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Asevanācātigāthāvaṇṇanā Палийский оригинал

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3.Evametaṃ devaputtassa vacanaṃ sutvā bhagavā "asevanā ca bālāna"nti gāthamāha. 100. When the Blessed One heard the words of the god’s son, he uttered the stanza ‘ Not consorting with the foolish . . . ’
Tattha asevanāti abhajanā apayirupāsanā. Herein, not consorting (asevanä) is not frequenting, not reverencing.
Bālānanti balanti assasantīti bālā, assasitapassasitamattena jīvanti, na paññājīvitenāti adhippāyo. With the foolish (bälänarh): they are strong, they breathe (balanti ananti), thus they are fools (bala); the intention is that they live with mere in-breath and out-breath instead of with the life of understanding (cf. Sn. 182).
Tesaṃ bālānaṃ. With that sort of foolish men.
Paṇḍitānanti paṇḍantīti paṇḍitā, sandiṭṭhikasamparāyikesu atthesu ñāṇagatiyā gacchantīti adhippāyo. Rather with the wise (panditänam): they pick their way (pandanti), thus they are wise (pandita); the intention is that they go with the gait of knowledge of benefits here and now and in the life to come.
Tesaṃ paṇḍitānaṃ. With that sort of wise men.
Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā taṃsamaṅgitā pūjāti sakkāragarukāramānanavandanā. Consorting(sevanä): frequenting, reverencing, them; companionship, intimacy,with them. Honouring (püjä): worshipping, respecting, revering, paying homage.
Pūjaneyyānanti pūjārahānaṃ. The honourable (püjaneyyänarh): those worthy of honour.
Etaṃ maṅgalamuttamanti yā ca bālānaṃ asevanā, yā ca paṇḍitānaṃ sevanā, yā ca pūjaneyyānaṃ pūjā, taṃ sabbaṃ sampiṇḍetvā āha "etaṃ maṅgalamuttama"nti. This is a supreme good omen (etam mangalam uttamam): he said' This is a supreme good omen ' referring collectively to all that he had just mentioned, namely, the non-consorting with fools, the consorting with the wise, and the honouring of the honourable;
Yaṃ tayā puṭṭhaṃ "brūhi maṅgalamuttama"nti, ettha tāva etaṃ maṅgalamuttamanti gaṇhāhīti vuttaṃ hoti. what is meant is: ' Since you have asked " What is the supreme good omen? ", take it that, in the first place, this is a supreme good omen.'
Ayametissā gāthāya padavaṇṇanā. This is the word-commentary to this stanza.
Atthavaṇṇanāpanassā evaṃ veditabbā – evametaṃ devaputtassa vacanaṃ sutvā bhagavā "asevanā ca bālāna"nti imaṃ gāthamāha. The commentary on the meaning should be understood as follows. The Blessed One spoke this stanza after hearing these words of the god's son's thus.
Tattha yasmā catubbidhā gāthā pucchitagāthā, apucchitagāthā, sānusandhikagāthā, ananusandhikagāthāti. Herein, there are four kinds of talk: talk asked for, talk unasked for, talk with sequence of meaning, and talk without sequence of meaning.
Tattha "pucchāmi taṃ, gotama, bhūripañña, kathaṅkaro sāvako sādhu hotī"ti (su. ni. 378) ca "kathaṃ nu tvaṃ, mārisa, oghamatarī"ti (saṃ. ni. 1.1) ca evamādīsu pucchitena kathitā pucchitagāthā. Herein, in such passages as 'O Gotama of abundant understanding, How act disciples to be good? I ask ' (Sn. 376) and such passages as Good sir, how did you come to cross the flood? ' (S. i. 1) what is spoken by him thus questioned is ' talk asked for ' (pucchita-katha).
"Yaṃ pare sukhato āhu, tadariyā āhu dukkhato"ti evamādīsu (su. ni. 767) apucchitena attajjhāsayavasena kathitā apucchitagāthā. In such passages as ' That which others count as pleasure Noble Ones will count as pain' (Sn. 762) what is spoken by one without first being questioned and inspired by one's own inclination is ' talk unasked for' (apucchita-katha).
