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11.Idāni tapo cāti ettha pāpake dhamme tapatīti tapo.
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Now as to ' Ardour ': it burns up (tapati) evil ideas, thus it is ardour (tapo).
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Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃ brahmacariyaṃ, seṭṭhacariyanti vuttaṃ hoti.
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The Divine Life (brahmacariyam) is either the life (conduct) that is divine (brahmam cariyam) or it is the life (conduct)of the High Divinities (brahmdnam cariyam—alternative resolutions of compound); what is meant is; the best life (conduct).
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Ariyasaccānaṃ dassanaṃ ariyasaccānadassanaṃ, ariyasaccāni dassanantipi eke, taṃ na sundaraṃ.
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Seeing truths that are called Noble: ariyasaccäna dassanam=ariyasaccänam dassanam (resolution of compound); some say ariyasaccäni dassanam (alternative resolution of compound), but that is inelegant.
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Nikkhantaṃ vānatoti nibbānaṃ, sacchikaraṇaṃ sacchikiriyā, nibbānassa sacchikiriyā nibbānasacchikiriyā.
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It has left the wood (Nlkkhantam VANAto), thus it is extinction (nibbdna); the act of realizing (sacchikarana) is realization (sacchikiriyä). Realization of extinction: nibbdnasac-chikiriyä=nibbänassa sacchikiriyä (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 – tapo nāma abhijjhādomanassādīnaṃ tapanato indriyasaṃvaro, kosajjassa vā tapanato vīriyaṃ, tehi samannāgato puggalo ātāpīti vuccati.
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The commentary on the meaning should be understood asf ollows. Ardour (tapo) is either faculty-restraint (see Vis. Ch. i, §42/p. 15/.), since that burns up (tapati) covetousness and grief, etc., or else it is energy, since that burns up idleness; a person possessing it is called ardent (ätäpi).
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Svāyaṃ abhijjhādippahānajhānādippaṭilābhahetuto maṅgalanti veditabbo.
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It is a good omen since it is a cause for the abandoning of covetousness, etc., and for the obtaining of jhana, and so on.
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Brahmacariyaṃ nāma methunaviratisamaṇadhammasāsanamaggānamadhivacanaṃ.
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The Divine Life (brahmacariyam) is a designation for abstinence from sexual intercourse, for the monk's True Ideal (in other words, concentration), for the Dispensation, and for the path.
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Tathā hi "abrahmacariyaṃ pahāya brahmacārī hotī"ti evamādīsu (dī. ni. 1.194; ma. ni. 1.292) methunavirati brahmacariyanti vuccati.
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For in such passages as ' Abandoning what is not the Divine Life, he becomes one who leads the Divine Life ' (M.i. 179) it is abstinence from sexual intercourse (methunavirati) that is called Divine Life (conduct).
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"Bhagavati no, āvuso, brahmacariyaṃ vussatīti?
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In such passages as 'Friend, is a Divine Life lived under the Blessed One,
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Evamāvuso"ti evamādīsu (ma. ni. 1.257) samaṇadhammo.
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' (M.i. 147) it is the monk's True Ideal (samana-dhamma).
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"Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujañña"nti evamādīsu (dī. ni. 2.168; saṃ. ni. 5.822; udā. 51) sāsanaṃ.
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In such passages as ' Evil One, I will not finally attain extinction until this Divine Life of mine shall have become prosperous, flourishing and wide-spread among the many ' (D.ii. 106) it is the Dispensation (säsana).
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"Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ.
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In such passages as ' Bhikkhu, this Noble Eightfold Path is a Divine Life,
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Seyyathidaṃ, sammādiṭṭhī"ti evamādīsu (saṃ. ni. 5.6) maggo.
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that is to say, right view,. .. ' (cf. S. v. 8 and esp. 26) it is the path (magga).
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Idha pana ariyasaccadassanena parato maggassa saṅgahitattā avasesaṃ sabbampi vaṭṭati.
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All this is appropriate here except for the last-mentioned kind since that is included in' seeing truths that are called Noble', [which follows next.]
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Tañcetaṃ uparūpari nānappakāravisesādhigamahetuto maṅgalanti veditabbaṃ.
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It should be understood as a good omen since it is a cause for reaching the successively higher distinctions [obtained, by the successive four paths and four fruitions of Stream-Entry and the rest].
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Ariyasaccāna dassanaṃ nāma kumārapañhe vuttānaṃ catunnaṃ ariyasaccānaṃ abhisamayavasena maggadassanaṃ, taṃ saṃsāradukkhavītikkamahetuto maṅgalanti vuccati.
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Seeing truths that are called Noble (ariyasaccäna 'dassanam) is the seeing peculiar to the Path, in virtue of which they attain to the four Truths mentioned in the Boy's Questions (Ch. iv, §§ 22-3). It is a good omen since it is a cause for surmounting the suffering of the round [of rebirths].
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Nibbānasacchikiriyā nāma idha arahattaphalaṃ nibbānanti adhippetaṃ.
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Realization of extinction (nibbanasacchikiriya): here it is the fruition of Arahantship that is intended by 'extinction ';
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Tampi hi pañcagativānanena vānasaññitāya taṇhāya nikkhantattā nibbānanti vuccati.
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for that is called ' extinction ' because of the surmounting of craving termed' fastening' (väna) as the fastening to the five kinds of destination.
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Tassa patti vā paccavekkhaṇā vā sacchikiriyāti vuccati.
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So while either the reaching of that [as the path] or the reviewing of it [as the path's fruition] can actually be called ' realization' (see Vis.Ch. xxii),
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Itarassa pana nibbānassa ariyasaccānaṃ dassaneneva sacchikiriyā siddhā, tenetaṃ idha nādhippetaṃ.
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nevertheless since the former kind of realization[as the path] has already been established by the [immediately preceding] phrase 'seeing truths that are called Noble' that kind is consequently not intended here [in this phrase].
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Evamesā nibbānasacchikiriyā diṭṭhadhammikasukhavihārādihetuto maṅgalanti veditabbā.
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So this kind of realization of extinction [namely, reviewing as the fruition of the path] should be understood as a good omen since it is a cause for a pleasant abiding here and now, and so on.
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Evaṃ imissā gāthāya tapo brahmacariyaṃ, ariyasaccānaṃ dassanaṃ, nibbānasacchikiriyāti cattāri maṅgalāni vuttāni.
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So in this stanza there are four good omens stated with ardour, the Divine Life, seeing the Noble Truths, and realization of extinction.
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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 tapo cāti imissā gāthāya atthavaṇṇanā.
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The commentary on the meaning of this stanza ' Ardour' is ended.
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