| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
Кхп 8 Комментарий к наставлению о тайнике с сокровищами Палийский оригинал
| пали | Nyanamoli thera - english | khantibalo - русский | Комментарии |
|
Nikkhepakāraṇaṃ Таблица Палийский оригинал |
|||
| Idāni yadidaṃ tirokuṭṭānantaraṃ "nidhiṃ nidheti puriso"tiādinā nidhikaṇḍaṃ nikkhittaṃ, tassa – | 1. Now the Treasure-store Discourse, which begins thus 'A man lays by a treasure store', is placed here next after the Without-the-Walls Discourse. | ||
| "Bhāsitvā nidhikaṇḍassa, idha nikkhepakāraṇaṃ; | So first I shall the reason state Wherefore they placed this discourse here, | ||
| Aṭṭhuppattiñca dīpetvā, karissāmatthavaṇṇanaṃ". | And make the Need-Arisen clear, Before the Comment I relate. | ||
| Tattha idha nikkhepakāraṇaṃ tāvassa evaṃ veditabbaṃ. | 2. Herein, the reason for its being placed here should be understood as follows. | ||
| Idañhi nidhikaṇḍaṃ bhagavatā iminā anukkamena avuttampi yasmā anumodanavasena vuttassa tirokuṭṭassa mithunabhūtaṃ, tasmā idha nikkhittaṃ. | Although it is not in the order in which it t that this Treasure-store Discourse was delivered by the Blessed One, [that is to say, next after the Without-the-walls Discourse,] it is nevertheless placed here because it is supplementary to the Without-the-walls Discourse, which was uttered as the giving of a blessing. | ||
| Tirokuṭṭena vā puññavirahitānaṃ vipattiṃ dassetvā iminā katapuññānaṃ sampattidassanatthampi idaṃ idha nikkhittanti veditabbaṃ. | Or else it can be understood that it was placed here for the purpose of showing by its means of the the Without-the-walls Discourse the failure (destitution) of those devoid of merit. | ||
| Idamassa idha nikkhepakāraṇaṃ. | This is the reason for placing it here. | ||
|
Suttaṭṭhuppatti Таблица Палийский оригинал |
|||
| Aṭṭhuppatti panassa – sāvatthiyaṃ kira aññataro kuṭumbiko aḍḍho mahaddhano mahābhogo. | 3. The Need-Arisen [for its utterance] was this. 1 At Savatthi, it seems, there was a certain land-owner rich in much money and property. | ||
| So ca saddho hoti pasanno, vigatamalamaccherena cetasā agāraṃ ajjhāvasati. | He lived the household life in faith and confidence uncognizant of the stain of avarice. | ||
| So ekasmiṃ divase buddhappamukhassa bhikkhusaṅghassa dānaṃ deti. | One day he gave an almsgiving to the Community of Bhikkhus headed by the Enlightened One. | ||
| Tena ca samayena rājā dhanatthiko hoti, so tassa santike purisaṃ pesesi "gaccha, bhaṇe, itthannāmaṃ kuṭumbikaṃ ānehī"ti. | It so happened that on that occasion the king was in need of money, so he sent a man, telling him 'Go and fetch the land-owner named so-and-so'. | ||
| So gantvā taṃ kuṭumbikaṃ āha "rājā taṃ gahapati āmantetī"ti. | The man went to the land-owner and told him 'Householder, the king summons you'. | ||
| Kuṭumbiko saddhādiguṇasamannāgatena cetasā buddhappamukhaṃ bhikkhusaṅghaṃ parivisanto āha "gaccha, bho purisa, pacchā āgamissāmi, idāni tāvamhi nidhiṃ nidhento ṭhito"ti. | The landowner was actually serving the Community of Bhikkhus headed by the Englightened one, his mind being graced by the special qualities of faith and so on. He replied 'Go now, good man; I shall come later. Just now I am engaged in laying up a treasure store'. | ||
| Atha bhagavā bhuttāvī pavārito tameva puññasampadaṃ paramatthato nidhīti dassetuṃ tassa kuṭumbikassa anumodanatthaṃ "nidhiṃ nidheti puriso"ti imā gāthāyo abhāsi. | Then, when the Blessed One had eaten and had shown that he had had enough, he uttered these stanzas, namely ‘ A man lays by a treasure store ’, as a blessing in order to show to the land-owner how that same excellence in merit is in the ultimate sense a treasure store. | ||
| Ayamassa aṭṭhuppatti. | This was the need arisen. | ||
| Evamassa – | So having | ||
| "Bhāsitvā nidhikaṇḍassa, idha nikkhepakāraṇaṃ; | 'first the reason stated Wherefore they placed this discourse here, | ||
| Aṭṭhuppattiñca dīpetvā, karissāmatthavaṇṇanaṃ". | And made the Need-Arisen clear, the comment I shall now relate' (§ 1) | ||
|
Paṭhamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 1.Tattha nidhiṃ nidheti purisoti nidhīyatīti nidhi, ṭhapīyati rakkhīyati gopīyatīti attho. | 4. [As regards the first stanza, namely,] 'A man a treasure store lays by ' herein, it is stored away ( nidhiyati ), thus it is a [treasure] store (nidhi) ; the meaning is that it is put by, protected, guarded. | ||
| So catubbidho thāvaro, jaṅgamo, aṅgasamo, anugāmikoti. | That is of four kinds, namely, a fixture, the ambulant, a pseudo-limb, and a follower. | ||
| Tattha thāvaro nāma bhūmigataṃ vā vehāsaṭṭhaṃ vā hiraññaṃ vā suvaṇṇaṃ vā khettaṃ vā vatthu vā, yaṃ vā panaññampi evarūpaṃ iriyāpathavirahitaṃ, ayaṃ thāvaro nidhi. | Herein, the ‘ fixture ’ is any bullion or gold [stored away] underground or in attics, or any field or land, or anything else of the sort that is devoid of any [alteration of] posture: this is a treasure store as a fixture. | ||
| Jaṅgamo nāma dāsidāsaṃ hatthigavassavaḷavaṃ ajeḷakaṃ kukkuṭasūkaraṃ yaṃ vā panaññampi evarūpaṃ iriyāpathapaṭisaṃyuttaṃ. | The ‘ ambulant ’ consists of bonds - women and bondsmen, elephants, cattle, horses and mares, goats and sheep, fowls and pigs, or anything else of the sort that is associated with [alteration of] the postures: this is a treasure store as the ambulant. | ||
| Ayaṃ jaṅgamo nidhi aṅgasamo nāma kammāyatanaṃ, sippāyatanaṃ, vijjāṭṭhānaṃ, bāhusaccaṃ, yaṃ vā panaññampi evarūpaṃ sikkhitvā gahitaṃ aṅgapaccaṅgamiva attabhāvappaṭibaddhaṃ, ayaṃ aṅgasamo nidhi. | The ‘ pseudo-limb ’ is any sphere of work, sphere of craft, branch of science, ample learning (erudition), or anything else of the sort acquired by training and bound up with one’s own selfhood as if it were a limb: this is a treasure store as a pseudo-limb. | ||
| Anugāmiko nāma dānamayaṃ puññaṃ sīlamayaṃ bhāvanāmayaṃ dhammassavanamayaṃ dhammadesanāmayaṃ, yaṃ vā panaññampi evarūpaṃ puññaṃ tattha tattha anugantvā viya iṭṭhaphalamanuppadeti, ayaṃ anugāmiko nidhi. | The ‘ follower ’ is merit consisting in giving, consisting in virtue, consisting in maintenance [of concentration and insight] in being, consisting in hearing the True Idea, and consisting in teaching the True Idea, or any other merit of the sort that gives desirable fruit here and there as if it had followed one: this is a treasure store as a follower. | ||
| Imasmiṃ pana ṭhāne thāvaro adhippeto. | But in this instance it is the treasure store as a fixture that is intended. | ||
| Nidhetīti ṭhapeti paṭisāmeti gopeti. | Lays by ( nidheti ): puts away, sets apart, guards. | ||
| Purisoti manusso. | A man (puriso): a human male. | ||
| Kāmañca purisopi itthīpi paṇḍakopi nidhiṃ nidheti, idha pana purisasīsena desanā katā, atthato pana tesampi idha samodhānaṃ daṭṭhabbaṃ. | Of course, a man and a woman and a eunuch can lay by a treasure store, but here, though the teaching is given under the heading of a man, nevertheless as to meaning the others should be regarded as taken in combination as well here. | ||
| Gambhīre odakantiketi ogāhetabbaṭṭhena gambhīraṃ, udakassa antikabhāvena odakantikaṃ. | 6. Deep in a water-level pit (gambhire odakantike ): what is ‘ deep ’ is in the sense of its having to be plunged down to; it is a ‘ water- level pit ’ owing to its proximity ( antikabhdva ) to water (udaka). | ||
| Atthi gambhīraṃ na odakantikaṃ jaṅgale bhūmibhāge satikaporiso āvāṭo viya, atthi odakantikaṃ na gambhīraṃ ninne pallale ekadvividatthiko āvāṭo viya, atthi gambhīrañceva odakantikañca jaṅgale bhūmibhāge yāva idāni udakaṃ āgamissatīti, tāva khato āvāṭo viya. | There is such as is deep but not water-level, like a hundred-fathom hole in a jungle tract, and there is such as is water-level but not deep, like a one-span or two-span hole [scooped out] in a low-lying marsh, and there is such as is both deep and water-levellike a hole deepened in a jungle tract until [it is estimated that] water is about to come. | ||
| Taṃ sandhāya idaṃ vuttaṃ "gambhīre odakantike"ti. | It is with reference to the last that ‘ deep in a water-level pit ’ is said. | ||
| Atthe kicce samuppanneti atthā anapetanti atthaṃ, atthāvahaṃ hitāvahanti vuttaṃ hoti. | 7. If need arise for aid (atthe kicce samuppanne ): it is inseparable from aid (attha anapanetam ), thus it is for aid (attham); what is meant is that it brings aid, brings welfare. | ||
