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1.Idāni "etassa karissāmatthavaṇṇana"nti vuttattā atthavaṇṇanā ārabbhate.
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17. But since it was said ‘ Whereafter when the time falls due,
We comment on the meaning too the comment on the meaning must begin.
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Apare pana vadanti "ādito pañceva gāthā bhagavatā vuttā, sesā parittakaraṇasamaye ānandattherenā"ti.
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Now while there are some others who say that ‘ only the first five stanzas were spoken by the Blessed One, the rest being spoken by the venerable Ananda at the
time of his performing the Protection Ceremony that may be so in fact, or it may not.
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Yathā vā tathā vā hotu, kiṃ no imāya parikkhāya, sabbathāpi etassa ratanasuttassa karissāmatthavaṇṇanaṃ.
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But does that investigation concern us?
The commentary that we shall make on this Jewel Sutta will
actually fit both cases.
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Yānīdha bhūtānīti paṭhamagāthā.
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The first stanza is: Yäriidha bhütäni.
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Tattha yānīti yādisāni appesakkhāni vā mahesakkhāni vā.
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As to ' whatever ' here [in this stanza]: whatever (yäni) [means] whatsoever kinds, whether possessing little or great influence.
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Idhāti imasmiṃ padese, tasmiṃ khaṇe sannipātaṭṭhānaṃ sandhāyāha.
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Here (idha): in this place; he spoke with reference to the meeting-place on that occasion.
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Bhūtānīti kiñcāpi bhūtasaddo "bhūtasmiṃ pācittiya"nti evamādīsu (pāci. 69) vijjamāne.
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Beings (bhütäni): the word bhüta [past participle of bhavati 'to be'] has, in such passages as 'It is, when that is so (bhütasmim), an offence entailing expiation ' (Vin. iv. 25), the meaning of factual (vijjamäna),
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"Bhūtamidanti, bhikkhave, samanupassathā"ti evamādīsu (ma. ni. 1.401) khandhapañcake.
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and in such passages as ' " This [entity] is (bhüta)": do you see in this way, bhikkhus? ' (M. i. 260) it has the meaning of the pentad of categories (khandha-pancaka)
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"Cattāro kho, bhikkhu, mahābhūtā hetū"ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe.
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and in such passages as 'Bhikkhu, the four great entities (mahä-bhüta) are the cause' (S. iii. 101) it has the meaning of the fourfold [material] form (rüpa) consisting of the earth element and [the elements of water, fire and air],
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"Yo ca kālaghaso bhūto"ti evamādīsu (jā. 1.2.190) khīṇāsave.
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and in such passages as ' The being (bhüto) who has eaten up time ' (Ja. ii. 260) it has the meaning of [an Arahant, that is,] one whose taints are exhausted (khinäsava),
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"Sabbeva nikkhipissanti, bhūtā loke samussaya"nti evamādīsu (dī. ni. 2.220) sabbasatte.
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and in such passages as ' No beings (bhütä) in the world but shall lay down the compound ' (D. ii. 157) it has the meaning of all creatures (satta)
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"Bhūtagāmapātabyatāyā"ti evamādīsu (pāci. 90) rukkhādike.
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and in such passages as 'By felling plant-life (bhütagäma) ' (Vin.iv. 34) it has the meaning of trees (rukkha), etc.,
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"Bhūtaṃ bhūtato sañjānātī"ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati.
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and in such passages as ' He perceives a being (bhütam—M. text has bhüte) as a being (bhütato)' (M.i. 2) it has the meaning of the body of creatures (sattakäya) below those of the Four Kings' [heaven].
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Idha pana avisesato amanussesu daṭṭhabbo.
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[Now] although [this word has these meanings] it should [nevertheless] be regarded here as [referring to] non-human beings without distinction.
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Samāgatānīti sannipatitāni.
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Assembled (samägatäni): foregathered.
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Bhummānīti bhūmiyaṃ nibbattāni.
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So be they native to the earth (bhummäni): generated on the earth.
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Vā-iti vikappane.
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Or (vä) is an alternative [particle];
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Tena yānīdha bhummāni vā bhūtāni samāgatānīti imamekaṃ vikappaṃ katvā puna dutiyavikappaṃ kātuṃ "yāni va antalikkhe"ti āha.
