| пали | Nyanamoli thera - english
|
Комментарии |
|
2.Tasmā hi bhūtāti dutiyagāthā.
|
The second stanza [begins] 'Therefore, beings'.
|
|
|
Tattha tasmāti kāraṇavacanaṃ.
|
Herein, Therefore (tasmä) is a term for a reason.
|
|
|
Bhūtāti āmantanavacanaṃ.
|
O beings (bhütä) : a term of address.
|
|
|
Nisāmethāti suṇātha.
|
Give attention (nisämetha): listen.
|
|
|
Sabbeti anavasesā.
|
All (sabbe): without remainder.
|
|
|
Kiṃ vuttaṃ hoti?
|
What is meant?
|
|
|
Yasmā tumhe dibbaṭṭhānāni tattha upabhogaparibhogasampadañca pahāya dhammassavanatthaṃ idha samāgatā, na naṭanaccanādidassanatthaṃ, tasmā hi bhūtā nisāmetha sabbeti.
|
He meant 'Because you have left the heavenly places and the excellent enjoyment found there and have assembled here for the purpose of hearing the True Idea, not for the purpose of seeing dancers, dancing, etc., therefore, o beings, give attention all'.
|
|
|
Atha vā "sumanā bhavantu, sakkacca suṇantū"ti vacanena tesaṃ sumanabhāvaṃ sakkaccaṃ sotukamyatañca disvā āha "yasmā tumhe sumanabhāvena attasammāpaṇidhiyonisomanasikārāsayasuddhīhi sakkaccaṃ sotukamyatāya sappurisūpanissayaparatoghosapadaṭṭhānato payogasuddhīhi ca yuttā, tasmā hi bhūtā nisāmetha sabbe"ti.
|
Or else, seeing that with the phrases ' let [them]have peace of mind ' and ' listen closely ' they had peace of mind and desire to listen, what he meant was ' Because, through peace of mind, you are fitted owing to the purity of ends due to right-direction-in-self-guidance and reasoned-attention, and because, through desire to listen closely, [you are fitted] owing to the purity of means due to the waiting-on-True-Men and the hearing-speech-from-others that form the footing [for right view], therefore, o beings, give attention all'.
|
|
|
Atha vā yaṃ purimagāthāya ante "bhāsita"nti vuttaṃ, taṃ kāraṇabhāvena apadisanto āha "yasmā mama bhāsitaṃ nāma atidullabhaṃ aṭṭhakkhaṇaparivajjitassa khaṇassa dullabhattā, anekānisaṃsañca paññākaruṇāguṇena pavattattā, tañcāhaṃ vattukāmo 'suṇantu bhāsita'nti avocaṃ, tasmā hi bhūtā nisāmetha sabbe"ti.
|
Or else, pointing back to the phrase 'these words' at the end of the previous stanza as the reason, he meant 'Because my words are very difficult to come by owing to difficulty in finding the moment that avoids all the [aspects of the]wrong moment, and [because] they have many advantages owing to their occurrence with the special qualities of understanding and compassion—and that was what I desired to express when I said " listen... to these words " — therefore, o beings, give attention all'.
|
|
|
Idaṃ iminā gāthāpadena vuttaṃ hoti.
|
That is what is meant by this line.
|
|
|
Evametaṃ kāraṇaṃ niropento attano bhāsitanisāmane niyojetvā nisāmetabbaṃ vattumāraddho "mettaṃ karotha mānusiyā pajāyā"ti.
|
After exhorting them to attend to his own words by adducing the reason, he began to tell what the attention was to be given to[by saying] work lovingkindness for the race of men (mettarhkarotha mänusiyä pajäya).
|
|
|
Tassattho – yāyaṃ tīhi upaddavehi upaddutā mānusī pajā, tassā mānusiyā pajāya mettaṃ mittabhāvaṃ hitajjhāsayataṃ paccupaṭṭhapethāti.
|
The meaning of that is as follows:' Establish friendliness (mittabhäva) and well-wishing for the race of men that is being plagued by these three plagues.'
|
|
|
Keci pana "mānusikaṃ paja"nti paṭhanti, taṃ bhummatthāsambhavā na yujjati.
|
But some read mänusiyam [instead of mänusiyä] which is wrong because the locative sense is not implied,
|
|
|
Yampi aññe atthaṃ vaṇṇayanti, sopi na yujjati.
|
and so what they comment [with that as basis] is wrong.
|
|
|
Adhippāyo panettha – nāhaṃ buddhoti issariyabalena vadāmi, api tu yaṃ tumhākañca imissā ca mānusiyā pajāya hitatthaṃ vadāmi "mettaṃ karotha mānusiyā pajāyā"ti.