Sabbāpi buddhānaṃ gāthā "sanidānāhaṃ, bhikkhave, dhammaṃ desessāmī"ti (a. ni. 3.126; kathā. 806) vacanato sānusandhikagāthā. Because of the words "Bhikkhus, I teach the True Idea with sources ' (A. i, 276; Kv. 561) all Enlightened Ones' talk is ' talk with sequence of meaning' (sänusandhi-gathä).
Ananusandhikagāthā imasmiṃ sāsane natthi. In this Dispensation there is no ' talk without sequence of meaning' (ananusandhi-kathä).
Evametāsu gāthāsu ayaṃ devaputtena pucchitena bhagavatā kathitattā pucchitagāthā. So out of these [four] kinds of talk this is ' talk asked for ' becauseit was spoken by the Blessed One when asked by this god's son.
Ayañca yathā cheko puriso kusalo maggassa kusalo amaggassa maggaṃ puṭṭho paṭhamaṃ vijahitabbaṃ ācikkhitvā pacchā gahetabbaṃ ācikkhati "asukasmiṃ nāma ṭhāne dvedhāpatho hoti, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā"ti, evaṃ sevitabbāsevitabbesu asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhati. And in the case of talk asked for, just as, when a clever man who isskilled in what is the path and skilled in what is not the path, is asked the path, then, after first telling what should be avoided, heafterwards tells what should be taken, [saying] 'There is a road-fork in that place; there leave the left and take the right' (S. iii. 108), so too-, with respect to what should and what should not be consortedwith, what should be consorted with can be told after telling what should not be consorted with.
Bhagavā ca maggakusalapurisasadiso. And the Blessed One is like the man skilled in the path,
Yathāha – according as it is said
"Puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ' " The man skilledin the path": this, Tissa, is a designation for a Perfect One, accomplished and fully enlightened ' (S. iii. 108);
So hi kusalo imassa lokassa, kusalo parassa lokassa, kusalo maccudheyyassa, kusalo amaccudheyyassa, kusalo māradheyyassa, kusalo amāradheyyassā"ti. for he is ' Skilled in this world, skilled in the other world, skilled in what is the sphere of mortality, skilled in what is not the sphere of mortality, skilled in what is Mära's sphere, skilled in what is not Mära's sphere' (cf. M i.227).
Tasmā paṭhamaṃ asevitabbaṃ ācikkhanto āha – "asevanā ca bālānaṃ, paṇḍitānañca sevanā"ti. That is why, telling first what should not be consorted with, he said Not consorting with the foolish, Rather with wise men consorting ',
Vijahitabbamaggo viya hi paṭhamaṃ bālā na sevitabbā na payirupāsitabbā, tato gahetabbamaggo viya paṇḍitā sevitabbā payirupāsitabbāti. since, to start with, fools should not be consorted with, should not be reverenced, like the path to be abandoned, and next the wise should be consorted with, should be reverenced, like the road to be taken.
Kasmā pana bhagavatā maṅgalaṃ kathentena paṭhamaṃ bālānamasevanā paṇḍitānañca sevanā kathitāti? [If it is asked] ' But why were the non-consorting with foolsand the consorting with the wise mentioned first by the Blessed One when speaking about the good omen?
Vuccate – yasmā imaṃ diṭṭhādīsu maṅgaladiṭṭhiṃ bālasevanāya devamanussā gaṇhiṃsu, sā ca amaṅgalaṃ, tasmā tesaṃ taṃ idhalokaparalokatthabhañjakaṃ akalyāṇamittasaṃsaggaṃ garahantena ubhayalokatthasādhakañca kalyāṇamittasaṃsaggaṃ pasaṃsantena bhagavatā paṭhamaṃ bālānamasevanā paṇḍitānañca sevanā kathitāti. '—It may be stated as follows: It was through consorting with fools that gods and men took up the view of good omens that assumed the good omen to be the seen, etc. (§ 90), and that is no good omen. That is why the Blessed One spoke first of non-consorting with fools and consorting with the wise, thus condemning association with those who are not good friends, which is injurious to good in both this world and the next, and commending association with good friends, which ensures good in both worlds.
