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9.Idāni gāravo cāti ettha gāravoti garubhāvo.
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Now as to ' Then respect': respect (gäravo) is respectfulness (garubhäva).
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Nivātoti nīcavuttitā.
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Humble manner (niväto) is lowly mien (nlcavattana).
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Santuṭṭhīti santoso.
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Content (santuttlii) is contentment (santosa).
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Katassa jānanatā kataññutā.
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The state of knowing what has been done (katassa jänanatä) is grateful bearing(katannutä).
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Kālenāti khaṇena samayena.
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When it is timely (kälena): when it is the moment, when it is the occasion.
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Dhammassa savanaṃ dhammassavanaṃ.
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Hearing truth: dhammasavanarh=dhammassa savanam (resolution of compound).
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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 – gāravo nāma garukārappayogārahesu buddhapaccekabuddhatathāgatasāvakaācariyupajjhāyamātāpitujeṭṭhakabhātikabhaginīādīsu yathānurūpaṃ garukāro garukaraṇaṃ sagāravatā.
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The commentary on the meaning should be understood as follows. Respect (gäravo) is the payment of respect (garukära), paying res-pect (garukarana), respectfulness (gäravatä), accorded to Enlightened Ones, Hermit Enlightened Ones, Perfect Ones' disciples, teachers, preceptors, mothers, fathers, elder brothers and sisters, etc., who are the worthy means for the payment of respect.
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Sa cāyaṃ gāravo yasmā sugatigamanādīnaṃ hetu.
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And that respect is called a good omen since it is a cause for going to a happy destination, etc.,
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Yathāha –
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according as it is said
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"Garukātabbaṃ garuṃ karoti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti.
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' He pays respect to him to whom respect should be paid, he reveres him that should be revered, he honours him that should be honoured.
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So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
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By his adopting such actions and putting them into effect, he reappears, on the dissolution of the body, after death, in a happy destination, in the heavenly world.
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No ce kāyassa - pe - upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, uccākulīno hotī"ti (ma. ni. 3.295).
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If, on the dissolution of the body, . . . instead of reappearing . .. in the heavenly world, he comes to the human state, then he is of a high-born clan wherever he is born ' (M. iii. 205),
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Yathā cāha – "sattime, bhikkhave, aparihāniyā dhammā.
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and according as it is said 'Bhikkhus, there are these seven ideas that prevent decline,
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Katame satta?
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what seven?
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Satthugāravatā"tiādi (a. ni. 7.33), tasmā maṅgalanti vuccati.
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Respectfulness to the teacher,. . . ' (cf. A. iv. 27-31), and so on.
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Nivāto nāma nīcamanatā nivātavuttitā, yāya samannāgato puggalo nihatamāno nihatadappo pādapuñchanakacoḷasadiso chinnavisāṇausabhasamo uddhaṭadāṭhasappasamo ca hutvā saṇho sakhilo sukhasambhāso hoti, ayaṃ nivāto.
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Humble manner (niväto) is lowliness of the mind, humility in manner. The person possessing it has put away conceit, put away arrogance, and he resembles a foot-wiping cloth, resembles a bull with amputated horns, resembles a snake with extracted fangs, and is gentle, genial and easy to talk with. Such is humble manner.
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Svāyaṃ yasādiguṇappaṭilābhahetuto maṅgalanti vuccati.
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This is called a good omen since it is a cause of obtaining the special qualities of fame, and so on.
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Āha ca "nivātavutti atthaddho, tādiso labhate yasa"nti evamādi (dī. ni. 3.273).
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And it is said that' One humble and unobdurate Is such as will acquire good fame (Ja. vi. 286).
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Santuṭṭhi nāma itarītarapaccayasantoso, so dvādasavidho hoti.
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Content (santutthi) is contentment with the [four] requisite conditions whatever they are like. " That is of twelve kinds.
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Seyyathidaṃ – cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho.
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There are three kinds in the case of the robe, namely, contentment with what one gets, contentment with one's own strength, and contentment with what is befitting;
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Evaṃ piṇḍapātādīsu.
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and similarly in the cases of alms food,[resting-place, and medicine].
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Tassāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā.
