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Evamiccādipāṭhavaṇṇanā 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) |
| 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) |
| "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. |