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Idāni kumārapañhānantaraṃ nikkhittassa maṅgalasuttassa atthavaṇṇanākkamo anuppatto, tassa idha nikkhepappayojanaṃ vatvā atthavaṇṇanaṃ karissāma.
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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,
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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.
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[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.
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