| Kātabbanti kiccaṃ, kiñcideva karaṇīyanti vuttaṃ hoti. | Need (kiccam - lit. ‘ what needs doing ’): kiccam—katabbam (alternative gerundive); what is meant is, anything at all that ought to be done (karaniya further alternative gerundive). | ||
| Uppannaṃ eva samuppannaṃ, kattabbabhāvena upaṭṭhitanti vuttaṃ hoti. | Arisen (samupannam) is the same as risen (upanna); what is meant is that it has appeared as a state of something that has to be done (katabba - further alternative gerundive) | ||
| Tasmiṃ atthe kicce samuppanne. | If that need for aid arises. | ||
| Atthāya me bhavissatīti nidhānappayojananidassanametaṃ. | 8. It will be there to aid me then (atthaya me bhavissati ): this demonstrates the purpose of the treasure store; | ||
| Etadatthañhi so nidheti "atthāvahe kismiñcideva karaṇīye samuppanne atthāya me bhavissati, tassa me kiccassa nipphattiyā bhavissatī"ti. | for he lays it by for that benefit thus ‘ If need for my doing anything at all that will bring me aid has arisen, this [treasure store] will be able to supply that need of mine'; | ||
| Kiccanipphattiyeva hi tassa kicce samuppanne atthoti veditabbo. | for it should be understood that the benefit for him is simply the supplying of the need when the need has arisen. | ||
|
Dutiyagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ nidhānappayojanaṃ dassento atthādhigamādhippāyaṃ dassetvā idāni anatthāpagamādhippāyaṃ dassetumāha – | 9. Having thus, in showing the purpose of the treasure store, shown the intention of acquisition of benefit, he now said in order to show the intention of defence against harm: | ||
| 2."Rājato vā duruttassa, corato pīḷitassa vā. | For my discharge, from kings were I ‘ Denounced, or from a brigand else | ||
| Iṇassa vā pamokkhāya, dubbhikkhe āpadāsu vā"ti. | ‘ If held to ransom, or of debts, ‘ In famine or in accidents ” | ||
| Tassattho "atthāya me bhavissatī"ti ca "iṇassa vā pamokkhāyā"ti ca ettha vuttehi dvīhi bhavissatipamokkhāya-padehi saddhiṃ yathāsambhavaṃ yojetvā veditabbo. | 10. Its meaning should be understood by construing the two phrases ‘ it will be there ’ (bhavissati from stanza 1) and ‘ for discharge ’ (pamokkhaya) as appropriate, which are stated thus ‘ It will be there to aid me then ’ and ‘For my discharge ... of debts Here is the construction. | ||
| Tatthāyaṃ yojanā – na kevalaṃ atthāya me bhavissatīti eva puriso nidhiṃ nidheti, kintu "ayaṃ coro"ti vā "pāradāriko"ti vā "suṅkaghātako"ti vā evamādinā nayena paccatthikehi paccāmittehi duruttassa me sato rājato vā pamokkhāya bhavissati, sandhicchedādīhi dhanaharaṇena vā, "ettakaṃ hiraññasuvaṇṇaṃ dehī"ti jīvaggāhena vā corehi me pīḷitassa sato corato vā pamokkhāya bhavissati. | Not only does a man lay by a treasure store [thinking] ‘ It will be there to aid me then ’, but he also lays by a treasure store [thinking] ‘ It will be there (bhavissati) for my discharge (pamokkhaya) from kings (rajato) were I denounced (duruttassa) by enemies and adversaries in some such way as “ He is a brigand ” or “ He is an adulteror ” or “ He is a tax-evader ”; 2 or it will be there for my discharge (pamokkhaya) from a brigand (corato) if I am held to ransom (pilitassa) by brigands either by their stealing money through house-breaking or by their threatening my life thus “ Give so much money and gold ”. | ||
| Santi me iṇāyikā, te maṃ "iṇaṃ dehī"ti codessanti, tehi me codiyamānassa iṇassa vā pamokkhāya bhavissati. | And then there will be those to whom I owe debts and they will press me to pay off the debts, and it will be there for the discharge (pamokkhaya) of my debt (inassa) when I am pressed by those [creditors]. | ||
| Hoti so samayo, yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, tattha na sukaraṃ appadhanena yāpetuṃ, tathāvidhe āgate dubbhikkhe vā me bhavissati. | And there are occasions when there is a famine, when harvests fail and food is hard to get, and it is not easy for one who is not rich to survive, and so it will be there for me in such a famine (dubbhikkhe) ; | ||
| Yathārūpā āpadā uppajjanti aggito vā udakato vā appiyadāyādato vā, tathārūpāsu vā uppannāsu āpadāsu me bhavissatītipi puriso nidhiṃ nidhetīti. | and there are accidents due to fire or water or an unwelcome heir, and it will be there for me in such accidents (apadasu) when they arise ’. | ||
| Evaṃ atthādhigamādhippāyaṃ anatthāpagamādhippāyañcāti dvīhi gāthāhi duvidhaṃ nidhānappayojanaṃ dassetvā idāni tameva duvidhaṃ payojanaṃ nigamento āha – | 11. Having thus shown with these two stanzas [of two lines each] that the purpose of laying by a treasure store is twofold as the intention to acquire benefit and the intention to defend against harm, he now said in order to round off [the statement of] that same twofold purpose: | ||
| "Etadatthāya lokasmiṃ, nidhi nāma nidhīyatī"ti. | ' With suchlike aims what in the world ‘ Is called a store will be laid by ’ | ||
| Tassattho – yvāyaṃ "atthāya me bhavissatī"ti ca "rājato vā duruttassā"ti evamādīhi ca atthādhigamo anatthāpagamo ca dassito. | 12. Its meaning is this. shown as acquisition of benefit and defence against harm respectively with the words ' It will be there to aid me then ’ and ‘ From kings were I denounced' | ||
| Etadatthāya etesaṃ nipphādanatthāya imasmiṃ okāsaloke yo koci hiraññasuvaṇṇādibhedo nidhi nāma nidhīyati ṭhapīyati paṭisāmīyatīti. | with the purpose of supplying those [needs] With suchlike aims (etadatthaya), what is called a store (nidhi nama), namely, money and bullion, etc., in the world (lokasmim ) of location 3 will be laid by (nidhiyate ), put away, set apart. | ||
|
Tatiyagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Idāni yasmā evaṃ nihitopi so nidhi puññavataṃyeva adhippetatthasādhako hoti, na aññesaṃ, tasmā tamatthaṃ dīpento āha – | 13. Now since that treasure store thus laid by provides only for those who possess merit and not for anyone else the [acquisition of benefits and defence against harm] intended, he pointed out this meaning by saying | ||
| 3."Tāvassunihito santo, gambhīre odakantike. | ‘ Though be it ne’er so well laid by ‘ Deep in a water-level pit, | ||
| Na sabbo sabbadā eva, tassa taṃ upakappatī"ti. | ‘ Not all of it will yet suffice ‘ To serve him all the time;... | ||
| Tassattho – so nidhi tāva sunihito santo, tāva suṭṭhu nikhaṇitvā ṭhapito samānoti vuttaṃ hoti. | ’ the meaning of which is as follows. 14. [Though] that treasure store, be it ne'er so well laid by (tava- sunihito santo )—be it never so thoroughly dug in and put away, is what is meant, | ||
| Kīva suṭṭhūti? | how thoroughly? | ||
| Gambhīre odakantike, yāva gambhīre odakantike nihitoti saṅkhaṃ gacchati, tāva suṭṭhūti vuttaṃ hoti. | deep in a water-level pit (gambhire odakantike), till it is reckoned to be deep in a water-level pit; what is meant is, be it never so thoroughly done as that— | ||
| Na sabbo sabbadā eva, tassa taṃ upakappatīti yena purisena nihito, tassa sabbopi sabbakālaṃ na upakappati na sampajjati, yathāvuttakiccakaraṇasamattho na hotīti vuttaṃ hoti. | still not all of it will yet suffice To serve him all the time (na sabbo sabbada eva tassa tam upakappati) ; even all of it will not serve for all of the time that man by whom it was laid by; it will not suffice for, be capable of answering, his aforementioned need, is what is meant; | ||
| Kintu kocideva kadācideva upakappati, neva vā upakappatīti. | but rather only some serves only sometimes, or else it does not serve at all. | ||
| Ettha ca nti padapūraṇamatte nipāto daṭṭhabbo "yathā taṃ appamattassa ātāpino"ti evamādīsu (ma. ni. 2.18-19; 3.154) viya. | And the word tam should be regarded as a mere particle for filling out the line, as in such passages as ‘ Yatha tam appamattassa atapino ’ (‘As [happens] to one who is diligent and ardent ’: M.i.22); | ||
| Liṅgabhedaṃ vā katvā "so"ti vattabbe "ta"nti vuttaṃ. | or else tam is said with change of gender [from masculine to neuter] where so [referring back to sabbo] should have been said, | ||
| Evaṃ hi vuccamāne so attho sukhaṃ bujjhatīti. | and when taken thus its meaning is easily discovered. | ||
|
Catutthapañcamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ "na sabbo sabbadā eva, tassa taṃ upakappatī"ti vatvā idāni yehi kāraṇehi na upakappati, tāni dassento āha – | 15. Having thus said ‘ Not all of it will yet suffice To serve him all the time ’, showing reasons why it will not serve him, he now said: | ||
| 4."Nidhi vā ṭhānā cavati, saññā vāssa vimuyhati. | ‘ The store gets shifted from its place, ‘ Or he perhaps forgets the marks, | ||