Tattha bālā nāma ye keci pāṇātipātādiakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. Herein, the foolish are any creatures who follow out the unprofitable courses of action beginning with killing breathing things; and they can be recognized in three aspects,
Yathāha "tīṇimāni, bhikkhave, bālassa bālalakkhaṇānī"ti suttaṃ (a. ni. 3.3; ma. ni. 3.246). according as it is said in the Suttas: Bhikkhus, there are three characteristics of the fool '(A. i.102).
Apica pūraṇakassapādayo cha satthāro, devadattakokālikakaṭamodakatissakhaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghavidassa bhātāti ime aññe ca evarūpā sattā bālāti veditabbā. Furthermore, the six [dissident] teachers beginning with Pürana Kassapa (see D. Sutta 2), then Devadatta [andhis followers,] namely, Kokälika, Katamoraka-Tissa, Khandä-deviyäputta and Samuddadatta (Vin. ii. 196, etc.), and also Cincamänavikä (Ja. iv. 187), etc., and in bygone times Dighavida's brother, and other such creatures as these should be understood as fools.
Te aggipadittamiva agāraṃ attanā duggahitena attānañceva attano vacanakārake ca vināsenti. They are like a smouldering ember: with their misapprehension they ruin both themselves and those who give effect to their words.
Yathā dīghavidassa bhātā catubuddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati, yathā ca tassa diṭṭhiṃ abhirucanakāni pañca kulasatāni tasseva sahabyataṃ upapannāni mahāniraye paccanti. And so it is that Dighavida's brother has been lying prone where he fell in the Great Hell, ripening out [his evil actions] for four Buddha-intervals with a selfhood 60 leagues inextent. And so it is that five hundred clans who confessed his view were reborn as his retinue to ripen out [their evil actions] in the Great Hell.
Vuttañcetaṃ bhagavatā – And this is said:
"Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni, evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato. Bhikkhus, just as a fire that starts in a rush shed or a grass shed burns down even an upper chamber plastered within and without, closed off, secured by bars, with windows shuttered, so too, whatever fears arise, all arise owing to fools, not owing to wise men.
Ye keci upaddavā uppajjanti - pe - ye keci upasaggā - pe - no paṇḍitato. Whatever perils arise,... Whatever calamities arise, all arise owing to fools, not owing to wise men.
Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. While the fool brings fear, the wise man does not.
Saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito"ti (a. ni. 3.1). While the fool brings peril, the wise man does not. While the fool brings calamity,the wise man does not (A. i, 101; M. iii, 61).
Apica pūtimacchasadiso bālo, pūtimacchabandhapattapuṭasadiso hoti tadupasevī, chaḍḍanīyataṃ jigucchanīyatañca pāpuṇāti viññūnaṃ. Moreover a fool resembles stale fish, and one who consorts with him resembles a leaf-bag in which stale fish has been wrapped and so becomes fit only for wise men's rejection and disgust.
Vuttañcetaṃ – And this is said:
"Pūtimacchaṃ kusaggena, yo naro upanayhati; ' Now when a man ties up with blades Of kusa grass some fetid fish,
Kusāpi pūtī vāyanti, evaṃ bālūpasevanā"ti. (jā. 1.15.183; 2.22.1257); The blades of grass get fetid too: Such is consorting with a fool' (Ja. vi. 236).
Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha – And when the boon was being granted by Sakka Ruler of Gods, Akittipandita said:
"Bālaṃ na passe na suṇe, na ca bālena saṃvase; Let me not see or hear a fool,' Let me not live where lives a fool,
Bālenallāpasallāpaṃ, na kare na ca rocaye. Let me not choose to have to do' In verbal traffic with a fool.
