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Khantīcātigāthāvaṇṇanā Палийский оригинал
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| 10.Idāni khantī cāti ettha khamanaṃ khanti. | Now as to 'Patience': patience (khanti) is the act of being patient (khamana). | |
| Padakkhiṇaggāhitāya sukhaṃ vaco asminti suvaco, suvacassa kammaṃ sovacassaṃ, sovacassassa bhāvo sovacassatā. | Meekness when corrected (sovacassatä): because of [his] taking [correction] aright a speaking-to is easy in his case, thus he is easily-spoken-to (suvaco) ; the action of one who is easily-spoken-to (suvacassa kammam) is easily-spoken-about (sova-cassam); the state of what is easily-spoken-about (sovacassassa bhävo) is easily-speakable-about-ness (sovacassatä meekness when corrected '). | |
| Kilesānaṃ samitattā samaṇā. | They are monks (samanä) because of the stilling of defilements (kilesänam samitattä). | |
| Dassananti pekkhanaṃ. | Seeing (dassanam): regarding. | |
| Dhammassa sākacchā dhammasākacchā. | Discussion of the Truth: dhammasäkacchä=dhammassa säkacchä (resolution of compound). | |
| Sesaṃ vuttanayamevāti. | The rest is as already stated. | |
| Ayaṃ padavaṇṇanā. | This is the word-commentary. | |
| Atthavaṇṇanā pana evaṃ veditabbā – khanti nāma adhivāsanakkhanti, tāya samannāgato bhikkhu dasahi akkosavatthūhi akkosante vadhabandhādīhi vā vihesante puggale asuṇanto viya apassanto viya ca nibbikāro hoti khantivādī viya. | The commentary on the meaning should be understood as follows. Patience (khanti) is patience as endurance. If a bhikkhu possesses it, then when people abuse him with the ten instances of abuse or threaten him with torture, etc., he is as though he neither heard nor saw them and remains as impassive as did Khantivadi (Preacher of Patience), | |
| Yathāha – | according as it is said: | |
| "Ahu atītamaddhānaṃ, samaṇo khantidīpano; | In olden time there was a monk, Of patience he was paragon; | |
| Taṃ khantiyāyeva ṭhitaṃ, kāsirājā achedayī"ti. (jā. 1.4.51); | ' He kept his patience even when' The king of Käsi murdered him '(Ja.iii. 43). | |
| Bhadrakato vā manasi karoti tato uttari aparādhābhāvena āyasmā puṇṇatthero viya. | Or else he gives it attention as admirable that it is no worse affliction, like the venerable Punna, | |
| Yathāha so – | according as it is said | |
| "Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati 'bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī"'tiādi (ma. ni. 3.396; saṃ. ni. 4.88). | ' Venerable sir, if the people of Sonäparanta abuse and threaten me, then I shall think " These people of Sonäparanta are admirable, truly admirable, in that they did not give me a blow with a fist " ' (M . iii. 268), and so on. | |
| Yāya ca samannāgato isīnampi pasaṃsanīyo hoti. | One who possesses this is commended also by the Seers, | |
| Yathāha sarabhaṅgo isi – | according as Sarabhanga the Seer said:' | |
| "Kodhaṃ vadhitvā na kadāci socati, | Who has his anger slain, he sorrows nevermore; | |
| Makkhappahānaṃ isayo vaṇṇayanti; | The Seers do recommend abandoning contempt. | |
| Sabbesaṃ vuttaṃ pharusaṃ khametha, | Be patient [with the words] of all that harshly speak; | |
| Etaṃ khantiṃ uttamamāhu santo"ti. (jā. 2.17.64); | The Men at Peace have said: Such patience is supreme '(Ja.v. 141). | |
| Devatānampi pasaṃsanīyo hoti. | And he is commended by deities, too, | |
| Yathāha sakko devānamindo – | according as it is said: | |
| "Yo have balavā santo, dubbalassa titikkhati; | 'It is when one endowed with strength' Will show forebearance to the weak' | |