| Nāgā vā apanāmenti, yasmā vāpi haranti naṃ. | ‘ Or Naga Serpents hale it off, ‘ Or spirits fritter it away, ‘ | ||
| 5."Appiyā vāpi dāyādā, uddharanti apassato"ti. | Or else the heirs he cannot bear ‘ Abstract it while he does not see ’ | ||
| Tassattho – yasmiṃ ṭhāne sunihito hoti nidhi, so vā nidhi tamhā ṭhānā cavati apeti vigacchati, acetanopi samāno puññakkhayavasena aññaṃ ṭhānaṃ gacchati. | 16. Its meaning is this. The store gets shifted (nidhi va cavati), may disappear, may go away, from its place (thana) in which it was sell laid by; even though it has no choice of its own, still with the exhaustion of [its owner's] merit it goes to another place. | ||
| Saññā vā assa vimuyhati, yasmiṃ ṭhāne nihito nidhi, taṃ na jānāti, assa puññakkhayacoditā nāgā vā taṃ nidhiṃ apanāmenti aññaṃ ṭhānaṃ gamenti. | Or he perhaps forgets the marks (sanna va'ssa vimuhayati), he no longer knows what place he laid the treasure store by in. Or (va) then, prompted by the exhustion of his merit, Naga serpents (naga) hale it (tam apanamenti), that treasure store, off, remove it to another place; | ||
| Yakkhā vāpi haranti yenicchakaṃ ādāya gacchanti. | or else (va pi) spirits fritter it away (yakkha haranti), take what they like and go off with it; | ||
| Apassato vā assa appiyā vā dāyādā bhūmiṃ khaṇitvā taṃ nidhiṃ uddharanti. | or else (va pi) the heirs (dayada ) that he cannot bear (appiya) dig the treasure store out of the ground and abstract it (uddharanti) while he does not see (apassato ). | ||
| Evamassa etehi ṭhānā cavanādīhi kāraṇehi so nidhi na upakappatīti. | So that treasure store fails to serve him for these reasons beginning with its getting shifted from its place. | ||
| Evaṃ ṭhānā cavanādīni lokasammatāni anupakappanakāraṇāni vatvā idāni yaṃ taṃ etesampi kāraṇānaṃ mūlabhūtaṃ ekaññeva puññakkhayasaññitaṃ kāraṇaṃ, taṃ dassento āha – | 17. Having thus told reasons for its failure to serve, namely, those beginning with its getting shifted from its place, which are those recognized in the world, he now said (see below) showing the one and only reason which is the root of all those aforesaid reasons, namely, exhaustion of merit: | ||
| "Yadā puññakkhayo hoti, sabbametaṃ vinassatī"ti. | ‘ And when his merit is consumed, ‘ The whole will vanish utterly | ||
| Tassattho – yasmiṃ samaye bhogasampattinipphādakassa puññassa khayo hoti, bhogapārijuññasaṃvattanikamapuññamokāsaṃ katvā ṭhitaṃ hoti, atha yaṃ nidhiṃ nidhentena nihitaṃ hiraññasuvaṇṇādidhanajātaṃ, sabbametaṃ vinassatīti. | 18. Its meaning is this. [And when (yada)] on the occasion on which, there is the consumption (khayo hoti) of the kind of merit (punna) that produces gain in property, then the kind of (de)merit that leads to loss of property finds it opportunity and takes over; and then the whole (sabbam etam) of the treasure store consisting of such riches as money, bullion, etc., that was laid by by the layer-by will vanish utterly (vinassati). | ||
|
Chaṭṭhagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ bhagavā tena tena adhippāyena nihitampi yathādhippāyaṃ anupakappantaṃ nānappakārehi nassanadhammaṃ lokasammataṃ nidhiṃ vatvā idāni yaṃ puññasampadaṃ paramatthato nidhīti dassetuṃ tassa kuṭumbikassa anumodanatthamidaṃ nidhikaṇḍamāraddhaṃ, taṃ dassento āha – | 19. Having thus stated the kind of treasure store recognized in the world, which, although laid by with such and such intention, yet fails to serve as intended and is in various ways inseparable from the idea of vanishing away, the Blessed One now said (see below) showing that excellence of merit as a treasure store in the ultimate sense, in order to show which he began this Treasure-Store Discourse when giving the landowner his blessing. | ||
| 6."Yassa dānena sīlena, saṃyamena damena ca. | Shall have with gifts or virtuousness ‘ Or with refraining or constraint , | ||
| Nidhī sunihito hoti, itthiyā purisassa vā"ti. | ‘ But when a woman or a man ‘ ‘ A store of merit well laid by ’ | ||
| Tatthadānanti "dānañca dhammacariyā cā"ti ettha vuttanayeneva gahetabbaṃ. | 20. Herein, with gifts (danena) should be taken in the way already stated under ‘ Giving, True-Ideal conduct ’ ( Ch v.§ 140); | ||
| Sīlanti kāyikavācasiko avītikkamo. | virtuousness (sila) is bodily and verbal non-transgression, | ||
| Pañcaṅgadasaṅgapātimokkhasaṃvarādi vā sabbampi sīlaṃ idha sīlanti adhippetaṃ. | or else what is intended here by ‘ virtuousness ’ is all five-factored and eight-factored virtue 4 [in the case of laymen] and virtue as Patimokkha-Rule restraint [in the case of bhikkhus]. |
здесь сказано dasaṅga (десятифакторное), а не восьмифакторное, как пишет НТ. но это не первый раз, когда я встречаю такое в комментаторской литературе Все комментарии (1) |
|
| Saṃyamoti saṃyamanaṃ saṃyamo, cetaso nānārammaṇagatinivāraṇanti vuttaṃ hoti, samādhissetaṃ adhivacanaṃ. | 21. Refraining (samyamo) is the act-of-refraining ( samyamana ); what is meant is the hindering of cognizance’s ranging about among a variety of objects. This is a designation for concentration. | ||
| Yena saṃyamena samannāgato "hatthasaṃyato, pādasaṃyato, vācāsaṃyato, saṃyatuttamo"ti ettha saṃyatuttamoti vutto. | One possessing this kind of refraining is called ‘ one who has supreme refraining ’ in the passage ‘ Who can refrain by hand and foot, And speech, who has supreme refraining ’ ( Dh. 362). | ||
| Apare āhu "saṃyamanaṃ saṃyamo, saṃvaraṇanti vuttaṃ hoti, indriyasaṃvarassetaṃ adhivacana"nti. | Some others have said that refraining is the act-of-refraining, and that what is meant is restraint, it being then a designation for faculty-restraint (see e.g. M. i. 180). | ||
| Damoti damanaṃ, kilesūpasamananti vuttaṃ hoti, paññāyetaṃ adhivacanaṃ. | Constraint (damo— lit. ‘ taming ’) is the act- of-constraining (damana) ; what is meant is the quieting of defilement. | ||
| Paññā hi katthaci paññātveva vuccati "sussūsā labhate pañña"nti evamādīsu (saṃ. ni. 1.246; su. ni. 188). | This is a designation for understanding, since understanding is in some instances called ‘ understanding ’ (panna), as in such passages as ‘sussūsā labhate pañña’ (‘ From the wish to hear one gains understanding 5 : Sn.186), | ||
| Katthaci dhammoti "saccaṃ dhammo dhiti cāgo"ti evamādīsu. | and in some instances it is the ‘ True Idea' (dhamma) as in such passages as ('Truth, the True Idea, steadfastness, generosity': Sn.188), | ||
| Katthaci damoti "yadi saccā damā cāgā, khantyā bhiyyo na vijjatī"tiādīsu. | and in some instances it is 'constraint' (dama) as in such passages as ('If no greater thing exists than truth, than constraint, than generosity, than patience Sn. 189). | ||
| Evaṃ dānādīni ñatvā idāni evaṃ imissā gāthāya sampiṇḍetvā attho veditabbo – yassa itthiyā vā purisassa vā dānena sīlena saṃyamena damena cāti imehi catūhi dhammehi yathā hiraññena suvaṇṇena muttāya maṇinā vā dhanamayo nidhi tesaṃ suvaṇṇādīnaṃ ekattha pakkhipanena nidhīyati, evaṃ puññamayo nidhi tesaṃ dānādīnaṃ ekacittasantāne cetiyādimhi vā vatthumhi suṭṭhu karaṇena sunihito hotīti. | 22. After defining ‘ gifts' and the rest in this way, the meaning of this stanza can be understood in brief as follows. When a woman or a man shall have (itthiya purisassa va), with the four things, namely, with gifts (danena), with virtue (silena), with refraining ( samyamena ) and with constraint (damena), a treasure store (nidhi) consisting of merit that by being done thoroughly is well laid by (sunihito hoti) either in the single continuity of cognizance of these things beginning with gifts 5 or in the instances beginning with ‘ shrines ’ [in the next stanza], just as a treasure store consisting of such riches as bullion, gold, pearls or gems is stored away by putting together in one place those things such as the gold and the rest. | ||
|
Sattamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ bhagavā "yassa dānenā"ti imāya gāthāya puññasampadāya paramatthato nidhibhāvaṃ dassetvā idāni yattha nihito, so nidhi sunihito hoti, taṃ vatthuṃ dassento āha – | 23. Having thus shown treasure-store-ness in the ultimate sense by means of excellence of merit with the stanza beginning ‘ But when a woman or a man' the Blessed One now said (see below) showing the ground wherein that treasure store is well laid by. | ||
| 7."Cetiyamhi ca saṅghe vā, puggale atithīsu vā. | ' In shrines or the Community ' Or in a person or in guests | ||
| Mātari pitari cāpi, atho jeṭṭhamhi bhātarī"ti. | ‘ Or in a mother, in a father, ‘ Even in an elder brother’, | ||
