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13.Evaṃ bhagavā asevanā ca bālānantiādīhi dasahi gāthāhi aṭṭhatiṃsa mahāmaṅgalāni kathetvā idāni etāneva attanā vuttamaṅgalāni thunanto "etādisāni katvānā"ti avasānagāthamabhāsi.
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After thus stating thirty-eight good omens with the ten stanzas beginning with ' Not consorting with the foolish ' (Stanza 2), he now uttered this final stanza 'Since by working such like [omens] ',extolling the good omens already mentioned by himself.
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Tassāyamatthavaṇṇanā – etādisānīti etāni īdisāni mayā vuttappakārāni bālānaṃ asevanādīni.
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Here is a commentary on its meaning. Suchlike (etädisäni): such as these (etäni disäni), namely, ' the non-consorting with fools, etc., of the kinds already stated by me.
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Katvānāti katvā.
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Since by working (katväna) :
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Katvāna katvā karitvāti hi atthato anaññaṃ.
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katväna is the same as karitvä or katvä (alternative forms of gerund), and is no different in meaning.
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Sabbatthamaparājitāti sabbattha khandhakilesābhisaṅkhāradevaputtamārappabhedesu catūsu paccatthikesu ekenāpi aparājitā hutvā, sayameva te cattāro māre parājetvāti vuttaṃ hoti.
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Men are everywhere unvanquished (sabbattha-m-aparäjitä) : what is meant is that not being vanquished by even one among the four enemies classed as the Märas of categories, defilements, and determinative acts, and [Mara] the god's son, and having on the contrary themselves vanquished those four Märas.
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Makāro cettha padasandhikaramattoti viññātabbo.
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The letter m here [in the compound sabbattha-m-aparäjitä] should be taken as inserted merely for purposes of liaison.
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Sabbattha sotthiṃ gacchantīti etādisāni maṅgalāni katvā catūhi mārehi aparājitā hutvā sabbattha idhalokaparalokesu ṭhānacaṅkamanādīsu ca sotthiṃ gacchanti, bālasevanādīhi ye uppajjeyyuṃ āsavā vighātapariḷāhā, tesaṃ abhāvā sotthiṃ gacchanti, anupaddutā anupasaṭṭhā khemino appaṭibhayā gacchantīti vuttaṃ hoti.
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And go everywhere in safety (sabbattha sotthim gacchanti): whether in this world or in the other world, whether standing, walking, etc., everywhere they go in safety owing to their remaining unvanquished by the four Märas after they have worked suchlike good omens as these; what is meant is that they go in safety, go unmenaced, unharassed, secure, and fearless, because of the absence of those taints, vexations and fevers that would have arisen from their consorting with fools, and the rest.
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Anunāsiko cettha gāthābandhasukhatthaṃ vuttoti veditabbo.
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And the nasal component should be understood as inserted for metrical reasons.
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Taṃ tesaṃ maṅgalamuttamanti iminā gāthāpadena bhagavā desanaṃ niṭṭhāpesi.
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That is their supreme good omen (tarn tesam mangalam uttamarh) :with this line of the stanza the Blessed One concluded his teaching.
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Kathaṃ?
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How?
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Evaṃ, devaputta, ye etādisāni karonti, te yasmā sabbattha sotthiṃ gacchanti, tasmā taṃ bālānaṃ asevanādiaṭṭhatiṃsavidhampi tesaṃ etādisakārakānaṃ maṅgalamuttamaṃ seṭṭhaṃ pavaranti gaṇhāhīti.
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'God's son, take it thus: Whoever work suchlike [omens'] (etädisäni karonti), then since they go everywhere in safety (sabbattha sotthim gacchanti) it is that (tarn) —namely, the thirty-eight-fold good omen of non-consorting with fools, etc.—which is therefore their (tesam) —namely, of those who have worked suchlike [omens]— supreme (uttamarh), best, superlative, good omen (mangalam).
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Evañca bhagavatā niṭṭhāpitāya desanāya pariyosāne koṭisatasahassadevatāyo arahattaṃ pāpuṇiṃsu, sotāpattisakadāgāmianāgāmiphalasampattānaṃ gaṇanā asaṅkhyeyyā ahosi.
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Now when this teaching was thus concluded by the Blessed One, a hundred thousand myriads of deities reached Arahantship, and the number of those who reached the fruitions of Stream-entry, Once-return, and Non-return was incalculable.
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Atha bhagavā dutiyadivase ānandattheraṃ āmantesi – "imaṃ pana, ānanda, rattiṃ aññatarā devatā maṃ upasaṅkamitvā maṅgalapañhaṃ pucchi, athassāhaṃ aṭṭhatiṃsa maṅgalāni abhāsiṃ, uggaṇhāhi, ānanda, imaṃ maṅgalapariyāyaṃ, uggahetvā bhikkhū vācehī"ti.
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Then on the following day, the Blessed One addressed the venerable Ananda thus ' Änanda, last night a certain deity approached me and asked me a question about good omens. I told him thirty-eight good omens. Learn this discourse on good omens, have the Bhikkhus recite it.
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Thero uggahetvā bhikkhū vācesi.
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The Elder learnt it and had the bhikkhus recite it.
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Tayidaṃ ācariyaparamparāya ābhataṃ yāvajjatanā pavattati, "evamidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita"nti veditabbaṃ.
