; | ||
| Atha vā evaṃ gatā tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvāti vuttaṃ hoti. | or else what is meant is ‘ Being already thus gone [towards], having thereupon gone to the vicinity of the Blessed One called “ a nearer place ” ’. | ||
| Bhagavantaṃ abhivādetvāti bhagavantaṃ vanditvā paṇamitvā namassitvā. | 78. After showing respect to him (bhagavantam abhivadetva): after paying homage to, saluting, venerating, the Blessed One. | ||
| Ekamantanti bhāvanapuṃsakaniddeso ekokāsaṃ ekapassanti vuttaṃ hoti. | 79. At one side (ekam antam) : this is a neuter [adverbial] form; what is meant is ‘ (at) one place, (at) one flank '. | ||
| Bhummatthe vā upayogavacanaṃ. | Or else it is accusative in the locative sense. | ||
| Aṭṭhāsīti nisajjādipaṭikkhepo, ṭhānaṃ kappesi, ṭhitā ahosīti attho. | 80. Stood (atthasi) : this denies sitting and the rest; the meaning is that he took his stand, was standing. | ||
| Kathaṃ ṭhitā pana sā ekamantaṃ ṭhitā ahūti? | But in what way did he stand that he is said to have ‘ stood at one side ’? | ||
| "Na pacchato na purato, nāpi āsannadūrato; | Not behind and not before, Nor too near, nor far, | ||
| Na kacche nopi paṭivāte, na cāpi oṇatuṇṇate; | what is more, Nor above to one below, Should one speak, nor up-wind: | ||
| Ime dose vivajjetvā, ekamantaṃ ṭhitā ahū"ti. | so Who these faults has rectified, Him they call ' stood at one side '. | ||
| Kasmā panāyaṃ aṭṭhāsi eva, na nisīdīti? | 81. But why did he only stand and not sit down? | ||
| Lahuṃ nivattitukāmatāya. | Out of desire to get away quickly. | ||
| Devatāyo hi kañcideva atthavasaṃ paṭicca sucipuriso viya vaccaṭṭhānaṃ manussalokaṃ āgacchanti. | For when deities come for any purpose to the human world, they do so like a man of clean habits coming to a privy. | ||
| Pakatiyā pana tāsaṃ yojanasatato pabhuti manussaloko duggandhatāya paṭikūlo hoti, na ettha abhiramanti, tena sā āgatakiccaṃ katvā lahuṃ nivattitukāmatāya na nisīdi. | In fact, the human world is naturally repulsive to them even at a hundred leagues’ distance owing to its stench, and they find no delight in it. So this [deity] refrained from sitting down since he wanted to get away quickly as soon as he had done what he came to do. | ||
| Yassa ca gamanādiiriyāpathaparissamassa vinodanatthaṃ nisīdanti, so devānaṃ parissamo natthi, tasmāpi na nisīdi. | And also deities have none of the fatigue [latent] in the postures of walking, etc., in order to dispel which [human beings] sit down; so that too is why he did not sit down; | ||
| Ye ca mahāsāvakā bhagavantaṃ parivāretvā ṭhitā, te patimāneti, tasmāpi na nisīdi. | and he did not sit down out of deference to the Great Disciples who were standing round the Blessed One. | ||
| Apica bhagavati gāraveneva na nisīdi. | Furthermore, he did not sit down out of reverence for the Blessed One himself; | ||
| Devatānañhi nisīditukāmānaṃ āsanaṃ nibbattati, taṃ anicchamānā nisajjāya cittampi akatvā ekamantaṃ aṭṭhāsi. | for when deities want to sit down a seat is generated for them, and not wanting that, he stood at one side without turning his mind to sitting. | ||
| Ekamantaṃ ṭhitā kho sā devatāti evaṃ imehi kāraṇehi ekamantaṃ ṭhitā kho sā devatā. | 82. And so standing (lit. ‘ being stood at one side, that deity ’) means that deity, who was standing at one side for these reasons in this way. | ||
| Bhagavantaṃ gāthāya ajjhabhāsīti bhagavantaṃ akkharapadaniyamitaganthitena vacanena abhāsīti attho. | 83. The deity addressed the Blessed One in verses thus: the meaning is that he addressed the Blessed One with speech governed by rules of prosody in its syllables and feet. | ||
| Kathaṃ? | How? | ||
| Bahū devā manussā ca - pe - brūhi maṅgalamuttamanti. | [By saying] Gods and men there are full many Speculating on good omens. Which, they hope, will bring them safety: Tell, then, the supreme good omen. | ||
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Maṅgalapañhasamuṭṭhānakathā Таблица Палийский оригинал |
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| Tattha yasmā "evamiccādipāṭhassa, atthaṃ nānappakārato. | 84. (3) Herein, it was laid down in the Schedule thus ‘ A varied comment then we unfold On the word “ thus ” and some words more, | ||
| Vaṇṇayanto samuṭṭhānaṃ, vatvā"ti mātikā ṭhapitā, tassa ca samuṭṭhānassa ayaṃ vattabbatāya okāso, tasmā maṅgalapañhasamuṭṭhānaṃ tāva vatvā pacchā imesaṃ gāthāpadānamatthaṃ vaṇṇayissāmi. | To give their sense, before we tell The [Sutta’s] origin as well ’ (§3), and this is the opportunity to relate that origin. Therefore, after we have first told the origin of the Good-omen Question, we shall then comment on the meaning of the stanzas. | ||
| Kiñca maṅgalapañhasamuṭṭhānaṃ? | 85. What was the origin of the Good-omen Question? | ||
| Jambudīpe kira tattha tattha nagaradvārasanthāgārasabhādīsu mahājano sannipatitvā hiraññasuvaṇṇaṃ datvā nānappakāraṃ sītāharaṇādikathaṃ kathāpeti, ekekā kathā catumāsaccayena niṭṭhāti. | It seems that large numbers of people in India (Jambudipa) used to gather together here and there at city gates and in debating halls and pay gold money to have the various outside-sectarians' tales, such as the Rape of Sita and the rest, told, each tale to be finished at the end of four months. |
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| Tattha ekadivasaṃ maṅgalakathā samuṭṭhāsi "kiṃ nu kho maṅgalaṃ, kiṃ diṭṭhaṃ maṅgalaṃ, sutaṃ maṅgalaṃ, mutaṃ maṅgalaṃ, ko maṅgalaṃ jānātī"ti. | In the course of this a talk about good omens started in this way: ' What is a good omen? Is what is seen a good omen? Is what is heard a good omen? Is what is sensed a good omen? Who is there that knows what a good omen is?' | ||
| Atha diṭṭhamaṅgaliko nāmeko puriso āha "ahaṃ maṅgalaṃ jānāmi, diṭṭhaṃ loke maṅgalaṃ diṭṭhaṃ nāma abhimaṅgalasammataṃ rūpaṃ. | 'So' Then a man who held the seen to be the good omen said " I know the good omen. The seen is the good omen in the world. For the visible form reputed as the best omen is seen. | ||
| Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya cātakasakuṇaṃ vā passati, beluvalaṭṭhiṃ vā gabbhiniṃ vā kumārake vā alaṅkatapaṭiyatte puṇṇaghaṭe vā allarohitamacchaṃ vā ājaññaṃ vā ājaññarathaṃ vā usabhaṃ vā gāviṃ vā kapilaṃ vā, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ rūpaṃ passati, idaṃ vuccati diṭṭhamaṅgala"nti. | For example: here someone, having risen early, sees a talking bird or a bilva sapling or a pregnant woman or children decked out in finery or full offering dishes or a fresh red mullet or a thoroughbred or a chariot with thoroughbreds or a bull or a cow or a brown ox, or else he sees some other such visible form reputed to be the best omen. This is what is called the good omen as the seen ". | ||
| Tassa vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. | Some accepted his statementand some did not. | ||
| Ye na aggahesuṃ, te tena saha vivadiṃsu. | Those who did not disputed with him. | ||
| Atha sutamaṅgaliko nāma eko puriso āha – "cakkhunāmetaṃ, bho, sucimpi passati asucimpi, tathā sundarampi, asundarampi, manāpampi, amanāpampi. | Then a man who held the heard to be the good omen said " Sirs, the eye sees both what is clean and what is unclean, likewise what is fair and what is ugly, agreeable and disagreeable. | ||
| Yadi tena diṭṭhaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā. | If the seen were the good omen, it would all be the good omen. | ||
| Tasmā na diṭṭhaṃ maṅgalaṃ, apica kho pana sutaṃ maṅgalaṃ. | Therefore the seen is not the good omen. On the contrary the heard is the good omen. | ||
| Sutaṃ nāma abhimaṅgalasammato saddo. | For the sound reputed as the best omen is heard. | ||
| Seyyathidaṃ? | For example: | ||
| Idhekacco kālasseva vuṭṭhāya vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā sumanāti vā sirīti vā sirivaḍḍhāti vā ajja sunakkhattaṃ sumuhuttaṃ sudivasaṃ sumaṅgalanti evarūpaṃ vā yaṃkiñci abhimaṅgalasammataṃ saddaṃ suṇāti, idaṃ vuccati sutamaṅgala"nti. | here someone, having risen early, hears [the name] "Vaddha" or " Vaddhamäna" or "Punna" or "Phussa" or" Sumana " or " Siri " or " Sirivaddha " [pronounced], or else[the words] " today is a good star conjunction " or "a good period "or " a good day " or " a good omen ", or else he hears some such sound reputed to be the best omen. This is what is called the good omen as the heard ". | ||
| Tassāpi vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. | Some accepted his statement, too, and some did not. | ||
| Ye na aggahesuṃ, te tena saha vivadiṃsu. | Those who did not disputed with him. | ||
| Atha mutamaṅgaliko nāmeko puriso āha "sotampi hi nāmetaṃ, bho, sādhumpi asādhumpi manāpampi amanāpampi saddaṃ suṇāti. | Then a man who held the sensed to be the good omen said " Sirs, the ear hears what is good and what is bad, agreeable and disagreeable. | ||
| Yadi tena sutaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā. | If the heard were the good omen, it would all be the good omen. | ||
| Tasmā na sutaṃ maṅgalaṃ, apica kho pana mutaṃ maṅgalaṃ. | Therefore the heard is not the good omen. On the contrary the sensed is the good omen. | ||
| Mutaṃ nāma abhimaṅgalasammataṃ gandharasaphoṭṭhabbaṃ. | For the odour, flavour and tangible reputed as the best omen is sensed. | ||
| Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya padumagandhādipupphagandhaṃ vā ghāyati, phussadantakaṭṭhaṃ vā khādati, pathaviṃ vā āmasati, haritasassaṃ vā allagomayaṃ vā kacchapaṃ vā tilaṃ vā pupphaṃ vā phalaṃ vā āmasati, phussamattikāya vā sammā limpati, phussasāṭakaṃ vā nivāseti, phussaveṭhanaṃ vā dhāreti. | For example: here someone, having risen early, smells such a flower scent as lotus scent or chews a fine tooth-stick or he touches earth or touches green crops or fresh cowdung or a tortoise or a basket of sesamum or a flower or a fruit or does plastering with fine clay or clothes himself in fine cloth or wears a fine turban, | ||
| Yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ gandhaṃ vā ghāyati, rasaṃ vā sāyati, phoṭṭhabbaṃ vā phusati, idaṃ vuccati mutamaṅgala"nti. | or else he smells some such odour, tastes some such flavour, touches some such tangible, reputed to be the best omen. This is called the good omen as the sensed ". | ||
| Tassāpi vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. | Some accepted his statement, too, and some did not. | ||
| Tattha na diṭṭhamaṅgaliko sutamutamaṅgalike asakkhi ñāpetuṃ, na tesaṃ aññataro itare dve. | Herein, he who held the seen to be the good omen could not get the man who held the heard to be the good omen to perceive as he did, . nor could anyone of them get the other two [to perceive as he did] | ||
| Tesu ca manussesu ye diṭṭhamaṅgalikassa vacanaṃ gaṇhiṃsu, te "diṭṭhaṃyeva maṅgala"nti gatā. | With that, those who accepted the statement of him who held the seen to be the good omen went away saying " Only the seen is the good omen " | ||
| Ye sutamutamaṅgalikānaṃ, te "sutaṃyeva mutaṃyeva maṅgala"nti gatā. | while those who accepted the statement of him who held the heard to be the good omen and that of him who held the sensed to be the good omen went away [saying respectively] " Only the heard is the good omen ", " Only the sensed is the good omen "'. | ||
| Evamayaṃ maṅgalakathā sakalajambudīpe pākaṭā jātā. | So this talk of good omens became the fashion throughout all India. | ||
| Atha sakalajambudīpe manussā gumbagumbā hutvā "kiṃ nu kho maṅgala"nti maṅgalāni cintayiṃsu. | And throughout all India men in factions speculated about good omens: ' What is a good omen?' | ||
| Tesaṃ manussānaṃ ārakkhadevatā taṃ kathaṃ sutvā tatheva maṅgalāni cintayiṃsu. | Guardian deities of human beings heard the talk and likewise took to speculating about good omens. | ||
| Tāsaṃ devatānaṃ bhummadevatā mittā honti, atha tato sutvā bhummadevatāpi tatheva maṅgalāni cintayiṃsu, tāsaṃ devatānaṃ ākāsaṭṭhadevatā mittā honti, ākāsaṭṭhadevatānaṃ catumahārājikā devatā mittā honti, etenupāyena yāva sudassīdevatānaṃ akaniṭṭhadevatā mittā honti, atha tato sutvā akaniṭṭhadevatāpi tatheva gumbagumbā hutvā maṅgalāni cintayiṃsu. | Then there were earth deities who were friends of these. When they heard about it from them, these earth deities also took to speculating about good omens. Then there were space deities who were friends of these, . . . and deities of the Realm of the Four Kings, . . . and so on in this way up as far as . . . Then there were Akanittha (Not-Junior) Deities who were friends of the Sudassi (Fair-to See) Deities in the world of High Divinity. When they heard about it from them these Akanittha Deities took to speculating in factions about good omens. | ||
| Evaṃ yāva dasasahassacakkavāḷesu sabbattha maṅgalacintā udapādi. | In this way speculation about good omens spread throughout ten thousand world-systems, | ||
| Uppannā ca "idaṃ maṅgalaṃ idaṃ maṅgala"nti vinicchayamānāpi appattā eva vinicchayaṃ dvādasa vassāni aṭṭhāsi. | and after it had spread, notwithstanding that it kept on being defined, ' The good omen is this!', the good omen is this!', twelve years went by and still there was no [agreed] definition. | ||
| Sabbe manussā ca devā ca brahmāno ca ṭhapetvā ariyasāvake diṭṭhasutamutavasena tidhā bhinnā. | Except for noble disciples [of the Blessed One] all men and gods and High Divinities became divided into three [factions] according to the seen, the heard and the sensed, | ||
| Ekopi "idameva maṅgala"nti yathābhuccato niṭṭhaṅgato nāhosi, maṅgalakolāhalaṃ loke uppajji. | no single one of whom had come to a conclusion ' Only this is the good omen ' that tallied with what actually is the fact, and so it was that the ' Good-omen Tumult' arose in the world. | ||
| Kolāhalaṃ nāma pañcavidhaṃ kappakolāhalaṃ, cakkavattikolāhalaṃ, buddhakolāhalaṃ, maṅgalakolāhalaṃ, moneyyakolāhalanti. | Now there are five kinds of tumult: an aeon tumult, a Wheel-turner tumult, an Enlightened-one tumult, a good-omen tumult, and a stillness tumult. | ||
| Tattha kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā "vassasatasahassaccayena kappuṭṭhānaṃ hohiti, ayaṃ loko vinassissati, mahāsamuddo sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍhayhissati vinassissati, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā bhāvetha, karuṇaṃ muditaṃ upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hotha, jāgaratha mā pamādatthā"ti manussapathe vicaritvā ārocenti. | Herein, sensual-sphere deities, with their heads bared and theirhair dishevelled, with piteous faces, mopping their tears with their hands, clothed in dyed cloth and wearing their dress in great disorder, travel up and down the haunts of men, making the announcement: At the end of a hundred thousand years there will be the emergence of an aeon. This world will be destroyed. Even the ocean will dry up. This Great Earth, and Sineru, King of Mountains, will be consumed and annihilated. The destruction ofthe earth will extend as far as the World of High Divinity. Maintain lovingkindness in being, good sirs, maintain compassion, gladness, maintain onlooking-equanimity in being, good sirs; care for your mothers, care for your fathers, honour the elders of your clans; be wakeful, do not be negligent! | ||
| Idaṃ kappakolāhalaṃ nāma. | This is called an aeon tumult. | ||
| Kāmāvacaradevāyeva "vassasatassaccayena cakkavattirājā loke uppajjissatī"ti manussapathe vicaritvā ārocenti. | Sensual-sphere deities, too, travel up and down the haunts of men, making the announcement: At the end of a hundred years a Wheel-turning King will arise in the world. | ||
| Idaṃ cakkavattikolāhalaṃ nāma. | This is called a Wheel-turner tumult, | ||
| Suddhāvāsā pana devā brahmābharaṇena alaṅkaritvā brahmaveṭhanaṃ sīse katvā pītisomanassajātā buddhaguṇavādino "vassasahassaccayena buddho loke uppajjissatī"ti manussapathe vicaritvā ārocenti. | Pure-abode deities put on divine ornaments, make divine turbans on their heads, and, full of happiness and joy, they travel up and down the haunts of men, making the announcement: ' At the end of a thousand years an Enlightened One will arise in the world. | ||
| Idaṃ buddhakolāhalaṃ nāma. | This is called an Enlightened-one tumult. | ||
| Suddhāvāsā eva devā devamanussānaṃ cittaṃ ñatvā "dvādasannaṃ vassānaṃ accayena sammāsambuddho maṅgalaṃ kathessatī"ti manussapathe vicaritvā ārocenti. | Pure-abode deities, too, knowing gods' and men's minds, travel up and down the haunts of men, making the announcement:' At the end of twelve years the Fully Enlightened One will explain the Good Omens. | ||
| Idaṃ maṅgalakolāhalaṃ nāma. | This is called a Good-Omen Tumult. | ||
| Suddhāvāsā eva devā "sattannaṃ vassānaṃ accayena aññataro bhikkhu bhagavatā saddhiṃ samāgamma moneyyappaṭipadaṃ pucchissatī"ti manussapathe vicaritvā ārocenti. | Pure-abode deities, too, travel up and down the haunts of men, making the announcement: ' At the end of seven years a certain bhikkhu will meet with the Blessed One and question him about the practice of Stillness | ||
| Idaṃ moneyyakolāhalaṃ nāma. | This is called the stillness tumult. | ||
| Imesu pañcasu kolāhalesu devamanussānaṃ idaṃ maṅgalakolāhalaṃ loke uppajji. | Among these five kinds of tumult, it was the good-omen tumult that arose in the world among gods and men, who had become divided into three [factions] over the seen good omen and the rest. | ||
| Atha devesu ca manussesu ca vicinitvā vicinitvā maṅgalāni alabhamānesu dvādasannaṃ vassānaṃ accayena tāvatiṃsakāyikā devatā saṅgamma samāgamma evaṃ samacintesuṃ "seyyathāpi nāma gharasāmiko antogharajanānaṃ, gāmasāmiko gāmavāsīnaṃ, rājā sabbamanussānaṃ, evameva ayaṃ sakko devānamindo amhākaṃ aggo ca seṭṭho ca yadidaṃ puññena tejena issariyena paññāya dvinnaṃ devalokānaṃ adhipati, yaṃnūna mayaṃ sakkaṃ devānamindaṃ etamatthaṃ puccheyyāmā"ti. | Then, after repeated investigation amongst gods and men without finding what the good omen was, at last at the end of twelve years the deities belonging to the Body of the Thirty-three met and foregathered, and they took counsel together thus: ' Good sirs, just as the owner of a house for the inmates of the house, as the owner of a village for the villagers, as the king for all men, so too this Sakka Ruler of Gods is for us our head and chief, that is to say, by dint of merit, by lordship and understanding he is master ofthe two worlds of gods [of the Four Kings and of the Thirty-three]. So surely we ought to ask Sakka Ruler of Gods about this matter. | ||