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Here is a commentary on the divisions of it. Here a bhikkhu obtains a robe, and whether it is a fine one or not
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So teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso.
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he makes do with only that, wishing for no other, and he does not use any other even if he gets one: this is his ' contentment with what one gets ' in the case of the robe.
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Atha pana bhikkhu ābādhiko hoti, garuṃ cīvaraṃ pārupanto oṇamati vā kilamati vā, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso.
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On the other hand, he may be so afflicted [by sickness] that if he wears a heavy robe it weighs him down and tires him, and then he is quite content to exchange it for a light one with a bhikkhu who is in communion [that is, not suspended by an act of the Community], and to use that one: this is his ' contentment with one's own strength ' in the case of the robe.
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Aparo bhikkhu paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghaṃ cīvaraṃ labhitvā "idaṃ therānaṃ cirapabbajitānaṃ bahussutānañca anurūpa"nti tesaṃ datvā attanā saṅkārakūṭā vā aññato vā kutoci nantakāni uccinitvā saṅghāṭiṃ karitvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.
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Another bhikkhu maybe one who gets superior requisite-conditions, and if he gets a very costly robe such as a lawn robe, then [thinking] ' This befits elders who have been long gone forth, or the very learned' he gives it to them and for himself collects rags from the top of a rubbish heap or anywhere else, makes a patched cloak of them and wears that quite contentedly: this is his contentment with what is befitting ' in the case of the robe.
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Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso.
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Here again a bhikkhu obtains alms food, and whether it is coarse or superior, he uses only that, and, wishing for no other, he does not use any other even if he gets it: this is his' contentment with what one gets ' in the case of the alms food.
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Atha pana bhikkhu ābādhiko hoti, lūkhaṃ piṇḍapātaṃ bhuñjitvā gāḷhaṃ rogātaṅkaṃ pāpuṇāti, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato sappimadhukhīrādīni bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso.
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On the other hand, he may be so afflicted [by sickness] that if he eats coarse alms food he brings on a serious illness or disability; and then he is content to give it to a bhikkhu who is in communion and to accept ghee, honey, milk, etc., at his hands and so be able to do his work upon the monks' True Ideal: This is his 'contentment with one's own strength' in the case of the alms food.
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Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so "ayaṃ piṇḍapāto therānaṃ cirapabbajitānaṃ aññesañca paṇītapiṇḍapātaṃ vinā ayāpentānaṃ sabrahmacārīnaṃ anurūpo"ti tesaṃ datvā attanā piṇḍāya caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.
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Another bhikkhu may get superior alms food, and [thinking] 'This almsfood befits elders who have been long gone forth and other companions in the Divine Life who make do without superior alms food'; and so he gives it to them, and after wandering for almsfood for himself, he eats mixed alms food quite contentedly: this is his 'contentment with what is befitting' in the case of the alms food.
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Idha pana bhikkhuno senāsanaṃ pāpuṇāti.
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Here again a bhikkhu acquires a resting-place
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So teneva santussati, puna aññaṃ sundaratarampi pāpuṇantaṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso.
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and is contented with only that one, and if he acquires another, better, one, he does not use it: this is his ' contentment with what one gets ' in the case of the resting-place.
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Atha pana bhikkhu ābādhiko hoti, nivātasenāsane vasanto ativiya pittarogādīhi āturīyati.
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On the other hand, he may be so afflicted [by sickness] that if he lives in a humble resting-place he is much troubled by biliousness and so on,
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So taṃ sabhāgassa bhikkhuno datvā tassa pāpuṇane savāte sītalasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso.
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and then he is quite content to give it to a bhikkhu who is in communion, and to live in an airy, cool resting-place that the other has acquired and so [be able to] do his work upon the monks' True Ideal: this is his 'contentment with one's own strength ' in the case of the resting-place.
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Aparo bhikkhu sundaraṃ senāsanaṃ pattampi na sampaṭicchati "sundarasenāsanaṃ pamādaṭṭhānaṃ, tatra nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa ca puna paṭibujjhato kāmavitakko samudācaratī"ti.