"Kinnu te akaraṃ bālo, vada kassapa kāraṇaṃ; —What has a fool then done by you,' Kassapa, teil what is the cause'
Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi. Why you have preference so great' That never fool may cross your sight?'
"Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati; —He leads half-wittedly to loss, And counsels irresponsibly,'
Dunnayo seyyaso hoti, sammā vutto pakuppati; Prefers misjudgment, and, if told What is correct, shows restiveness.
Vinayaṃ so na jānāti, sādhu tassa adassana"nti. (jā. 1.13.90-92); ' Nothing he knows of discipline; 'Tis good to have no sight of him ' (Ja. iv. 240).
Evaṃ bhagavā sabbākārena bālūpasevanaṃ garahanto "bālānamasevanā maṅgala"nti vatvā idāni paṇḍitasevanaṃ pasaṃsanto "paṇḍitānañca sevanā maṅgala"nti āha. When the Blessed One had said that non-consorting with fools is a good omen, thus condemning consorting with fools in every aspect, he now said that consorting with the wise is a good omen aswell, commending consorting with the wise.
Tattha paṇḍitā nāma ye keci pāṇātipātāveramaṇiādidasakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. Herein, the wise are any creatures who follow out the ten profitable courses of action beginning with abstention from killing breathing things; and they can be recognized in three aspects,
Yathāha "tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇānī"ti (a. ni. 3.3; ma. ni. 3.253) suttaṃ. according as it is said in the Suttas ' Bhikkhus, there are these three characteristics of the wise man' (A. i. 102).
Apica buddhapaccekabuddhaasītimahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirāja- ayogharakumāraakittipaṇḍitādayo ca paṇḍitāti veditabbā. Furthermore, the Enlightened Ones and Hermit Enlightened Ones, the eighty Great Disciples, and the other disciples of Perfect Ones such as Sunetta,Mahä Govinda, Vidhura, Sarabhanga, Mahosadha, Sutasoma,King Nimi, Prince Ayoghara, and Akittipanclita, should be understood as wise men.
Te bhaye viya rakkhā andhakāre viya padīpo khuppipāsādidukkhābhibhave viya annapānādippaṭilābho attano vacanakarānaṃ sabbabhayupaddavūpasaggaviddhaṃsanasamatthā honti. They are as capable of eliminating all fear, risk and calamity for those who give effect to their words as are protection in a rebellion, a lamp in darkness, food and drink and so on ina state of being overcome by pain of hunger and thirst and so on.
Tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā, brahmaloke patiṭṭhitā, devaloke patiṭṭhitā, sugatiloke uppannā, sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kulasahassāni sagge nibbattāni. For innumerable indeed and not to be measured are the gods and men who, after coming to the Perfect One, have attained exhaustion of taints or become established in the world of High Divinity (Brahma), or become established in the world of [sensual-sphere] gods or been reborn in the world of the happy destinations [as human beings].
Tathā mahāmoggallānamahākassapappabhutīsu sabbamahāsāvakesu, sunettassa satthuno sāvakā appekacce brahmaloke uppajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ - pe - appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu. Eighty thousand clans were reborn in heaven after gaining confidence in the Elder Sariputta and serving him with the four requisite-conditions [for the bhikkhu's life]; and likewise all the [other] great disciples, Mahä Moggalläna, Mahä Kassapa, and so on. Some of the teacher Sunetta's disciples reappeared in the world of High Divinity,some in the [sensual-sphere world in the] company of the Paranim-mitavasavatti Gods (who wield power over others' creations),... some in the company of the householder clans of the great halls(see A. iv. 104).
Vuttampi cetaṃ – And this is said:
"Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo"ti (a. ni. 3.1). Bhikkhus, it is not owing to a wise man that there is fear, it is not owing to a wise man that thereis peril, it is not owing to a wise man that there is calamity '(A. i. 101;M. iii. 61).