| Tā sakkassa santikaṃ gantvā sakkaṃ devānamindaṃ taṅkhaṇānurūpanivāsanābharaṇasassirikasarīraṃ aḍḍhateyyakoṭiaccharāgaṇaparivutaṃ pāricchattakamūle paṇḍukambalavarāsane nisinnaṃ abhivādetvā ekamantaṃ ṭhatvā etadavocuṃ "yagghe, mārisa, jāneyyāsi, etarahi maṅgalapañhā samuṭṭhitā, eke 'diṭṭhaṃ maṅgala'nti vadanti, eke 'sutaṃ maṅgala'nti, eke 'mutaṃ maṅgala'nti, tattha mayañca aññe ca aniṭṭhaṅgatā, sādhu vata no tvaṃ yāthāvato byākarohī"ti. | 'Accordingly they went to Sakka's presence, and after paying homage to Sakka Ruler of Gods, who, with his figure resplendent with raiment and regalia befitting the occasion, and surrounded by abevy of two and a half myriads of nymphs, was seated on the Red Marble Throne at the root of the Päricchattaka Tree, they stood atone side, and they told him: ' Good sir, please to know that a question about good omens has now arisen. Some say that the seen is the good omen, some say that it is the heard, and some say that it is the sensed. We and others too have come to no conclusion. It would be good if you would pronounce a verdict. | ||
| Devarājā pakatiyāpi paññavā "ayaṃ maṅgalakathā kattha paṭhamaṃ samuṭṭhitā"ti āha. | Now though the Gods' King has native understanding, still he asked ' Where did this talk of good omens first originate?' | ||
| "Mayaṃ, deva, cātumahārājikānaṃ assumhā"ti āhaṃsu. | They replied ' Sire, we heard it from the gods of the Four Kings' Realm '. | ||
| Tato cātumahārājikā ākāsaṭṭhadevatānaṃ, ākāsaṭṭhadevatā bhummadevatānaṃ, bhummadevatā manussārakkhadevatānaṃ, manussārakkhadevatā "manussaloke samuṭṭhitā"ti āhaṃsu. | Then those of the Four Kings' Realm said From the space deities', and the spacedeities said ' From the earth deities', and the earth deities said' From human beings' guardian deities', and the human beings' guardian deities said ' It originated in the human world'. | ||
| Atha devānamindo "sammāsambuddho kattha vasatī"ti pucchi. | Then the Ruler of Gods asked' Where is the Fully Enlightened One living? | ||
| "Manussaloke devā"ti āhaṃsu. | 'They replied In the human world, sire '. | ||
| Taṃ bhagavantaṃ koci pucchīti, na koci devāti. | Has anyone asked that Blessed One? No one, sire. | ||
| Kinnu nāma tumhe mārisā aggiṃ chaḍḍetvā khajjopanakaṃ ujjāletha, yena tumhe anavasesamaṅgaladesakaṃ taṃ bhagavantaṃ atikkamitvā maṃ pucchitabbaṃ maññatha, āgacchatha mārisā, taṃ bhagavantaṃ pucchāma, addhā sassirikaṃ pañhaveyyākaraṇaṃ labhissāmāti ekaṃ devaputtaṃ āṇāpesi "taṃ bhagavantaṃ pucchā"ti. | How then, good sirs, would you forget the fire and kindle a glow-worm to light you that you overlook that Blessed One, teacher of good omens without remainder,and conceive that I should be asked? Come, good sirs, let us ask that Blessed One; then we shall surely obtain a splendid answer. 'Then he commanded a god's son: ' Do you ask that Blessed One. | ||
| So devaputto taṅkhaṇānurūpena alaṅkārena attānaṃ alaṅkaritvā vijjuriva vijjotamāno devagaṇaparivuto jetavanamahāvihāraṃ gantvā bhagavantaṃ abhivādetvā ekamantaṃ ṭhatvā maṅgalapañhaṃ pucchanto gāthāya ajjhabhāsi "bahū devā manussā cā"ti. | 'So that god's son decorated himself with ornaments to suit the occasion, and then, flaring like a lightning flash and surrounded by a group of gods, he went to the great monastery of Jeta's Wood, and after paying homage to the Blessed One, he stood at one side. Then, putting the question about the good omen, he uttered the verse: ‘ Gods and men there are full many . . . ’ | ||
| Idaṃ maṅgalapañhasamuṭṭhānaṃ. | That was the origin of the Good-omen Question. | ||
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Bahūdevātigāthāvaṇṇanā Таблица Палийский оригинал |
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| 2.Idāni gāthāpadānaṃ atthavaṇṇanā hoti. | 95. Now here is the comment on the words and on the meaning in the verses. | ||
| Bahūti aniyamitasaṅkhyāniddeso, tena anekasatā anekasahassā anekasatasahassāti vuttaṃ hoti. | There are full many (bahü) is a demonstrative of an indefinite number; hence what is meant is: several hundreds, several thousands. | ||
| Dibbantīti devā, pañcahi kāmaguṇehi kīḷanti, attano vā siriyā jotentīti attho. | They sport (dibbanti), thus they are gods (deva); the meaning is:they play with the five strands of sensual desires, or they glitter with their own splendour. | ||
| Apica devāti tividhā devā sammutiupapattivisuddhivasena. | Moreover, as to the word deva, it is threefold as convention, rebirth, and purification, | ||
| Yathāha – | according as it is said' | ||
| "Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā. | " God " (deva): there are three kinds of gods, namely, gods by convention, gods by rebirth, and gods by purification. | ||
| Tattha sammutidevā nāma rājāno deviyo rājakumārā. | Kings, queens and princes are called " gods by convention ", | ||
| Upapattidevā nāma cātumahārājike deve upādāya taduttaridevā. | the gods of the Four Kings' Realm or the gods higher than that are called "Gods by rebirth ", | ||
| Visuddhidevā nāma arahanto vuccantī"ti (cūḷani. dhotakamāṇavapucchāniddesa 32, pārāyanānugītigāthāniddesa 119). | and the Arahants are called" gods by purification " (Vbh. 422). | ||
| Tesu idha upapattidevā adhippetā. | Among these it is the gods by rebirth that are intended here. | ||
| Manuno apaccāti manussā. | [Men (manussä):] they are the offspring of Manu (Manuno apaccä), thus they are men (manussa—human); | ||
| Porāṇā pana bhaṇanti – manaso ussannatāya manussā. | though the Ancients say ' They are men (manussa) because of prominence of mind (maua-ussannata). | ||
| Te jambudīpakā, aparagoyānakā, uttarakurukā, pubbavidehakāti catubbidhā, idha jambudīpakā adhippetā. | They are of four kinds as belonging to the [four great continents of] Jambudipa (India) [in the South], Aparagoyäna [in the West], Uttarakuru [in the North], and Pubbavideha [in the East], Here those of Jambudipa are intended. | ||
| Maṅgalanti mahanti imehi sattāti maṅgalāni, iddhiṃ vuddhiñca pāpuṇantīti attho. | Creatures fall in with weal by means of these (mam galanti imehi sattä), thus they are good omens (mangala); the meaning is that they reach success and increment. | ||
| Acintayunti cintesuṃ ākaṅkhamānāti icchamānā patthayamānā pihayamānā. | Speculating on: acintayum=cintesum (alternative form of aorist 3rd pers. pi. ). Which, they hope, will bring them (äkankhamänä): [which] they want, aspire to, long for. | ||
| Sotthānanti sotthibhāvaṃ, sabbesaṃ diṭṭhadhammikasamparāyikānaṃ sobhanānaṃ sundarānaṃ kalyāṇānaṃ dhammānamatthitanti vuttaṃ hoti. | Safety (sotthänam) is a safe state (sotthi-bhäva); what is meant is: ' [Hoping to assure] the existence (atthita), here and now and in lives to come, of all such ideas as are creditable (sobhananam), admirable, and good. | ||
| Brūhīti desehi pakāsehi, ācikkha vivara vibhaja uttānīkarohi. | ' Tell then (brühi): teach, clarify, announce, reveal, expound, explain. | ||
| Maṅgalanti iddhikāraṇaṃ vuddhikāraṇaṃ sabbasampattikāraṇaṃ. | The good omen (mangalam): the reason for success, reason for prosperity, reason for all excellence. | ||
| Uttamanti visiṭṭhaṃ pavaraṃ sabbalokahitasukhāvahanti ayaṃ gāthāya anupubbapadavaṇṇanā. | Supreme (uttamam) :distinguished, lofty, which brings welfare and pleasure to all the world. | ||
| Ayaṃ pana piṇḍattho – so devaputto dasasahassacakkavāḷesu devatā maṅgalapañhaṃ sotukāmatāya imasmiṃ cakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejasā ca adhiggayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā ṭhitā disvā tasmiñca samaye anāgatānampi sakalajambudīpakānaṃ manussānaṃ cetasā cetoparivitakkamaññāya sabbadevamanussānaṃ vicikicchāsallasamuddharaṇatthaṃ āha – | Out of desire to hear about the Good-omen Question, deities belonging to ten thousand world-systems had met together in this world-system and had [each] created [for himself] a selfhood so subtle that ten, twenty, thirty, forty, fifty, sixty, seventy, even eighty, [could stand together] on an area no bigger than the pointof a single hair's tip, and so they stood round the Blessed One, who was sitting on the Enlightened One's throne prepared [for him], outshining in his splendour and lustre all the gods, the Märas and the High Divinities; so since this god's son saw [this], and since he knew with his mind even the thoughts in the minds of all the human beings in the whole of Jambudipa's land who had been unable to come on that occasion, then, in order to draw out from all, be it gods or men, the dart of uncertainty, he uttered these words: | ||
| "Bahū devā manussā ca, maṅgalāni acintayuṃ; | Gods and men there are full many Speculating on good omens, | ||
| Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttama"nti. | Which, they hope, will bring them safety —wanting each his own safety—: Tell, then, the supreme good omen, | ||
| Tāsaṃ devatānaṃ anumatiyā manussānañca anuggahena mayā puṭṭho samāno yaṃ sabbesameva amhākaṃ ekantahitasukhāvahato uttamaṃ maṅgalaṃ, taṃ no anukampaṃ upādāya brūhi bhagavāti. | being questioned by me with the consent of these gods, and for the sake of aiding men, tell us out of pity, Blessed One, what omen is supreme for all of us by its bringing pure welfare and pleasure. | ||
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Asevanācātigāthāvaṇṇanā Таблица Палийский оригинал |
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| 3.Evametaṃ devaputtassa vacanaṃ sutvā bhagavā "asevanā ca bālāna"nti gāthamāha. | 100. When the Blessed One heard the words of the god’s son, he uttered the stanza ‘ Not consorting with the foolish . . . ’ | ||
| Tattha asevanāti abhajanā apayirupāsanā. | Herein, not consorting (asevanä) is not frequenting, not reverencing. | ||
| Bālānanti balanti assasantīti bālā, assasitapassasitamattena jīvanti, na paññājīvitenāti adhippāyo. | With the foolish (bälänarh): they are strong, they breathe (balanti ananti), thus they are fools (bala); the intention is that they live with mere in-breath and out-breath instead of with the life of understanding (cf. Sn. 182). | ||
| Tesaṃ bālānaṃ. | With that sort of foolish men. | ||
| Paṇḍitānanti paṇḍantīti paṇḍitā, sandiṭṭhikasamparāyikesu atthesu ñāṇagatiyā gacchantīti adhippāyo. | Rather with the wise (panditänam): they pick their way (pandanti), thus they are wise (pandita); the intention is that they go with the gait of knowledge of benefits here and now and in the life to come. | ||
| Tesaṃ paṇḍitānaṃ. | With that sort of wise men. | ||
| Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā taṃsamaṅgitā pūjāti sakkāragarukāramānanavandanā. | Consorting(sevanä): frequenting, reverencing, them; companionship, intimacy,with them. Honouring (püjä): worshipping, respecting, revering, paying homage. | ||
| Pūjaneyyānanti pūjārahānaṃ. | The honourable (püjaneyyänarh): those worthy of honour. | ||
| Etaṃ maṅgalamuttamanti yā ca bālānaṃ asevanā, yā ca paṇḍitānaṃ sevanā, yā ca pūjaneyyānaṃ pūjā, taṃ sabbaṃ sampiṇḍetvā āha "etaṃ maṅgalamuttama"nti. | This is a supreme good omen (etam mangalam uttamam): he said' This is a supreme good omen ' referring collectively to all that he had just mentioned, namely, the non-consorting with fools, the consorting with the wise, and the honouring of the honourable; | ||
| Yaṃ tayā puṭṭhaṃ "brūhi maṅgalamuttama"nti, ettha tāva etaṃ maṅgalamuttamanti gaṇhāhīti vuttaṃ hoti. | what is meant is: ' Since you have asked " What is the supreme good omen? ", take it that, in the first place, this is a supreme good omen.' | ||
| Ayametissā gāthāya padavaṇṇanā. | This is the word-commentary to this stanza. | ||
| Atthavaṇṇanāpanassā evaṃ veditabbā – evametaṃ devaputtassa vacanaṃ sutvā bhagavā "asevanā ca bālāna"nti imaṃ gāthamāha. | The commentary on the meaning should be understood as follows. The Blessed One spoke this stanza after hearing these words of the god's son's thus. | ||
| Tattha yasmā catubbidhā gāthā pucchitagāthā, apucchitagāthā, sānusandhikagāthā, ananusandhikagāthāti. | Herein, there are four kinds of talk: talk asked for, talk unasked for, talk with sequence of meaning, and talk without sequence of meaning. | ||
| Tattha "pucchāmi taṃ, gotama, bhūripañña, kathaṅkaro sāvako sādhu hotī"ti (su. ni. 378) ca "kathaṃ nu tvaṃ, mārisa, oghamatarī"ti (saṃ. ni. 1.1) ca evamādīsu pucchitena kathitā pucchitagāthā. | Herein, in such passages as 'O Gotama of abundant understanding, How act disciples to be good? I ask ' (Sn. 376) and such passages as Good sir, how did you come to cross the flood? ' (S. i. 1) what is spoken by him thus questioned is ' talk asked for ' (pucchita-katha). | ||
| "Yaṃ pare sukhato āhu, tadariyā āhu dukkhato"ti evamādīsu (su. ni. 767) apucchitena attajjhāsayavasena kathitā apucchitagāthā. | In such passages as ' That which others count as pleasure Noble Ones will count as pain' (Sn. 762) what is spoken by one without first being questioned and inspired by one's own inclination is ' talk unasked for' (apucchita-katha). | ||
| Sabbāpi buddhānaṃ gāthā "sanidānāhaṃ, bhikkhave, dhammaṃ desessāmī"ti (a. ni. 3.126; kathā. 806) vacanato sānusandhikagāthā. | Because of the words "Bhikkhus, I teach the True Idea with sources ' (A. i, 276; Kv. 561) all Enlightened Ones' talk is ' talk with sequence of meaning' (sänusandhi-gathä). | ||
| Ananusandhikagāthā imasmiṃ sāsane natthi. | In this Dispensation there is no ' talk without sequence of meaning' (ananusandhi-kathä). | ||
| Evametāsu gāthāsu ayaṃ devaputtena pucchitena bhagavatā kathitattā pucchitagāthā. | So out of these [four] kinds of talk this is ' talk asked for ' becauseit was spoken by the Blessed One when asked by this god's son. | ||
| Ayañca yathā cheko puriso kusalo maggassa kusalo amaggassa maggaṃ puṭṭho paṭhamaṃ vijahitabbaṃ ācikkhitvā pacchā gahetabbaṃ ācikkhati "asukasmiṃ nāma ṭhāne dvedhāpatho hoti, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā"ti, evaṃ sevitabbāsevitabbesu asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhati. | And in the case of talk asked for, just as, when a clever man who isskilled in what is the path and skilled in what is not the path, is asked the path, then, after first telling what should be avoided, heafterwards tells what should be taken, [saying] 'There is a road-fork in that place; there leave the left and take the right' (S. iii. 108), so too-, with respect to what should and what should not be consortedwith, what should be consorted with can be told after telling what should not be consorted with. | ||
| Bhagavā ca maggakusalapurisasadiso. | And the Blessed One is like the man skilled in the path, | ||
| Yathāha – | according as it is said | ||
| "Puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. | ' " The man skilledin the path": this, Tissa, is a designation for a Perfect One, accomplished and fully enlightened ' (S. iii. 108); | ||
| So hi kusalo imassa lokassa, kusalo parassa lokassa, kusalo maccudheyyassa, kusalo amaccudheyyassa, kusalo māradheyyassa, kusalo amāradheyyassā"ti. | for he is ' Skilled in this world, skilled in the other world, skilled in what is the sphere of mortality, skilled in what is not the sphere of mortality, skilled in what is Mära's sphere, skilled in what is not Mära's sphere' (cf. M i.227). | ||
| Tasmā paṭhamaṃ asevitabbaṃ ācikkhanto āha – "asevanā ca bālānaṃ, paṇḍitānañca sevanā"ti. | That is why, telling first what should not be consorted with, he said Not consorting with the foolish, Rather with wise men consorting ', | ||
| Vijahitabbamaggo viya hi paṭhamaṃ bālā na sevitabbā na payirupāsitabbā, tato gahetabbamaggo viya paṇḍitā sevitabbā payirupāsitabbāti. | since, to start with, fools should not be consorted with, should not be reverenced, like the path to be abandoned, and next the wise should be consorted with, should be reverenced, like the road to be taken. | ||
| Kasmā pana bhagavatā maṅgalaṃ kathentena paṭhamaṃ bālānamasevanā paṇḍitānañca sevanā kathitāti? | [If it is asked] ' But why were the non-consorting with foolsand the consorting with the wise mentioned first by the Blessed One when speaking about the good omen? | ||
| Vuccate – yasmā imaṃ diṭṭhādīsu maṅgaladiṭṭhiṃ bālasevanāya devamanussā gaṇhiṃsu, sā ca amaṅgalaṃ, tasmā tesaṃ taṃ idhalokaparalokatthabhañjakaṃ akalyāṇamittasaṃsaggaṃ garahantena ubhayalokatthasādhakañca kalyāṇamittasaṃsaggaṃ pasaṃsantena bhagavatā paṭhamaṃ bālānamasevanā paṇḍitānañca sevanā kathitāti. | '—It may be stated as follows: It was through consorting with fools that gods and men took up the view of good omens that assumed the good omen to be the seen, etc. (§ 90), and that is no good omen. That is why the Blessed One spoke first of non-consorting with fools and consorting with the wise, thus condemning association with those who are not good friends, which is injurious to good in both this world and the next, and commending association with good friends, which ensures good in both worlds. | ||
| Tattha bālā nāma ye keci pāṇātipātādiakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. | Herein, the foolish are any creatures who follow out the unprofitable courses of action beginning with killing breathing things; and they can be recognized in three aspects, | ||
| Yathāha "tīṇimāni, bhikkhave, bālassa bālalakkhaṇānī"ti suttaṃ (a. ni. 3.3; ma. ni. 3.246). | according as it is said in the Suttas: Bhikkhus, there are three characteristics of the fool '(A. i.102). | ||
| Apica pūraṇakassapādayo cha satthāro, devadattakokālikakaṭamodakatissakhaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghavidassa bhātāti ime aññe ca evarūpā sattā bālāti veditabbā. | Furthermore, the six [dissident] teachers beginning with Pürana Kassapa (see D. Sutta 2), then Devadatta [andhis followers,] namely, Kokälika, Katamoraka-Tissa, Khandä-deviyäputta and Samuddadatta (Vin. ii. 196, etc.), and also Cincamänavikä (Ja. iv. 187), etc., and in bygone times Dighavida's brother, and other such creatures as these should be understood as fools. | ||
| Te aggipadittamiva agāraṃ attanā duggahitena attānañceva attano vacanakārake ca vināsenti. | They are like a smouldering ember: with their misapprehension they ruin both themselves and those who give effect to their words. | ||
| Yathā dīghavidassa bhātā catubuddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati, yathā ca tassa diṭṭhiṃ abhirucanakāni pañca kulasatāni tasseva sahabyataṃ upapannāni mahāniraye paccanti. | And so it is that Dighavida's brother has been lying prone where he fell in the Great Hell, ripening out [his evil actions] for four Buddha-intervals with a selfhood 60 leagues inextent. And so it is that five hundred clans who confessed his view were reborn as his retinue to ripen out [their evil actions] in the Great Hell. | ||
| Vuttañcetaṃ bhagavatā – | And this is said: | ||
| "Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni, evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato. | Bhikkhus, just as a fire that starts in a rush shed or a grass shed burns down even an upper chamber plastered within and without, closed off, secured by bars, with windows shuttered, so too, whatever fears arise, all arise owing to fools, not owing to wise men. | ||