| Tattha cayitabbanti cetiyaṃ, pūjetabbanti vuttaṃ hoti, citattā vā cetiyaṃ. | 24. Herein, it should be built up ( cayitabba )6 thus it is a shrine (cetiya) , what is meant is that it should be honoured. Or it is a shrine ( cetiya) because it has been built up ( cita ). | ||
| Taṃ panetaṃ cetiyaṃ tividhaṃ hoti paribhogacetiyaṃ, uddissakacetiyaṃ, dhātukacetiyanti. | That is of three kinds as a shrine by use, a shrine by dedication, and a relic shrine. | ||
| Tattha bodhirukkho paribhogacetiyaṃ, buddhapaṭimā uddissakacetiyaṃ, dhātugabbhathūpā sadhātukā dhātukacetiyaṃ. | Herein, the Tree of Enlightenment is a shrine by use, an image of the Enlightened One is a shrine by dedication, and a monument with a relic-chamber containing a relic is a relic shrine. | ||
| Saṅghoti buddhappamukhādīsu yo koci. | The Community ( sangha ) is any one among those kinds defined as the Community headed by the Enlightened One, and the rest. | ||
| Puggaloti gahaṭṭhapabbajitesu yo koci. | A person ( puggala) is anyone whether layman or gone forth from the house life. | ||
| Natthi assa tithi, yamhi vā tamhi divase āgacchatīti atithi. | He has no room (natthi assa thiti) on any day on which he arrives, thus he is a guest ( atithi ); | ||
| Taṅkhaṇe āgatapāhunakassetaṃ adhivacanaṃ. | this is a designation for one who should be given hospitality the moment he arrives. | ||
| Sesaṃ vuttanayameva. | The rest is as already stated. | ||
| Evaṃ cetiyādīni ñatvā idāni evaṃ imissā gāthāya sampiṇḍetvā attho veditabbo – yo so nidhi "sunihito hotī"ti vutto, so imesu vatthūsu sunihito hoti. | 25. After defining ‘ shrines ’ and the rest in this way, the meaning of this stanza can be understood in brief as follows. That treasure store, which was called ' well laid by ’, is well laid by on these grounds. | ||
| Kasmā? | Why? | ||
| Dīgharattaṃ iṭṭhaphalānuppadānasamatthatāya. | Because it is capable of giving long-lasting desirable fruit, | ||
| Tathā hi appakampi cetiyamhi datvā dīgharattaṃ iṭṭhaphalalābhino honti. | and so those who give even a little at a shrine will for long gain desirable fruit, | ||
| Yathāha – | according as it is said | ||
| "Ekapupphaṃ yajitvāna, asītikappakoṭiyo; | ‘ I gave only a single flower ' But then for eighty myriad aeons | ||
| Duggatiṃ nābhijānāmi, pupphadānassidaṃ phala"nti ca. | ‘ I knew no woeful destination ’ ( cf. Thag.96; cf. Netti. 138), | ||
| "Mattāsukhapariccāgā, passe ce vipulaṃ sukha"nti ca. (dha. pa. 290); | ' Now if a man should see full pleasure ‘ In giving up relative pleasure ’ (Ch.vi.§ 134) | ||
| Evaṃ dakkhiṇāvisuddhivelāmasuttādīsu vuttanayena saṅghādivatthūsupi dānaphalavibhāgo veditabbo. | And so too should be understood the classification of the fruit of giving on the other grounds beginning with the Community in the way in which it is stated in the Dakkhinavisuddhi Sutta (M. iii. 253-7 and MA.), the Velama Sutta (A. iv. 392-6), and so on (cf. DA. i. 234). | ||
| Yathā ca cetiyādīsu dānassa pavatti phalavibhūti ca dassitā, evaṃ yathāyogaṃ sabbattha taṃ taṃ ārabhitvā cārittavārittavasena sīlassa, buddhānussativasena saṃyamassa, tabbatthukavipassanāmanasikārapaccavekkhaṇavasena damassa ca pavatti tassa tassa phalavibhūti ca veditabbā. | And just as the occurrence of Giving at shrines, etc., and the richness of its fruit have been shown, so in each case as applicable there can be understood the occurrence of Virtue as Keeping and Avoiding (Vis. Ch. i, § 26/p. 11), contingent upon whatever it may be, and the richness of its fruit, the occurrence of Refraining as Recollection of the Enlightened One (Vis. Ch. vii, § 1 ff/pp 197 ff.) and the richness of its fruit, and the occurrence of Restraint as Insight, Attention, and Reviewing, with that as the basis (see Vis. Chs. xviii-xxii) and the richness of its fruit. | ||
|
Aṭṭhamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ bhagavā dānādīhi nidhīyamānassa puññamayanidhino cetiyādibhedaṃ vatthuṃ dassetvā idāni etesu vatthūsu sunihitassa tassa nidhino gambhīre odakantike nihitanidhito visesaṃ dassento āha – | 26. Having thus shown the ground, divided into shrines, etc., for a treasure store consisting of merit [to be laid by in] when it is being laid by with giving, etc., the Blessed One now said (see below) He did so showing what distinguishes that treasure store well laid by on these grounds from the treasure store laid by deep in a water- level pit. | ||
| 8."Eso nidhi sunihito, ajeyyo anugāmiko. | 'This treasure store is well laid by, ‘ A follower unlosable: | ||
| Pahāya gamanīyesu, etaṃ ādāya gacchatī"ti. | ‘ Among what by abandoning ' Must be gone [to] he goes with this. | ||
| Tattha pubbapadena taṃ dānādīhi sunihitanidhiṃ niddisati "eso nidhi sunihito"ti. | 27. Herein, [with the words] this treasure store is well laid by (eso nidhi sunihito) he demonstrates the kind of treasure store that is well laid by with gifts, etc., [stated] in the preceding lines. | ||
| Ajeyyoti parehi jetvā gahetuṃ na sakkā, acceyyotipi pāṭho, tassa accitabbo accanāraho hitasukhatthikena upacitabboti attho. | Unlosable (ajeyyo): it cannot be won ( jetva) [from one] and taken by others, thus it is unlosable. Ajjeyyo is also a reading; the meaning of that is: it ought to be got ( ajjitabba ), is worth getting (ajjandraha ), ought to be got together (upajjeiabba) , 7 by one who seeks welfare and happiness. | ||
| Etasmiñca pāṭhe eso nidhi acceyyoti sambandhitvā puna "kasmā"ti anuyogaṃ dassetvā "yasmā sunihito anugāmiko"ti sambandhitabbaṃ. | With this reading the construction should be made as follows ‘ This treasure store ought to be got ( eso nidhi ajjeyyo)', and then after pointing out the connexion by asking 'Why?’ , the construction should be completed thus ' Because it is well laid by and is a follower ’. | ||
| Itarathā hi sunihitassa acceyyattaṃ vuttaṃ bhaveyya, na ca sunihito accanīyo. | Otherwise what was stated would be that it was what had been already well laid by that ought to be got; but what has been well laid by is not still to be got ( ajjaniya ), | ||
| Accito eva hi soti. | since it has already been got ( ajjita ) [before the laying by]. | ||
| Anugacchatīti anugāmiko, paralokaṃ gacchantampi tattha tattha phaladānena na vijahatīti attho. | 28. It follows (anugacchati), thus it is a follower (anugamiko) ; the meaning is that when a man goes to the other world it does not abandon him in the provision of its fruit, wherever that may be. | ||
| Pahāyagamanīyesu etaṃ ādāya gacchatīti maraṇakāle paccupaṭṭhite sabbabhogesu pahāya gamanīyesu etaṃ nidhiṃ ādāya paralokaṃ gacchatīti ayaṃ kira etassa attho. | 29. Among what by abandoning Must be gone [to] he goes with this (pahaya gamaniyesu etam adaya gacchati) : 8 when the time of death has appeared, [then] with (adaya) this (etam) treasure store among all the properties that must begone [to] (gamaniyesu), having abandoned (pahaya) [them], he goes (gacchati) to the other world: that, it would seem, is the meaning; | ||
| So pana na yujjati. | but that will not do. | ||
| Kasmā? | Why? | ||
| Bhogānaṃ agamanīyato. | Because properties are not what must be gone to (gamaniya ), | ||
| Pahātabbā eva hi te te bhogā, na gamanīyā, gamanīyā pana te te gativisesā. | since such and such properties have to be abandoned ( pahatabba ); rather such and such distinctions of destination (gati) [on rebirth] are ‘ what must be gone to ’ (gamaniya). | ||
| Yato yadi esa attho siyā, pahāya bhoge gamanīyesu gativisesesu iti vadeyya. | Consequently, if that were the meaning, it would be tantamount to saying ‘ By abandoning properties that are the distinctions of happy destination that must be gone to (pahaya bhoge gamaniye sugativisese). | ||
| Tasmā evamettha attho veditabbo – "nidhi vā ṭhānā cavatī"ti evamādinā pakārena pahāya maccaṃ bhogesu gacchantesu etaṃ ādāya gacchatīti. | Therefore the meaning here should be understood as follows. (1) [From] among properties that, by abandoning (pahdya) a mortal in the way stated as ‘ The store gets shifted from its place ’ (stanza 4), etc., are going (gacchantesu), he goes (gacchati) with (adaya lit.'taking ’) this (etam) ; | ||
| Eso hi anugāmikattā taṃ nappajahatīti. | for this does not abandon him owing to its being a follower. | ||
| Tattha siyā "gamanīyesūti ettha gantabbesūti attho, na gacchantesū"ti. | Here it may be [objected] that [the passive gerundive, namely,] gamaniyesu (‘ among what have to be gone [to] ’) has the meaning of [the alternative passive gerundive, namely,] gantabbesu (‘ among what ought to be gone [to] ’) [and not the meaning of the active present participle] gacchantesu (‘ among what are going ’). | ||