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Another bhikkhu may not accept a fine resting-place even if it is offered to him, and[thinking] 'A fine resting-place offers grounds for negligence; or lethargy and drowsiness descend on anyone who sits there, and then thoughts of lust beset a man when he wakes up again after having been overcome by sleep',
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So taṃ paṭikkhipitvā ajjhokāsarukkhamūlapaṇṇakuṭīsu yattha katthaci nivasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.
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he rejects it and lives anywhere, such as in the open, at a tree-root, in a leaf-hut, quite contentedly: this is his ' contentment with what is befitting ' in the case of the resting-place.
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Idha pana bhikkhu bhesajjaṃ labhati harītakaṃ vā āmalakaṃ vā.
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Here again a bhikkhu obtains [common] gall-nuts or yellow gall-nuts as medicine, and he makes do with that;
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So teneva yāpeti, aññehi laddhasappimadhuphāṇitādimpi na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso.
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he makes do with only that without wishing for the ghee, honey, molasses, etc., obtained by others and not using it even if he gets it: this is his' contentment with what one gets ' in the case of the requisite of medicine.
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Atha pana bhikkhu ābādhiko hoti, telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso.
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On the other hand, he may get molasses when he is in need of oil, and then he is quite content to give that to a bhikkhu who is in communion, and after making up a medicine with the oil[received] at his hands he is then able to do his work upon the monks 'True Ideal: this is his' contentment with one's own strength ' in the case of the requisite of medicine.
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Aparo bhikkhu ekasmiṃ bhājane pūtimuttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ "gaṇhatha, bhante, yadicchasī"ti vuccamāno sacassa tesaṃ dvinnamaññatarenapi byādhi vūpasammati, atha "pūtimuttaharītakaṃ nāma buddhādīhi vaṇṇita"nti ca "pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyoti vutta"nti (mahāva. 128) ca cintento catumadhurabhesajjaṃ paṭikkhipitvā pūtimuttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti.
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Another bhikkhu, when [cow's] urine fermented with gall-nuts has been put in one vessel and ' four-sweets ' in another, may be asked ' Venerable sir, take which you like ', and then if either of the two cures his ailment, thinking that urine with gall-nuts was commended by Buddhas and so on and that this has been said ' The Going Forth into Home-lessness is dependent for medicine on fermented urine; try and make use of that for the rest of your life' (Vin.i. 58), he refuses the medicine consisting of the ' four-sweets ' and makes up a medicine with the urine and gall-nuts, and with that he is supremely content:
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Ayamassa gilānapaccaye yathāsāruppasantoso.
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this is his ' contentment with what is befitting' in the case of the requisite of medicine.
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Evaṃpabhedo sabbopeso santoso santuṭṭhīti vuccati.
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Now all this contentment thus divided up is what is called' content'
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Sā atricchatāmahicchatāpāpicchatādīnaṃ pāpadhammānaṃ pahānādhigamahetuto, sugatihetuto, ariyamaggasambhārabhāvato, cātuddisādibhāvahetuto ca maṅgalanti veditabbā.
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It should be understood as a good omen since it is a cause for achieving the abandoning of such evil ideas as excessive-ness of wishes, greatness of wishes, and evilness of wishes (see MA.ii. 138), since it is a cause for [rebirth in] the happy destinations, since it is an accessory of the Noble Path, and since it is a cause of the 'four-direction ' state,
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Āha ca –
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and this is said
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"Cātuddiso appaṭigho ca hoti,
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' With no resistance in the four directions,'
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Santussamāno itarītarenā"ti. evamādi (su. ni. 42);
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He is content with any one at all' (Sn. 42),and so on.
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Kataññutā nāma appassa vā bahussa vā yena kenaci katassa upakārassa punappunaṃ anussaraṇabhāvena jānanatā.
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Grateful bearing (kataniiuta) is the state of knowing (jänanatä), by recollection again and again, about assistance, whether little or much, and done by whomsoever it may be.
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Apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, tato tesampi upakārānussaraṇatā kataññutāti veditabbā.
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Furthermore, 'grateful bearing' can also be understood as recollection of [acts of] merit, which also greatly assist breathing things since they protect them from hell's sufferings and so on. Consequently ' grateful bearing can be understood as the recollection of their assistance.
