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Bāhusaccañcātigāthāvaṇṇanā Палийский оригинал
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| 5.Idāni bāhusaccañcāti ettha bāhusaccanti bahussutabhāvo. | Now as to Ample learning ': here ample learning (bahusaccarh) [means] the state of having heard (learnt) much (bahussutabhdva). | |
| Sippanti yaṃ kiñci hatthakosallaṃ. | A craft (sippam) is any hand-skill. | |
| Vinayoti kāyavācācittavinayanaṃ. | A . .. disciplining (vinayo): disciplining of body, speech and mind. | |
| Susikkhitoti suṭṭhu sikkhito. | Well-trained (susikkhito): properly (sutthu) trained. | |
| Subhāsitāti suṭṭhu bhāsitā. | Well spoken (subhäsüä): properly spoken. | |
| Yāti aniyataniddeso. | Any (yä): an indefinite demonstrative. | |
| Vācāti girā byappatho. | Speech (väcä) : utterance, pronouncement. | |
| Sesaṃ vuttanayamevāti. | The rest is as already stated. | |
| Ayamettha padavaṇṇanā. | This is the word-commentary here. | |
| Atthavaṇṇanā pana evaṃ veditabbā – bāhusaccaṃ nāma yaṃ taṃ "sutadharo hoti sutasannicayo"ti (ma. ni. 1.339; a. ni. 4.22) ca "idhekaccassa bahukaṃ sutaṃ hoti, suttaṃ geyyaṃ veyyākaraṇa"nti ca (a. ni. 4.6) evamādinā nayena satthusāsanadharattaṃ vaṇṇitaṃ, taṃ akusalappahānakusalādhigamahetuto anupubbena paramatthasaccasacchikiriyāhetuto ca maṅgalanti vuccati. | The commentary on the meaning should be understood as follows. The phrase ample learning (bahusaccam) is commented on as remembering the Master's Dispensation' in the way beginning 'Remembers what he has heard (learnt) and consolidates what he has heard (learnt)' (M. i. 216) and 'Here someone has heard (learnt) much — Threads of Argument (sutta), Songs (geyya), Expositions (veyyäkarana), . .. ' (cf. A. ii. 23). That is called a good omen since it is a cause for abandoning what is unprofitable and achieving what is profitable, and since it is a cause for gradually realizing the ultimate meaning (aim). | |
| Vuttañhetaṃ bhagavatā – | And this is said by the Blessed One | |
| "Sutavā ca kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī"ti (a. ni. 7.67). | ' Bhikkhus, a well-taught (sutavä) noble disciple abandons what is unprofitable and maintains in being what is profitable, he abandons what is blamable and maintains in being what is blameless, he keeps himself pure' (A. iv. 110), | |
| Aparampi vuttaṃ – | and it is said further | |
| "Dhatānaṃ dhammānaṃ atthamupaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahanto tulayati, tulayanto padahati padahanto kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca ativijjha passatī"ti (ma. ni. 2.432). | He investigates the meaning of ideas remembered. When he investigates the meaning of ideas remembered, he gets a liking for meditation upon ideas. With the liking for meditating upon ideas, zeal springs up. One in whom zeal has sprung up is actively engaged. Through being actively engaged, he makes judgments. When he has made a judgment, he makes an endeavour-to-control. When he makes an endeavour-to-control, he realizes with the body the ultimate truth, and he sees it by penetration of it with understanding' (M. ii. 173). | |
| Apica agārikabāhusaccampi yaṃ anavajjaṃ, taṃ ubhayalokahitasukhāvahanato maṅgalanti veditabbaṃ. | Furthermore any 'ample learning' concerned with the house life should be understood as a good omen, if blameless, since that, too, leads to welfare and pleasure in both worlds. | |
| Sippaṃ nāma agārikasippañca anagārikasippañca. | As far as concerns the word craft (sippam), there is craft in house life and craft in homelessness. | |
| Tattha agārikasippaṃ nāma yaṃ parūparodhavirahitaṃ akusalavivajjitaṃ maṇikārasuvaṇṇakārakammādikaṃ, taṃ idhalokatthāvahanato maṅgalaṃ. | Herein, craft in house life consists in such work as that of a jeweller or goldsmith, which is far from what is [morally] unprofitable since it is devoid of injury of other breathing things, and it is a good omen since it conduces to well-being in this world. | |
| Anagārikasippaṃ nāma cīvaravicāraṇasibbanādisamaṇaparikkhārābhisaṅkharaṇaṃ, yaṃ taṃ "idha, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tattha dakkho hotī"tiādinā (dī. ni. 3.345; 360; a. ni. 10.17) nayena tattha tattha saṃvaṇṇitaṃ, yaṃ "nāthakaro dhammo"ti ca vuttaṃ, taṃ attano ca paresañca ubhayalokahitasukhāvahanato maṅgalanti veditabbaṃ. | Craft in homelessness consists in work on the monk's requisites such as the laying-out and sewing of robes, etc., which is given in detail here and there in the way beginning Here, bhikkhus, a bhikkhu is clever in any great or little task for his companions in the Divine Life' (cf. D. iii. 267), of which it is said ' This is a helpful idea ' (D. iii. 267). That too should be understood as a good omen since it brings welfare and pleasure in both worlds alike to oneself and to others. | |
