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12.Idāni phuṭṭhassa lokadhammehīti ettha phuṭṭhassāti phusitassa chupitassa sampattassa.
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Now as to 'Though by worldly ideas tempted': Tempted (phutthassa—lit. ' touched') is contacted (phusitassa) stirred, reached.
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Loke dhammā lokadhammā, yāva lokappavatti, tāva anivattakā dhammāti vuttaṃ hoti.
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Worldly ideas (lokadhammä) are ideas in (about) the world (loke dhammä—resolution or compound); such ideas as are never reversed as long as the world continues its occurrence, is what is meant.
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Cittanti mano mānasaṃ.
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Cognizance (citta) is mind (mano), mentality (mänasa).
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Yassāti navassa vā majjhimassa vā therassa vā.
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His (yassa—lit. ' whose ' agreeing with phutthassa above, both being in the genitive): of a new [bhikkhu], a middle, or an elder [bhikkhu].
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Na kampatīti na calati na vedhati.
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Ne'er. .. shall waver (na kampati) : neither moves nor vacillates.
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Asokanti nissokaṃ abbūḷhasokasallaṃ.
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Sorrowless (asokam): unsorrowing (nissoka), with the dart of sorrow extracted.
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Virajanti vigatarajaṃ viddhaṃsitarajaṃ.
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Stainless (virajam) : with stains gone (vigataraja), with stains erased (viddhastaraja).
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Khemanti abhayaṃ nirupaddavaṃ.
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In safety (khemam): fearless, unmenaced.
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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 – phuṭṭhassa lokadhammehi cittaṃyassana kampati nāma yassa lābhālābhādīhi aṭṭhahi lokadhammehi phuṭṭhassa ajjhotthaṭassa cittaṃ na kampati na calati na vedhati, tassa taṃ cittaṃ kenaci akampanīyalokuttamabhāvāvahanato maṅgalanti veditabbaṃ.
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The commentary on the meaning should be understood as follows. Though by worldly ideas tempted, Ne'er his cognizance shall waver (phutthassa lokadliammehi cittam yassa na kampati) : when someone is tempted (touched), beset, by the eight worldly ideas, namely, gain and non-gain [fame and ill-fame, censure and praise, pleasure and pain] (D. iii. 260), and his cognizance does not waver, is unmoved, never vacillates, then that cognizance of his should be understood as a good omen since it brings about the non-wavering supramundane state.
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Kassa ca etehi phuṭṭhassa cittaṃ na kampatīti?
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And whose cognizance is it that does not waver when he is tempted by them?
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Arahato khīṇāsavassa, na aññassa kassaci.
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The Arahants, in whom taints are exhausted, no one else's at all.
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Vuttañhetaṃ –
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And this is said:
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"Selo yathā ekagghano, vātena na samīrati;
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Just as a solid mass of rock' Remains unshaken by the wind,
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Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.
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So too, no forms, sounds, smells or tastes,' No tangibles of any sort,'
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"Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino;
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Nor yet ideas, disliked or liked,' Avail to move those such as this.
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Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatī"ti. (mahāva. 244);
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' Such cognizance stands quite aloof' In contemplating subsidence ' (A. iii. 379).
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Asokaṃ nāma khīṇāsavasseva cittaṃ.
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It is only the cognizance in one whose taints are exhausted that is called sorrowless (asokarii).
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Tañhi yvāyaṃ "soko socanā socitattaṃ antosoko antoparisoko cetaso parinijjhāyitatta"ntiādinā (vibha. 237) nayena vuccati soko, tassa abhāvato asokaṃ.
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That is sorrowless because of the absence of what is stated in the way beginning 'Sorrow, sorrowing, sorrowfulness, inner sorrow, inner- sorriness, consuming of the heart' (Vbh.100).
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Keci nibbānaṃ vadanti, taṃ purimapadena nānusandhiyati.
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Some say that it is extinction (nibbäna), but that has no sequence of meaning with the line that precedes it.
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Yathā ca asokaṃ, evaṃ virajaṃ khemantipi khīṇāsavasseva cittaṃ.
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And just as the cognizance of one whose taints are exhausted is 'sorrowless ', so too it is stainless (virajam) and in safety (khemam),
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Tañhi rāgadosamoharajānaṃ vigatattā virajaṃ, catūhi ca yogehi khemattā khemaṃ, yato etaṃ tena tenākārena tamhi tamhi pavattikkhaṇe gahetvā niddiṭṭhavasena tividhampi appavattakkhandhatādilokuttamabhāvāvahanato āhuneyyādibhāvāvahanato ca maṅgalanti veditabbaṃ.
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since it is ' stainless ' with the absence of any stain of lust, hate and delusion, and it is ' in safety ' because it is safe from the four bonds (D. iii. 230). Consequently it should be understood as a good omen since, although threefold as demonstrated [by the three words beginning with ' sorrowless '] when thus taken at the moment of its occurrence in whichever mode it happens to occur, it is a cause for bringing about undisconcertability and the highest state in the world, etc., and is a cause for bringing about fitness for gifts (sacrifices), and so on (see e.g. M. i. 37).
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Evaṃ imissā gāthāya aṭṭhalokadhammehi akampitacittaṃ, asokacittaṃ, virajacittaṃ, khemacittanti cattāri maṅgalāni vuttāni.
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So in this stanza there are four good omens stated with unwavering cognizance, sorrowless cognizance, unstained cognizance, and secure cognizance, with respect to the eight worldly ideas.
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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 phuṭṭhassa lokadhammehīti imissā gāthāya atthavaṇṇanā.
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The commentary on the meaning of this stanza ' Though by worldly ideas tempted, Ne'er his cognizance ' is ended.
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