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Sā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetuto maṅgalanti vuccati.
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That is called a good omen since it is a cause for acquiring the many sorts of distinctions beginning with commendability by True Men.
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Āha ca "dveme, bhikkhave, puggalā dullabhā lokasmiṃ.
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And it is said: ' Bhikkhus, two kinds of person are hard to find in the world.
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Katame dve?
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What two?
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Yo ca pubbakārī yo ca kataññū katavedī"ti (a. ni. 2.120).
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One who first does [a favour], and one who is grateful, who is recognizant' (A i. 87).
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Kālena dhammassavanaṃ nāma yasmiṃ kāle uddhaccasahagataṃ cittaṃ hoti, kāmavitakkādīnaṃ vā aññatarena abhibhūtaṃ, tasmiṃ kāle tesaṃ vinodanatthaṃ dhammassavanaṃ.
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Hearing Truth when it is timely (kälena ihammasavanam): this is the hearing of the True Idea on an occasion when cognizance is accompanied by agitation or is overcome by thoughts of sensual desire, [ill will, or cruelty, doing so] on such an occasion in order to remove these [thoughts].
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Apare āhu "pañcame pañcame divase dhammassavanaṃ kālena dhammassavanaṃ nāma.
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Then some others have said that 'Hearing Truth when it is timely ' is hearing the True Idea every five days,
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Yathāha āyasmā anuruddho 'pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāmā"'ti (ma. ni. 1.327; mahāva. 466).
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according as it is said 'But every five days we sit out the whole night together in talk on the True Idea ' (M.i. 207; Vin. i. 352).
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Apica yasmiṃ kāle kalyāṇamitte upasaṅkamitvā sakkā hoti attano kaṅkhāvinodakaṃ dhammaṃ sotuṃ, tasmiṃ kālepi dhammassavanaṃ kālena dhammassavananti veditabbaṃ.
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Furthermore, ' Hearing Truth when it is timely ' can also be understood as hearing the True Idea at a time at which one approaches good friends in order to be able to hear such of the True Idea as will remove one's own doubts,
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Yathāha "te kālena kālaṃ upasaṅkamitvā paripucchati paripañhatī"tiādi (dī. ni. 3.358).
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according as it is said ' From time to time he approaches them, and he asks and he questions' (D. iii.285), and so on.
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Tadetaṃ kālena dhammassavanaṃ nīvaraṇappahānacaturānisaṃsaāsavakkhayādinānappakāravisesādhigamahetuto maṅgalanti veditabbaṃ.
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That hearing of Truth when it is timely should be understood as a good omen since it is a cause for acquiring the many distinctions beginning with the abandoning of hindrances, the four benefits, and the exhaustion of taints,
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Vuttañhetaṃ –
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this being said
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"Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇā tasmiṃ samaye na hontī"ti ca (saṃ. ni. 5.219).
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' Bhikkhus, on an occasion on which a Noble Disciple hears the True Idea, giving ear by heeding, attending and whole-heartedly reacting, then on that occasion there is in him no one of the five hindrances ' (S.v. 95),
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"Sotānugatānaṃ, bhikkhave, dhammānaṃ - pe - suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā"ti ca (a. ni. 4.191).
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and this ' Bhikkhus, when ideas that have come to the ear ... are well penetrated, four benefits can be expected' (A. ii. 185),
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"Cattārome, bhikkhave, dhammā kālena kālaṃ sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.
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and this' Bhikkhus, there are these four ideas, which, when they are completely maintained in being, made to have completely parallel occurrence, eventually bring about the exhaustion of taints.
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Katame cattāro?
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What four?
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Kālena dhammassavana"nti ca evamādi (a. ni. 4.147).
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Hearing Truth when it is timely, . . . ' (A. ii. 140), and so on.
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Evaṃ imissā gāthāya gāravo, nivāto, santuṭṭhi, kataññutā, kālena dhammassavananti pañca maṅgalāni vuttāni.
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So in this stanza there are five good omens with respect, humble manner, content, gratitude, and hearing Truth when it is timely.
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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 gāravo cāti imissā gāthāya atthavaṇṇanā.
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The commentary on the meaning of this stanza ' Then respect' is ended.
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