| Ye keci upaddavā uppajjanti - pe - ye keci upasaggā - pe - no paṇḍitato. | Whatever perils arise,... Whatever calamities arise, all arise owing to fools, not owing to wise men. | ||
| Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. | While the fool brings fear, the wise man does not. | ||
| Saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito"ti (a. ni. 3.1). | While the fool brings peril, the wise man does not. While the fool brings calamity,the wise man does not (A. i, 101; M. iii, 61). | ||
| Apica pūtimacchasadiso bālo, pūtimacchabandhapattapuṭasadiso hoti tadupasevī, chaḍḍanīyataṃ jigucchanīyatañca pāpuṇāti viññūnaṃ. | Moreover a fool resembles stale fish, and one who consorts with him resembles a leaf-bag in which stale fish has been wrapped and so becomes fit only for wise men's rejection and disgust. | ||
| Vuttañcetaṃ – | And this is said: | ||
| "Pūtimacchaṃ kusaggena, yo naro upanayhati; | ' Now when a man ties up with blades Of kusa grass some fetid fish, | ||
| Kusāpi pūtī vāyanti, evaṃ bālūpasevanā"ti. (jā. 1.15.183; 2.22.1257); | The blades of grass get fetid too: Such is consorting with a fool' (Ja. vi. 236). | ||
| Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha – | And when the boon was being granted by Sakka Ruler of Gods, Akittipandita said: | ||
| "Bālaṃ na passe na suṇe, na ca bālena saṃvase; | Let me not see or hear a fool,' Let me not live where lives a fool, | ||
| Bālenallāpasallāpaṃ, na kare na ca rocaye. | Let me not choose to have to do' In verbal traffic with a fool. | ||
| "Kinnu te akaraṃ bālo, vada kassapa kāraṇaṃ; | —What has a fool then done by you,' Kassapa, teil what is the cause' | ||
| Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi. | Why you have preference so great' That never fool may cross your sight?' | ||
| "Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati; | —He leads half-wittedly to loss, And counsels irresponsibly,' | ||
| Dunnayo seyyaso hoti, sammā vutto pakuppati; | Prefers misjudgment, and, if told What is correct, shows restiveness. | ||
| Vinayaṃ so na jānāti, sādhu tassa adassana"nti. (jā. 1.13.90-92); | ' Nothing he knows of discipline; 'Tis good to have no sight of him ' (Ja. iv. 240). | ||
| Evaṃ bhagavā sabbākārena bālūpasevanaṃ garahanto "bālānamasevanā maṅgala"nti vatvā idāni paṇḍitasevanaṃ pasaṃsanto "paṇḍitānañca sevanā maṅgala"nti āha. | When the Blessed One had said that non-consorting with fools is a good omen, thus condemning consorting with fools in every aspect, he now said that consorting with the wise is a good omen aswell, commending consorting with the wise. | ||
| Tattha paṇḍitā nāma ye keci pāṇātipātāveramaṇiādidasakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. | Herein, the wise are any creatures who follow out the ten profitable courses of action beginning with abstention from killing breathing things; and they can be recognized in three aspects, | ||
| Yathāha "tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇānī"ti (a. ni. 3.3; ma. ni. 3.253) suttaṃ. | according as it is said in the Suttas ' Bhikkhus, there are these three characteristics of the wise man' (A. i. 102). | ||
| Apica buddhapaccekabuddhaasītimahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirāja- ayogharakumāraakittipaṇḍitādayo ca paṇḍitāti veditabbā. | Furthermore, the Enlightened Ones and Hermit Enlightened Ones, the eighty Great Disciples, and the other disciples of Perfect Ones such as Sunetta,Mahä Govinda, Vidhura, Sarabhanga, Mahosadha, Sutasoma,King Nimi, Prince Ayoghara, and Akittipanclita, should be understood as wise men. | ||
| Te bhaye viya rakkhā andhakāre viya padīpo khuppipāsādidukkhābhibhave viya annapānādippaṭilābho attano vacanakarānaṃ sabbabhayupaddavūpasaggaviddhaṃsanasamatthā honti. | They are as capable of eliminating all fear, risk and calamity for those who give effect to their words as are protection in a rebellion, a lamp in darkness, food and drink and so on ina state of being overcome by pain of hunger and thirst and so on. | ||
| Tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā, brahmaloke patiṭṭhitā, devaloke patiṭṭhitā, sugatiloke uppannā, sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kulasahassāni sagge nibbattāni. | For innumerable indeed and not to be measured are the gods and men who, after coming to the Perfect One, have attained exhaustion of taints or become established in the world of High Divinity (Brahma), or become established in the world of [sensual-sphere] gods or been reborn in the world of the happy destinations [as human beings]. | ||
| Tathā mahāmoggallānamahākassapappabhutīsu sabbamahāsāvakesu, sunettassa satthuno sāvakā appekacce brahmaloke uppajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ - pe - appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu. | Eighty thousand clans were reborn in heaven after gaining confidence in the Elder Sariputta and serving him with the four requisite-conditions [for the bhikkhu's life]; and likewise all the [other] great disciples, Mahä Moggalläna, Mahä Kassapa, and so on. Some of the teacher Sunetta's disciples reappeared in the world of High Divinity,some in the [sensual-sphere world in the] company of the Paranim-mitavasavatti Gods (who wield power over others' creations),... some in the company of the householder clans of the great halls(see A. iv. 104). | ||
| Vuttampi cetaṃ – | And this is said: | ||
| "Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo"ti (a. ni. 3.1). | Bhikkhus, it is not owing to a wise man that there is fear, it is not owing to a wise man that thereis peril, it is not owing to a wise man that there is calamity '(A. i. 101;M. iii. 61). | ||
| Apica tagaramālādigandhasadiso paṇḍito, tagaramālādigandhabandhapaliveṭhanapattasadiso hoti tadupasevī, bhāvanīyataṃ manuññatañca āpajjati viññūnaṃ. | Moreover, a wise man resembles such scented goods as tagara flowers, and one who consorts with him resembles a leaf in which tagara flowers have been wrapped, and he becomes fitf or wise men's cultivation and approval. | ||
| Vuttampi cetaṃ – | And this is said: | ||
| "Tagarañca palāsena, yo naro upanayhati; | Now when in foliage a man' Ties up some tagara [incense], | ||
| Pattāpi surabhī vāyanti, evaṃ dhīrūpasevanā"ti. (itivu. 76; jā. 1.15.184; 2.22.1258); | The leaves will of the scent partake:' Such is consorting with the wise ' (Ja. vi. 236). | ||
| Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha – | And when the boon was being granted by Sakka Ruler of Gods, Akittipanoüta said: | ||
| "Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase; | —Oh let me see and hear wise men,' Oh let me live where live wise men, | ||
| Dhīrenallāpasallāpaṃ, taṃ kare tañca rocaye. | Oh let me choose to have to do' In verbal traffic with the wise. | ||
| "Kinnu te akaraṃ dhīro, vada kassapa kāraṇaṃ; | ' —What have the wise then done for you, Kassapa, teil what is the cause' | ||
| Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi. | Why you have preference so great' That wise men always cross your sight? | ||
| "Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati; | ' —They lead wise-wittedly to gain, Counsel not irresponsibly,' | ||
| Sunayo seyyaso hoti, sammā vutto na kuppati; | Prefer good judgment, and, if told' What is correct, show docileness. | ||
| Vinayaṃ so pajānāti, sādhu tena samāgamo"ti. (jā. 1.13.94-96); | ' And discipline they understand:' 'Tis good to have to do with them ' (Ja. iv. 241). | ||
| Evaṃ bhagavā sabbākārena paṇḍitasevanaṃ pasaṃsanto "paṇḍitānaṃ sevanā maṅgala"nti vatvā idāni tāya bālānaṃ asevanāya paṇḍitānaṃ sevanāya ca anupubbena pūjaneyyabhāvaṃ upagatānaṃ pūjaṃ pasaṃsanto "pūjā ca pūjaneyyānaṃ maṅgala"nti āha. | When the Blessed One had said that consorting with wise men is a good omen, thus commending consorting with wise men in every aspect, he now said that honouring the honourable is a good omen, commending the act of honouring to those who have, through non-consorting with fools and consorting with wise men, approachedthe honourable. | ||
| Tattha pūjaneyyā nāma sabbadosavirahitattā sabbaguṇasamannāgatattā ca buddhā bhagavanto, tato pacchā paccekabuddhā, ariyasāvakā ca. | Herein, the Enlightened Ones, the Blessed Ones, are honourable (püjaneyya—to be honoured) because they are devoid of all vices and possessed of all virtues. | ||
| Tesañhi pūjā appakāpi dīgharattaṃ hitāya sukhāya hoti, sumanamālākāramallikādayo cettha nidassanaṃ. | Next after them the Hermit Enlightened Ones and the Noble Disciples; for the honouring of them, even if itis little, conduces for long to welfare and pleasure.The examples here are Sumana the garland-maker, Mallikä, and so on. | ||
| Tatthekaṃ nidassanamattaṃ bhaṇāma – bhagavā hi ekadivasaṃ pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. | Herein,we shall relate one example. One day, it seems, when it was morning, the Blessed One dressed,and taking his bowl and [outer] robe, went into Räjagaha for alms. | ||
| Atha kho sumanamālākāro rañño māgadhassa seniyassa bimbisārassa pupphāni gahetvā gacchanto addasa bhagavantaṃ nagaradvāramanuppattaṃ pāsādikaṃ pasādanīyaṃ dvattiṃsamahāpurisalakkhaṇāsītānubyañjanappaṭimaṇḍitaṃ buddhasiriyā jalantaṃ, disvānassa etadahosi "rājā pupphāni gahetvā sataṃ vā sahassaṃ vā dadeyya, tañca idhalokamattameva sukhaṃ bhaveyya, bhagavato pana pūjā appameyyaasaṅkhyeyyaphalā dīgharattaṃ hitasukhāvahā hoti, handāhaṃ imehi pupphehi bhagavantaṃ pūjemī"ti pasannacitto ekaṃ pupphamuṭṭhiṃ gahetvā bhagavato paṭimukhaṃ khipi, pupphāni ākāsena gantvā bhagavato upari mālāvitānaṃ hutvā aṭṭhaṃsu. | Sumana the garland-maker was on his way to the king of Magadha with some flowers. He saw the Blessed One, who inspired confidence, invited confidence, as, gleaming with a Buddha's splendour, he was coming to the city gate. When he saw him, he thought' The king might pay me a hundred or a thousand for these flowers, but that would only be pleasure of this world. On the other hand,honour done to the Blessed One is immeasurable, its fruit is incalculable and for long brings welfare and pleasure. So I shall honour the Blessed One with these flowers. And with confident heart hetook a handful of flowers and threw them in the Blessed One's direction. The flowers travelled through the air and remained suspended over the Blessed One in the form of a flower canopy. | ||
| Mālākāro tamānubhāvaṃ disvā pasannataracitto puna ekaṃ pupphamuṭṭhiṃ khipi, tānipi gantvā mālākañcuko hutvā aṭṭhaṃsu. | Seeing this mighty wonder, he became still more confident in his heart, and again he threw a handful. They travelled as before and remained suspended in the form of a flower curtain. | ||
| Evaṃ aṭṭha pupphamuṭṭhiyo khipi, tāni gantvā pupphakūṭāgāraṃ hutvā aṭṭhaṃsu. | In that way he threw eight handfuls. They travelled as before and remained suspended in the form of a flower palanquin, | ||
| Bhagavā antokūṭāgāre ahosi, mahājanakāyo sannipati. | the Blessed One being inside the palanquin. A huge body of people gathered. | ||
| Bhagavā mālākāraṃ passanto sitaṃ pātvākāsi. | Seeing the garland-maker, the Blessed One manifested a smile. | ||
| Ānandatthero "na buddhā ahetū apaccayā sitaṃ pātukarontī"ti sitakāraṇaṃ pucchi. | The Elder Änanda thought Buddhas do not manifest a smile without cause or condition', and he asked the reason. | ||
| Bhagavā āha "eso, ānanda, mālākāro imissā pūjāya ānubhāvena satasahassakappe devesu ca manussesu ca saṃsaritvā pariyosāne sumanissaro nāma paccekabuddho bhavissatī"ti. | The Blessed One said Änanda, through the might of this honouring, this garland-maker will, after traversing the round for a hundred thousand aeons among gods and men, at last become a Hermit Enlightened Onecalled Sumanissara ', | ||
| Vacanapariyosāne dhammadesanatthaṃ imaṃ gāthaṃ abhāsi – | and at the end of his utterance he pronounced this stanza for the purpose of inculcating the True Idea:' | ||
| "Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati; | Good is the act that, when performed, Entails no burning of remorse;' | ||
| Yassa patīto sumano, vipākaṃ paṭisevatī"ti. (dha. pa. 68); | To reap whose ripening a man' Is overjoyed and glad at heart (sumana)'(Dh. 68). | ||
| Gāthāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. | And at the end of the stanza eighty-four thousand breathing things attained the True Idea. | ||
| Evaṃ appakāpi tesaṃ pūjā dīgharattaṃ hitāya sukhāya hotīti veditabbā. | That is how it should be understood that the honouring of them, even if it is little, conduces for long to welfare and pleasure. | ||
| Sā ca āmisapūjāva, ko pana vādo paṭipattipūjāya? | And that was an honouring with only material things, so what need besaid of honouring with practice? | ||
| Yato ye kulaputtā saraṇagamanasikkhāpadappaṭiggahaṇena uposathaṅgasamādānena catupārisuddhisīlādīhi ca attano guṇehi bhagavantaṃ pūjenti, ko tesaṃ pūjāphalaṃ vaṇṇayissati? | Consequently, when clansmen do honour to the Blessed One by the Going for Refuge, the acceptance of the Training Precepts, and the giving effect to the Uposatha Factors, and by their own special qualities beginning with the Virtue of the Fourfold Purity, who can estimate the fruits of their honouring? | ||
| Te hi tathāgataṃ paramāya pūjāya pūjentīti vuttā. | For they are said to honour a Perfect One with thehighest honour' | ||
| Yathāha – | according as it is said ' | ||
| "Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati paramāya pūjāyā"ti (dī. ni. 2.199). | Änanda, the bhikkhu or bhikkhuni or layman follower or laywoman follower who abides inthe way of practice in accordance with the True Idea and has entered upon the proper way, behaving in accordance with the True Idea, he it is that worships, respects, and reveres a Perfect One and honours him with the highest honour' (D. ii. 138). | ||
| Etenānusārena paccekabuddhaariyasāvakānampi pūjāya hitasukhāvahatā veditabbā. | And the bringing of welfare and pleasure by honouring Hermit Enlightened Ones and Enlightened Ones' disciples should be understood in the same way. | ||
| Apica gahaṭṭhānaṃ kaniṭṭhassa jeṭṭho bhātāpi bhaginīpi pūjaneyyā, puttassa mātāpitaro, kulavadhūnaṃ sāmikasassusasurāti evamettha pūjaneyyā veditabbā. | Moreover, in the case of laymen it should be understood that elder brothers and sisters are to be honoured by a junior, mother and father by a son, and husband, mother-in-law and father-in-law by the daughters-in-law of a clan. | ||
| Etesampi hi pūjā kusaladhammasaṅkhātattā āyuādivuḍḍhihetuttā ca maṅgalameva. | For in their case the honouring is a good omen, too, because it is their profitable ideas that are called ' honouring' and because these are a cause of increase in life-span and the rest; | ||
| Vuttañhetaṃ – | for this is said | ||
| "Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti, te tesaṃ kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissantī"tiādi (dī. ni. 3.105). | ' Those who love mothers, love fathers, love monks, love divines, and are deferential to seniors of clans, proceed in giving effect to this profitable idea. Because of their giving effect to profitable ideas they find increase inlife-span and in good appearance ' (cf. D. iii. 74). | ||
| Idāni yasmā "yaṃ yattha maṅgalaṃ. | 113. (4) Now, since 'the omen as we go | ||
| Vavatthapetvā taṃ tassa, maṅgalattaṃ vibhāvaye"ti iti mātikā nikkhittā, tasmā idaṃ vuccati – evametissā gāthāya bālānaṃ asevanā, paṇḍitānaṃ sevanā, pūjaneyyānañca pūjāti tīṇi maṅgalāni vuttāni. | Defining, We show, lastly, how it is so' it was stated in the Schedule (as before) (§ 3) what still needs to be said can be stated as follows. There are, in fact, three good omens mentioned in this stanza, namely, non-consorting with fools, consorting with the wise, and honouring the honourable. | ||
| Tattha bālānaṃ asevanā bālasevanapaccayabhayādiparittāṇena ubhayalokatthahetuttā, paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjā ca tāsaṃ phalavibhūtivaṇṇanāyaṃ vuttanayeneva nibbānasugatihetuttā maṅgalanti veditabbā. | Herein, non-consorting with fools should be understood as a good omen because it is a cause for welfare in both worlds by its safeguarding people from the fears that have for their condition consorting with fools. Then consorting with the wise and honouring the honourable [should be understood as good omens] because they area cause for extinction (nibbäna) and for the happy destinations in the way stated in the explanation of the greatness of their fruit. | ||
| Ito paraṃ tu mātikaṃ adassetvā eva yaṃ yattha maṅgalaṃ, taṃ vavatthapetvā tassa maṅgalattaṃ vibhāvayissāmāti. | But in what follows we shall in each instance define the good omen and explain how it isa good omen without referring to the Schedule. | ||
| Niṭṭhitā asevanā ca bālānanti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza Not consorting with the foolish ' is ended. | ||
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| 4.Evaṃ bhagavā "brūhi maṅgalamuttama"nti ekaṃ ajjhesitopi appaṃ yācito bahudāyako uḷārapuriso viya ekāya gāthāya tīṇi maṅgalāni vatvā tato uttaripi devatānaṃ sotukāmatāya maṅgalānamatthitāya yesaṃ yesaṃ yaṃ yaṃ anukulaṃ, te te satte tattha tattha maṅgale niyojetukāmatāya ca "patirūpadesavāso cā"tiādīhi gāthāhi punapi anekāni maṅgalāni vattumāraddho. | Now although the Blessed One had been begged for little with the single request ' Tell, then, the supreme good omen', still, like the rare man who is a generous giver, notwithstanding that he had already stated three good omens in a single stanza, he began again to speak of many good omens with the stanzas beginning' Living in befitting places', doing so owing to deities desire to hear more than that, owing to the existence of [yet further] good omens, and owing to [his own] desire to enjoin upon the various creatures the good omens best suited to them wherever they might be. | ||
| Tattha paṭhamagāthāya tāva patirūpoti anucchaviko. | Herein, in the third stanza, to start with, befitting (patirüpa) [means] favourable. | ||
| Desoti gāmopi nigamopi nagarampi janapadopi yo koci sattānaṃ nivāso okāso. | Places (desa): village, town, city, country;and, in fact, any locality inhabited by creatures. | ||
| Vāsoti tattha nivāso. | Living (väso): living there. | ||
| Pubbeti purā atītāsu jātīsu. | In the past (pubbe): before, in previous births. | ||
| Katapuññatāti upacitakusalatā. | Having . . . made merit (katapunnatd): having stored up profitable [action]. | ||