|
The intention here is as follows: ' I am not speaking because of lordly powers as an Enlightened One, but rather it is for the sake of the welfare of yourselves and the race of men that I say "Work lovingkindness for the race of men".
|
|
|
Ettha ca –
|
|
|
|
"Ye sattasaṇḍaṃ pathaviṃ vijetvā,
|
after they have won The earth that teems with creatures, travel round
|
|
|
Rājisayo yajamānānupariyagā;
|
The kingly seers who, travel round
|
|
|
Assamedhaṃ purisamedhaṃ,
|
Offering up [with ceremonial pomp]' Horse sacrifice and human sacrifice,
|
|
|
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.
|
Libations, too, and lavish väja-drinking:
|
|
|
"Mettassa cittassa subhāvitassa,
|
' Of him that in his heart keeps love in being' (A.iv.151)
|
|
|
Kalampi te nānubhavanti soḷasiṃ;
|
They are not worth even a sixteenth part
|
|
|
Ekampi ce pāṇamaduṭṭhacitto,
|
A single breathing thing Who with a heart unsoiled by hate can treat
|
|
|
Mettāyati kusalo tena hoti.
|
with lovingness,' By just that fact is skilled;
|
|
|
"Sabbe ca pāṇe manasānukampī, pahūtamariyo pakaroti puñña"nti. (itivu. 27; a. ni. 8.1) –
|
but if his mind' Has sympathy with every breathing thing,' As one ennobled he performs high merit' (A.iv. 151)
|
|
|
Evamādīnaṃ suttānaṃ ekādasānisaṃsānañca vasena ye mettaṃ karonti, etesaṃ mettā hitāti veditabbā.
|
And how lovingkindness benefits those who practise it can be understood here by means of such discourses as [above]. and by means of [the Discourse on] the Eleven Benefits (A. v. 342);
|
|
|
"Devatānukampito poso, sadā bhadrāni passatī"ti. (udā. 76; mahāva. 286) –
|
'The man with whom gods sympathize' Will always see auspicious things ' (D.ii. 89).
|
|
|
Evamādīnaṃ suttānaṃ vasena yesu kayirati, tesampi hitāti veditabbā.
|
and then how it benefits those towards whom it is practised can be understood by means of such discourses as [above].
|
|
|
Evaṃ ubhayesampi hitabhāvaṃ dassento "mettaṃ karotha mānusiyā"ti vatvā idāni upakārampi dassento āha "divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā"ti.
|
After saying ' work lovingkindness for the race of men ', thus pointing out how beneficial it is to both, he now said By day by night their offerings they bring, Wherefore protect them well with diligence (divä ca ratto ca haranti ye balim, tasmä hi ne rakkhatha appamattä) showing also what [169] the help [to be given] was.
|
|
|
Tassattho – ye manussā cittakammakaṭṭhakammādīhipi devatā katvā cetiyarukkhādīni ca upasaṅkamitvā devatā uddissa divā baliṃ karonti, kālapakkhādīsu ca rattiṃ baliṃ karonti, salākabhattādīni vā datvā ārakkhadevatā upādāya yāva brahmadevatānaṃ pattidānaniyyātanena divā baliṃ karonti, chattāropanadīpamālāya sabbarattikadhammassavanādīni kārāpetvā pattidānaniyyātanena ca rattiṃ baliṃ karonti, te kathaṃ na rakkhitabbā?
|
Its meaning is as follows: ' There are human beings who portray the gods with paintings and wood-carvings and approach shrines, trees, etc., and for their sake make daytime offerings, and also night-time offerings of honour with lamps in the dark of the moon, and so on; or they make daytime offerings for the sake of guardian deities with dedication of a gift through merit-transference extending to the High Divinities by giving ticket-meals, etc., and they make nighttime offerings with dedication of a gift through merit-transference by having an all-night hearing of the True Idea, etc., performed with the raising of parasols and with lamps and garlands. So since they make their offerings addressed to you thus by day and by night, how can you fail to guard them?
|
|
|
Yato evaṃ divā ca ratto ca tumhe uddissa karonti ye baliṃ, tasmā hi ne rakkhatha; tasmā balikammakaraṇāpi te manusse rakkhatha gopayatha, ahitaṃ nesaṃ apanetha, hitaṃ upanetha appamattā hutvā taṃ kataññubhāvaṃ hadaye katvā niccamanussarantāti.
|
Therefore protect them; therefore protect and guard these human beings who perform these offering-ceremonies, dispel their woes, bring them welfare, be diligent in maintaining that gratitude in your hearts and recollect it always'.
|
|