| Taṃ na ekaṃsato gahetabbaṃ. | —That need not be taken rigidly; | ||
| Yathā hi "ariyā niyyānikā"ti (dī. ni. 2.141) ettha niyyantāti attho, na niyyātabbāti, evamidhāpi gacchantesūti attho, na gantabbesūti. | for in the passage ‘ Ariya niyyanika ’ (‘Noble and for leading outward ’: Sn.p.140) the meaning is 'are leading out ’ (niyyayanta : active present participle) and not ‘ must be outled ’ ( niyyatabba ; passive gerundive), and here too the meaning is ‘ among those that are going ’ (gacchantesu), not ‘ among those that must (can) be gone [to] ’ (gantabbesu). | ||
| Atha vā yasmā esa maraṇakāle kassaci dātukāmo bhoge āmasitumpi na labhati, tasmā tena te bhogā pubbaṃ kāyena pahātabbā, pacchā vihatāsena cetasā gantabbā, atikkamitabbāti vuttaṃ hoti. | Or alternatively, (2) at the time of death one who wants to give [something] to someone is not able even to handle properties, and so first those properties must be abandoned ( pahatabba ) by him bodily, and afterwards they must be gone [from] (gantabba) by him with cognizance that is free from longing; they must be surpassed, is what is meant. | ||
| Tasmā pubbaṃ kāyena pahāya pacchā cetasā gamanīyesu bhogesūti evamettha attho daṭṭhabbo. | Therefore the meaning in this case can be regarded as follows: ‘ Among properties which, he first having abandoned [them] bodily, afterwards must be gone [from] with cognizance ’. | ||
| Purimasmiṃ atthe niddhāraṇe bhummavacanaṃ, pahāya gamanīyesu bhogesu ekamevetaṃ puññanidhivibhavaṃ tato nīharitvā ādāya gacchatīti. | (1) In the case of the first meaning, the use of the locative is [in the sense of] withdrawal ( niddharana ) 9 thus: ‘ Among properties that must be gone by abandoning [him] he, having thus withdrawn therefrom the portion of merit as a treasure store, takes this and goes | ||
| Pacchime atthe bhāvenabhāvalakkhaṇe bhummavacanaṃ. | (2) In the case of the second meaning the locative is in [the sense of] characterizing (qualifying) a substantive by another substantive (see Ch.v, § 46); | ||
| Bhogānañhi gamanīyabhāvena etassa nidhissa ādāya gamanīyabhāvo lakkhīyatīti. | for this treasure store’s substantive-essence of being-taken-and-gone-with-ness (adayagamanabhava) is characterized (qualified) by the properties’ substantive-essence of must-be-gone-[from-] ness (gamamyabhava ). | ||
|
Navamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ bhagavā imassa puññanidhino gambhīre odakantike nihitanidhito visesaṃ dassetvā puna attano bhaṇḍaguṇasaṃvaṇṇanena kayajanassa ussāhaṃ janento uḷārabhaṇḍavāṇijo viya attanā desitapuññanidhiguṇasaṃvaṇṇanena tasmiṃ puññanidhimhi devamanussānaṃ ussāhaṃ janento āha – | 30. Having thus shown what distinguishes this merit-treasure from the treasure store laid by deep in a water-level pit, the Blessed One further said (see below). He did so urging gods and men to busy themselves with that merit- treasure by detailing 10 the special qualities of the merit-treasure shown by him, as a trader in rare goods does when he urges buyers to busy themselves [with his wares] by detailing the special qualities of his own goods. | ||
| 9."Asādhāraṇamaññesaṃ, acorāharaṇo nidhi. | ‘ No others have a share in it, ‘ And robbers cannot steal this store; ‘ | ||
| Kayirātha dhīro puññāni, yo nidhi anugāmiko"ti. | So let the steadfast merit make, ‘ The store that is their follower ’. | ||
| Tattha asādhāraṇamaññesanti asādhāraṇo aññesaṃ, makāro padasandhikaro "adukkhamasukhāya vedanāya sampayuttā"tiādīsu viya. | 31. Herein, [as to] no others have a share in it: asddharana-m-anhesam —asddharano annesam ; the letter m is for liaison purposes as it is in such passages as 'adukkha-m-asukhaya vedandya sampayutta ’ (‘ associated with neither-painful-nor-pleasant feeling Dhs. p. 1). | ||
| Na corehi āharaṇo acorāharaṇo, corehi ādātabbo na hotīti attho. | And robbers cannot steal this treasure : acordharano=na corehi dharano (resolution of compound); it is not to be taken by robbers, is what is meant. | ||
| Nidhātabboti nidhi. | It must be stored (nidhatabba), thus it is a [treasure-]store (nidhi). | ||
| Evaṃ dvīhi padehi puññanidhiguṇaṃ saṃvaṇṇetvā tato dvīhi tattha ussāhaṃ janeti "kayirātha dhīro puññāni, yo nidhi anugāmiko"ti. | 32. Having thus detailed 10 the special qualities of merit with two half-lines, he next urged them to activity in it with two more, namely, ‘ So let the steadfast merit make ’ and ‘ The store that is their follower' | ||
| Tassattho – yasmā puññāni nāma asādhāraṇo aññesaṃ, acorāharaṇo ca nidhi hoti. | Here is the meaning of them. A store that no others own a share of and that robbers cannot steal is what is called 'merit ’ ( punnani : lit.‘ merits ’); | ||
| Na kevalañca asādhāraṇo acorāharaṇo ca nidhi, atha kho pana "eso nidhi sunihito, ajeyyo anugāmiko"ti ettha vutto yo nidhi anugāmiko. | and not only is that store one which no others own a share of and robbers cannot steal, but also it is ‘ the store that is a follower ’, of which it was said [in the preceding stanza] 4 This treasure store is well laid by, a never- failing follower | ||
| So ca yasmā puññāniyeva, tasmā kayirātha kareyya dhīro buddhisampanno dhitisampanno ca puggalo puññānīti. | and that follower too consists of merit, therefore the steadfast one, the person perfected in discovery (intelligence), perfected in steadfastness, let him make— kayiratha—kareyya (alternative grammatical form)—merit (punnani ). | ||
|
Dasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| Evaṃ bhagavā guṇasaṃvaṇṇanena puññanidhimhi devamanussānaṃ ussāhaṃ janetvā idāni ye ussahitvā puññanidhikiriyāya sampādenti, tesaṃ so yaṃ phalaṃ deti, taṃ saṅkhepato dassento āha – | 33. Having thus urged gods and men to activity in the merit-store by detailing its special qualities, the Blessed One now said (see below) He did so showing in brief what fruit it gives to those who have become active and are pursuing the making of merit. | ||
| 10. | |||
| "Esa devamanussānaṃ, sabbakāmadado nidhī"ti. | ‘ This is a store can satisfy ‘ Every desire of gods and men | ||
| Idāni yasmā patthanāya paṭibandhitassa sabbakāmadadattaṃ, na vinā patthanaṃ hoti. | 34. [But] this giving all that is desired happens [only] to one who has bound [the merit] up with an aspiration; none happens without any aspiration, | ||
| Yathāha – | according as it is said | ||
| "Ākaṅkheyya ce gahapatayo dhammacārī samacārī 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya'nti, ṭhānaṃ kho panetaṃ vijjati yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. | ‘ If a householder who observes conduct in accordance with the True Idea, fair conduct, should wish “ Oh that on the dissolution of the body, after death, I might reappear in the company of the Warrior-Nobles of the great halls ”, it is possible that on the dissolution of the body, after death, he might reappear in the company of the Warrior- Nobles of the great halls. | ||
| Taṃ kissa hetu? | Why is that? | ||
| Tathā hi so dhammacārī samacārī" (ma. ni. 1.442). | Because he observes conduct in accordance with the True Idea, fair conduct ’ ( M. i.289) | ||
| Evaṃ "anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. | and likewise ‘ “ Oh that by realization myself with direct-knowledge I might here and now enter upon and abide in the heart-deliverance and understanding-deliverance that are taintless with exhaustion of taints ”, [it is possible...] | ||
| Taṃ kissa hetu? | Why is that? | ||
| Tathā hi so dhammacārī samacārī"ti (ma. ni. 1.442). | Because he observes conduct in accordance with the True Idea, fair conduct ’ (M. i.289) | ||
| Tathā cāha – | and similarly he said | ||
| "Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena, sutena, cāgena, paññāya samannāgato hoti, tassa evaṃ hoti 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya'nti. | ‘ Here, bhikkhus, a bhikkhu possesses faith, possesses virtue,... learning,... generosity,... understanding. It occurs to him “ Oh that on the dissolution of the body, after death, I might reappear in the company of the Warrior-Nobles of the great halls | ||
| So taṃ cittaṃ padahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. | He exerts that cognizance, decides that cognizance, maintains that cognizance in being; | ||
| Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrūpapattiyā saṃvattantī"ti (ma. ni. 3.161) evamādi. | those determinations and those abidings of his, thus maintained in being and developed, lead to his reappearance there ’ (M.iii.99-100), and so on. | ||
| Tasmā taṃ tathā tathā ākaṅkhapariyāyaṃ cittapadahanādhiṭṭhānabhāvanāparikkhāraṃ patthanaṃ tassa sabbakāmadadatte hetuṃ dassento āha – | 35. That is why he now said (see below) He did so showing the aspiration that causes that [merit’s] giving what is desired, which [aspiration] is a procedure of wishing in such-and-such wise with its requisite equipment of exertion of that cognizance, deciding it, and maintaining it in being. | ||
| "Yaṃ yadevābhipatthenti, sabbametena labbhatī"ti. | No matter what they aspire to have, ‘ All that they get by merit’s grace | ||
|
Ekādasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 11.Idāni yaṃ taṃ sabbaṃ etena labbhati, taṃ odhiso odhiso dassento "suvaṇṇatā susaratā"ti evamādigāthāyo āha. | 36. He now uttered the following [five] stanzas beginning with Beauty of looks, beauty of voice, He did so showing by [specific] limitation [in each case] how that 'all' is obtainable by means of that [merit]. | ||
| Tattha paṭhamagāthāya tāva suvaṇṇatā nāma sundaracchavivaṇṇatā kañcanasannibhattacatā, sāpi etena puññanidhinā labbhati. | Herein, in the first stanza [of these five] to begin with, beauty of looks (suvannata): is good-coloured complexion, golden sheen of the skin; for that is got by means of this merit store, | ||
| Yathāha – | according as it is said | ||
| "Yampi, bhikkhave, tathāgato purimaṃ jātiṃ - pe - pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi, dātā ca ahosi sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsika - pe - koseyya - pe - kambalasukhumānaṃ. | ‘ Bhikkhus, since a Perfect One, in a former birth,... formerly existing as a human being, was unangry and little given to despair, and since when much was said he never answered back, was never irritated, never felt ill will, never resented, and never manifested annoyance, irritation, hate and surliness, and since he was a giver of fine soft rugs and cloaks made of fine linen, fine cotton,...fine wool; | ||
| So tassa kammassa katattā upacitattā - pe - itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. | with that action performed, stored up, ... on his being come [again] to the same [human] state, he acquires these two characteristics of a Great Man: | ||
| Suvaṇṇavaṇṇo hoti kañcanasannibhattaco"ti (dī. ni. 3.218). | He is the colour of gold, and his skin has a golden sheen ’ ( D. iii. 159). | ||
| Susaratā nāma brahmassaratā karavīkabhāṇitā, sāpi etena labbhati. | 37. Beauty of voice ( sussarata ) is a divine kind of voice, utterance like that of a karavika bird.11 That too is obtainable by this means, | ||
| Yathāha – | according as it is said | ||
| "Yampi, bhikkhave, tathāgato purimaṃ jātiṃ - pe - pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosi, yā sā vācā nelā kaṇṇasukhā - pe - tathārūpiṃ vācaṃ bhāsitā ahosi. | ‘ Bhikkhus, since a Perfect One in a former birth,...abandoning harsh speech, became one who abstained from harsh speech, became a speaker of such words as are innocent, pleasing to the ear [and lovable, as go to the heart, are civil, desired of many and dear to many; | ||
| So tassa kammassa katattā upacitattā - pe - itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. | with that action performed, stored up,] ... on his being come [again] to this same [human] state, he acquires these two characteristics of a Great Man: | ||
| Pahutajivho ca hoti brahmassaro ca karavīkabhāṇī"ti (dī. ni. 3.236). | He has a large tongue, and he has a divine voice like the call of a karavika bird' ( D.iii.173). | ||
| Susaṇṭhānāti suṭṭhu saṇṭhānatā, samacitavaṭṭitayuttaṭṭhānesu aṅgapaccaṅgānaṃ samacitavaṭṭitabhāvena sannivesoti vuttaṃ hoti. | 38. Beauty of figure ( susaṇṭhānā ) is well- ( SUtthu ) shapedness (santhanATA) in the places proper for being evenly filled out and rounded ( SAMupacitavattitayuttaTTHANesu ); what is meant is, construction 12 with evenly filled out roundedness of limbs. | ||
| Sāpi etena labbhati. | And that too is obtained by this means, | ||
| Yathāha – | according as it is said | ||
| "Yampi, bhikkhave, tathāgato purimaṃ jātiṃ - pe - pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo 'kinti me saddhāya vaḍḍheyyuṃ, sīlena sutena cāgena paññāya dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi vaḍḍheyyu'nti, so tassa kammassa - pe - samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati, sīhapubbaḍḍhakāyo ca hoti citantaraṃso ca samavaṭṭakkhandho cā"ti (dī. ni. 3.224) evamādi. | ‘ Bhikkhus, since a Perfect One in a former birth,...formerly existing as a human being, sought the good, the welfare, the comfort, the safety from bondage, of the many, [thinking] “ How shall these have increase in faith, in virtue, in learning, in generosity, in understanding, in riches and corn, in fields and lands, in bipeds and quadrupeds, in wives and children, in bondsmen, servants and men, in relatives, in friends, in kinsmen?” With that action performed, stored up... on his being come [again] to this same [human] state, he acquires these three characteristics of a Great Man: He has the upper torso of a lion, the furrow between his shoulders is filled in, and his neck 13 is evenly rounded' (D. iii. 164), and so on. | ||
| Iminā nayena ito paresampi iminā puññanidhinā paṭilābhasādhakāni suttapadāni tato tato ānetvā vattabbāni. | And Sutta passages can be cited from here and there that establish obtainment [of the fulfilment of aspirations] by means of this merit-store in cases of others as well as of the Perfect One in this way; | ||
| Ativitthārabhayena tu saṃkhittaṃ, idāni avasesapadānaṃ vaṇṇanaṃ karissāmi. | but this is in brief for fear of too much detail. 39. We shall now comment on the remaining words. | ||
| Surūpatāti ettha sakalasarīraṃ rūpanti veditabbaṃ "ākāso parivārito rūpaṃtveva saṅkhaṃ gacchatī"tiādīsu (ma. ni. 1.306) viya, tassa rūpassa sundaratā surūpatā nātidīghatā nātirassatā nātikisatā nātithūlatā nātikāḷatā naccodātatāti vuttaṃ hoti. | Beauty of (surupata): here the whole physical frame can be understood as the ‘ form ’, as it is in such passages as ‘ When a space is equipped [with bones and sinews and flesh and skin,] there comes to be the term “a form”’ ( M. i. 190); its elegance, beauty of form, not- over-tallness, not-over-shortness, not-over-leanness, not-over-stout- ness, not-over-darkness, not-over-fairness, is what is meant. | ||
| Ādhipaccanti adhipatibhāvo, khattiyamahāsālādibhāvena sāmikabhāvoti attho. | Lordliness (adhipacca) is the lordly state; ownership in virtue of the state of a Warrior-Noble of the great halls, etc., is what is meant. | ||
| Parivāroti agārikānaṃ sajanaparijanasampatti, anagārikānaṃ parisasampatti, ādhipaccañca parivāro ca ādhipaccaparivāro. | Retinue (parivaro) is excellence of one’s own dependents and retainers in and in the case of those gone forth from the house life it is excellence in [the fourfold] assembly. ādhipaccañca parivāro = ādhipaccaparivāro (resolution of compound). | ||
| Ettha ca suvaṇṇatādīhi sarīrasampatti, ādhipaccena bhogasampatti, parivārena sajanaparijanasampatti vuttāti veditabbā. | And here it can also be understood that excellence in physical frame is expressed by ‘ beauty of looks etc., excellence of property by ‘ lordliness and excellence of dependents and retainers by ‘ retinue ’. | ||
| Sabbametena labbhatīti yaṃ taṃ "yaṃ yadevābhipatthenti, sabbametena labbhatī"ti vuttaṃ, tattha idampi tāva paṭhamaṃ odhiso vuttasuvaṇṇatādi sabbametena labbhatīti veditabbanti dasseti. | 40. All that is got by merit's grace (sabbam etena labbhati, lit. ‘ all is got by that ’): what he points out is that when it was stated above thus ‘ No matter what they aspire to have, all that is got by merit’s grace ’ (stanza 10), herein, this firstly is a set of six things stated with [specific] limitation as ‘ beauty of looks etc., all of which can be understood to be got by means of that [merit]. | ||
|
Dvādasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 12.Evamimāya gāthāya puññānubhāvena labhitabbaṃ rajjasampattito oraṃ devamanussasampattiṃ dassetvā idāni tadubhayarajjasampattiṃ dassento "padesarajja"nti imaṃ gāthamāha. | 41. Having thus shown with this stanza the godly and human excellence short of kingship, which is to be got by merit’s might, he now uttered the stanza ‘ A local kingship', showing excellence of kingship of both [the human and godly] kinds. | ||
