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6.Idāni mātāpituupaṭṭhānanti ettha mātu ca pitu cāti mātāpitu.
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Now as to ' aid for mother and for father', here mätäpitu=mätä ca pita ca (resolution of compound).
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Upaṭṭhānanti upaṭṭhahanaṃ.
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Aid (upatthänam) is the act of aiding (upatthahana—grammatical variant).
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Puttānañca dārānañcāti puttadārassa saṅgaṇhanaṃ saṅgaho.
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For wife and children: puttadärassa=puttänan ca däränan ca (resolution of compound). Support (sangako) is the act of supporting (sangahana—grammatical variant).
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Na ākulā anākulā.
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That bring no conflict (anäkulä): anäkulä=na äkulä (alternative negative).
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Kammāni eva kammantā.
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Spheres of work (kammantä) are simply work (kamma —action).
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Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.
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The rest is as already stated. This is the word-commentary.
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Atthavaṇṇanā pana evaṃ veditabbā – mātā nāma janikā vuccati, tathā pitā.
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The commentary on the meaning should be understood as follows. A mother (mätä) is a parent and so is a father (pitä).
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Upaṭṭhānaṃ nāma pādadhovanasambāhanucchādananhāpanehi catupaccayasampadānena ca upakārakaraṇaṃ.
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Aid (upatthänam) is the furnishing of assistance by provision of the four requisite-conditions [for life] together with washing of feet, rubbing,anointing and bathing.
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Tattha yasmā mātāpitaro bahūpakārā puttānaṃ atthakāmā anukampakā, ye puttake bahi kīḷitvā paṃsumakkhitasarīrake āgate disvā paṃsuṃ puñchitvā matthakaṃ upasiṅghāyantā paricumbantā ca sinehaṃ uppādenti, vassasatampi mātāpitaro sīsena pariharantā puttā tesaṃ patikāraṃ kātuṃ asamatthā.
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Herein, the mother and father are very helpful to children, desiring their welfare and sympathizing [with them], so that when they see their little children who have been playing outside come in with their bodies covered with dirt, they show their affection by cleaning off the dirt, stroking their heads and kissing them all over. And children can never repay a mother and father for that even were they to carry them about on their heads for a hundred years (see A. i. 62).
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Yasmā ca te āpādakā posakā imassa lokassa dassetāro, brahmasammatā pubbācariyasammatā, tasmā tesaṃ upaṭṭhānaṃ idha pasaṃsaṃ, pecca saggasukhañca āvahati.
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And then since they, as educators and providers and instructors about this world, stand, as it were, in the place of the High Divinity and are reckoned as equal to the Former Teachers, aid provided for them brings commendation here [in this life] and heavenly pleasure after [death].
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Tena maṅgalanti vuccati.
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That is why it is called a good omen.
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Vuttañhetaṃ bhagavatā –
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And this is said by the Blessed One:
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"Brahmāti mātāpitaro, pubbācariyāti vuccare;
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' Parents may indeed be called' Divinities and Former Teachers;
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Āhuneyyā ca puttānaṃ, pajāya anukampakā.
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They merit children's sacrifice' For sympathizing with their offspring.
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"Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;
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For that a wise man venerates' And worships them; [he makes provision]
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Annena atha pānena, vatthena sayanena ca;
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With what they need for food and drink,' With clothing and with bed as well,'
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Ucchādanena nhāpanena, pādānaṃ dhovanena ca.
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With care in bathing and anointing, With washing of their feet besides.
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"Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;
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' For such behaviour towards His mother and his father thus'
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Idheva naṃ pasaṃsanti, pecca sagge pamodatī"ti. (itivu. 106; jā. 2.20.181-183);
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The wise commend him here, and when' He dies he goes to heavenly bliss ' (Iti 110).
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Aparo nayo – upaṭṭhānaṃ nāma bharaṇakiccakaraṇakulavaṃsaṭṭhapanādipañcavidhaṃ, taṃ pāpanivāraṇādipañcavidhadiṭṭhadhammikahitasukhahetuto maṅgalanti veditabbaṃ.
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Another method: aid is of five kinds, namely, sustenance, performance of tasks, maintenance of the clan's traditions, etc., and that should be understood as a good omen since it is a cause for the five kinds of welfare here and now beginning with protection from evil.
