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Paṭhamamahāsaṅgītikathā 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) |
| 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. |