| Tattha padesarajjanti ekadīpampi sakalaṃ apāpuṇitvā pathaviyā ekamekasmiṃ padese rajjaṃ. | 42. Herein, a local kingship (padesarajjam ) is kingship in any one portion of the earth so long as it does not extend to the whole of one continent. | ||
| Issarabhāvo issariyaṃ, iminā dīpacakkavattirajjaṃ dasseti. | Empire too (issariyam ) is the emperor’s state; and by this he points out Wheel-Turner’s kingship that extends to a single continent. | ||
| Cakkavattisukhaṃ piyanti iṭṭhaṃ kantaṃ manāpaṃ cakkavattisukhaṃ. | Bliss of Wheel-Turning Monarchy ( cakkavattisukham piyam) is wished for, desired and agreeable; | ||
| Iminā cāturantacakkavattirajjaṃ dasseti. | by that he points out the Wheel-Turner’s kingship extending to the four corners [of the earth, that is, to all four continents]. | ||
| Devesu rajjaṃ devarajjaṃ, etena mandhātādīnampi manussānaṃ devarajjaṃ dassitaṃ hoti. | Godly rule : devarajjam— devesu rajjam (resolution of compound); what is pointed out by that is the godly rule [exercised] by human beings such as [that exercised by] Mandhatu [in the heaven of the Thirty-three], 14 and so on. | ||
| Api dibbesūti iminā ye te divi bhavattā "dibbā"ti vuccanti, tesu dibbesu kāyesu uppannānampi devarajjaṃ dasseti. | In paradise (api dibbesu) : by this he points out the godly rule also [exercised by] those who [instead] have actually reappeared (been reborn) in heavenly bodies such as are called ‘ heavenly ’ (dibba) because of their paradisiac (divi) state. | ||
| Sabbametena labbhatīti yaṃ taṃ "yaṃ yadevābhipatthenti, sabbametena labbhatī"ti vuttaṃ, tattha idampi dutiyaṃ odhiso padesarajjādi sabbametena labbhatīti veditabbanti dasseti. | 43. All that is got by merit's grace ( sabbam etena labbhati) : what he points out is that when it was stated above thus ‘ No matter what they aspire to have, All that is got by merit’s grace ’ (stanza 10), this herein is the second ‘ all ’ stated with [specific] limitation as ‘ local kingship etc., that is to be understood as ‘ got by merit’s grace ’. | ||
|
Terasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 13.Evamimāya gāthāya puññānubhāvena labhitabbaṃ devamanussarajjasampattiṃ dassetvā idāni dvīhi gāthāhi vuttaṃ sampattiṃ samāsato purakkhatvā nibbānasampattiṃ dassento "mānussikā ca sampattī"ti imaṃ gāthamāha. | 44. Having thus shown with this stanza the excellence of godly and human kingship that is to be got by merit’s might, he now uttered the stanza 'And every human excellence, ' showing the excellence of extinction preceded by the excellence in combined form that was stated [variously] in the preceding stanzas. | ||
| Tassāyaṃ padavaṇṇanā – manussānaṃ ayanti mānussī, mānussī eva mānussikā. | 45. Here is a commentary on the words in it. Human (manusika ): it is the offspring of human beings ( manussa ), thus it is human (manusi), and manusi is the same as manusika. | ||
| Sampajjanaṃ sampatti. | Excellence (sampatti) is the act of excelling (sampajjana), 15 | ||
| Devānaṃ loko devaloko. | A godly world: devaloko —devanam loko (resolution of compound); | ||
| Tasmiṃ devaloke. | in that godly world. | ||
| Yāti anavasesapariyādānaṃ, ramanti etāya ajjhattaṃ uppannāya bahiddhā vā upakaraṇabhūtāyāti rati, sukhassa sukhavatthuno cetaṃ adhivacanaṃ. | Any (ya) is an inclusion without remainder [in this instance]. They delight (ramanti) by means of that when it is arisen in themselves or when it is become an aid externally, thus it is delight (rati) ; this is a designation either for pleasure or for what is [an external] basis for pleasure. | ||
| Yāti aniyatavacanaṃ casaddo pubbasampattiyā saha sampiṇḍanattho. | Even (ya) is an indefinite term [in this instance]. The word and (ca : not rendered in the 3rd line) has the meaning of a conjunction [conjoining this] with the foregoing excellence. | ||
| Nibbānaṃyeva nibbānasampatti. | Extinction itself is extinction's excellence (nibbanasampatti). | ||
| Ayaṃ pana atthavaṇṇanā – yā esā "suvaṇṇatā"tiādīhi padehi mānussikā ca sampatti devaloke ca yā rati vuttā, sā ca sabbā, yā cāyamaparā saddhānusāribhāvādivasena pattabbā nibbānasampatti, sā cāti idaṃ tatiyampi odhiso sabbametena labbhatīti. | 46. Now here is a commentary on the meaning. All the human excellence and the delight in godly worlds mentioned by the phrases beginning with ‘ beauty of looks ’ and also this extinction’s excellence that can be reached by means of the states beginning with that beyond that of One Mature in Faith 16 —that as well—, are the third [set of things stated] by [specific] limitation, and all that is got by merit's grace. | ||
| Atha vā yā pubbe suvaṇṇatādīhi avuttā "sūrā satimanto idha brahmacariyavāso"ti evamādinā (a. ni. 9.21) nayena niddiṭṭhā paññāveyyattiyādibhedā ca mānussikā sampatti, aparā devaloke ca yā jhānādirati, yā ca yathāvuttappakārā nibbānasampatti cāti idampi tatiyaṃ odhiso sabbametena labbhatīti. | Or alternatively, there is what is not mentioned under ' beauty of looks ’, etc., namely, the human excellence classed as particular distinction in understanding, etc., which is demonstrated in the way beennning ‘ They are well endowed with mindfulness. ... there is the living of the Divine Life here' (cf. Kv.99;cf. A.iv. 36), and also the further delight in jhana, etc.,17 in the godly world and then extinction’s excellence of the kind already stated as well, and this is the third ‘ all' stated by [specific] limitation that is ' got by merit’s grace ’. | ||
| Evampettha atthavaṇṇanā veditabbā. | That is how the commentary on the meaning should be understood here. | ||
|
Cuddasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 14.Evamimāya gāthāya puññānubhāvena labhitabbaṃ saddhānusārībhāvādivasena pattabbaṃ nibbānasampattimpi dassetvā idāni tevijjaubhatobhāgavimuttabhāvavasenapi pattabbaṃ tameva tassa upāyañca dassento "mittasampadamāgammā"ti imaṃ gāthamāha. | 47. Having thus shown with this stanza how the excellence of extinction, which can be reached by means of the state of One Mature in Faith [i.e., a Stream Enterer,] etc., 16 is to be got by merit’s might, he now uttered the following stanza: A man has excellence in friends; He did so showing what is to be acquired through the state of One Both-Ways-Liberated, 16 as the three True Knowledges and the means thereto. | ||
| Tassāyaṃ padavaṇṇanā – sampajjati etāya guṇavibhūtiṃ pāpuṇātīti sampadā, mitto eva sampadā mittasampadā, taṃ mittasampadaṃ. | 48. Here is a commentary on the words in it. By its means one excells ( sampajjati ), or one arrives at ( papunati) evidences of special qualities, thus it is excellence ( sampada ) ; 15 the friend himself is the excellence, thus there is excellence in friends '( mittasampada ): that excellence in friends. | ||
| Āgammāti nissāya. | A man has (agamma: lit. 'owing to ’): depending on.18 | ||
| Yonisoti upāyena. | Reason right (yoniso: lit. ‘ in a reasoned manner ’) together with what is the means.19 | ||
| Payuñjatoti yogānuṭṭhānaṃ karoto. | Denoting (payunjato: lit. ‘ for one devoting ’): he does the maintaining 20 of devotion. | ||
| Vijānāti etāyāti vijjā, vimuccati etāya, sayaṃ vā vimuccatīti vimutti, vijjā ca vimutti ca vijjāvimuttiyo, vijjāvimuttīsu vasībhāvo vijjāvimuttivasībhāvo. | One cognizes (vijanati) by its means, thus it is true-knowledge (vijja). 21 One is delivered (vimuccati) by its means, or it itself is delivered (vimutta), thus it is deliverance ( vimutti ); he ivins true knowledge and deliverance (lit. ‘mastery in true knowledge and deliverance’): vijjavimuttivasibhavo — vijja-vimuttisu vasi-bhavo (resolution of compound). | ||
| Ayaṃ pana atthavaṇṇanā – yvāyaṃ mittasampadamāgamma satthāraṃ vā aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ nissāya tato ovādañca anusāsaniñca gahetvā yathānusiṭṭhaṃ paṭipattiyā yoniso payuñjato pubbenivāsādīsu tīsu vijjāsu "tattha katamā vimutti? | 49. Now here is a commentary on the meaning. There is this mastery (by which a man wins), through non-sluggishness in such- and-such-wise, 22 and this mastery—[won] after he has found excellence in friends by depending on the Master or on some venerable companion in the Divine Life and, by taking his advice and instruction, has devoted reason right by practising the way as instructed—, this mastery, which is both mastery in the three True Knowledges consisting in Recollection of Past Life, [the Heavenly Eye that sees the passing and reappearance of creatures according to their actions, and the Knowledge of Exhaustion of Taints,] ‘ Herein, what is deliverance? | ||