Apica tagaramālādigandhasadiso paṇḍito, tagaramālādigandhabandhapaliveṭhanapattasadiso hoti tadupasevī, bhāvanīyataṃ manuññatañca āpajjati viññūnaṃ. Moreover, a wise man resembles such scented goods as tagara flowers, and one who consorts with him resembles a leaf in which tagara flowers have been wrapped, and he becomes fitf or wise men's cultivation and approval.
Vuttampi cetaṃ – And this is said:
"Tagarañca palāsena, yo naro upanayhati; Now when in foliage a man' Ties up some tagara [incense],
Pattāpi surabhī vāyanti, evaṃ dhīrūpasevanā"ti. (itivu. 76; jā. 1.15.184; 2.22.1258); The leaves will of the scent partake:' Such is consorting with the wise ' (Ja. vi. 236).
Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha – And when the boon was being granted by Sakka Ruler of Gods, Akittipanoüta said:
"Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase; —Oh let me see and hear wise men,' Oh let me live where live wise men,
Dhīrenallāpasallāpaṃ, taṃ kare tañca rocaye. Oh let me choose to have to do' In verbal traffic with the wise.
"Kinnu te akaraṃ dhīro, vada kassapa kāraṇaṃ; ' —What have the wise then done for you, Kassapa, teil what is the cause'
Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi. Why you have preference so great' That wise men always cross your sight?
"Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati; ' —They lead wise-wittedly to gain, Counsel not irresponsibly,'
Sunayo seyyaso hoti, sammā vutto na kuppati; Prefer good judgment, and, if told' What is correct, show docileness.
Vinayaṃ so pajānāti, sādhu tena samāgamo"ti. (jā. 1.13.94-96); ' And discipline they understand:' 'Tis good to have to do with them ' (Ja. iv. 241).
Evaṃ bhagavā sabbākārena paṇḍitasevanaṃ pasaṃsanto "paṇḍitānaṃ sevanā maṅgala"nti vatvā idāni tāya bālānaṃ asevanāya paṇḍitānaṃ sevanāya ca anupubbena pūjaneyyabhāvaṃ upagatānaṃ pūjaṃ pasaṃsanto "pūjā ca pūjaneyyānaṃ maṅgala"nti āha. When the Blessed One had said that consorting with wise men is a good omen, thus commending consorting with wise men in every aspect, he now said that honouring the honourable is a good omen, commending the act of honouring to those who have, through non-consorting with fools and consorting with wise men, approachedthe honourable.
Tattha pūjaneyyā nāma sabbadosavirahitattā sabbaguṇasamannāgatattā ca buddhā bhagavanto, tato pacchā paccekabuddhā, ariyasāvakā ca. Herein, the Enlightened Ones, the Blessed Ones, are honourable (püjaneyya—to be honoured) because they are devoid of all vices and possessed of all virtues.
Tesañhi pūjā appakāpi dīgharattaṃ hitāya sukhāya hoti, sumanamālākāramallikādayo cettha nidassanaṃ. Next after them the Hermit Enlightened Ones and the Noble Disciples; for the honouring of them, even if itis little, conduces for long to welfare and pleasure.The examples here are Sumana the garland-maker, Mallikä, and so on.
Tatthekaṃ nidassanamattaṃ bhaṇāma – bhagavā hi ekadivasaṃ pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Herein,we shall relate one example. One day, it seems, when it was morning, the Blessed One dressed,and taking his bowl and [outer] robe, went into Räjagaha for alms.