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hence, having taken one alternative with the words ' whatever beings—so be they native to the earth—are assembled here ', then in order to take the second alternative, he said or sky (yäni va antalikkhe),
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Antalikkhe vā yāni bhūtāni nibbattāni, tāni sabbāni idha samāgatānīti attho.
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which means 'Whatever beings generated in the sky are assembled here'.
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Ettha ca yāmato yāva akaniṭṭhaṃ, tāva nibbattāni bhūtāni ākāse pātubhūtavimānesu nibbattattā "antalikkhe bhūtānī"ti veditabbāni.
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And here it can also be understood that those beings generated upwards from the Yäma Heaven as far as the Akanittha Heaven are beings 'native to the sky ' because they are generated in divine mansions manifested in the sky.
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Tato heṭṭhā sineruto pabhuti yāva bhūmiyaṃ rukkhalatādīsu adhivatthāni pathaviyañca nibbattāni bhūtāni, tāni sabbāni bhūmiyaṃ bhūmipaṭibaddhesu ca rukkhalatāpabbatādīsu nibbattattā "bhummāni bhūtānī"ti veditabbāni.
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And it can be understood that beings residing in trees, creepers, etc., or generated on the earth, below [the Yäma Heaven] from Sineru downwards, are ' beings native to the earth ' because they are all generated on the earth and in trees, creepers, rocks, etc., that are bound up with the earth.
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Evaṃ bhagavā sabbāneva amanussabhūtāni "bhummāni vā yāni va antalikkhe"ti dvīhi padehi vikappetvā puna ekena padena pariggahetvā dassetuṃ "sabbeva bhūtā sumanā bhavantū"ti āha.
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Now when the Blessed One had comprised all non-human beings under the two alternative phrases ' so be they native to the earth or sky ', he comprised them again with a single phrase in saying ' Let beings each and all have peace of mind'.
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Sabbeti anavasesā.
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Herein, all (sabbe) [means] without remainder.
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Evāti avadhāraṇe, ekampi anapanetvāti adhippāyo.
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Each and (eva — lit.' quite') is for emphasis; the intention is: Not excluding even one.
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Bhūtāti amanussā.
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Beings (bhütä, masc. pi.): non-human beings.
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Sumanā bhavantūti sukhitamanā pītisomanassajātā bhavantu.
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Let... have peace of mind (sumanäbhavantu): let them have pleasure in their minds (sukhitamana), become happy and joyful.
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Athopīti kiccantarasanniyojanatthaṃ vākyopādāne nipātadvayaṃ.
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And also (atho pi): the pair of particles refers to what is about to be said, their purpose being to provide a link between functions.
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Sakkacca suṇantu bhāsitanti aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā dibbasampattilokuttarasukhāvahaṃ mama desanaṃ suṇantu.
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Let them listen closely to these words (sakkacca sunantu bhäsitam): heeding, attending, and whole-heartedly reacting, let them listen to my teaching, which brings heavenly excellence and supra-mundane pleasure.
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Evamettha bhagavā "yānīdha bhūtāni samāgatānī"ti aniyamitavacanena bhūtāni pariggahetvā puna "bhummāni vā yāni va antalikkhe"ti dvidhā vikappetvā tato "sabbeva bhūtā"ti puna ekajjhaṃ katvā "sumanā bhavantū"ti iminā vacanena āsayasampattiyaṃ niyojento "sakkacca suṇantu bhāsita"nti payogasampattiyaṃ, tathā yonisomanasikārasampattiyaṃ paratoghosasampattiyañca, tathā attasammāpaṇidhisappurisūpanissayasampattīsu samādhipaññāhetusampattīsu ca niyojento gāthaṃ samāpesi.
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So after the Blessed One had comprised all beings with the indefinite phrase ' whatever beings are assembled here ', and had then defined them as twofold thus ' so be they native to the earth or sky ', and had reunited them with the words ' let beings each and all' he concluded this stanza by exhorting them about the excellence of the ends (see Ch. v, § 37) with the words 'have peace of mind' and about the excellence of the means with the words ' and also listen closely to these words', and likewise exhorting them respectively about the excellence of reasoned attention and excellence of others' speech (cf. M. i. 294), and also about the excellence of right direction in self-guidance and of waiting on True Men (cf. A. ii. 32), and also about the excellence of the cause for concentration and understanding.
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