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8.Idāni āratī viratīti ettha āratīti āramaṇaṃ, viratīti viramaṇaṃ, viramanti vā etāya sattāti virati.
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Now as to 'Shrinking, abstinence ': shrinking (ärati) is the act of shrinking (äramana). Abstinence (virati) is the act of abstaining (viramana); or else, creatures abstain by means of it, thus it is abstinence.
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Pāpāti akusalā.
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From evil (papa): from what is unprofitable.
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Madanīyaṭṭhena majjaṃ, majjassa pānaṃ majjapānaṃ, tato majjapānā.
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Besotting (majja) is in the sense of causing intoxication (madanlya). Besotting drink (lit. drinking of what besots): mayjapänarh=majjassa pänam (resolution of compound); from that besotting drink.
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Saṃyamanaṃ saṃyamo appamajjanaṃ appamādo.
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Refraining (samyamo): the act of refraining (samyamana). Diligence (appamädo): act of being not negligent (appamajjana).
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Dhammesūti kusalesu.
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In True Ideals (dhammesu) : in what is profitable.
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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 – ārati nāma pāpe ādīnavadassāvino manasā eva anabhirati.
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The commentary on the meaning should be understood as follows. Shrinking (ärati) is only the mental non-delight (anabhirati) in one who sees danger in evil.
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Virati nāma kammadvāravasena kāyavācāhi viramaṇaṃ, sā cesā virati nāma sampattavirati, samādānavirati, samucchedaviratīti tividhā hoti, tattha yā kulaputtassa attano jātiṃ vā kulaṃ vā gottaṃ vā paṭicca "na me etaṃ patirūpaṃ, yvāhaṃ imaṃ pāṇaṃ haneyyaṃ, adinnaṃ ādiyeyya"ntiādinā nayena sampattavatthuto virati, ayaṃ sampattavirati nāma.
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Abstinence (virati) is his act of abstaining (viramana) by body and speech in those [two] doors of action. That abstinence is three fold, namely, abstinence as custom, abstinence as undertaking (giving effect), and abstinence as severance. Herein, any clansman's abstinence in virtue of his own birth or clan or race from a thing customarily [abstained from] [thinking] ' It does not befit me that I should kill a breathing thing, take what is not given etc., is called ' abstinence as custom.
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Sikkhāpadasamādānavasena pavattā samādānavirati nāma, yassā pavattito pabhuti kulaputto pāṇātipātādīni na karoti.
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When it occurs by undertaking (giving effect to) training rules, it is' abstinence as undertaking' subsequent to the occurrence of which a clansman does not indulge in killing breathing things, and the rest.
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Ariyamaggasampayuttā samucchedavirati nāma, yassā pavattito pabhuti ariyasāvakassa pañca bhayāni verāni vūpasantāni honti.
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That associated with the Noble Path is ' abstinence as severance ', subsequent to the occurrence of which in a Noble Disciple the five fears and risks (see A. iii. 204-6) have been made to subside for him.
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Pāpaṃ nāma yaṃ taṃ "pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ - pe - kāmesumicchācāro - pe - musāvādo"ti evaṃ vitthāretvā –
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Evil (päpa) is given in detail thus ' Householders son, killing breathing things is a defilement in action [and so are] taking what is not given, misconduct in sensual desires, and false speech ' (D.iii. 181) , :
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"Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;
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Killing breathing things and taking What has not been given, lying,'
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Paradāragamanañceva, nappasaṃsanti paṇḍitā"ti. (dī. ni. 3.245) –
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Going with another's wife: These no wise man will commend ' (D.iii. 182).
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Evaṃ gāthāya saṅgahitaṃ kammakilesasaṅkhātaṃ catubbidhaṃ akusalaṃ, tato pāpā.
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and is summed up in the following stanza thus (above). (It is) defilement in action called the ' fourfold unprofitable'. From that kind of evil.
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Sabbāpesā ārati ca virati ca diṭṭhadhammikasamparāyikabhayaverappahānādinānappakāravisesādhigamahetuto maṅgalanti vuccati.