| Attāti cittaṃ vuccati sakalo vā attabhāvo, sammāpaṇidhīti tassa attano sammā paṇidhānaṃ niyuñjanaṃ, ṭhapananti vuttaṃ hoti. | Self (atta) is what cognizance is called, or else it is the whole selfhood. Right direction in . . . guidance (sammdpanidhi): right directing (panidahana) of that self; prompting, placing, is what is meant. | ||
| Sesaṃ vuttanayamevāti. | The rest is as already stated. | ||
| Ayamettha padavaṇṇanā. | This is the word-commentary here. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – patirūpadesavāso nāma yattha catasso parisā vicaranti, dānādīni puññakiriyavatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dibbati, tattha nivāso sattānaṃ puññakiriyāya paccayattā maṅgalanti vuccati. | The commentary on the meaning should be understood as follows. What is called living in befitting places (patirüpadesaväso) is living where the four kinds of assembly are found, where the grounds for making merit beginning with giving exist (see e. g. D. iii. 218), and where the Master's Dispensation with its nine factors (see e. g. M. i. 133) is in evidence; Living there is called a good omen because it is a condition for creatures' making merit. | ||
| Sīhaḷadīpapaviṭṭhakevaṭṭādayo cettha nidassanaṃ. | An example here is the story of the fisherman who entered the Island of Ceylon (Silialadipa), and so on ( ). | ||
| Aparo nayo – patirūpadesavāso nāma bhagavato bodhimaṇḍappadeso dhammacakkavattitappadeso dvādasayojanāya parisāya majjhe sabbatitthiyamataṃ bhinditvā yamakapāṭihāriyadassitakaṇḍamba rukkhamūlappadeso devorohaṇappadeso, yo vā panaññopi sāvatthirājagahādi buddhādhivāsappadeso, tattha nivāso sattānaṃ chaanuttariyappaṭilābhapaccayato maṅgalanti vuccati. | Another method: the place (desa) which is the site of the Blessed One's enlightenment is called a befitting place' and likewise the place where the Wheel of the True Idea was set rolling, and the place at the root of the Ganda Mango Tree where the Twin Marvel was shown in the midst of an assembly twelve leagues across, disrupting the theories of all outside sectarians, the place of the Descent from the Gods, or any other place inhabited by the Enlightened One such as Sävatthi, Räjagaha, and so on. Living there is called a good omen because it is a condition for creatures' obtaining the six Unsurpassables (see D. iii. 250). | ||
| Aparo nayo (mahāva. 259) – puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe. | Another method: ' In the eastern direction: the town called Kajangala; on the far side of that, Mahäsälä; beyond that, the outland countries; to the near side is in the middle. | ||
| Dakkhiṇapuratthimāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe. | In the southeastern direction: the river called SalalavatI; beyond that, the outland countries; to the near side is in the middle. | ||
| Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā, orato majjhe. | In the southern direction: the town called Setakannika; beyond that, the out-land countries; to the near side of that is in the middle. | ||
| Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe. | In the western direction: a Divine-caste village called Thüna; beyond that the outland countries; to the near side is in the middle. | ||
| Uttarāya disāya usīraddhajo nāma pabbato, tato paraṃ paccantimā janapadā, orato majjhe. | In the northern direction: a rock called Usiraddhaja; beyond that, the out-land countries; to the near side is in the middle ' (Vin. i. 197). | ||
| Ayaṃ majjhimadeso āyāmena tīṇi yojanasatāni, vitthārena aḍḍhateyyāni, parikkhepena nava yojanasatāni honti. | This Middle Place (majjimadesa) is three hundred leagues wide and two hundred and fifty broad and nine hundred in circumference. | ||
| Eso patirūpadeso nāma. | This is called a befitting place. | ||
| Ettha catunnaṃ mahādīpānaṃ dvisahassānaṃ parittadīpānañca issariyādhipaccakārakā cakkavattī uppajjanti, ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā sāriputtamoggallānādayo mahāsāvakā uppajjanti, dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā paccekabuddhā, cattāri aṭṭha soḷasa vā asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā sammāsambuddhā uppajjanti. | Here the Wheel-turning Monarchs who exercise sovereignty and dominance over the four great continents and the two thousand small islands arise. [And here,] after fulfilling the Perfections during one incalculable age and a hundred thousand aeons the Great Disciples, Säriputta, Moggalläna, and the others, arise. [And here,] after fulfilling the Perfections for two incalculable ages and a hundred thousand aeons, the Hermit Enlightened Ones arise. [And here,] after fulfilling the Perfections for four, eight, or sixteen incalculable ages and a hundred thousand aeons, the Fully Enlightened Ones arise. | ||
| Tattha sattā cakkavattirañño ovādaṃ gahetvā pañcasu sīlesu patiṭṭhāya saggaparāyaṇā honti. | Herein, by following the advice of a Wheel-turning Monarch and establishing themselves in the five virtues creatures become destined for heaven. | ||
| Tathā paccekabuddhānaṃ ovāde patiṭṭhāya, sammāsambuddhānaṃ pana buddhasāvakānaṃ ovāde patiṭṭhāya saggaparāyaṇā nibbānaparāyaṇā ca honti. | Likewise by following the advice of Hermit Enlightened Ones. But by following the advice of a Fully Enlightened One or that of his disciple they become destined for heaven and destined for extinction (nibbäna). | ||
| Tasmā tattha vāso imāsaṃ sampattīnaṃ paccayato maṅgalanti vuccati. | That is why living there is called a good omen since it is a condition for these lands of excellence. | ||
| Pubbe katapuññatā nāma atītajātiyaṃ buddhapaccekabuddhakhīṇāsave ārabbha upacitakusalatā, sāpi maṅgalaṃ. | The fact of having in past births stored up profitable [action] contingent upon [honouring] Enlightened Ones, Hermit Enlightened Ones and those with taints exhausted is called having in the past made merit (pubbe katapunnata). That is a good omen too. | ||
| Kasmā? | Why? | ||
| Buddhapaccekabuddhasammukhato dassetvā buddhānaṃ buddhasāvakānaṃ vā sammukhā sutāya catuppadikāyapi gāthāya pariyosāne arahattaṃ pāpetīti katvā. | Because, after seeing an Enlightened One or a Hermit Enlightened One face-to-face, or after hearing even a four-line stanza in the presence of an Enlightened One or his disciple, Arahantship can be reached in the end. | ||
| Yo ca manusso pubbe katādhikāro ussannakusalamūlo hoti, so teneva kusalamūlena vipassanaṃ uppādetvā āsavakkhayaṃ pāpuṇāti yathā rājā mahākappino aggamahesī ca. | And when a human being has had previous practice so that the root of what is profitable is prominent in him (see e. g. M. i. 47), then by means of that same root of what is profitable he arouses insight and so reaches the exhaustion of taints, like King Mahä Kappina and his chief queen (see Vis. Ch. xii,§ 82/p. 393; AA. ad A. i. 25). | ||
| Tena vuttaṃ "pubbe ca katapuññatā maṅgala"nti. | That is why it is said that having in the past made merit is a good omen. | ||
| Attasammāpaṇidhināma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti. | Right direction in self-guidance (attasammäpariidhi) is [stated] thus: ' Here someone that was unvirtuous establishes himself in virtue, that was faithless establishes himself in the excellence of faith, that was avaricious establishes himself in the excellence of generosity. | ||
| Ayaṃ vuccati "attasammāpaṇidhī"ti, eso ca maṅgalaṃ. | This is called " right direction in self-guidance" ' (cf. A. iv. 364). That also is a good omen. | ||
| Kasmā? | Why? | ||
| Diṭṭhadhammikasamparāyikaverappahānavividhānisaṃsādhigamahetutoti. | Because it is a cause for attaining the numerous benefits, both here and now and inthe life to come that are due to the abandoning of risk. | ||
| Evaṃ imissāpi gāthāya patirūpadesavāso ca, pubbe ca katapuññatā, attasammāpaṇidhī cāti tīṇiyeva maṅgalāni vuttāni. | So in this stanza there are also three good omens stated with living in befitting places, having in the past made merit, and right direction in self-guidance; | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | and how they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā patirūpadesavāso cāti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza, namely, Living in befitting places ' is ended. | ||
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| 5.Idāni bāhusaccañcāti ettha bāhusaccanti bahussutabhāvo. | Now as to Ample learning ': here ample learning (bahusaccarh) [means] the state of having heard (learnt) much (bahussutabhdva). | ||
| Sippanti yaṃ kiñci hatthakosallaṃ. | A craft (sippam) is any hand-skill. | ||
| Vinayoti kāyavācācittavinayanaṃ. | A . .. disciplining (vinayo): disciplining of body, speech and mind. | ||
| Susikkhitoti suṭṭhu sikkhito. | Well-trained (susikkhito): properly (sutthu) trained. | ||
| Subhāsitāti suṭṭhu bhāsitā. | Well spoken (subhäsüä): properly spoken. | ||
| Yāti aniyataniddeso. | Any (yä): an indefinite demonstrative. | ||
| Vācāti girā byappatho. | Speech (väcä) : utterance, pronouncement. | ||
| Sesaṃ vuttanayamevāti. | The rest is as already stated. | ||
| Ayamettha padavaṇṇanā. | This is the word-commentary here. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – bāhusaccaṃ nāma yaṃ taṃ "sutadharo hoti sutasannicayo"ti (ma. ni. 1.339; a. ni. 4.22) ca "idhekaccassa bahukaṃ sutaṃ hoti, suttaṃ geyyaṃ veyyākaraṇa"nti ca (a. ni. 4.6) evamādinā nayena satthusāsanadharattaṃ vaṇṇitaṃ, taṃ akusalappahānakusalādhigamahetuto anupubbena paramatthasaccasacchikiriyāhetuto ca maṅgalanti vuccati. | The commentary on the meaning should be understood as follows. The phrase ample learning (bahusaccam) is commented on as remembering the Master's Dispensation' in the way beginning 'Remembers what he has heard (learnt) and consolidates what he has heard (learnt)' (M. i. 216) and 'Here someone has heard (learnt) much — Threads of Argument (sutta), Songs (geyya), Expositions (veyyäkarana), . .. ' (cf. A. ii. 23). That is called a good omen since it is a cause for abandoning what is unprofitable and achieving what is profitable, and since it is a cause for gradually realizing the ultimate meaning (aim). | ||
| Vuttañhetaṃ bhagavatā – | And this is said by the Blessed One | ||
| "Sutavā ca kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī"ti (a. ni. 7.67). | ' Bhikkhus, a well-taught (sutavä) noble disciple abandons what is unprofitable and maintains in being what is profitable, he abandons what is blamable and maintains in being what is blameless, he keeps himself pure' (A. iv. 110), | ||
| Aparampi vuttaṃ – | and it is said further | ||
| "Dhatānaṃ dhammānaṃ atthamupaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahanto tulayati, tulayanto padahati padahanto kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca ativijjha passatī"ti (ma. ni. 2.432). | He investigates the meaning of ideas remembered. When he investigates the meaning of ideas remembered, he gets a liking for meditation upon ideas. With the liking for meditating upon ideas, zeal springs up. One in whom zeal has sprung up is actively engaged. Through being actively engaged, he makes judgments. When he has made a judgment, he makes an endeavour-to-control. When he makes an endeavour-to-control, he realizes with the body the ultimate truth, and he sees it by penetration of it with understanding' (M. ii. 173). | ||
| Apica agārikabāhusaccampi yaṃ anavajjaṃ, taṃ ubhayalokahitasukhāvahanato maṅgalanti veditabbaṃ. | Furthermore any 'ample learning' concerned with the house life should be understood as a good omen, if blameless, since that, too, leads to welfare and pleasure in both worlds. | ||
| Sippaṃ nāma agārikasippañca anagārikasippañca. | As far as concerns the word craft (sippam), there is craft in house life and craft in homelessness. | ||
| Tattha agārikasippaṃ nāma yaṃ parūparodhavirahitaṃ akusalavivajjitaṃ maṇikārasuvaṇṇakārakammādikaṃ, taṃ idhalokatthāvahanato maṅgalaṃ. | Herein, craft in house life consists in such work as that of a jeweller or goldsmith, which is far from what is [morally] unprofitable since it is devoid of injury of other breathing things, and it is a good omen since it conduces to well-being in this world. | ||
| Anagārikasippaṃ nāma cīvaravicāraṇasibbanādisamaṇaparikkhārābhisaṅkharaṇaṃ, yaṃ taṃ "idha, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tattha dakkho hotī"tiādinā (dī. ni. 3.345; 360; a. ni. 10.17) nayena tattha tattha saṃvaṇṇitaṃ, yaṃ "nāthakaro dhammo"ti ca vuttaṃ, taṃ attano ca paresañca ubhayalokahitasukhāvahanato maṅgalanti veditabbaṃ. | Craft in homelessness consists in work on the monk's requisites such as the laying-out and sewing of robes, etc., which is given in detail here and there in the way beginning Here, bhikkhus, a bhikkhu is clever in any great or little task for his companions in the Divine Life' (cf. D. iii. 267), of which it is said ' This is a helpful idea ' (D. iii. 267). That too should be understood as a good omen since it brings welfare and pleasure in both worlds alike to oneself and to others. | ||
| Vinayo nāma agārikavinayo ca anagārikavinayo ca. | As far as concerns disciplining (vinayo), |
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| Tattha agārikavinayo nāma dasaakusalakammapathaviramaṇaṃ, so tattha susikkhito asaṃkilesāpajjanena ācāraguṇavavatthānena ca ubhayalokahitasukhāvahanato maṅgalaṃ. | there is [firstly] disciplining in the house life, which is the abstaining from the ten courses of unprofitable action. When that is well trained (susikkhito) in by (a man's) not offending through defilement and by defining the special qualities of virtuous conduct, it is a good omen since it brings welfare and pleasure in both worlds. | ||
| Anagārikavinayo nāma sattāpattikkhandhaanāpajjanaṃ, sopi vuttanayeneva susikkhito, catupārisuddhisīlaṃ vā anagārikavinayo, so yathā tattha patiṭṭhāya arahattaṃ pāpuṇāti, evaṃ sikkhanena susikkhito lokiyalokuttarasukhādhigamahetuto maṅgalanti veditabbo. | Then there is disciplining in the homeless state, which is non-offence under the seven categories of offences; it is (a man's being) well trained in in the way already stated. Or else disciplining in the homeless state is the Virtue of the Fourfold Purity (Vis. сh. i, § 42/p. 15). When that is well trained in by such a training that one established in it reaches Arahantship, it should be understood as a good omen since itis a cause for attaining both mundane and supramundane pleasure. | ||
| Subhāsitā vācā nāma musāvādādidosavirahitā. | Any speech that is well spoken (subhäsitä yd väcä) should be understood as [speech] devoid of the defects of lying, [harsh speech,malicious speech, and gossip,] | ||
| Yathāha "catūhi, bhikkhave, aṅgehi samannāgato vācā subhāsitā hotī"ti (su. ni. subhāsitasuttaṃ). | according as it is said ' Bhikkhus, when speech possesses four factors it is well spoken ' (Sn. p. 78). | ||
| Asamphappalāpā vācā eva vā subhāsitā. | Or else speech simply without gossip is ' well spoken', | ||
| Yathāha – | according as it is said:' | ||
| "Subhāsitaṃ uttamamāhu santo, | Now those At Peace say: First, well-spokenness;' | ||
| Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ; | Second, speak but the True Idea, naught else;' | ||
| Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, | And third, speak only kindly, not unkindly; | ||
| Saccaṃ bhaṇe nālikaṃ taṃ catuttha"nti. (su. ni. 452); | And fourth, speak only truth and nothing false ' (Sn. 450). | ||
| Ayampi ubhayalokahitasukhāvahanato maṅgalanti veditabbā. | This should be understood as a good omen since it brings welfare and pleasure in both worlds. | ||
| Yasmā ca ayaṃ vinayapariyāpannā eva, tasmā vinayaggahaṇena etaṃ asaṅgaṇhitvā vinayo saṅgahetabbo. | Now this [well-spokenness] is [normally] included in disciplining'; nevertheless [since it isseparately mentioned in this stanza] ' disciplining ' should be taken to exclude it here. | ||
| Atha vā kiṃ iminā parissamena paresaṃ dhammadesanādivācā idha subhāsitā vācāti veditabbā. | However, why all this trouble? What is to be understood here as ' well-spokenness' is the words [used] in teaching the True Idea to others; | ||
| Sā hi yathā patirūpadesavāso, evaṃ sattānaṃ ubhayalokahitasukhanibbānādhigamapaccayato maṅgalanti vuccati. | for that, like ' living in befitting places', is called a good omen since it is a condition for creatures to attain welfare and pleasure in both worlds and also extinction (nibbäna) as well. | ||
| Āha ca – | And this is said too:' | ||
| "Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā; | The speech where with a Buddha tells How safely to attain extinction' | ||
| Dukkhassantakiriyāya, sā ve vācānamuttamā"ti. (su. ni. 456); | And make an end of suffering:' Of all kinds this is surely first' (Sn. 454). | ||
| Evaṃ imissā gāthāya bāhusaccaṃ, sippaṃ, vinayo susikkhito, subhāsitā vācāti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with ample learning, a craft, well-trained disciplining, and well-spoken speech. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā bāhusaccañcāti imissā gāthāya atthavaṇṇanā. | The commentary on the stanza ' Ample learning' is ended. | ||
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| 6.Idāni mātāpituupaṭṭhānanti ettha mātu ca pitu cāti mātāpitu. | Now as to ' aid for mother and for father', here mätäpitu=mätä ca pita ca (resolution of compound). | ||
| Upaṭṭhānanti upaṭṭhahanaṃ. | Aid (upatthänam) is the act of aiding (upatthahana—grammatical variant). | ||
| Puttānañca dārānañcāti puttadārassa saṅgaṇhanaṃ saṅgaho. | For wife and children: puttadärassa=puttänan ca däränan ca (resolution of compound). Support (sangako) is the act of supporting (sangahana—grammatical variant). | ||
| Na ākulā anākulā. | That bring no conflict (anäkulä): anäkulä=na äkulä (alternative negative). | ||
| Kammāni eva kammantā. | Spheres of work (kammantä) are simply work (kamma —action). | ||
| Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā. | The rest is as already stated. This is the word-commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – mātā nāma janikā vuccati, tathā pitā. | The commentary on the meaning should be understood as follows. A mother (mätä) is a parent and so is a father (pitä). | ||
| Upaṭṭhānaṃ nāma pādadhovanasambāhanucchādananhāpanehi catupaccayasampadānena ca upakārakaraṇaṃ. | Aid (upatthänam) is the furnishing of assistance by provision of the four requisite-conditions [for life] together with washing of feet, rubbing,anointing and bathing. | ||