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Vuttañhetaṃ bhagavatā –
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And this is said by the Blessed One:
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"'Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī'ti.
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' Householder's son, mother and father, as the eastern direction, can be aided in five instances by a son: " I, who was given sustenance [by them], shall sustain [them], I shall perform their tasks for them, I shall maintain the traditions of their clan, I shall keep up their inheritance, and in addition I shall make continual offerings for them when they have passed on and completed their time ".
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Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī"ti (dī. ni. 3.267).
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When mother and father,as the eastern direction, are aided by a son in these five instances they are sympathetic with their son in five instances: they protect him from evil, they encourage him to do good, they have him trained in a craft, they have him joined to a suitable wife, and when it is the occasion they hand over their inheritance to him' (D. iii. 189).
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Apica yo mātāpitaro tīsu vatthūsu pasāduppādanena, sīlasamādāpanena, pabbajjāya vā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggo.
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Furthermore, he who aids his mother and father by arousing in them confidence in the three Objects [of faith—in the Enlightened One, the True Idea and the Community—] by getting them to give effect to virtue, or by the Going Forth, is the foremost of those who aid their parents.
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Tassa taṃ mātāpituupaṭṭhānaṃ mātāpitūhi katassa upakārassa paccupakārabhūtaṃ anekesaṃ diṭṭhadhammikānaṃ samparāyikānañca atthānaṃ padaṭṭhānato maṅgalanti vuccati.
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Now that aid of his to his mother and father, which is aid in return for aid given to him by his mother and father, is a good omen since it is the footing for many benefits both here and now and in the life to come.
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Puttadārassāti ettha attato jātā puttāpi dhītaropi puttāicceva saṅkhyaṃ gacchanti.
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For wife and children (puttadärassa) : here both sons (putta) and daughters (dhitä) born of oneself come to be counted as ' children ' (putta);
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Dārāti vīsatiyā bhariyānaṃ yā kāci bhariyā.
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' wife ' (därä) is any one of the twenty kinds of female spouse.
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Puttā ca dārā ca puttadāraṃ, tassa puttadārassa.
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Puttadärarh=puttä ca därä ca (resolution of compound). For such wife and children.
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Saṅgahoti sammānanādīhi upakārakaraṇaṃ.
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Support (sangaho) is the giving of help by cherishing, etc.;
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Taṃ susaṃvihitakammantatādidiṭṭhadhammikahitasukhahetuto maṅgalanti veditabbaṃ.
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and that should be understood as a good omen since it is a cause for the welfare and pleasure here and now consisting in well-ordered work and so on.
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Vuttañhetaṃ bhagavatā – "pacchimā disā puttadārā veditabbā"ti ettha uddiṭṭhaṃ puttadāraṃ bhariyāsaddena saṅgaṇhitvā "pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā sammānanāya, anavamānanāya, anati cariyāya, issariyavossaggena, alaṅkārānuppadānena.
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And this is said by the Blessed One ' Wife and children can be understood as the western direction '(D. iii. 189) and the 'wife and children' cited here are included by the words ' female spouse ' in the following passage: ' Householder's son, a female spouse, as the western direction, can be aided in return by a husband in five instances: by cherishing, by non-despising, by non-betrayal, by relinquishing authority, and by giving presents of ornaments.
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Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati, susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati dakkhā ca hoti analasā sabbakiccesū"ti (dī. ni. 3.269).
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When a female spouse, as the western direction, is aided in return by a husband in these five instances, she is sympathetic with her husband in five instances: she is well-ordered in her work, her retainers are properly supported, she does not betray [her husband], she preserves what has been earned, and she is clever and industrious in all tasks ' (D. iii. 190).
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Ayaṃ vā aparo nayo – saṅgahoti dhammikāhi dānapiyavācātthacariyāhi saṅgaṇhanaṃ.
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Still another method: Support is the act of supporting with gifts, kind words, and helpful behaviour, that are lawful;
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Seyyathidaṃ – uposathadivasesu paribbayadānaṃ, nakkhattadivasesu nakkhattadassāpanaṃ, maṅgaladivasesu maṅgalakaraṇaṃ, diṭṭhadhammikasamparāyikesu atthesu ovādānusāsananti.
