Что нового Оглавление Поиск Закладки Словарь Вход EN / RU
Адрес: Комментарии >> Комментарии к корзине наставлений >> Комментарии к собранию кратких наставлений >> Комментарий к кратким текстам >> Кхп 8 Комментарий к наставлению о тайнике с сокровищами >> Paṭhamagāthāvaṇṇanā
<< Назад Далее >>
Отображение колонок



Paṭhamagāthāvaṇṇanā Палийский оригинал

пали Nyanamoli thera - english Комментарии
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.
<< Назад Далее >>