Atha kho sumanamālākāro rañño māgadhassa seniyassa bimbisārassa pupphāni gahetvā gacchanto addasa bhagavantaṃ nagaradvāramanuppattaṃ pāsādikaṃ pasādanīyaṃ dvattiṃsamahāpurisalakkhaṇāsītānubyañjanappaṭimaṇḍitaṃ buddhasiriyā jalantaṃ, disvānassa etadahosi "rājā pupphāni gahetvā sataṃ vā sahassaṃ vā dadeyya, tañca idhalokamattameva sukhaṃ bhaveyya, bhagavato pana pūjā appameyyaasaṅkhyeyyaphalā dīgharattaṃ hitasukhāvahā hoti, handāhaṃ imehi pupphehi bhagavantaṃ pūjemī"ti pasannacitto ekaṃ pupphamuṭṭhiṃ gahetvā bhagavato paṭimukhaṃ khipi, pupphāni ākāsena gantvā bhagavato upari mālāvitānaṃ hutvā aṭṭhaṃsu. Sumana the garland-maker was on his way to the king of Magadha with some flowers. He saw the Blessed One, who inspired confidence, invited confidence, as, gleaming with a Buddha's splendour, he was coming to the city gate. When he saw him, he thought' The king might pay me a hundred or a thousand for these flowers, but that would only be pleasure of this world. On the other hand,honour done to the Blessed One is immeasurable, its fruit is incalculable and for long brings welfare and pleasure. So I shall honour the Blessed One with these flowers. And with confident heart hetook a handful of flowers and threw them in the Blessed One's direction. The flowers travelled through the air and remained suspended over the Blessed One in the form of a flower canopy.
Mālākāro tamānubhāvaṃ disvā pasannataracitto puna ekaṃ pupphamuṭṭhiṃ khipi, tānipi gantvā mālākañcuko hutvā aṭṭhaṃsu. Seeing this mighty wonder, he became still more confident in his heart, and again he threw a handful. They travelled as before and remained suspended in the form of a flower curtain.
Evaṃ aṭṭha pupphamuṭṭhiyo khipi, tāni gantvā pupphakūṭāgāraṃ hutvā aṭṭhaṃsu. In that way he threw eight handfuls. They travelled as before and remained suspended in the form of a flower palanquin,
Bhagavā antokūṭāgāre ahosi, mahājanakāyo sannipati. the Blessed One being inside the palanquin. A huge body of people gathered.
Bhagavā mālākāraṃ passanto sitaṃ pātvākāsi. Seeing the garland-maker, the Blessed One manifested a smile.
Ānandatthero "na buddhā ahetū apaccayā sitaṃ pātukarontī"ti sitakāraṇaṃ pucchi. The Elder Änanda thought Buddhas do not manifest a smile without cause or condition', and he asked the reason.
Bhagavā āha "eso, ānanda, mālākāro imissā pūjāya ānubhāvena satasahassakappe devesu ca manussesu ca saṃsaritvā pariyosāne sumanissaro nāma paccekabuddho bhavissatī"ti. The Blessed One said Änanda, through the might of this honouring, this garland-maker will, after traversing the round for a hundred thousand aeons among gods and men, at last become a Hermit Enlightened Onecalled Sumanissara ',
Vacanapariyosāne dhammadesanatthaṃ imaṃ gāthaṃ abhāsi – and at the end of his utterance he pronounced this stanza for the purpose of inculcating the True Idea:'
"Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati; Good is the act that, when performed, Entails no burning of remorse;'
Yassa patīto sumano, vipākaṃ paṭisevatī"ti. (dha. pa. 68); To reap whose ripening a man' Is overjoyed and glad at heart (sumana)'(Dh. 68).
Gāthāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. And at the end of the stanza eighty-four thousand breathing things attained the True Idea.
Evaṃ appakāpi tesaṃ pūjā dīgharattaṃ hitāya sukhāya hotīti veditabbā. That is how it should be understood that the honouring of them, even if it is little, conduces for long to welfare and pleasure.
Sā ca āmisapūjāva, ko pana vādo paṭipattipūjāya? And that was an honouring with only material things, so what need besaid of honouring with practice?
Yato ye kulaputtā saraṇagamanasikkhāpadappaṭiggahaṇena uposathaṅgasamādānena catupārisuddhisīlādīhi ca attano guṇehi bhagavantaṃ pūjenti, ko tesaṃ pūjāphalaṃ vaṇṇayissati? Consequently, when clansmen do honour to the Blessed One by the Going for Refuge, the acceptance of the Training Precepts, and the giving effect to the Uposatha Factors, and by their own special qualities beginning with the Virtue of the Fourfold Purity, who can estimate the fruits of their honouring?