| Tattha yasmā mātāpitaro bahūpakārā puttānaṃ atthakāmā anukampakā, ye puttake bahi kīḷitvā paṃsumakkhitasarīrake āgate disvā paṃsuṃ puñchitvā matthakaṃ upasiṅghāyantā paricumbantā ca sinehaṃ uppādenti, vassasatampi mātāpitaro sīsena pariharantā puttā tesaṃ patikāraṃ kātuṃ asamatthā. | Herein, the mother and father are very helpful to children, desiring their welfare and sympathizing [with them], so that when they see their little children who have been playing outside come in with their bodies covered with dirt, they show their affection by cleaning off the dirt, stroking their heads and kissing them all over. And children can never repay a mother and father for that even were they to carry them about on their heads for a hundred years (see A. i. 62). | ||
| Yasmā ca te āpādakā posakā imassa lokassa dassetāro, brahmasammatā pubbācariyasammatā, tasmā tesaṃ upaṭṭhānaṃ idha pasaṃsaṃ, pecca saggasukhañca āvahati. | And then since they, as educators and providers and instructors about this world, stand, as it were, in the place of the High Divinity and are reckoned as equal to the Former Teachers, aid provided for them brings commendation here [in this life] and heavenly pleasure after [death]. | ||
| Tena maṅgalanti vuccati. | That is why it is called a good omen. | ||
| Vuttañhetaṃ bhagavatā – | And this is said by the Blessed One: | ||
| "Brahmāti mātāpitaro, pubbācariyāti vuccare; | ' Parents may indeed be called' Divinities and Former Teachers; | ||
| Āhuneyyā ca puttānaṃ, pajāya anukampakā. | They merit children's sacrifice' For sympathizing with their offspring. | ||
| "Tasmā hi ne namasseyya, sakkareyya ca paṇḍito; | For that a wise man venerates' And worships them; [he makes provision] | ||
| Annena atha pānena, vatthena sayanena ca; | With what they need for food and drink,' With clothing and with bed as well,' | ||
| Ucchādanena nhāpanena, pādānaṃ dhovanena ca. | With care in bathing and anointing, With washing of their feet besides. | ||
| "Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā; | ' For such behaviour towards His mother and his father thus' | ||
| Idheva naṃ pasaṃsanti, pecca sagge pamodatī"ti. (itivu. 106; jā. 2.20.181-183); | The wise commend him here, and when' He dies he goes to heavenly bliss ' (Iti 110). | ||
| Aparo nayo – upaṭṭhānaṃ nāma bharaṇakiccakaraṇakulavaṃsaṭṭhapanādipañcavidhaṃ, taṃ pāpanivāraṇādipañcavidhadiṭṭhadhammikahitasukhahetuto maṅgalanti veditabbaṃ. | Another method: aid is of five kinds, namely, sustenance, performance of tasks, maintenance of the clan's traditions, etc., and that should be understood as a good omen since it is a cause for the five kinds of welfare here and now beginning with protection from evil. | ||
| Vuttañhetaṃ bhagavatā – | And this is said by the Blessed One: | ||
| "'Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī'ti. | ' Householder's son, mother and father, as the eastern direction, can be aided in five instances by a son: " I, who was given sustenance [by them], shall sustain [them], I shall perform their tasks for them, I shall maintain the traditions of their clan, I shall keep up their inheritance, and in addition I shall make continual offerings for them when they have passed on and completed their time ". | ||
| Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī"ti (dī. ni. 3.267). | When mother and father,as the eastern direction, are aided by a son in these five instances they are sympathetic with their son in five instances: they protect him from evil, they encourage him to do good, they have him trained in a craft, they have him joined to a suitable wife, and when it is the occasion they hand over their inheritance to him' (D. iii. 189). | ||
| Apica yo mātāpitaro tīsu vatthūsu pasāduppādanena, sīlasamādāpanena, pabbajjāya vā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggo. | Furthermore, he who aids his mother and father by arousing in them confidence in the three Objects [of faith—in the Enlightened One, the True Idea and the Community—] by getting them to give effect to virtue, or by the Going Forth, is the foremost of those who aid their parents. | ||
| Tassa taṃ mātāpituupaṭṭhānaṃ mātāpitūhi katassa upakārassa paccupakārabhūtaṃ anekesaṃ diṭṭhadhammikānaṃ samparāyikānañca atthānaṃ padaṭṭhānato maṅgalanti vuccati. | Now that aid of his to his mother and father, which is aid in return for aid given to him by his mother and father, is a good omen since it is the footing for many benefits both here and now and in the life to come. | ||
| Puttadārassāti ettha attato jātā puttāpi dhītaropi puttāicceva saṅkhyaṃ gacchanti. | For wife and children (puttadärassa) : here both sons (putta) and daughters (dhitä) born of oneself come to be counted as ' children ' (putta); | ||
| Dārāti vīsatiyā bhariyānaṃ yā kāci bhariyā. | ' wife ' (därä) is any one of the twenty kinds of female spouse. | ||
| Puttā ca dārā ca puttadāraṃ, tassa puttadārassa. | Puttadärarh=puttä ca därä ca (resolution of compound). For such wife and children. | ||
| Saṅgahoti sammānanādīhi upakārakaraṇaṃ. | Support (sangaho) is the giving of help by cherishing, etc.; | ||
| Taṃ susaṃvihitakammantatādidiṭṭhadhammikahitasukhahetuto maṅgalanti veditabbaṃ. | and that should be understood as a good omen since it is a cause for the welfare and pleasure here and now consisting in well-ordered work and so on. | ||
| Vuttañhetaṃ bhagavatā – "pacchimā disā puttadārā veditabbā"ti ettha uddiṭṭhaṃ puttadāraṃ bhariyāsaddena saṅgaṇhitvā "pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā sammānanāya, anavamānanāya, anati cariyāya, issariyavossaggena, alaṅkārānuppadānena. | And this is said by the Blessed One ' Wife and children can be understood as the western direction '(D. iii. 189) and the 'wife and children' cited here are included by the words ' female spouse ' in the following passage: ' Householder's son, a female spouse, as the western direction, can be aided in return by a husband in five instances: by cherishing, by non-despising, by non-betrayal, by relinquishing authority, and by giving presents of ornaments. | ||
| Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati, susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati dakkhā ca hoti analasā sabbakiccesū"ti (dī. ni. 3.269). | When a female spouse, as the western direction, is aided in return by a husband in these five instances, she is sympathetic with her husband in five instances: she is well-ordered in her work, her retainers are properly supported, she does not betray [her husband], she preserves what has been earned, and she is clever and industrious in all tasks ' (D. iii. 190). | ||
| Ayaṃ vā aparo nayo – saṅgahoti dhammikāhi dānapiyavācātthacariyāhi saṅgaṇhanaṃ. | Still another method: Support is the act of supporting with gifts, kind words, and helpful behaviour, that are lawful; | ||
| Seyyathidaṃ – uposathadivasesu paribbayadānaṃ, nakkhattadivasesu nakkhattadassāpanaṃ, maṅgaladivasesu maṅgalakaraṇaṃ, diṭṭhadhammikasamparāyikesu atthesu ovādānusāsananti. | for example, giving pocket-money on Uposatha days, allowing the seeing of festivals on festival days, ensuring good omens on omen days, and advice and instruction about aims here and now and in life to come. | ||
| Taṃ vuttanayeneva diṭṭhadhammikahitahetuto samparāyikahitahetuto devatāhipi namassanīyabhāvahetuto ca maṅgalanti veditabbaṃ. | That should be understood as a good omen since it is a cause for welfare here and now in the way already stated, since it is a cause for welfare in life to come owing to its being in accordance with the True Idea, and since it is a cause for veneration by deities, | ||
| Yathāha sakko devānamindo – | according as Sakka Ruler of Gods, has said: | ||
| "Ye gahaṭṭhā puññakarā, sīlavanto upāsakā; | ' The merit-making householders,' The virtuous lay-followers,' | ||
| Dhammena dāraṃ posenti, te namassāmi mātalī"ti. (saṃ.ni.1.1.264); | Who lawfully support their wives:' I venerate them, Mätali' (S. i. 234). | ||
| Anākulā kammantā nāma kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasampadāya, abyasanīyatāya ca kālātikkamanaappatirūpakaraṇasithilakaraṇādiākulabhāvavirahitā kasigorakkhavāṇijjādayo kammantā. | The spheres of work (kammanta) that are said to bring no conflict (anakula) are such spheres of work as agriculture (ploughing), cattle-keeping, commerce, etc., which, owing to [their promoting] punctuality, seemly action, industriousness, excellence of energy in rising [early], and freedom from malpractices, are devoid of any such unprofitableness as dilatoriness, unseemly action, inaction, tardy action, and the like. | ||
| Ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavuddhipaṭilābhahetuto maṅgalanti vuccanti. | These are called a good omen, since, when thus exercised either through one's own shrewdness or through that of one's wife and children or one's bonds men and servants, they are a cause for the obtaining of increased riches here and now. | ||
| Vuttañhetaṃ bhagavatā – | And this is said by the Blessed One | ||
| "Patirūpakārī dhuravā, uṭṭhātā vindate dhana"nti ca (su. ni. 185; saṃ. ni. 1.246). | ' One seemly in his acts, responsible,' Who rises [early], will augment his fortune ' (Sn. 187), and | ||
| "Na divā soppasīlena, rattimuṭṭhānadessinā; | ' Whose habit is to sleep by day,' And who is seen to rise by night, | ||
| Niccaṃ mattena soṇḍena, sakkā āvasituṃ gharaṃ. | And constantly gets drunk with wine,' Is all unfit to keep a house. | ||
| "Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu; | ' " Too cold! Too hot! Too late! " they say; | ||
| Iti vissaṭṭhakammante, atthā accenti māṇave. | And opportunities pass by' The tyros who thus shirk the task. | ||
| "Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati; | But he that heeds no more than straws' Both cold and heat, | ||
| Karaṃ purisakiccāni, so sukhaṃ na vihāyatī"ti. (dī. ni. 3.253); | doing men's work, 'Need never fail in happiness ' (D. iii. 185; c/. Thag. 231-2), and again | ||
| "Bhoge saṃharamānassa, bhamarasseva irīyato; | ' So when a man saves up his wealth,' Emulating the honey-bee, | ||
| Bhogā sannicayaṃ yanti, vammikovūpacīyatī"ti. ca evamādi (dī. ni. 3.265); | His riches will accumulate, Just as an ant-hill is built up ' (D. iii. 188), and so on. | ||
| Evaṃ imissā gāthāya mātuupaṭṭhānaṃ, pituupaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantāti cattāri maṅgalāni vuttāni, puttadārassa saṅgahaṃ vā dvidhā katvā pañca, mātāpituupaṭṭhānaṃ vā ekameva katvā tīṇi. | So in this stanza there are just the four good omens stated with aid for a mother, aid for a father, support for wife and children, and spheres of work that bring no conflict. But there are five by taking wife and child separately, and there are only three if mother and father are taken together. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā mātāpituupaṭṭhānanti imissā gāthāya atthavaṇṇanā. | The commentary in the meaning of this stanza ' Aid for mother and for father' is ended. | ||
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| 7.Idāni dānañcāti ettha dīyate imināti dānaṃ, attano santakaṃ parassa paṭipādīyatīti vuttaṃ hoti. | Now as to ' Giving': by means of this one gives (diyate), thus it is a giving (däna); what is meant is that what is with one self is transferred to another. | ||
| Dhammassa cariyā, dhammā vā anapetā cariyā dhammacariyā. | The conduct of the True Idea or conduct not deviating from the True Idea is True-Idea conduct (dhamma- cariya). | ||
| Ñāyante "amhākaṃ ime"ti ñātakā. | These are known to us (näyanto), thus they are kin (nätalcä). | ||
| Na avajjāni anavajjāni, aninditāni agarahitānīti vuttaṃ hoti. | Unexceptionable (anavajja) is that which is not to be taken exception to (na avajja) ; unblamed, uncensured, is what is meant. | ||
| Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā. | The rest is as already stated. This is the word-commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – dānaṃ nāma paraṃ uddissa subuddhipubbikā annādidasadānavatthupariccāgacetanā, taṃsampayutto vā alobho. | The commentary on the meaning should be understood as follows. Giving (dana) is a term for the choice, preceded by contentment, consisting in giving up in someone else's favour [one or other of] the ten objects of giving beginning with food (A. iv. 239), or else it is the non-greed associated with that [choice]; | ||
| Alobhena hi taṃ vatthuṃ parassa paṭipādeti, tena vuttaṃ "dīyate imināti dāna"nti. | for it is through non-greed that this object is transferred to another. Hence it was said above By means of this one gives, thus it is a giving. | ||
| Taṃ bahujanapiyamanāpatādīnaṃ diṭṭhadhammikasamparāyikānaṃ phalavisesānaṃ adhigamahetuto maṅgalanti vuccati. | That is called a good omen since it is a cause for achieving the special fruits, both here and now and in life to come, consisting in dearness to many, etc.; | ||
| "Dāyako, sīha dānapati, bahuno janassa piyo hoti manāpo"ti evamādīni (a. ni. 5.34) cettha suttāni anussaritabbāni. | and here such Suttas as this can be recalled: A giver, Siha, a master of giving, is dear to many, beloved of many ' (A. iii. 39). | ||
| Aparo nayo – dānaṃ nāma duvidhaṃ āmisadānaṃ, dhammadānañca, tattha āmisadānaṃ vuttappakārameva. | Another method. Giving is of two kinds, namely, giving of material things and giving of the True Idea (see A. i. 91). Herein, giving of material things is of the kind already stated; | ||
| Idhalokaparalokadukkhakkhayasukhāvahassa pana sammāsambuddhappaveditassa dhammassa paresaṃ hitakāmatāya desanā dhammadānaṃ, imesañca dvinnaṃ dānānaṃ etadeva aggaṃ. | but giving of the True Idea is the teaching, out of desire for others' welfare, of the True Idea proclaimed by the Enlightened One, and that brings about the kind of pleasure (bliss) that is due to the exhaustion of suffering both in this world and the other world. Of these two kinds of giving, this is the best, | ||
| Yathāha – | according as it is said:' | ||
| "Sabbadānaṃ dhammadānaṃ jināti, | The gift of the True Idea conquers all gifts,' | ||
| Sabbarasaṃ dhammaraso jināti; | The taste of the True Idea conquers all tastes,' | ||
| Sabbaratiṃ dhammarati jināti, | The joy of the True Idea conquers all joys, | ||
| Taṇhakkhayo sabbadukkhaṃ jinātī"ti. (dha. pa. 354); | The termination of craving conquers all pain ' (Dh. 354). | ||
| Tattha āmisadānassa maṅgalattaṃ vuttameva. | Herein, it has only been stated how the giving of material things is a good omen. | ||
| Dhammadānaṃ pana yasmā atthapaṭisaṃveditādīnaṃ guṇānaṃ padaṭṭhānaṃ, tasmā maṅgalanti vuccati. | But the giving of the True Idea is called a good omen because it is the footing for such special qualities as the experiencing of the meaning (aim); | ||
| Vuttañhetaṃ bhagavatā – | for this is said by the Blessed One | ||
| "Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī cā"ti evamādi (a. ni. 5.26). | ' Bhikkhus, in proportion as a bhikkhu teaches in detail the True Idea to others as he has heard (learned) and mastered it, he accordingly comes to experience the meanings and experience the ideas in that True Idea ' (A. iii. 21), and so on. | ||
| Dhammacariyā nāma dasakusalakammapathacariyā. | True-Idea conduct (dhammacariya) is conduct consisting in the ten profitable courses of action, | ||
| Yathāha – "tividhā kho gahapatayo kāyena dhammacariyā samacariyā hotī"ti evamādi. | according as it is said ' Householders, there are three kinds of bodily conduct in accordance with the True Idea, fair conduct' (M. i. 287), and so on. | ||
| Sā panesā dhammacariyā saggalokūpapattihetuto maṅgalanti veditabbā. | That True-Idea conduct should be understood as a good omen since it is a cause for rebirth in the heavenly world; | ||
| Vuttañhetaṃ bhagavatā – "dhammacariyāsamacariyāhetu kho gahapatayo evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī"ti (ma. ni. 1.439). | for this is said by the Blessed One ' Householders, it is by reason of conduct in accordance with the True Idea, by reason of fair conduct, that creatures here on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world ' (M. i. 285). | ||
| Ñātakānāma mātito vā pitito vā yāva sattamā pitāmahayugā sambandhā. | Kin (nätakä) are those who are connected as far as the seventh generation back on the mother's or the father's side. | ||
| Tesaṃ bhogapārijuññena vā byādhipārijuññena vā abhihatānaṃ attano samīpaṃ āgatānaṃ yathābalaṃ ghāsacchādanadhanadhaññādīhi saṅgaho pasaṃsādīnaṃ diṭṭhadhammikānaṃ sugatigamanādīnañca samparāyikānaṃ visesādhigamānaṃ hetuto maṅgalanti vuccati. | Support (sangaho) provided for them according to one's means with sustenance, clothing, corn, etc., when they come to one stricken by loss of property or loss through sickness, is called a good omen since it is a cause for achieving the distinctions here and now consisting in commendation, etc., and for those in the life to come consisting in going to heaven, and so on. | ||
| Anavajjāni kammāni nāma uposathaṅgasamādānaveyyāvaccakaraṇaārāmavanaropanasetukaraṇādīni kāyavacīmanosucaritakammāni. | Unexceptionable actions (anäkulä ca kammanta) are those such as giving effect to the Uposatha factors, doing social services, planting gardens and groves, making bridges, etc.; | ||
| Tāni hi nānappakārahitasukhādhigamahetuto maṅgalanti vuccanti. | for these are called a good omen since they are a cause for achieving many kinds of welfare and pleasure. | ||
| "Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyā"ti evamādīni cettha suttāni (a. ni. 8.43) anussaritabbāni. | Here such Suttas as that which follows can be recalled: It is possible, Visäkhä, that here some woman or man, after observing (upavasitva) the Observance (uposatha) Day with eight factors, reappears on the dissolution of the body, after death, in the company of the gods of the Four Kings ' (A. i. 213). | ||
| Evaṃ imissā gāthāya dānañca, dhammacariyā ca, ñātakānañca saṅgaho, anavajjāni kammānīti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with giving, True-Ideal conduct, support for kin, and unexceptionable actions. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā dānañcāti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza ' Giving' is ended. | ||
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| 8.Idāni āratī viratīti ettha āratīti āramaṇaṃ, viratīti viramaṇaṃ, viramanti vā etāya sattāti virati. | Now as to 'Shrinking, abstinence ': shrinking (ärati) is the act of shrinking (äramana). Abstinence (virati) is the act of abstaining (viramana); or else, creatures abstain by means of it, thus it is abstinence. | ||
| Pāpāti akusalā. | From evil (papa): from what is unprofitable. | ||
| Madanīyaṭṭhena majjaṃ, majjassa pānaṃ majjapānaṃ, tato majjapānā. | Besotting (majja) is in the sense of causing intoxication (madanlya). Besotting drink (lit. drinking of what besots): mayjapänarh=majjassa pänam (resolution of compound); from that besotting drink. | ||
| Saṃyamanaṃ saṃyamo appamajjanaṃ appamādo. | Refraining (samyamo): the act of refraining (samyamana). Diligence (appamädo): act of being not negligent (appamajjana). | ||