| Vinayo nāma agārikavinayo ca anagārikavinayo ca. | As far as concerns disciplining (vinayo), |
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| Tattha agārikavinayo nāma dasaakusalakammapathaviramaṇaṃ, so tattha susikkhito asaṃkilesāpajjanena ācāraguṇavavatthānena ca ubhayalokahitasukhāvahanato maṅgalaṃ. | there is [firstly] disciplining in the house life, which is the abstaining from the ten courses of unprofitable action. When that is well trained (susikkhito) in by (a man's) not offending through defilement and by defining the special qualities of virtuous conduct, it is a good omen since it brings welfare and pleasure in both worlds. | |
| Anagārikavinayo nāma sattāpattikkhandhaanāpajjanaṃ, sopi vuttanayeneva susikkhito, catupārisuddhisīlaṃ vā anagārikavinayo, so yathā tattha patiṭṭhāya arahattaṃ pāpuṇāti, evaṃ sikkhanena susikkhito lokiyalokuttarasukhādhigamahetuto maṅgalanti veditabbo. | Then there is disciplining in the homeless state, which is non-offence under the seven categories of offences; it is (a man's being) well trained in in the way already stated. Or else disciplining in the homeless state is the Virtue of the Fourfold Purity (Vis. сh. i, § 42/p. 15). When that is well trained in by such a training that one established in it reaches Arahantship, it should be understood as a good omen since itis a cause for attaining both mundane and supramundane pleasure. | |
| Subhāsitā vācā nāma musāvādādidosavirahitā. | Any speech that is well spoken (subhäsitä yd väcä) should be understood as [speech] devoid of the defects of lying, [harsh speech,malicious speech, and gossip,] | |
| Yathāha "catūhi, bhikkhave, aṅgehi samannāgato vācā subhāsitā hotī"ti (su. ni. subhāsitasuttaṃ). | according as it is said ' Bhikkhus, when speech possesses four factors it is well spoken ' (Sn. p. 78). | |
| Asamphappalāpā vācā eva vā subhāsitā. | Or else speech simply without gossip is ' well spoken', | |
| Yathāha – | according as it is said:' | |
| "Subhāsitaṃ uttamamāhu santo, | Now those At Peace say: First, well-spokenness;' | |
| Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ; | Second, speak but the True Idea, naught else;' | |
| Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, | And third, speak only kindly, not unkindly; | |
| Saccaṃ bhaṇe nālikaṃ taṃ catuttha"nti. (su. ni. 452); | And fourth, speak only truth and nothing false ' (Sn. 450). | |
| Ayampi ubhayalokahitasukhāvahanato maṅgalanti veditabbā. | This should be understood as a good omen since it brings welfare and pleasure in both worlds. | |
| Yasmā ca ayaṃ vinayapariyāpannā eva, tasmā vinayaggahaṇena etaṃ asaṅgaṇhitvā vinayo saṅgahetabbo. | Now this [well-spokenness] is [normally] included in disciplining'; nevertheless [since it isseparately mentioned in this stanza] ' disciplining ' should be taken to exclude it here. | |
| Atha vā kiṃ iminā parissamena paresaṃ dhammadesanādivācā idha subhāsitā vācāti veditabbā. | However, why all this trouble? What is to be understood here as ' well-spokenness' is the words [used] in teaching the True Idea to others; | |
| Sā hi yathā patirūpadesavāso, evaṃ sattānaṃ ubhayalokahitasukhanibbānādhigamapaccayato maṅgalanti vuccati. | for that, like ' living in befitting places', is called a good omen since it is a condition for creatures to attain welfare and pleasure in both worlds and also extinction (nibbäna) as well. | |
| Āha ca – | And this is said too:' | |
| "Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā; | The speech where with a Buddha tells How safely to attain extinction' | |
| Dukkhassantakiriyāya, sā ve vācānamuttamā"ti. (su. ni. 456); | And make an end of suffering:' Of all kinds this is surely first' (Sn. 454). | |
| Evaṃ imissā gāthāya bāhusaccaṃ, sippaṃ, vinayo susikkhito, subhāsitā vācāti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with ample learning, a craft, well-trained disciplining, and well-spoken speech. | |
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | |
| Niṭṭhitā bāhusaccañcāti imissā gāthāya atthavaṇṇanā. | The commentary on the stanza ' Ample learning' is ended. |