| Cittassa ca adhimutti nibbānañcā"ti (dha. sa. 1381) evaṃ āgatāya aṭṭhasamāpattinibbānabhedāya vimuttiyā ca tathā tathā adandhāyitattena vasībhāvo, idampi catutthaṃ odhiso sabbametena labbhatīti. | It is the resoluteness of cognizance and it is extinction ’ ( Dhs. 1367), and mastery in deliverance classed as the eight attainments 23 and extinction stated thus (above) is the fourth ‘ all ’ stated by [specific] limitation as ‘ got by merit’s grace'. | ||
|
Pannarasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 15.Evamimāya gāthāya pubbe kathitavijjāvimuttivasībhāvabhāgiyapuññānubhāvena labhitabbaṃ tevijjaubhatobhāgavimuttabhāvavasenapi pattabbaṃ nibbānasampattiṃ dassetvā idāni yasmā vijjāvimuttivasībhāvappattā tevijjā ubhatobhāgavimuttāpi sabbe paṭisambhidādiguṇavibhūtiṃ labhanti, imāya puññasampadāya ca tassā guṇavibhūtiyā padaṭṭhānavasena tathā tathā sāpi labbhati, tasmā tampi dassento "paṭisambhidā vimokkhā cā"ti imaṃ gāthamāha. | 50. Having thus shown with this stanza the excellence of extinction that is to be got by the might of merit that sides with (favours), mastery in the true knowledge and deliverance just mentioned, which is also to be reached by one Both-Ways-Liberated who possesses the Triple True Knowledge, he now uttered the following stanza: ‘ Discriminations, liberations,' It was because those Both-Ways-Liberated who have reached mastery in true knowledge and deliverance and possess the triple true knowledge all get that evidencing of special qualities that consists in the discriminations, etc., by means of that excellence of merit, [and because] that [excellence of merit] is also treatable in such-and- such-wise as the footing for that evidencing, that he therefore [uttered this stanza], with which this [statement of ‘ all ’ by limitation] is completed.24 | ||
| "Yato sammā katena yā cāyaṃ dhammatthaniruttipaṭibhānesu pabhedagatā paññā paṭisambhidā"ti vuccati, ye cime "rūpī rūpāni passatī"tiādinā (dī. ni. 2.129; 3.339) nayena aṭṭha vimokkhā, yā cāyaṃ bhagavato sāvakehi pattabbā sāvakasampattisādhikā sāvakapāramī, yā ca sayambhubhāvasādhikā paccekabodhi, yā ca sabbasattuttamabhāvasādhikā buddhabhūmi, idampi pañcamaṃ odhiso sabbametena labbhatīti veditabbaṃ. | And this understanding with its [four] divisions dealing with ideas, meanings, language, and perspicuity 25 ( A. ii. 160; iii. 113; Vbh. 193-7), which are called discriminations (patisambhida), and these eight liberations ( vimokkha ), which are [set out] in the way beginning ‘ Possessed of form, he sees forms ’ (D. ii. 70; M. ii. 12), and the perfection of disciples (savakaparami) , which establishes the disciples’ excellence reachable by the Blessed One’s disciples, and [both kinds , namely,] the Hermit Enlightenment (paccekabodhi), which establishes self-becomeness (the state of self-enlightenment without a teacher), and the plane of enlightenment (buddhabhumi), which establishes supremacy over all creatures, are the fifth 4 all ’ stated by [specific] limitation that is 4 got by merit’s grace. | ||
|
Soḷasamagāthāvaṇṇanā Таблица Палийский оригинал |
|||
| 16.Evaṃ bhagavā yaṃ taṃ "yaṃ yadevābhipatthenti, sabbametena labbhatī"ti vuttaṃ, taṃ imāhi pañcahi gāthāhi odhiso odhiso dassetvā idāni sabbamevidaṃ sabbakāmadadanidhisaññitaṃ puññasampadaṃ pasaṃsanto "evaṃ mahatthikā esā"ti imāya gāthāya desanaṃ niṭṭhapesi. | 51. Having thus shown with three stanzas what it is that was stated [in general] in the lines 4 No matter what they aspire to have, All that is got by merit’s grace ’ (stanza 10), he now concluded the teaching with the following stanza: 'So great are the rewards it gives,' And he did so commending all this exercise signalized as the treasure store that 'can satisfy every desire ’ (stanza 10). | ||
| Tassāyaṃ padavaṇṇanā – evanti atītatthanidassanaṃ. | 52. Here is a word-commentary on it. So ( evam) refers back to the previous meaning. | ||
| Mahanto attho assāti mahatthikā, mahato atthāya saṃvattatīti vuttaṃ hoti, mahiddhikātipi pāṭho. | It has a great reward (maha attho assa), thus it gives great rewards (mahatthika ); what is meant is that it conduces to great good (reward); mahiddhika (‘has great power’) is also a reading. | ||
| Esāti uddesavacanaṃ, tena "yassa dānena sīlenā"ti ito pabhuti yāva "kayirātha dhīro puññānī"ti vuttaṃ puññasampadaṃ uddisati. | It ( esa) is an indicative; what it indicates is the excellence of the merit stated [in the stanzas] from ‘ But when a woman or a man Shall have with gifts or virtuousness ’ (stanza 6) down to ‘ So let the steadfast merit make ’ (stanza 9). | ||
| Yadidanti abhimukhakaraṇatthe nipāto, tena esāti uddiṭṭhaṃ niddisituṃ yā esāti abhimukhaṃ karoti. | Namely ( yadidam ) is only a particle in the sense of confronting; it confronts in this way ‘ which is this ’ (ya esa cf. MA. i. 95) in order to demonstrate what was indicated by ‘it’ (esa). | ||
| Puññānaṃ sampadā puññasampadā. | Merit's excellence: punnasampada= punnanam sampada (resolution of compound). | ||
| Tasmāti kāraṇavacanaṃ. | For that (tasma) is a term for a reason. | ||
| Dhīrāti dhitimanto. | Steadfast (dhira): those endowed with steadfastness (dhitimanta). | ||
| Pasaṃsantīti vaṇṇayanti. | Commend (pasamsanti): praise. | ||
| Paṇḍitāti paññāsampannā. | Wise (pandita): those perfect in understanding. | ||
| Katapuññatanti katapuññabhāvaṃ. | A store of merit made (katapunnata): the state of having made merit. | ||
| Ayaṃ pana atthavaṇṇanā – iti bhagavā suvaṇṇatādiṃ buddhabhūmipariyosānaṃ puññasampadānubhāvena adhigantabbamatthaṃ vaṇṇayitvā idāni tamevatthaṃ sampiṇḍetvā dassento tenevatthena yathāvuttappakārāya puññasampadāya mahatthikattaṃ thunanto āha – evaṃ mahato atthassa āvahanena mahatthikā esā, yadidaṃ mayā "yassa dānena sīlenā"tiādinā nayena desitā puññasampadā, tasmā mādisā sattānaṃ hitasukhāvahāya dhammadesanāya akilāsutāya yathābhūtaguṇena ca dhīrā paṇḍitā "asādhāraṇamaññesaṃ, acorāharaṇo nidhī"tiādīhi idha vuttehi ca, avuttehi ca "mā, bhikkhave, puññānaṃ bhāyittha, sukhassetaṃ, bhikkhave, adhivacanaṃ, yadidaṃ puññānī"tiādīhi (a. ni. 7.62; itivu. 22; netti. 121) vacanehi anekākāravokāraṃ katapuññataṃ pasaṃsanti, na pakkhapātenāti. | 53. Now here is a comment on the meaning. Having thus commended the reward to be arrived ar by the might of merit's excellence, which begins with 'beauty of looks' and ends with 'Both kinds of enlightenment', the Blessed One now pointed out that same meaning summarily, lauding in the same sense the greatness of the rewards of merit’s excellence of the kinds stated. And in so doing, what he meant was ‘ It (esa), namely (yadidam), the merit's excellence (punnasampada) pointed out by me in the way beginning But when a woman or a man Shall have with gifts or virtuousness ”, by its bringing [such] great rewards gives so great rewards (evam mahatthikd), and for that (tasma) those like me, who are the steadfast creatures, preaching of the True Idea, indefatigability, and special quality of being true to what is, commend a store of merit made (katapunnatam pasamsanti) in its several constituent aspects, doing so not owing to partiality, and with such phrases as “No others have a share in it, And robbers cannot steal this store ” (stanza 9) and “ Bhikkhus, do not fear the kinds of merit: that is a designation for pleasure, namely 4 kinds of merit ”” (A. iv. 88). | ||
| Desanāpariyosāne so upāsako bahujanena saddhiṃ sotāpattiphale patiṭṭhāsi, rañño ca pasenadikosalassa santikaṃ gantvā etamatthaṃ ārocesi, rājā ativiya tuṭṭho hutvā "sādhu, gahapati, sādhu kho tvaṃ, gahapati, mādisehipi anāharaṇīyaṃ nidhiṃ nidhesī"ti saṃrādhetvā mahatiṃ pūjamakāsīti. | 54. At the end of the teaching the lay follower, along with many [other] people became established in the fruition of Stream Entry. When he went into the presence of King Pasenadi of Kosala, he told him what had happened. The king was exceedingly contented, and [saying] ‘ Good, householder, good that you lay by a treasure store that cannot be carried off by those like me' he congratulated 26 and greatly complimented him. | ||
| Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya | in the Illustrator of Ultimate Meaning, the Commentary on the Minor Books | ||
| Nidhikaṇḍasuttavaṇṇanā niṭṭhitā. | The explanation of the Treasure-Store Discourse is ended. | ||