| Dhammesūti kusalesu. | In True Ideals (dhammesu) : in what is profitable. | ||
| Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā. | The rest is as already stated. This is the word commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – ārati nāma pāpe ādīnavadassāvino manasā eva anabhirati. | The commentary on the meaning should be understood as follows. Shrinking (ärati) is only the mental non-delight (anabhirati) in one who sees danger in evil. | ||
| Virati nāma kammadvāravasena kāyavācāhi viramaṇaṃ, sā cesā virati nāma sampattavirati, samādānavirati, samucchedaviratīti tividhā hoti, tattha yā kulaputtassa attano jātiṃ vā kulaṃ vā gottaṃ vā paṭicca "na me etaṃ patirūpaṃ, yvāhaṃ imaṃ pāṇaṃ haneyyaṃ, adinnaṃ ādiyeyya"ntiādinā nayena sampattavatthuto virati, ayaṃ sampattavirati nāma. | Abstinence (virati) is his act of abstaining (viramana) by body and speech in those [two] doors of action. That abstinence is three fold, namely, abstinence as custom, abstinence as undertaking (giving effect), and abstinence as severance. Herein, any clansman's abstinence in virtue of his own birth or clan or race from a thing customarily [abstained from] [thinking] ' It does not befit me that I should kill a breathing thing, take what is not given etc., is called ' abstinence as custom. | ||
| Sikkhāpadasamādānavasena pavattā samādānavirati nāma, yassā pavattito pabhuti kulaputto pāṇātipātādīni na karoti. | When it occurs by undertaking (giving effect to) training rules, it is' abstinence as undertaking' subsequent to the occurrence of which a clansman does not indulge in killing breathing things, and the rest. | ||
| Ariyamaggasampayuttā samucchedavirati nāma, yassā pavattito pabhuti ariyasāvakassa pañca bhayāni verāni vūpasantāni honti. | That associated with the Noble Path is ' abstinence as severance ', subsequent to the occurrence of which in a Noble Disciple the five fears and risks (see A. iii. 204-6) have been made to subside for him. | ||
| Pāpaṃ nāma yaṃ taṃ "pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ - pe - kāmesumicchācāro - pe - musāvādo"ti evaṃ vitthāretvā – | Evil (päpa) is given in detail thus ' Householders son, killing breathing things is a defilement in action [and so are] taking what is not given, misconduct in sensual desires, and false speech ' (D.iii. 181) , : | ||
| "Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati; | Killing breathing things and taking What has not been given, lying,' | ||
| Paradāragamanañceva, nappasaṃsanti paṇḍitā"ti. (dī. ni. 3.245) – | Going with another's wife: These no wise man will commend ' (D.iii. 182). | ||
| Evaṃ gāthāya saṅgahitaṃ kammakilesasaṅkhātaṃ catubbidhaṃ akusalaṃ, tato pāpā. | and is summed up in the following stanza thus (above). (It is) defilement in action called the ' fourfold unprofitable'. From that kind of evil. | ||
| Sabbāpesā ārati ca virati ca diṭṭhadhammikasamparāyikabhayaverappahānādinānappakāravisesādhigamahetuto maṅgalanti vuccati. | And all this shrinking and abstinence is called a good omen since it is a cause for the achievement of various kinds of distinction consisting in abandoning fear and risk here and now and in the life to come, and so on. | ||
| "Pāṇātipātā paṭivirato kho, gahapatiputta, ariyasāvako"tiādīni cettha suttāni anussaritabbāni. | And such Suttas should be recalled here as this: 'Householder's son, when a Noble Disciple abstains from killing breathing things . . . ' (A. iii. 205). | ||
| Majjapānā saṃyamo nāma pubbe vuttasurāmerayamajjappamādaṭṭhānā veramaṇiyā evetaṃ adhivacanaṃ. | From besotting drink refraining (majjapänä ca samyamo): this designates abstention from any opportunity for negligence (intoxication) due to wine, liquor and besotting drink, which has already been described (Ch. ii, § 15). | ||
| Yasmā pana majjapāyī atthaṃ na jānāti, dhammaṃ na jānāti, mātu antarāyaṃ karoti, pitu buddhapaccekabuddhatathāgatasāvakānampi antarāyaṃ karoti, diṭṭheva dhamme garahaṃ samparāye duggatiṃ aparāpariye ummādañca pāpuṇāti. | This refraining from besotting drink is called a good omen because one who drinks besotting drinks does not know either a meaning or an idea; he ill-treats his mother and his father and Enlightened Ones and Hermit Enlightened Ones and Perfect Ones' disciples; here and now he encounters censure, in his next rebirth, an unhappy destination, and in the life after that, madness; | ||
| Majjapānā pana saṃyamo tesaṃ dosānaṃ vūpasamaṃ tabbiparītaguṇasampadañca pāpuṇāti. | but when a man refrains from besotting drink, he achieves both immunity from those defects and excellence in those special qualities that are their opposites. | ||
| Tasmā ayaṃ majjapānā saṃyamo maṅgalanti veditabbo. | So that, it should be understood, is why it is called a good omen. | ||
| Kusalesu dhammesu appamādo nāma "kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā, asātaccakiriyatā, anaṭṭhitakiriyatā, olīnavuttitā, nikkhittachandatā, nikkhittadhuratā, anāsevanā, abhāvanā, abahulīkammaṃ, anadhiṭṭhānaṃ, ananuyogo, pamādo. | Diligence (appamädo) in profitable ideals (dhammesu) : 'There is carelessness, inattentiveness, heedlessness, hanging back, unzealousness, uninterestedness, non-repetition, non-maintenance-in-being, non-development, non-resolution, non-application, negligence, concerning the maintenance of profitable ideas in being: | ||
| Yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo"ti (vibha. 846). | any such negligence, neglecting, neglected-ness, is called negligence' (Vbh. 350). | ||
| Ettha vuttassa pamādassa paṭipakkhavasena atthato kusalesu dhammesu satiyā avippavāso veditabbo. | it should be understood as the habit of never being without mindfulness of profitable ideas, which, as to meaning, is the converse of the negligence stated as follows (above). | ||
| So nānappakārakusalādhigamahetuto amatādhigamahetuto ca maṅgalanti vuccati. | This [diligence] is called a good omen since it is a cause for achieving the various kinds of what is profitable and since it is a cause for reaching the Deathless. | ||
| Tattha "appamattassa ātāpino"ti ca (ma. ni. 2.18; a. ni. 5.26), "appamādo amataṃ pada"nti ca, evamādi (dha. pa. 21) satthu sāsanaṃ anussaritabbaṃ. | And the Master's message to be recalled here is that in such passages as follows ' When [a bhikkhu abides] diligent, ardent [and self-controlled,] his . . . ' (M. i. 350) and ' The way of deathlessness is diligence '(Dh.21). | ||
| Evaṃ imissā gāthāya pāpā virati, majjapānā saṃyamo, kusalesu dhammesu appamādoti tīṇi maṅgalāni vuttāni. | So in this stanza there are three good omens stated with abstinence from evil, refraining from besotting drink, and diligence in True Ideals. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā āratīti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of the stanza ' Shrinking,abstinence ' is ended. | ||
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Gāravocātigāthāvaṇṇanā Таблица Палийский оригинал |
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| 9.Idāni gāravo cāti ettha gāravoti garubhāvo. | Now as to ' Then respect': respect (gäravo) is respectfulness (garubhäva). | ||
| Nivātoti nīcavuttitā. | Humble manner (niväto) is lowly mien (nlcavattana). | ||
| Santuṭṭhīti santoso. | Content (santuttlii) is contentment (santosa). | ||
| Katassa jānanatā kataññutā. | The state of knowing what has been done (katassa jänanatä) is grateful bearing(katannutä). | ||
| Kālenāti khaṇena samayena. | When it is timely (kälena): when it is the moment, when it is the occasion. | ||
| Dhammassa savanaṃ dhammassavanaṃ. | Hearing truth: dhammasavanarh=dhammassa savanam (resolution of compound). | ||
| Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā. | The rest is as already stated. This is the word-commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – gāravo nāma garukārappayogārahesu buddhapaccekabuddhatathāgatasāvakaācariyupajjhāyamātāpitujeṭṭhakabhātikabhaginīādīsu yathānurūpaṃ garukāro garukaraṇaṃ sagāravatā. | The commentary on the meaning should be understood as follows. Respect (gäravo) is the payment of respect (garukära), paying res-pect (garukarana), respectfulness (gäravatä), accorded to Enlightened Ones, Hermit Enlightened Ones, Perfect Ones' disciples, teachers, preceptors, mothers, fathers, elder brothers and sisters, etc., who are the worthy means for the payment of respect. | ||
| Sa cāyaṃ gāravo yasmā sugatigamanādīnaṃ hetu. | And that respect is called a good omen since it is a cause for going to a happy destination, etc., | ||
| Yathāha – | according as it is said | ||
| "Garukātabbaṃ garuṃ karoti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. | ' He pays respect to him to whom respect should be paid, he reveres him that should be revered, he honours him that should be honoured. | ||
| So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. | By his adopting such actions and putting them into effect, he reappears, on the dissolution of the body, after death, in a happy destination, in the heavenly world. | ||
| No ce kāyassa - pe - upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, uccākulīno hotī"ti (ma. ni. 3.295). | If, on the dissolution of the body, . . . instead of reappearing . .. in the heavenly world, he comes to the human state, then he is of a high-born clan wherever he is born ' (M. iii. 205), | ||
| Yathā cāha – "sattime, bhikkhave, aparihāniyā dhammā. | and according as it is said 'Bhikkhus, there are these seven ideas that prevent decline, | ||
| Katame satta? | what seven? | ||
| Satthugāravatā"tiādi (a. ni. 7.33), tasmā maṅgalanti vuccati. | Respectfulness to the teacher,. . . ' (cf. A. iv. 27-31), and so on. | ||
| Nivāto nāma nīcamanatā nivātavuttitā, yāya samannāgato puggalo nihatamāno nihatadappo pādapuñchanakacoḷasadiso chinnavisāṇausabhasamo uddhaṭadāṭhasappasamo ca hutvā saṇho sakhilo sukhasambhāso hoti, ayaṃ nivāto. | Humble manner (niväto) is lowliness of the mind, humility in manner. The person possessing it has put away conceit, put away arrogance, and he resembles a foot-wiping cloth, resembles a bull with amputated horns, resembles a snake with extracted fangs, and is gentle, genial and easy to talk with. Such is humble manner. | ||
| Svāyaṃ yasādiguṇappaṭilābhahetuto maṅgalanti vuccati. | This is called a good omen since it is a cause of obtaining the special qualities of fame, and so on. | ||
| Āha ca "nivātavutti atthaddho, tādiso labhate yasa"nti evamādi (dī. ni. 3.273). | And it is said that' One humble and unobdurate Is such as will acquire good fame (Ja. vi. 286). | ||
| Santuṭṭhi nāma itarītarapaccayasantoso, so dvādasavidho hoti. | Content (santutthi) is contentment with the [four] requisite conditions whatever they are like. " That is of twelve kinds. | ||
| Seyyathidaṃ – cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. | There are three kinds in the case of the robe, namely, contentment with what one gets, contentment with one's own strength, and contentment with what is befitting; | ||
| Evaṃ piṇḍapātādīsu. | and similarly in the cases of alms food,[resting-place, and medicine]. | ||
| Tassāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. | Here is a commentary on the divisions of it. Here a bhikkhu obtains a robe, and whether it is a fine one or not | ||
| So teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. | he makes do with only that, wishing for no other, and he does not use any other even if he gets one: this is his ' contentment with what one gets ' in the case of the robe. | ||
| Atha pana bhikkhu ābādhiko hoti, garuṃ cīvaraṃ pārupanto oṇamati vā kilamati vā, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. | On the other hand, he may be so afflicted [by sickness] that if he wears a heavy robe it weighs him down and tires him, and then he is quite content to exchange it for a light one with a bhikkhu who is in communion [that is, not suspended by an act of the Community], and to use that one: this is his ' contentment with one's own strength ' in the case of the robe. | ||
| Aparo bhikkhu paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghaṃ cīvaraṃ labhitvā "idaṃ therānaṃ cirapabbajitānaṃ bahussutānañca anurūpa"nti tesaṃ datvā attanā saṅkārakūṭā vā aññato vā kutoci nantakāni uccinitvā saṅghāṭiṃ karitvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso. | Another bhikkhu maybe one who gets superior requisite-conditions, and if he gets a very costly robe such as a lawn robe, then [thinking] ' This befits elders who have been long gone forth, or the very learned' he gives it to them and for himself collects rags from the top of a rubbish heap or anywhere else, makes a patched cloak of them and wears that quite contentedly: this is his contentment with what is befitting ' in the case of the robe. | ||
| Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. | Here again a bhikkhu obtains alms food, and whether it is coarse or superior, he uses only that, and, wishing for no other, he does not use any other even if he gets it: this is his' contentment with what one gets ' in the case of the alms food. | ||
| Atha pana bhikkhu ābādhiko hoti, lūkhaṃ piṇḍapātaṃ bhuñjitvā gāḷhaṃ rogātaṅkaṃ pāpuṇāti, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato sappimadhukhīrādīni bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. | On the other hand, he may be so afflicted [by sickness] that if he eats coarse alms food he brings on a serious illness or disability; and then he is content to give it to a bhikkhu who is in communion and to accept ghee, honey, milk, etc., at his hands and so be able to do his work upon the monks' True Ideal: This is his 'contentment with one's own strength' in the case of the alms food. | ||
| Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so "ayaṃ piṇḍapāto therānaṃ cirapabbajitānaṃ aññesañca paṇītapiṇḍapātaṃ vinā ayāpentānaṃ sabrahmacārīnaṃ anurūpo"ti tesaṃ datvā attanā piṇḍāya caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso. | Another bhikkhu may get superior alms food, and [thinking] 'This almsfood befits elders who have been long gone forth and other companions in the Divine Life who make do without superior alms food'; and so he gives it to them, and after wandering for almsfood for himself, he eats mixed alms food quite contentedly: this is his 'contentment with what is befitting' in the case of the alms food. | ||
| Idha pana bhikkhuno senāsanaṃ pāpuṇāti. | Here again a bhikkhu acquires a resting-place | ||
| So teneva santussati, puna aññaṃ sundaratarampi pāpuṇantaṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. | and is contented with only that one, and if he acquires another, better, one, he does not use it: this is his ' contentment with what one gets ' in the case of the resting-place. | ||
| Atha pana bhikkhu ābādhiko hoti, nivātasenāsane vasanto ativiya pittarogādīhi āturīyati. | On the other hand, he may be so afflicted [by sickness] that if he lives in a humble resting-place he is much troubled by biliousness and so on, | ||
| So taṃ sabhāgassa bhikkhuno datvā tassa pāpuṇane savāte sītalasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. | and then he is quite content to give it to a bhikkhu who is in communion, and to live in an airy, cool resting-place that the other has acquired and so [be able to] do his work upon the monks' True Ideal: this is his 'contentment with one's own strength ' in the case of the resting-place. | ||
| Aparo bhikkhu sundaraṃ senāsanaṃ pattampi na sampaṭicchati "sundarasenāsanaṃ pamādaṭṭhānaṃ, tatra nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa ca puna paṭibujjhato kāmavitakko samudācaratī"ti. | Another bhikkhu may not accept a fine resting-place even if it is offered to him, and[thinking] 'A fine resting-place offers grounds for negligence; or lethargy and drowsiness descend on anyone who sits there, and then thoughts of lust beset a man when he wakes up again after having been overcome by sleep', | ||
| So taṃ paṭikkhipitvā ajjhokāsarukkhamūlapaṇṇakuṭīsu yattha katthaci nivasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso. | he rejects it and lives anywhere, such as in the open, at a tree-root, in a leaf-hut, quite contentedly: this is his ' contentment with what is befitting ' in the case of the resting-place. | ||
| Idha pana bhikkhu bhesajjaṃ labhati harītakaṃ vā āmalakaṃ vā. | Here again a bhikkhu obtains [common] gall-nuts or yellow gall-nuts as medicine, and he makes do with that; | ||
| So teneva yāpeti, aññehi laddhasappimadhuphāṇitādimpi na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. | he makes do with only that without wishing for the ghee, honey, molasses, etc., obtained by others and not using it even if he gets it: this is his' contentment with what one gets ' in the case of the requisite of medicine. | ||
| Atha pana bhikkhu ābādhiko hoti, telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. | On the other hand, he may get molasses when he is in need of oil, and then he is quite content to give that to a bhikkhu who is in communion, and after making up a medicine with the oil[received] at his hands he is then able to do his work upon the monks 'True Ideal: this is his' contentment with one's own strength ' in the case of the requisite of medicine. | ||
| Aparo bhikkhu ekasmiṃ bhājane pūtimuttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ "gaṇhatha, bhante, yadicchasī"ti vuccamāno sacassa tesaṃ dvinnamaññatarenapi byādhi vūpasammati, atha "pūtimuttaharītakaṃ nāma buddhādīhi vaṇṇita"nti ca "pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyoti vutta"nti (mahāva. 128) ca cintento catumadhurabhesajjaṃ paṭikkhipitvā pūtimuttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti. | Another bhikkhu, when [cow's] urine fermented with gall-nuts has been put in one vessel and ' four-sweets ' in another, may be asked ' Venerable sir, take which you like ', and then if either of the two cures his ailment, thinking that urine with gall-nuts was commended by Buddhas and so on and that this has been said ' The Going Forth into Home-lessness is dependent for medicine on fermented urine; try and make use of that for the rest of your life' (Vin.i. 58), he refuses the medicine consisting of the ' four-sweets ' and makes up a medicine with the urine and gall-nuts, and with that he is supremely content: | ||
| Ayamassa gilānapaccaye yathāsāruppasantoso. | this is his ' contentment with what is befitting' in the case of the requisite of medicine. | ||
| Evaṃpabhedo sabbopeso santoso santuṭṭhīti vuccati. | Now all this contentment thus divided up is what is called' content' | ||
