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Chaṭṭhagāthāvaṇṇanā Палийский оригинал
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| 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. |