| Tamāhu paramaṃ khantiṃ, niccaṃ khamati dubbalo"ti. (saṃ. ni. 1.250-251); | That patience shows supreme, they say:' If weak, a man is always patient' (S.i. 222). | |
| Buddhānampi pasaṃsanīyo hoti. | And he is commended by the Enlightened Ones, too, | |
| Yathāha bhagavā – | according as Sakka Ruler of Gods said: |
какой Сакка? тут bhagavā Все комментарии (1) |
| "Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati; | Who free from anger will yet bear ' Abuse and even torture too | |
| Khantībalaṃ balāṇīkaṃ, tamahaṃ brūmi brāhmaṇa"nti. (dha. pa. 399); | With patience in force, in strong array,' Him [truly] do I call divine' (Sn. 623; Dh. 399). | |
| Sā panesā khanti etesañca idha vaṇṇitānaṃ aññesañca guṇānaṃ adhigamahetuto maṅgalanti veditabbā. | Now this patience should be understood as a good omen since itis a cause for acquiring the special qualities mentioned here and others as well. | |
| Sovacassatā nāma sahadhammikaṃ vuccamāne vikkhepaṃ vā tuṇhībhāvaṃ vā guṇadosacintanaṃ vā anāpajjitvā ativiya ādarañca gāravañca nīcamanatañca purakkhatvā sādhūti vacanakaraṇatā. | Meekness when corrected (sovacassata) is the state that causes the speaking of the word (vacanakaranatä) ' good ', by someone who is being lawfully spoken to (vuccamäna) [for the purpose of his being corrected], whereby he does so without indulging in prevarication or silence or thinking up virtues and vices, and places foremost the greatest obedience, respect, and lowliness of mind. | |
| Sā sabrahmacārīnaṃ santikā ovādānusāsanippaṭilābhahetuto dosappahānaguṇādhigamahetuto ca maṅgalanti vuccati. | That is called a good omen since it is a cause for the obtaining of advice and instruction in the Divine Life, and since it is a cause for abandoning vices and acquiring virtues. | |
| Samaṇānaṃ dassanaṃ nāma upasamitakilesānaṃ bhāvitakāyavacīcittapaññānaṃ uttamadamathasamathasamannāgatānaṃ pabbajitānaṃ upasaṅkamanupaṭṭhānānussaraṇassavanadassanaṃ, sabbampi omakadesanāya dassananti vuttaṃ, taṃ maṅgalanti veditabbaṃ. | Seeing monks (samandnafl ca dassanam) is the seeing, byapproaching, aiding, recollecting and hearing, of those gone forth whose defilements are stilled, who have maintained in being body, virtue, cognizance, and understanding, and who possess the supreme control and quiet. And all that is called ' seeing ' by the Teaching in the elementary form. That should be understood as a good omen. | |
| Kasmā? | Why? | |
| Bahūpakārattā. | Because of its great helpfulness. | |
| Āha ca "dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī"tiādi (itivu. 104). | And this has been said ' Bhikkhus, seeing of those bhikkhus is very helpful, I say' (iti. 107), and so on. | |
| Yato hitakāmena kulaputtena sīlavante bhikkhū gharadvāraṃ sampatte disvā yadi deyyadhammo atthi, yathābalaṃ deyyadhammena patimānetabbā. | Consequently, as soon as a clansman desirous of welfare sees virtuous bhikkhus at his door he should serve them according to his means with what is available for giving, if anything is available for giving; | |
| Yadi natthi, pañcapatiṭṭhitaṃ katvā vanditabbā. | if there is none, he should pay homage with the fivefold prostration; | |
| Tasmimpi asampajjamāne añjaliṃ paggahetvā namassitabbā, tasmimpi asampajjamāne pasannacittena piyacakkhūhi sampassitabbā. | if that is not possible, he should venerate them with hands raised palms together; if that is not possible, he should look on them with confident heart and loving eyes. | |
