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4.Evaṃ bhagavā "brūhi maṅgalamuttama"nti ekaṃ ajjhesitopi appaṃ yācito bahudāyako uḷārapuriso viya ekāya gāthāya tīṇi maṅgalāni vatvā tato uttaripi devatānaṃ sotukāmatāya maṅgalānamatthitāya yesaṃ yesaṃ yaṃ yaṃ anukulaṃ, te te satte tattha tattha maṅgale niyojetukāmatāya ca "patirūpadesavāso cā"tiādīhi gāthāhi punapi anekāni maṅgalāni vattumāraddho.
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Now although the Blessed One had been begged for little with the single request ' Tell, then, the supreme good omen', still, like the rare man who is a generous giver, notwithstanding that he had already stated three good omens in a single stanza, he began again to speak of many good omens with the stanzas beginning' Living in befitting places', doing so owing to deities desire to hear more than that, owing to the existence of [yet further] good omens, and owing to [his own] desire to enjoin upon the various creatures the good omens best suited to them wherever they might be.
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Tattha paṭhamagāthāya tāva patirūpoti anucchaviko.
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Herein, in the third stanza, to start with, befitting (patirüpa) [means] favourable.
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Desoti gāmopi nigamopi nagarampi janapadopi yo koci sattānaṃ nivāso okāso.
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Places (desa): village, town, city, country;and, in fact, any locality inhabited by creatures.
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Vāsoti tattha nivāso.
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Living (väso): living there.
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Pubbeti purā atītāsu jātīsu.
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In the past (pubbe): before, in previous births.
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Katapuññatāti upacitakusalatā.
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Having . . . made merit (katapunnatd): having stored up profitable [action].
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Attāti cittaṃ vuccati sakalo vā attabhāvo, sammāpaṇidhīti tassa attano sammā paṇidhānaṃ niyuñjanaṃ, ṭhapananti vuttaṃ hoti.
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Self (atta) is what cognizance is called, or else it is the whole selfhood. Right direction in . . . guidance (sammdpanidhi): right directing (panidahana) of that self; prompting, placing, is what is meant.
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Sesaṃ vuttanayamevāti.
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The rest is as already stated.
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Ayamettha padavaṇṇanā.
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This is the word-commentary here.
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Atthavaṇṇanā pana evaṃ veditabbā – patirūpadesavāso nāma yattha catasso parisā vicaranti, dānādīni puññakiriyavatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dibbati, tattha nivāso sattānaṃ puññakiriyāya paccayattā maṅgalanti vuccati.
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The commentary on the meaning should be understood as follows. What is called living in befitting places (patirüpadesaväso) is living where the four kinds of assembly are found, where the grounds for making merit beginning with giving exist (see e. g. D. iii. 218), and where the Master's Dispensation with its nine factors (see e. g. M. i. 133) is in evidence; Living there is called a good omen because it is a condition for creatures' making merit.
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Sīhaḷadīpapaviṭṭhakevaṭṭādayo cettha nidassanaṃ.
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An example here is the story of the fisherman who entered the Island of Ceylon (Silialadipa), and so on ( ).
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Aparo nayo – patirūpadesavāso nāma bhagavato bodhimaṇḍappadeso dhammacakkavattitappadeso dvādasayojanāya parisāya majjhe sabbatitthiyamataṃ bhinditvā yamakapāṭihāriyadassitakaṇḍamba rukkhamūlappadeso devorohaṇappadeso, yo vā panaññopi sāvatthirājagahādi buddhādhivāsappadeso, tattha nivāso sattānaṃ chaanuttariyappaṭilābhapaccayato maṅgalanti vuccati.
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Another method: the place (desa) which is the site of the Blessed One's enlightenment is called a befitting place' and likewise the place where the Wheel of the True Idea was set rolling, and the place at the root of the Ganda Mango Tree where the Twin Marvel was shown in the midst of an assembly twelve leagues across, disrupting the theories of all outside sectarians, the place of the Descent from the Gods, or any other place inhabited by the Enlightened One such as Sävatthi, Räjagaha, and so on. Living there is called a good omen because it is a condition for creatures' obtaining the six Unsurpassables (see D. iii. 250).
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Aparo nayo (mahāva. 259) – puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe.
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Another method: ' In the eastern direction: the town called Kajangala; on the far side of that, Mahäsälä; beyond that, the outland countries; to the near side is in the middle.
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Dakkhiṇapuratthimāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe.
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In the southeastern direction: the river called SalalavatI; beyond that, the outland countries; to the near side is in the middle.
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Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā, orato majjhe.
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In the southern direction: the town called Setakannika; beyond that, the out-land countries; to the near side of that is in the middle.
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Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe.
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In the western direction: a Divine-caste village called Thüna; beyond that the outland countries; to the near side is in the middle.
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Uttarāya disāya usīraddhajo nāma pabbato, tato paraṃ paccantimā janapadā, orato majjhe.
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In the northern direction: a rock called Usiraddhaja; beyond that, the out-land countries; to the near side is in the middle ' (Vin. i. 197).
