| пали | Nyanamoli thera - english
|
Комментарии |
|
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.
|
|