| Evaṃ dassanamūlakenapi hi puññena anekāni jātisahassāni cakkhumhi rogo vā dāho vā ussadā vā piḷakā vā na honti, vippasannapañcavaṇṇasassirikāni honti cakkhūni ratanavimāne ugghāṭitamaṇikavāṭasadisāni, satasahassakappamattaṃ devesu ca manussesu ca sampattīnaṃ lābhī hoti. | Then, owing to such merit rooted in seeing, he will for many a thousand births have in his eye no disease, ill-humour, swelling or stye, and his eyes will sparkle brightly with the five colours like moving crystal panes in a divine mansion [built] of jewels, and for as much as a hundred thousand aeons he enjoys every sort of excellence among gods and men. | |
| Anacchariyañcetaṃ, yaṃ manussabhūto sappaññajātiko sammā pavattitena samaṇadassanamayena puññena evarūpaṃ vipākasampattiṃ anubhaveyya, yattha tiracchānagatānampi kevalaṃ saddhāmattakena katassa samaṇadassanassa evaṃ vipākasampattiṃ vaṇṇayanti. | And it is no wonder that a human being born with understanding should find that [his acts of] merit consisting in the rightly effected seeing of monks ripen so excellently since even in the case of animals born with only bare faith it is told how excellently [their acts of merit] ripen: | |
| "Ulūko maṇḍalakkhiko, vediyake ciradīghavāsiko; | The round-eyed owl, who long did dwell Here in the vedisaka tree— | |
| Sukhito vata kosiyo ayaṃ, kāluṭṭhitaṃ passati buddhavaraṃ. | happy owl was he indeed' To see a Buddha rare to rise betimes! | |
| "Mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare; | His heart had confidence in me' And the Community elect. | |
| Kappānaṃ satasahassāni, duggateso na gacchati. | ' Now for a hundred thousand aeons' No state of deprivation he shall know. | |
| "Sa devalokā cavitvā, kusalakammena codito; | ' Him, when he falls from heavenly worlds,' His profitable deeds will guide; | |
| Bhavissati anantañāṇo, somanassoti vissuto"ti. (ma. ni. aṭṭha. 1.144); | And far and wide he will be called' The Joyous One whose knowledge has no bounds ' | |
| Kālena dhammasākacchā nāma padose vā paccūse vā dve suttantikā bhikkhū aññamaññaṃ suttantaṃ sākacchanti, vinayadharā vinayaṃ, ābhidhammikā abhidhammaṃ, jātakabhāṇakā jātakaṃ, aṭṭhakathikā aṭṭhakathaṃ, līnuddhatavicikicchāparetacittavisodhanatthaṃ vā tamhi tamhi kāle sākacchanti, ayaṃ kālena dhammasākacchā. | And then discussion of the Truth when it is timely (kälenadhammasäkacchä): in the dusk or in the early dawn, say, two bhikkhus, Sutta-experts, discuss with each other about Suttas, or two Vinaya-experts about the Vinaya, or two Abhidhamma-experts about the Abhidhamma, or two Jätaka-preachers about the Jätaka, or two Commentary-expounders about the Commentary; or else they converse from time to time for the purpose of dispelling a state of cognizance that is slack or agitated or beset by uncertainty: this is discussion of the truth when it is timely' | |
| Sā āgamabyattiādīnaṃ guṇānaṃ hetuto maṅgalanti vuccatīti. | It is a good omen since it is a cause for such special qualities as particular distinction in the scriptures, and so on. | |
| Evaṃ imissā gāthāya khanti, sovacassatā, samaṇadassanaṃ, kālena dhammasākacchāti cattāri maṅgalāni vuttāni. | So in this stanza there are four good omens stated with patience, meekness when corrected, seeing monks, and discussion of the True Idea when it is timely. | |
| Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti. | How they are good omens has already been made clear in each instance. | |
| Niṭṭhitā khantī cāti imissā gāthāya atthavaṇṇanā. | The commentary on the meaning of this stanza ' Patience ' is ended. |