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Ayaṃ majjhimadeso āyāmena tīṇi yojanasatāni, vitthārena aḍḍhateyyāni, parikkhepena nava yojanasatāni honti.
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This Middle Place (majjimadesa) is three hundred leagues wide and two hundred and fifty broad and nine hundred in circumference.
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Eso patirūpadeso nāma.
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This is called a befitting place.
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Ettha catunnaṃ mahādīpānaṃ dvisahassānaṃ parittadīpānañca issariyādhipaccakārakā cakkavattī uppajjanti, ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā sāriputtamoggallānādayo mahāsāvakā uppajjanti, dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā paccekabuddhā, cattāri aṭṭha soḷasa vā asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā sammāsambuddhā uppajjanti.
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Here the Wheel-turning Monarchs who exercise sovereignty and dominance over the four great continents and the two thousand small islands arise. [And here,] after fulfilling the Perfections during one incalculable age and a hundred thousand aeons the Great Disciples, Säriputta, Moggalläna, and the others, arise. [And here,] after fulfilling the Perfections for two incalculable ages and a hundred thousand aeons, the Hermit Enlightened Ones arise. [And here,] after fulfilling the Perfections for four, eight, or sixteen incalculable ages and a hundred thousand aeons, the Fully Enlightened Ones arise.
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Tattha sattā cakkavattirañño ovādaṃ gahetvā pañcasu sīlesu patiṭṭhāya saggaparāyaṇā honti.
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Herein, by following the advice of a Wheel-turning Monarch and establishing themselves in the five virtues creatures become destined for heaven.
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Tathā paccekabuddhānaṃ ovāde patiṭṭhāya, sammāsambuddhānaṃ pana buddhasāvakānaṃ ovāde patiṭṭhāya saggaparāyaṇā nibbānaparāyaṇā ca honti.
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Likewise by following the advice of Hermit Enlightened Ones. But by following the advice of a Fully Enlightened One or that of his disciple they become destined for heaven and destined for extinction (nibbäna).
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Tasmā tattha vāso imāsaṃ sampattīnaṃ paccayato maṅgalanti vuccati.
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That is why living there is called a good omen since it is a condition for these lands of excellence.
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Pubbe katapuññatā nāma atītajātiyaṃ buddhapaccekabuddhakhīṇāsave ārabbha upacitakusalatā, sāpi maṅgalaṃ.
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The fact of having in past births stored up profitable [action] contingent upon [honouring] Enlightened Ones, Hermit Enlightened Ones and those with taints exhausted is called having in the past made merit (pubbe katapunnata). That is a good omen too.
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Kasmā?
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Why?
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Buddhapaccekabuddhasammukhato dassetvā buddhānaṃ buddhasāvakānaṃ vā sammukhā sutāya catuppadikāyapi gāthāya pariyosāne arahattaṃ pāpetīti katvā.
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Because, after seeing an Enlightened One or a Hermit Enlightened One face-to-face, or after hearing even a four-line stanza in the presence of an Enlightened One or his disciple, Arahantship can be reached in the end.
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Yo ca manusso pubbe katādhikāro ussannakusalamūlo hoti, so teneva kusalamūlena vipassanaṃ uppādetvā āsavakkhayaṃ pāpuṇāti yathā rājā mahākappino aggamahesī ca.
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And when a human being has had previous practice so that the root of what is profitable is prominent in him (see e. g. M. i. 47), then by means of that same root of what is profitable he arouses insight and so reaches the exhaustion of taints, like King Mahä Kappina and his chief queen (see Vis. Ch. xii,§ 82/p. 393; AA. ad A. i. 25).
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Tena vuttaṃ "pubbe ca katapuññatā maṅgala"nti.
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That is why it is said that having in the past made merit is a good omen.
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Attasammāpaṇidhināma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti.
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Right direction in self-guidance (attasammäpariidhi) is [stated] thus: ' Here someone that was unvirtuous establishes himself in virtue, that was faithless establishes himself in the excellence of faith, that was avaricious establishes himself in the excellence of generosity.
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Ayaṃ vuccati "attasammāpaṇidhī"ti, eso ca maṅgalaṃ.
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This is called " right direction in self-guidance" ' (cf. A. iv. 364). That also is a good omen.
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Kasmā?
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Why?
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Diṭṭhadhammikasamparāyikaverappahānavividhānisaṃsādhigamahetutoti.
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Because it is a cause for attaining the numerous benefits, both here and now and inthe life to come that are due to the abandoning of risk.
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Evaṃ imissāpi gāthāya patirūpadesavāso ca, pubbe ca katapuññatā, attasammāpaṇidhī cāti tīṇiyeva maṅgalāni vuttāni.
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So in this stanza there are also three good omens stated with living in befitting places, having in the past made merit, and right direction in self-guidance;
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Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
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and how they are good omens has already been made clear in each instance.
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Niṭṭhitā patirūpadesavāso cāti imissā gāthāya atthavaṇṇanā.
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The commentary on the meaning of this stanza, namely, Living in befitting places ' is ended.
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