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for example, giving pocket-money on Uposatha days, allowing the seeing of festivals on festival days, ensuring good omens on omen days, and advice and instruction about aims here and now and in life to come.
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Taṃ vuttanayeneva diṭṭhadhammikahitahetuto samparāyikahitahetuto devatāhipi namassanīyabhāvahetuto ca maṅgalanti veditabbaṃ.
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That should be understood as a good omen since it is a cause for welfare here and now in the way already stated, since it is a cause for welfare in life to come owing to its being in accordance with the True Idea, and since it is a cause for veneration by deities,
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Yathāha sakko devānamindo –
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according as Sakka Ruler of Gods, has said:
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"Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;
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' The merit-making householders,' The virtuous lay-followers,'
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Dhammena dāraṃ posenti, te namassāmi mātalī"ti. (saṃ.ni.1.1.264);
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Who lawfully support their wives:' I venerate them, Mätali' (S. i. 234).
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Anākulā kammantā nāma kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasampadāya, abyasanīyatāya ca kālātikkamanaappatirūpakaraṇasithilakaraṇādiākulabhāvavirahitā kasigorakkhavāṇijjādayo kammantā.
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The spheres of work (kammanta) that are said to bring no conflict (anakula) are such spheres of work as agriculture (ploughing), cattle-keeping, commerce, etc., which, owing to [their promoting] punctuality, seemly action, industriousness, excellence of energy in rising [early], and freedom from malpractices, are devoid of any such unprofitableness as dilatoriness, unseemly action, inaction, tardy action, and the like.
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Ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavuddhipaṭilābhahetuto maṅgalanti vuccanti.
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These are called a good omen, since, when thus exercised either through one's own shrewdness or through that of one's wife and children or one's bonds men and servants, they are a cause for the obtaining of increased riches here and now.
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Vuttañhetaṃ bhagavatā –
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And this is said by the Blessed One
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"Patirūpakārī dhuravā, uṭṭhātā vindate dhana"nti ca (su. ni. 185; saṃ. ni. 1.246).
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' One seemly in his acts, responsible,' Who rises [early], will augment his fortune ' (Sn. 187), and
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"Na divā soppasīlena, rattimuṭṭhānadessinā;
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' Whose habit is to sleep by day,' And who is seen to rise by night,
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Niccaṃ mattena soṇḍena, sakkā āvasituṃ gharaṃ.
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And constantly gets drunk with wine,' Is all unfit to keep a house.
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"Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu;
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' " Too cold! Too hot! Too late! " they say;
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Iti vissaṭṭhakammante, atthā accenti māṇave.
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And opportunities pass by' The tyros who thus shirk the task.
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"Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati;
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But he that heeds no more than straws' Both cold and heat,
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Karaṃ purisakiccāni, so sukhaṃ na vihāyatī"ti. (dī. ni. 3.253);
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doing men's work, 'Need never fail in happiness ' (D. iii. 185; c/. Thag. 231-2), and again
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"Bhoge saṃharamānassa, bhamarasseva irīyato;
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' So when a man saves up his wealth,' Emulating the honey-bee,
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Bhogā sannicayaṃ yanti, vammikovūpacīyatī"ti. ca evamādi (dī. ni. 3.265);
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His riches will accumulate, Just as an ant-hill is built up ' (D. iii. 188), and so on.
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Evaṃ imissā gāthāya mātuupaṭṭhānaṃ, pituupaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantāti cattāri maṅgalāni vuttāni, puttadārassa saṅgahaṃ vā dvidhā katvā pañca, mātāpituupaṭṭhānaṃ vā ekameva katvā tīṇi.
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So in this stanza there are just the four good omens stated with aid for a mother, aid for a father, support for wife and children, and spheres of work that bring no conflict. But there are five by taking wife and child separately, and there are only three if mother and father are taken together.
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Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.
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How they are good omens has already been made clear in each instance.
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Niṭṭhitā mātāpituupaṭṭhānanti imissā gāthāya atthavaṇṇanā.
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The commentary in the meaning of this stanza ' Aid for mother and for father' is ended.
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