| Sā atricchatāmahicchatāpāpicchatādīnaṃ pāpadhammānaṃ pahānādhigamahetuto, sugatihetuto, ariyamaggasambhārabhāvato, cātuddisādibhāvahetuto ca maṅgalanti veditabbā. | It should be understood as a good omen since it is a cause for achieving the abandoning of such evil ideas as excessive-ness of wishes, greatness of wishes, and evilness of wishes (see MA.ii. 138), since it is a cause for [rebirth in] the happy destinations, since it is an accessory of the Noble Path, and since it is a cause of the 'four-direction ' state, | ||
| Āha ca – | and this is said | ||
| "Cātuddiso appaṭigho ca hoti, | ' With no resistance in the four directions,' | ||
| Santussamāno itarītarenā"ti. evamādi (su. ni. 42); | He is content with any one at all' (Sn. 42),and so on. | ||
| Kataññutā nāma appassa vā bahussa vā yena kenaci katassa upakārassa punappunaṃ anussaraṇabhāvena jānanatā. | Grateful bearing (kataniiuta) is the state of knowing (jänanatä), by recollection again and again, about assistance, whether little or much, and done by whomsoever it may be. | ||
| Apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, tato tesampi upakārānussaraṇatā kataññutāti veditabbā. | Furthermore, 'grateful bearing' can also be understood as recollection of [acts of] merit, which also greatly assist breathing things since they protect them from hell's sufferings and so on. Consequently ' grateful bearing can be understood as the recollection of their assistance. | ||
| Sā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetuto maṅgalanti vuccati. | That is called a good omen since it is a cause for acquiring the many sorts of distinctions beginning with commendability by True Men. | ||
| Āha ca "dveme, bhikkhave, puggalā dullabhā lokasmiṃ. | And it is said: ' Bhikkhus, two kinds of person are hard to find in the world. | ||
| Katame dve? | What two? | ||
| Yo ca pubbakārī yo ca kataññū katavedī"ti (a. ni. 2.120). | One who first does [a favour], and one who is grateful, who is recognizant' (A i. 87). | ||
| Kālena dhammassavanaṃ nāma yasmiṃ kāle uddhaccasahagataṃ cittaṃ hoti, kāmavitakkādīnaṃ vā aññatarena abhibhūtaṃ, tasmiṃ kāle tesaṃ vinodanatthaṃ dhammassavanaṃ. | Hearing Truth when it is timely (kälena ihammasavanam): this is the hearing of the True Idea on an occasion when cognizance is accompanied by agitation or is overcome by thoughts of sensual desire, [ill will, or cruelty, doing so] on such an occasion in order to remove these [thoughts]. | ||
| Apare āhu "pañcame pañcame divase dhammassavanaṃ kālena dhammassavanaṃ nāma. | Then some others have said that 'Hearing Truth when it is timely ' is hearing the True Idea every five days, | ||
| Yathāha āyasmā anuruddho 'pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāmā"'ti (ma. ni. 1.327; mahāva. 466). | according as it is said 'But every five days we sit out the whole night together in talk on the True Idea ' (M.i. 207; Vin. i. 352). | ||
| Apica yasmiṃ kāle kalyāṇamitte upasaṅkamitvā sakkā hoti attano kaṅkhāvinodakaṃ dhammaṃ sotuṃ, tasmiṃ kālepi dhammassavanaṃ kālena dhammassavananti veditabbaṃ. | Furthermore, ' Hearing Truth when it is timely ' can also be understood as hearing the True Idea at a time at which one approaches good friends in order to be able to hear such of the True Idea as will remove one's own doubts, | ||
| Yathāha "te kālena kālaṃ upasaṅkamitvā paripucchati paripañhatī"tiādi (dī. ni. 3.358). | according as it is said ' From time to time he approaches them, and he asks and he questions' (D. iii.285), and so on. | ||
| Tadetaṃ kālena dhammassavanaṃ nīvaraṇappahānacaturānisaṃsaāsavakkhayādinānappakāravisesādhigamahetuto maṅgalanti veditabbaṃ. | That hearing of Truth when it is timely should be understood as a good omen since it is a cause for acquiring the many distinctions beginning with the abandoning of hindrances, the four benefits, and the exhaustion of taints, | ||
| Vuttañhetaṃ – | this being said | ||
| "Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇā tasmiṃ samaye na hontī"ti ca (saṃ. ni. 5.219). | ' Bhikkhus, on an occasion on which a Noble Disciple hears the True Idea, giving ear by heeding, attending and whole-heartedly reacting, then on that occasion there is in him no one of the five hindrances ' (S.v. 95), | ||
| "Sotānugatānaṃ, bhikkhave, dhammānaṃ - pe - suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā"ti ca (a. ni. 4.191). | and this ' Bhikkhus, when ideas that have come to the ear ... are well penetrated, four benefits can be expected' (A. ii. 185), | ||
| "Cattārome, bhikkhave, dhammā kālena kālaṃ sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti. | and this' Bhikkhus, there are these four ideas, which, when they are completely maintained in being, made to have completely parallel occurrence, eventually bring about the exhaustion of taints. | ||
| Katame cattāro? | What four? | ||
| Kālena dhammassavana"nti ca evamādi (a. ni. 4.147). | Hearing Truth when it is timely, . . . ' (A. ii. 140), and so on. | ||
| Evaṃ imissā gāthāya gāravo, nivāto, santuṭṭhi, kataññutā, kālena dhammassavananti pañca maṅgalāni vuttāni. | So in this stanza there are five good omens with respect, humble manner, content, gratitude, and hearing Truth when it is timely. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā gāravo cāti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza ' Then respect' is ended. | ||
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| 10.Idāni khantī cāti ettha khamanaṃ khanti. | Now as to 'Patience': patience (khanti) is the act of being patient (khamana). | ||
| Padakkhiṇaggāhitāya sukhaṃ vaco asminti suvaco, suvacassa kammaṃ sovacassaṃ, sovacassassa bhāvo sovacassatā. | Meekness when corrected (sovacassatä): because of [his] taking [correction] aright a speaking-to is easy in his case, thus he is easily-spoken-to (suvaco) ; the action of one who is easily-spoken-to (suvacassa kammam) is easily-spoken-about (sova-cassam); the state of what is easily-spoken-about (sovacassassa bhävo) is easily-speakable-about-ness (sovacassatä meekness when corrected '). | ||
| Kilesānaṃ samitattā samaṇā. | They are monks (samanä) because of the stilling of defilements (kilesänam samitattä). | ||
| Dassananti pekkhanaṃ. | Seeing (dassanam): regarding. | ||
| Dhammassa sākacchā dhammasākacchā. | Discussion of the Truth: dhammasäkacchä=dhammassa säkacchä (resolution of compound). | ||
| Sesaṃ vuttanayamevāti. | The rest is as already stated. | ||
| Ayaṃ padavaṇṇanā. | This is the word-commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – khanti nāma adhivāsanakkhanti, tāya samannāgato bhikkhu dasahi akkosavatthūhi akkosante vadhabandhādīhi vā vihesante puggale asuṇanto viya apassanto viya ca nibbikāro hoti khantivādī viya. | The commentary on the meaning should be understood as follows. Patience (khanti) is patience as endurance. If a bhikkhu possesses it, then when people abuse him with the ten instances of abuse or threaten him with torture, etc., he is as though he neither heard nor saw them and remains as impassive as did Khantivadi (Preacher of Patience), | ||
| Yathāha – | according as it is said: | ||
| "Ahu atītamaddhānaṃ, samaṇo khantidīpano; | In olden time there was a monk, Of patience he was paragon; | ||
| Taṃ khantiyāyeva ṭhitaṃ, kāsirājā achedayī"ti. (jā. 1.4.51); | ' He kept his patience even when' The king of Käsi murdered him '(Ja.iii. 43). | ||
| Bhadrakato vā manasi karoti tato uttari aparādhābhāvena āyasmā puṇṇatthero viya. | Or else he gives it attention as admirable that it is no worse affliction, like the venerable Punna, | ||
| Yathāha so – | according as it is said | ||
| "Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati 'bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī"'tiādi (ma. ni. 3.396; saṃ. ni. 4.88). | ' Venerable sir, if the people of Sonäparanta abuse and threaten me, then I shall think " These people of Sonäparanta are admirable, truly admirable, in that they did not give me a blow with a fist " ' (M . iii. 268), and so on. | ||
| Yāya ca samannāgato isīnampi pasaṃsanīyo hoti. | One who possesses this is commended also by the Seers, | ||
| Yathāha sarabhaṅgo isi – | according as Sarabhanga the Seer said:' | ||
| "Kodhaṃ vadhitvā na kadāci socati, | Who has his anger slain, he sorrows nevermore; | ||
| Makkhappahānaṃ isayo vaṇṇayanti; | The Seers do recommend abandoning contempt. | ||
| Sabbesaṃ vuttaṃ pharusaṃ khametha, | Be patient [with the words] of all that harshly speak; | ||
| Etaṃ khantiṃ uttamamāhu santo"ti. (jā. 2.17.64); | The Men at Peace have said: Such patience is supreme '(Ja.v. 141). | ||
| Devatānampi pasaṃsanīyo hoti. | And he is commended by deities, too, | ||
| Yathāha sakko devānamindo – | according as it is said: | ||
| "Yo have balavā santo, dubbalassa titikkhati; | 'It is when one endowed with strength' Will show forebearance to the weak' | ||
| Tamāhu paramaṃ khantiṃ, niccaṃ khamati dubbalo"ti. (saṃ. ni. 1.250-251); | That patience shows supreme, they say:' If weak, a man is always patient' (S.i. 222). | ||
| Buddhānampi pasaṃsanīyo hoti. | And he is commended by the Enlightened Ones, too, | ||
| Yathāha bhagavā – | according as Sakka Ruler of Gods said: |
какой Сакка? тут bhagavā Все комментарии (1) |
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| "Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati; | Who free from anger will yet bear ' Abuse and even torture too | ||
| Khantībalaṃ balāṇīkaṃ, tamahaṃ brūmi brāhmaṇa"nti. (dha. pa. 399); | With patience in force, in strong array,' Him [truly] do I call divine' (Sn. 623; Dh. 399). | ||
| Sā panesā khanti etesañca idha vaṇṇitānaṃ aññesañca guṇānaṃ adhigamahetuto maṅgalanti veditabbā. | Now this patience should be understood as a good omen since itis a cause for acquiring the special qualities mentioned here and others as well. | ||
| Sovacassatā nāma sahadhammikaṃ vuccamāne vikkhepaṃ vā tuṇhībhāvaṃ vā guṇadosacintanaṃ vā anāpajjitvā ativiya ādarañca gāravañca nīcamanatañca purakkhatvā sādhūti vacanakaraṇatā. | Meekness when corrected (sovacassata) is the state that causes the speaking of the word (vacanakaranatä) ' good ', by someone who is being lawfully spoken to (vuccamäna) [for the purpose of his being corrected], whereby he does so without indulging in prevarication or silence or thinking up virtues and vices, and places foremost the greatest obedience, respect, and lowliness of mind. | ||
| Sā sabrahmacārīnaṃ santikā ovādānusāsanippaṭilābhahetuto dosappahānaguṇādhigamahetuto ca maṅgalanti vuccati. | That is called a good omen since it is a cause for the obtaining of advice and instruction in the Divine Life, and since it is a cause for abandoning vices and acquiring virtues. | ||
| Samaṇānaṃ dassanaṃ nāma upasamitakilesānaṃ bhāvitakāyavacīcittapaññānaṃ uttamadamathasamathasamannāgatānaṃ pabbajitānaṃ upasaṅkamanupaṭṭhānānussaraṇassavanadassanaṃ, sabbampi omakadesanāya dassananti vuttaṃ, taṃ maṅgalanti veditabbaṃ. | Seeing monks (samandnafl ca dassanam) is the seeing, byapproaching, aiding, recollecting and hearing, of those gone forth whose defilements are stilled, who have maintained in being body, virtue, cognizance, and understanding, and who possess the supreme control and quiet. And all that is called ' seeing ' by the Teaching in the elementary form. That should be understood as a good omen. | ||
| Kasmā? | Why? | ||
| Bahūpakārattā. | Because of its great helpfulness. | ||
| Āha ca "dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī"tiādi (itivu. 104). | And this has been said ' Bhikkhus, seeing of those bhikkhus is very helpful, I say' (iti. 107), and so on. | ||
| Yato hitakāmena kulaputtena sīlavante bhikkhū gharadvāraṃ sampatte disvā yadi deyyadhammo atthi, yathābalaṃ deyyadhammena patimānetabbā. | Consequently, as soon as a clansman desirous of welfare sees virtuous bhikkhus at his door he should serve them according to his means with what is available for giving, if anything is available for giving; | ||
| Yadi natthi, pañcapatiṭṭhitaṃ katvā vanditabbā. | if there is none, he should pay homage with the fivefold prostration; | ||
| Tasmimpi asampajjamāne añjaliṃ paggahetvā namassitabbā, tasmimpi asampajjamāne pasannacittena piyacakkhūhi sampassitabbā. | if that is not possible, he should venerate them with hands raised palms together; if that is not possible, he should look on them with confident heart and loving eyes. | ||
| Evaṃ dassanamūlakenapi hi puññena anekāni jātisahassāni cakkhumhi rogo vā dāho vā ussadā vā piḷakā vā na honti, vippasannapañcavaṇṇasassirikāni honti cakkhūni ratanavimāne ugghāṭitamaṇikavāṭasadisāni, satasahassakappamattaṃ devesu ca manussesu ca sampattīnaṃ lābhī hoti. | Then, owing to such merit rooted in seeing, he will for many a thousand births have in his eye no disease, ill-humour, swelling or stye, and his eyes will sparkle brightly with the five colours like moving crystal panes in a divine mansion [built] of jewels, and for as much as a hundred thousand aeons he enjoys every sort of excellence among gods and men. | ||
| Anacchariyañcetaṃ, yaṃ manussabhūto sappaññajātiko sammā pavattitena samaṇadassanamayena puññena evarūpaṃ vipākasampattiṃ anubhaveyya, yattha tiracchānagatānampi kevalaṃ saddhāmattakena katassa samaṇadassanassa evaṃ vipākasampattiṃ vaṇṇayanti. | And it is no wonder that a human being born with understanding should find that [his acts of] merit consisting in the rightly effected seeing of monks ripen so excellently since even in the case of animals born with only bare faith it is told how excellently [their acts of merit] ripen: | ||
| "Ulūko maṇḍalakkhiko, vediyake ciradīghavāsiko; | The round-eyed owl, who long did dwell Here in the vedisaka tree— | ||
| Sukhito vata kosiyo ayaṃ, kāluṭṭhitaṃ passati buddhavaraṃ. | happy owl was he indeed' To see a Buddha rare to rise betimes! | ||
| "Mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare; | His heart had confidence in me' And the Community elect. | ||
| Kappānaṃ satasahassāni, duggateso na gacchati. | ' Now for a hundred thousand aeons' No state of deprivation he shall know. | ||
| "Sa devalokā cavitvā, kusalakammena codito; | ' Him, when he falls from heavenly worlds,' His profitable deeds will guide; | ||
| Bhavissati anantañāṇo, somanassoti vissuto"ti. (ma. ni. aṭṭha. 1.144); | And far and wide he will be called' The Joyous One whose knowledge has no bounds ' | ||
| Kālena dhammasākacchā nāma padose vā paccūse vā dve suttantikā bhikkhū aññamaññaṃ suttantaṃ sākacchanti, vinayadharā vinayaṃ, ābhidhammikā abhidhammaṃ, jātakabhāṇakā jātakaṃ, aṭṭhakathikā aṭṭhakathaṃ, līnuddhatavicikicchāparetacittavisodhanatthaṃ vā tamhi tamhi kāle sākacchanti, ayaṃ kālena dhammasākacchā. | And then discussion of the Truth when it is timely (kälenadhammasäkacchä): in the dusk or in the early dawn, say, two bhikkhus, Sutta-experts, discuss with each other about Suttas, or two Vinaya-experts about the Vinaya, or two Abhidhamma-experts about the Abhidhamma, or two Jätaka-preachers about the Jätaka, or two Commentary-expounders about the Commentary; or else they converse from time to time for the purpose of dispelling a state of cognizance that is slack or agitated or beset by uncertainty: this is discussion of the truth when it is timely' | ||
| Sā āgamabyattiādīnaṃ guṇānaṃ hetuto maṅgalanti vuccatīti. | It is a good omen since it is a cause for such special qualities as particular distinction in the scriptures, and so on. | ||
| Evaṃ imissā gāthāya khanti, sovacassatā, samaṇadassanaṃ, kālena dhammasākacchāti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with patience, meekness when corrected, seeing monks, and discussion of the True Idea when it is timely. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā khantī cāti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza ' Patience ' is ended. | ||
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| 11.Idāni tapo cāti ettha pāpake dhamme tapatīti tapo. | Now as to ' Ardour ': it burns up (tapati) evil ideas, thus it is ardour (tapo). | ||
| Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃ brahmacariyaṃ, seṭṭhacariyanti vuttaṃ hoti. | The Divine Life (brahmacariyam) is either the life (conduct) that is divine (brahmam cariyam) or it is the life (conduct)of the High Divinities (brahmdnam cariyam—alternative resolutions of compound); what is meant is; the best life (conduct). | ||
| Ariyasaccānaṃ dassanaṃ ariyasaccānadassanaṃ, ariyasaccāni dassanantipi eke, taṃ na sundaraṃ. | Seeing truths that are called Noble: ariyasaccäna dassanam=ariyasaccänam dassanam (resolution of compound); some say ariyasaccäni dassanam (alternative resolution of compound), but that is inelegant. | ||
| Nikkhantaṃ vānatoti nibbānaṃ, sacchikaraṇaṃ sacchikiriyā, nibbānassa sacchikiriyā nibbānasacchikiriyā. | It has left the wood (Nlkkhantam VANAto), thus it is extinction (nibbdna); the act of realizing (sacchikarana) is realization (sacchikiriyä). Realization of extinction: nibbdnasac-chikiriyä=nibbänassa sacchikiriyä (resolution of compound). | ||
| Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā. | The rest is as already stated. This is the word-commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – tapo nāma abhijjhādomanassādīnaṃ tapanato indriyasaṃvaro, kosajjassa vā tapanato vīriyaṃ, tehi samannāgato puggalo ātāpīti vuccati. | The commentary on the meaning should be understood asf ollows. Ardour (tapo) is either faculty-restraint (see Vis. Ch. i, §42/p. 15/.), since that burns up (tapati) covetousness and grief, etc., or else it is energy, since that burns up idleness; a person possessing it is called ardent (ätäpi). | ||
| Svāyaṃ abhijjhādippahānajhānādippaṭilābhahetuto maṅgalanti veditabbo. | It is a good omen since it is a cause for the abandoning of covetousness, etc., and for the obtaining of jhana, and so on. | ||
| Brahmacariyaṃ nāma methunaviratisamaṇadhammasāsanamaggānamadhivacanaṃ. | The Divine Life (brahmacariyam) is a designation for abstinence from sexual intercourse, for the monk's True Ideal (in other words, concentration), for the Dispensation, and for the path. | ||
| Tathā hi "abrahmacariyaṃ pahāya brahmacārī hotī"ti evamādīsu (dī. ni. 1.194; ma. ni. 1.292) methunavirati brahmacariyanti vuccati. | For in such passages as ' Abandoning what is not the Divine Life, he becomes one who leads the Divine Life ' (M.i. 179) it is abstinence from sexual intercourse (methunavirati) that is called Divine Life (conduct). | ||
| "Bhagavati no, āvuso, brahmacariyaṃ vussatīti? | In such passages as 'Friend, is a Divine Life lived under the Blessed One, | ||
| Evamāvuso"ti evamādīsu (ma. ni. 1.257) samaṇadhammo. | ' (M.i. 147) it is the monk's True Ideal (samana-dhamma). | ||