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That has come down by the succession of teachers, being such as we have it today. So it can be understood that this was how this Divine Life became prosperous, flourishing, and widespread among the many, disseminated and properly explained by gods and men (see D. ii. 106).
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Idāni etesveva maṅgalesu ñāṇaparicayapāṭavatthaṃ ayamādito pabhuti yojanā – evamime idhalokaparalokalokuttarasukhakāmā sattā bālajanasevanaṃ pahāya, paṇḍite nissāya, pūjaneyye pūjetvā, patirūpadesavāsena pubbe ca katapuññatāya kusalappavattiyaṃ codiyamānā attānaṃ sammā paṇidhāya, bāhusaccasippavinayehi alaṅkatattabhāvā, vinayānurūpaṃ subhāsitaṃ bhāsamānā, yāva gihibhāvaṃ na vijahanti, tāva mātāpitūpaṭṭhānena porāṇaṃ iṇamūlaṃ visodhayamānā, puttadārasaṅgahena navaṃ iṇamūlaṃ payojayamānā, anākulakammantatāya dhanadhaññādisamiddhiṃ pāpuṇantā, dānena bhogasāraṃ dhammacariyāya jīvitasārañca gahetvā, ñātisaṅgahena sakajanahitaṃ anavajjakammantatāya parajanahitañca karontā, pāpaviratiyā parūpaghātaṃ majjapānasaṃyamena attūpaghātañca vivajjetvā, dhammesu appamādena kusalapakkhaṃ vaḍḍhetvā, vaḍḍhitakusalatāya gihibyañjanaṃ ohāya pabbajitabhāve ṭhitāpi buddhabuddhasāvakūpajjhāyācariyādīsu gāravena nivātena ca vattasampadaṃ ārādhetvā, santuṭṭhiyā paccayagedhaṃ pahāya, kataññutāya sappurisabhūmiyaṃ ṭhatvā, dhammassavanena cittalīnataṃ pahāya, khantiyā sabbaparissaye abhibhavitvā, sovacassatāya sanāthaṃ attānaṃ katvā, samaṇadassanena paṭipattipayogaṃ passantā, dhammasākacchāya kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ vinodetvā, indriyasaṃvaratapena sīlavisuddhiṃ samaṇadhammabrahmacariyena cittavisuddhiṃ tato parā ca catasso visuddhiyo sampādentā, imāya paṭipadāya ariyasaccadassanapariyāyaṃ ñāṇadassanavisuddhiṃ patvā arahattaphalasaṅkhyaṃ nibbānaṃ sacchikaronti, yaṃ sacchikaritvā sinerupabbato viya vātavuṭṭhīhi aṭṭhahi lokadhammehi avikampamānacittā asokā virajā khemino honti.
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Now here is how to construe [it all] from the beginning, the purpose of doing which is to gain exercise and facility of knowledge in these same good omens. So then these creatures, who desire the pleasures of this world and of the other world and supramundane pleasure as well—when, after abandoning consorting with foolish people and coming to depend on the wise, they honour those who should be honoured—when they are encouraged, by living in a befitting place and by merit previously made, to perform what is profitable—when, by right direction in self-guidance, they each acquire a selfhood adorned with ample learning, a craft, and discipline—when they speak what is well spoken since it befits the discipline—when, as long as they have not renounced the lay state, they liquidate their old indebtedness [to other people]by aid for mother and father, contracting new indebtedness [to themselves] by support for wife and children, and they gain success in riches and corn through spheres of work that bring no conflict, and then, by taking the heartwood of riches through giving and the heart wood of life through True-Ideal conduct, they work the welfare of their own people by support of kin and the welfare of other people by unexceptionable actions, till, by avoiding through abstinence from evil the hurting of others and by refraining from besotting drink the hurting of themselves, they increase the profitable side by diligence in True Ideals—and when, having abandoned the lay life owing to increase in what is profitable, they are gone forth [in to homelessness], and after cultivating excellence in the Duties by respect and humble manner towards the Enlightened One, disciples of the Enlightened One, preceptors, teachers, and so on, and contentedly abandoning cupidity for requisites, they establish themselves on the plane of True Men by means of gratitude, and then after abandoning slackness of cognizance through hearing the True Idea and transcending all anxieties through patience, they find helpers for themselves through meekness under correction and so come, owing to seeing monks, to see how to proceed with the practice, till, after removing, by discussion of the truth, doubt about ideas that should be doubted about, they [eventually] achieve Purification of Virtue by means of ardour in faculty-restraint, Purification of Cognizance by means of the kind of Divine Life that consists in the Monk's True Ideal, and the four Purifications that follow upon those— then, by means of this practice the Purification of Knowledge and Seeing that is referred to by [the words] ' seeing truths that are called Noble', they realize [at last] the fruition of Arahantship called ' extinction', after which their cognizance no more wavers owing to the eight worldly ideas than does Mount Sineru owing to wind and rain; they are sorrowless, unstained and secure;
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Ye ca khemino honti, te sabbattha ekenapi aparājitā honti, sabbattha sotthiṃ gacchanti.
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and those who are secure are everywhere unvanquished and go everywhere in safety.
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Tenāha bhagavā –
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That is why the Blessed One said:
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"Etādisāni katvāna, sabbatthamaparājitā;
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Since by working suchlike [omens'] Men are everywhere unvanquished
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Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama"nti.
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And go everywhere in safety, That is their supreme good omen.
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Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya
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Maṅgalasuttavaṇṇanā niṭṭhitā.
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