Te hi tathāgataṃ paramāya pūjāya pūjentīti vuttā. For they are said to honour a Perfect One with thehighest honour'
Yathāha – according as it is said '
"Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati paramāya pūjāyā"ti (dī. ni. 2.199). Änanda, the bhikkhu or bhikkhuni or layman follower or laywoman follower who abides inthe way of practice in accordance with the True Idea and has entered upon the proper way, behaving in accordance with the True Idea, he it is that worships, respects, and reveres a Perfect One and honours him with the highest honour' (D. ii. 138).
Etenānusārena paccekabuddhaariyasāvakānampi pūjāya hitasukhāvahatā veditabbā. And the bringing of welfare and pleasure by honouring Hermit Enlightened Ones and Enlightened Ones' disciples should be understood in the same way.
Apica gahaṭṭhānaṃ kaniṭṭhassa jeṭṭho bhātāpi bhaginīpi pūjaneyyā, puttassa mātāpitaro, kulavadhūnaṃ sāmikasassusasurāti evamettha pūjaneyyā veditabbā. Moreover, in the case of laymen it should be understood that elder brothers and sisters are to be honoured by a junior, mother and father by a son, and husband, mother-in-law and father-in-law by the daughters-in-law of a clan.
Etesampi hi pūjā kusaladhammasaṅkhātattā āyuādivuḍḍhihetuttā ca maṅgalameva. For in their case the honouring is a good omen, too, because it is their profitable ideas that are called ' honouring' and because these are a cause of increase in life-span and the rest;
Vuttañhetaṃ – for this is said
"Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti, te tesaṃ kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissantī"tiādi (dī. ni. 3.105). ' Those who love mothers, love fathers, love monks, love divines, and are deferential to seniors of clans, proceed in giving effect to this profitable idea. Because of their giving effect to profitable ideas they find increase inlife-span and in good appearance ' (cf. D. iii. 74).
Idāni yasmā "yaṃ yattha maṅgalaṃ. 113. (4) Now, since 'the omen as we go
Vavatthapetvā taṃ tassa, maṅgalattaṃ vibhāvaye"ti iti mātikā nikkhittā, tasmā idaṃ vuccati – evametissā gāthāya bālānaṃ asevanā, paṇḍitānaṃ sevanā, pūjaneyyānañca pūjāti tīṇi maṅgalāni vuttāni. Defining, We show, lastly, how it is so' it was stated in the Schedule (as before) (§ 3) what still needs to be said can be stated as follows. There are, in fact, three good omens mentioned in this stanza, namely, non-consorting with fools, consorting with the wise, and honouring the honourable.
Tattha bālānaṃ asevanā bālasevanapaccayabhayādiparittāṇena ubhayalokatthahetuttā, paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjā ca tāsaṃ phalavibhūtivaṇṇanāyaṃ vuttanayeneva nibbānasugatihetuttā maṅgalanti veditabbā. Herein, non-consorting with fools should be understood as a good omen because it is a cause for welfare in both worlds by its safeguarding people from the fears that have for their condition consorting with fools. Then consorting with the wise and honouring the honourable [should be understood as good omens] because they area cause for extinction (nibbäna) and for the happy destinations in the way stated in the explanation of the greatness of their fruit.
Ito paraṃ tu mātikaṃ adassetvā eva yaṃ yattha maṅgalaṃ, taṃ vavatthapetvā tassa maṅgalattaṃ vibhāvayissāmāti. But in what follows we shall in each instance define the good omen and explain how it isa good omen without referring to the Schedule.
Niṭṭhitā asevanā ca bālānanti imissā gāthāya atthavaṇṇanā. The commentary on the meaning of this stanza Not consorting with the foolish ' is ended.
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