| "Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujañña"nti evamādīsu (dī. ni. 2.168; saṃ. ni. 5.822; udā. 51) sāsanaṃ. | In such passages as ' Evil One, I will not finally attain extinction until this Divine Life of mine shall have become prosperous, flourishing and wide-spread among the many ' (D.ii. 106) it is the Dispensation (säsana). | ||
| "Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ. | In such passages as ' Bhikkhu, this Noble Eightfold Path is a Divine Life, | ||
| Seyyathidaṃ, sammādiṭṭhī"ti evamādīsu (saṃ. ni. 5.6) maggo. | that is to say, right view,. .. ' (cf. S. v. 8 and esp. 26) it is the path (magga). | ||
| Idha pana ariyasaccadassanena parato maggassa saṅgahitattā avasesaṃ sabbampi vaṭṭati. | All this is appropriate here except for the last-mentioned kind since that is included in' seeing truths that are called Noble', [which follows next.] | ||
| Tañcetaṃ uparūpari nānappakāravisesādhigamahetuto maṅgalanti veditabbaṃ. | It should be understood as a good omen since it is a cause for reaching the successively higher distinctions [obtained, by the successive four paths and four fruitions of Stream-Entry and the rest]. | ||
| Ariyasaccāna dassanaṃ nāma kumārapañhe vuttānaṃ catunnaṃ ariyasaccānaṃ abhisamayavasena maggadassanaṃ, taṃ saṃsāradukkhavītikkamahetuto maṅgalanti vuccati. | Seeing truths that are called Noble (ariyasaccäna 'dassanam) is the seeing peculiar to the Path, in virtue of which they attain to the four Truths mentioned in the Boy's Questions (Ch. iv, §§ 22-3). It is a good omen since it is a cause for surmounting the suffering of the round [of rebirths]. | ||
| Nibbānasacchikiriyā nāma idha arahattaphalaṃ nibbānanti adhippetaṃ. | Realization of extinction (nibbanasacchikiriya): here it is the fruition of Arahantship that is intended by 'extinction '; | ||
| Tampi hi pañcagativānanena vānasaññitāya taṇhāya nikkhantattā nibbānanti vuccati. | for that is called ' extinction ' because of the surmounting of craving termed' fastening' (väna) as the fastening to the five kinds of destination. | ||
| Tassa patti vā paccavekkhaṇā vā sacchikiriyāti vuccati. | So while either the reaching of that [as the path] or the reviewing of it [as the path's fruition] can actually be called ' realization' (see Vis.Ch. xxii), | ||
| Itarassa pana nibbānassa ariyasaccānaṃ dassaneneva sacchikiriyā siddhā, tenetaṃ idha nādhippetaṃ. | nevertheless since the former kind of realization[as the path] has already been established by the [immediately preceding] phrase 'seeing truths that are called Noble' that kind is consequently not intended here [in this phrase]. | ||
| Evamesā nibbānasacchikiriyā diṭṭhadhammikasukhavihārādihetuto maṅgalanti veditabbā. | So this kind of realization of extinction [namely, reviewing as the fruition of the path] should be understood as a good omen since it is a cause for a pleasant abiding here and now, and so on. | ||
| Evaṃ imissā gāthāya tapo brahmacariyaṃ, ariyasaccānaṃ dassanaṃ, nibbānasacchikiriyāti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with ardour, the Divine Life, seeing the Noble Truths, and realization of extinction. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā tapo cāti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza ' Ardour' is ended. | ||
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| 12.Idāni phuṭṭhassa lokadhammehīti ettha phuṭṭhassāti phusitassa chupitassa sampattassa. | Now as to 'Though by worldly ideas tempted': Tempted (phutthassa—lit. ' touched') is contacted (phusitassa) stirred, reached. | ||
| Loke dhammā lokadhammā, yāva lokappavatti, tāva anivattakā dhammāti vuttaṃ hoti. | Worldly ideas (lokadhammä) are ideas in (about) the world (loke dhammä—resolution or compound); such ideas as are never reversed as long as the world continues its occurrence, is what is meant. | ||
| Cittanti mano mānasaṃ. | Cognizance (citta) is mind (mano), mentality (mänasa). | ||
| Yassāti navassa vā majjhimassa vā therassa vā. | His (yassa—lit. ' whose ' agreeing with phutthassa above, both being in the genitive): of a new [bhikkhu], a middle, or an elder [bhikkhu]. | ||
| Na kampatīti na calati na vedhati. | Ne'er. .. shall waver (na kampati) : neither moves nor vacillates. | ||
| Asokanti nissokaṃ abbūḷhasokasallaṃ. | Sorrowless (asokam): unsorrowing (nissoka), with the dart of sorrow extracted. | ||
| Virajanti vigatarajaṃ viddhaṃsitarajaṃ. | Stainless (virajam) : with stains gone (vigataraja), with stains erased (viddhastaraja). | ||
| Khemanti abhayaṃ nirupaddavaṃ. | In safety (khemam): fearless, unmenaced. | ||
| Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā. | The rest is as already stated. This is the word-commentary. | ||
| Atthavaṇṇanā pana evaṃ veditabbā – phuṭṭhassa lokadhammehi cittaṃyassana kampati nāma yassa lābhālābhādīhi aṭṭhahi lokadhammehi phuṭṭhassa ajjhotthaṭassa cittaṃ na kampati na calati na vedhati, tassa taṃ cittaṃ kenaci akampanīyalokuttamabhāvāvahanato maṅgalanti veditabbaṃ. | The commentary on the meaning should be understood as follows. Though by worldly ideas tempted, Ne'er his cognizance shall waver (phutthassa lokadliammehi cittam yassa na kampati) : when someone is tempted (touched), beset, by the eight worldly ideas, namely, gain and non-gain [fame and ill-fame, censure and praise, pleasure and pain] (D. iii. 260), and his cognizance does not waver, is unmoved, never vacillates, then that cognizance of his should be understood as a good omen since it brings about the non-wavering supramundane state. | ||
| Kassa ca etehi phuṭṭhassa cittaṃ na kampatīti? | And whose cognizance is it that does not waver when he is tempted by them? | ||
| Arahato khīṇāsavassa, na aññassa kassaci. | The Arahants, in whom taints are exhausted, no one else's at all. | ||
| Vuttañhetaṃ – | And this is said: | ||
| "Selo yathā ekagghano, vātena na samīrati; | Just as a solid mass of rock' Remains unshaken by the wind, | ||
| Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā. | So too, no forms, sounds, smells or tastes,' No tangibles of any sort,' | ||
| "Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino; | Nor yet ideas, disliked or liked,' Avail to move those such as this. | ||
| Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatī"ti. (mahāva. 244); | ' Such cognizance stands quite aloof' In contemplating subsidence ' (A. iii. 379). | ||
| Asokaṃ nāma khīṇāsavasseva cittaṃ. | It is only the cognizance in one whose taints are exhausted that is called sorrowless (asokarii). | ||
| Tañhi yvāyaṃ "soko socanā socitattaṃ antosoko antoparisoko cetaso parinijjhāyitatta"ntiādinā (vibha. 237) nayena vuccati soko, tassa abhāvato asokaṃ. | That is sorrowless because of the absence of what is stated in the way beginning 'Sorrow, sorrowing, sorrowfulness, inner sorrow, inner- sorriness, consuming of the heart' (Vbh.100). | ||
| Keci nibbānaṃ vadanti, taṃ purimapadena nānusandhiyati. | Some say that it is extinction (nibbäna), but that has no sequence of meaning with the line that precedes it. | ||
| Yathā ca asokaṃ, evaṃ virajaṃ khemantipi khīṇāsavasseva cittaṃ. | And just as the cognizance of one whose taints are exhausted is 'sorrowless ', so too it is stainless (virajam) and in safety (khemam), | ||
| Tañhi rāgadosamoharajānaṃ vigatattā virajaṃ, catūhi ca yogehi khemattā khemaṃ, yato etaṃ tena tenākārena tamhi tamhi pavattikkhaṇe gahetvā niddiṭṭhavasena tividhampi appavattakkhandhatādilokuttamabhāvāvahanato āhuneyyādibhāvāvahanato ca maṅgalanti veditabbaṃ. | since it is ' stainless ' with the absence of any stain of lust, hate and delusion, and it is ' in safety ' because it is safe from the four bonds (D. iii. 230). Consequently it should be understood as a good omen since, although threefold as demonstrated [by the three words beginning with ' sorrowless '] when thus taken at the moment of its occurrence in whichever mode it happens to occur, it is a cause for bringing about undisconcertability and the highest state in the world, etc., and is a cause for bringing about fitness for gifts (sacrifices), and so on (see e.g. M. i. 37). | ||
| Evaṃ imissā gāthāya aṭṭhalokadhammehi akampitacittaṃ, asokacittaṃ, virajacittaṃ, khemacittanti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with unwavering cognizance, sorrowless cognizance, unstained cognizance, and secure cognizance, with respect to the eight worldly ideas. | ||
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | ||
| Niṭṭhitā phuṭṭhassa lokadhammehīti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza ' Though by worldly ideas tempted, Ne'er his cognizance ' is ended. | ||
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Etādisānītigāthāvaṇṇanā Таблица Палийский оригинал |
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| 13.Evaṃ bhagavā asevanā ca bālānantiādīhi dasahi gāthāhi aṭṭhatiṃsa mahāmaṅgalāni kathetvā idāni etāneva attanā vuttamaṅgalāni thunanto "etādisāni katvānā"ti avasānagāthamabhāsi. | After thus stating thirty-eight good omens with the ten stanzas beginning with ' Not consorting with the foolish ' (Stanza 2), he now uttered this final stanza 'Since by working such like [omens] ',extolling the good omens already mentioned by himself. | ||
| Tassāyamatthavaṇṇanā – etādisānīti etāni īdisāni mayā vuttappakārāni bālānaṃ asevanādīni. | Here is a commentary on its meaning. Suchlike (etädisäni): such as these (etäni disäni), namely, ' the non-consorting with fools, etc., of the kinds already stated by me. | ||
| Katvānāti katvā. | Since by working (katväna) : | ||
| Katvāna katvā karitvāti hi atthato anaññaṃ. | katväna is the same as karitvä or katvä (alternative forms of gerund), and is no different in meaning. | ||
| Sabbatthamaparājitāti sabbattha khandhakilesābhisaṅkhāradevaputtamārappabhedesu catūsu paccatthikesu ekenāpi aparājitā hutvā, sayameva te cattāro māre parājetvāti vuttaṃ hoti. | Men are everywhere unvanquished (sabbattha-m-aparäjitä) : what is meant is that not being vanquished by even one among the four enemies classed as the Märas of categories, defilements, and determinative acts, and [Mara] the god's son, and having on the contrary themselves vanquished those four Märas. | ||
| Makāro cettha padasandhikaramattoti viññātabbo. | The letter m here [in the compound sabbattha-m-aparäjitä] should be taken as inserted merely for purposes of liaison. | ||
| Sabbattha sotthiṃ gacchantīti etādisāni maṅgalāni katvā catūhi mārehi aparājitā hutvā sabbattha idhalokaparalokesu ṭhānacaṅkamanādīsu ca sotthiṃ gacchanti, bālasevanādīhi ye uppajjeyyuṃ āsavā vighātapariḷāhā, tesaṃ abhāvā sotthiṃ gacchanti, anupaddutā anupasaṭṭhā khemino appaṭibhayā gacchantīti vuttaṃ hoti. | And go everywhere in safety (sabbattha sotthim gacchanti): whether in this world or in the other world, whether standing, walking, etc., everywhere they go in safety owing to their remaining unvanquished by the four Märas after they have worked suchlike good omens as these; what is meant is that they go in safety, go unmenaced, unharassed, secure, and fearless, because of the absence of those taints, vexations and fevers that would have arisen from their consorting with fools, and the rest. | ||
| Anunāsiko cettha gāthābandhasukhatthaṃ vuttoti veditabbo. | And the nasal component should be understood as inserted for metrical reasons. | ||
| Taṃ tesaṃ maṅgalamuttamanti iminā gāthāpadena bhagavā desanaṃ niṭṭhāpesi. | That is their supreme good omen (tarn tesam mangalam uttamarh) :with this line of the stanza the Blessed One concluded his teaching. | ||
| Kathaṃ? | How? | ||
| Evaṃ, devaputta, ye etādisāni karonti, te yasmā sabbattha sotthiṃ gacchanti, tasmā taṃ bālānaṃ asevanādiaṭṭhatiṃsavidhampi tesaṃ etādisakārakānaṃ maṅgalamuttamaṃ seṭṭhaṃ pavaranti gaṇhāhīti. | 'God's son, take it thus: Whoever work suchlike [omens'] (etädisäni karonti), then since they go everywhere in safety (sabbattha sotthim gacchanti) it is that (tarn) —namely, the thirty-eight-fold good omen of non-consorting with fools, etc.—which is therefore their (tesam) —namely, of those who have worked suchlike [omens]— supreme (uttamarh), best, superlative, good omen (mangalam). | ||
| Evañca bhagavatā niṭṭhāpitāya desanāya pariyosāne koṭisatasahassadevatāyo arahattaṃ pāpuṇiṃsu, sotāpattisakadāgāmianāgāmiphalasampattānaṃ gaṇanā asaṅkhyeyyā ahosi. | Now when this teaching was thus concluded by the Blessed One, a hundred thousand myriads of deities reached Arahantship, and the number of those who reached the fruitions of Stream-entry, Once-return, and Non-return was incalculable. | ||
| Atha bhagavā dutiyadivase ānandattheraṃ āmantesi – "imaṃ pana, ānanda, rattiṃ aññatarā devatā maṃ upasaṅkamitvā maṅgalapañhaṃ pucchi, athassāhaṃ aṭṭhatiṃsa maṅgalāni abhāsiṃ, uggaṇhāhi, ānanda, imaṃ maṅgalapariyāyaṃ, uggahetvā bhikkhū vācehī"ti. | Then on the following day, the Blessed One addressed the venerable Ananda thus ' Änanda, last night a certain deity approached me and asked me a question about good omens. I told him thirty-eight good omens. Learn this discourse on good omens, have the Bhikkhus recite it. | ||
| Thero uggahetvā bhikkhū vācesi. | The Elder learnt it and had the bhikkhus recite it. | ||
| Tayidaṃ ācariyaparamparāya ābhataṃ yāvajjatanā pavattati, "evamidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita"nti veditabbaṃ. | That has come down by the succession of teachers, being such as we have it today. So it can be understood that this was how this Divine Life became prosperous, flourishing, and widespread among the many, disseminated and properly explained by gods and men (see D. ii. 106). | ||
| Idāni etesveva maṅgalesu ñāṇaparicayapāṭavatthaṃ ayamādito pabhuti yojanā – evamime idhalokaparalokalokuttarasukhakāmā sattā bālajanasevanaṃ pahāya, paṇḍite nissāya, pūjaneyye pūjetvā, patirūpadesavāsena pubbe ca katapuññatāya kusalappavattiyaṃ codiyamānā attānaṃ sammā paṇidhāya, bāhusaccasippavinayehi alaṅkatattabhāvā, vinayānurūpaṃ subhāsitaṃ bhāsamānā, yāva gihibhāvaṃ na vijahanti, tāva mātāpitūpaṭṭhānena porāṇaṃ iṇamūlaṃ visodhayamānā, puttadārasaṅgahena navaṃ iṇamūlaṃ payojayamānā, anākulakammantatāya dhanadhaññādisamiddhiṃ pāpuṇantā, dānena bhogasāraṃ dhammacariyāya jīvitasārañca gahetvā, ñātisaṅgahena sakajanahitaṃ anavajjakammantatāya parajanahitañca karontā, pāpaviratiyā parūpaghātaṃ majjapānasaṃyamena attūpaghātañca vivajjetvā, dhammesu appamādena kusalapakkhaṃ vaḍḍhetvā, vaḍḍhitakusalatāya gihibyañjanaṃ ohāya pabbajitabhāve ṭhitāpi buddhabuddhasāvakūpajjhāyācariyādīsu gāravena nivātena ca vattasampadaṃ ārādhetvā, santuṭṭhiyā paccayagedhaṃ pahāya, kataññutāya sappurisabhūmiyaṃ ṭhatvā, dhammassavanena cittalīnataṃ pahāya, khantiyā sabbaparissaye abhibhavitvā, sovacassatāya sanāthaṃ attānaṃ katvā, samaṇadassanena paṭipattipayogaṃ passantā, dhammasākacchāya kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ vinodetvā, indriyasaṃvaratapena sīlavisuddhiṃ samaṇadhammabrahmacariyena cittavisuddhiṃ tato parā ca catasso visuddhiyo sampādentā, imāya paṭipadāya ariyasaccadassanapariyāyaṃ ñāṇadassanavisuddhiṃ patvā arahattaphalasaṅkhyaṃ nibbānaṃ sacchikaronti, yaṃ sacchikaritvā sinerupabbato viya vātavuṭṭhīhi aṭṭhahi lokadhammehi avikampamānacittā asokā virajā khemino honti. | Now here is how to construe [it all] from the beginning, the purpose of doing which is to gain exercise and facility of knowledge in these same good omens. So then these creatures, who desire the pleasures of this world and of the other world and supramundane pleasure as well—when, after abandoning consorting with foolish people and coming to depend on the wise, they honour those who should be honoured—when they are encouraged, by living in a befitting place and by merit previously made, to perform what is profitable—when, by right direction in self-guidance, they each acquire a selfhood adorned with ample learning, a craft, and discipline—when they speak what is well spoken since it befits the discipline—when, as long as they have not renounced the lay state, they liquidate their old indebtedness [to other people]by aid for mother and father, contracting new indebtedness [to themselves] by support for wife and children, and they gain success in riches and corn through spheres of work that bring no conflict, and then, by taking the heartwood of riches through giving and the heart wood of life through True-Ideal conduct, they work the welfare of their own people by support of kin and the welfare of other people by unexceptionable actions, till, by avoiding through abstinence from evil the hurting of others and by refraining from besotting drink the hurting of themselves, they increase the profitable side by diligence in True Ideals—and when, having abandoned the lay life owing to increase in what is profitable, they are gone forth [in to homelessness], and after cultivating excellence in the Duties by respect and humble manner towards the Enlightened One, disciples of the Enlightened One, preceptors, teachers, and so on, and contentedly abandoning cupidity for requisites, they establish themselves on the plane of True Men by means of gratitude, and then after abandoning slackness of cognizance through hearing the True Idea and transcending all anxieties through patience, they find helpers for themselves through meekness under correction and so come, owing to seeing monks, to see how to proceed with the practice, till, after removing, by discussion of the truth, doubt about ideas that should be doubted about, they [eventually] achieve Purification of Virtue by means of ardour in faculty-restraint, Purification of Cognizance by means of the kind of Divine Life that consists in the Monk's True Ideal, and the four Purifications that follow upon those— then, by means of this practice the Purification of Knowledge and Seeing that is referred to by [the words] ' seeing truths that are called Noble', they realize [at last] the fruition of Arahantship called ' extinction', after which their cognizance no more wavers owing to the eight worldly ideas than does Mount Sineru owing to wind and rain; they are sorrowless, unstained and secure; | ||
| Ye ca khemino honti, te sabbattha ekenapi aparājitā honti, sabbattha sotthiṃ gacchanti. | and those who are secure are everywhere unvanquished and go everywhere in safety. | ||
| Tenāha bhagavā – | That is why the Blessed One said: | ||
| "Etādisāni katvāna, sabbatthamaparājitā; | Since by working suchlike [omens'] Men are everywhere unvanquished | ||
| Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama"nti. | And go everywhere in safety, That is their supreme good omen. | ||
| Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya | |||
| Maṅgalasuttavaṇṇanā niṭṭhitā. | |||