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And all this shrinking and abstinence is called a good omen since it is a cause for the achievement of various kinds of distinction consisting in abandoning fear and risk here and now and in the life to come, and so on.
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"Pāṇātipātā paṭivirato kho, gahapatiputta, ariyasāvako"tiādīni cettha suttāni anussaritabbāni.
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And such Suttas should be recalled here as this: 'Householder's son, when a Noble Disciple abstains from killing breathing things . . . ' (A. iii. 205).
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Majjapānā saṃyamo nāma pubbe vuttasurāmerayamajjappamādaṭṭhānā veramaṇiyā evetaṃ adhivacanaṃ.
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From besotting drink refraining (majjapänä ca samyamo): this designates abstention from any opportunity for negligence (intoxication) due to wine, liquor and besotting drink, which has already been described (Ch. ii, § 15).
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Yasmā pana majjapāyī atthaṃ na jānāti, dhammaṃ na jānāti, mātu antarāyaṃ karoti, pitu buddhapaccekabuddhatathāgatasāvakānampi antarāyaṃ karoti, diṭṭheva dhamme garahaṃ samparāye duggatiṃ aparāpariye ummādañca pāpuṇāti.
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This refraining from besotting drink is called a good omen because one who drinks besotting drinks does not know either a meaning or an idea; he ill-treats his mother and his father and Enlightened Ones and Hermit Enlightened Ones and Perfect Ones' disciples; here and now he encounters censure, in his next rebirth, an unhappy destination, and in the life after that, madness;
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Majjapānā pana saṃyamo tesaṃ dosānaṃ vūpasamaṃ tabbiparītaguṇasampadañca pāpuṇāti.
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but when a man refrains from besotting drink, he achieves both immunity from those defects and excellence in those special qualities that are their opposites.
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Tasmā ayaṃ majjapānā saṃyamo maṅgalanti veditabbo.
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So that, it should be understood, is why it is called a good omen.
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Kusalesu dhammesu appamādo nāma "kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā, asātaccakiriyatā, anaṭṭhitakiriyatā, olīnavuttitā, nikkhittachandatā, nikkhittadhuratā, anāsevanā, abhāvanā, abahulīkammaṃ, anadhiṭṭhānaṃ, ananuyogo, pamādo.
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Diligence (appamädo) in profitable ideals (dhammesu) : 'There is carelessness, inattentiveness, heedlessness, hanging back, unzealousness, uninterestedness, non-repetition, non-maintenance-in-being, non-development, non-resolution, non-application, negligence, concerning the maintenance of profitable ideas in being:
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Yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo"ti (vibha. 846).
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any such negligence, neglecting, neglected-ness, is called negligence' (Vbh. 350).
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Ettha vuttassa pamādassa paṭipakkhavasena atthato kusalesu dhammesu satiyā avippavāso veditabbo.
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it should be understood as the habit of never being without mindfulness of profitable ideas, which, as to meaning, is the converse of the negligence stated as follows (above).
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So nānappakārakusalādhigamahetuto amatādhigamahetuto ca maṅgalanti vuccati.
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This [diligence] is called a good omen since it is a cause for achieving the various kinds of what is profitable and since it is a cause for reaching the Deathless.
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Tattha "appamattassa ātāpino"ti ca (ma. ni. 2.18; a. ni. 5.26), "appamādo amataṃ pada"nti ca, evamādi (dha. pa. 21) satthu sāsanaṃ anussaritabbaṃ.
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And the Master's message to be recalled here is that in such passages as follows ' When [a bhikkhu abides] diligent, ardent [and self-controlled,] his . . . ' (M. i. 350) and ' The way of deathlessness is diligence '(Dh.21).
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Evaṃ imissā gāthāya pāpā virati, majjapānā saṃyamo, kusalesu dhammesu appamādoti tīṇi maṅgalāni vuttāni.
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So in this stanza there are three good omens stated with abstinence from evil, refraining from besotting drink, and diligence in True Ideals.
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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 āratīti imissā gāthāya atthavaṇṇanā.
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The commentary on the meaning of the stanza ' Shrinking,abstinence ' is ended.
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