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11.Idāni yaṃ taṃ sabbaṃ etena labbhati, taṃ odhiso odhiso dassento "suvaṇṇatā susaratā"ti evamādigāthāyo āha.
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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].
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Tattha paṭhamagāthāya tāva suvaṇṇatā nāma sundaracchavivaṇṇatā kañcanasannibhattacatā, sāpi etena puññanidhinā labbhati.
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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,
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Yathāha –
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according as it is said
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"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.
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‘ 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;
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So tassa kammassa katattā upacitattā - pe - itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.
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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:
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Suvaṇṇavaṇṇo hoti kañcanasannibhattaco"ti (dī. ni. 3.218).
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He is the colour of gold, and his skin has a golden sheen ’ ( D. iii. 159).
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Susaratā nāma brahmassaratā karavīkabhāṇitā, sāpi etena labbhati.
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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,
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Yathāha –
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according as it is said
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"Yampi, bhikkhave, tathāgato purimaṃ jātiṃ - pe - pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosi, yā sā vācā nelā kaṇṇasukhā - pe - tathārūpiṃ vācaṃ bhāsitā ahosi.
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‘ 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;
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So tassa kammassa katattā upacitattā - pe - itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.
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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:
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Pahutajivho ca hoti brahmassaro ca karavīkabhāṇī"ti (dī. ni. 3.236).
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He has a large tongue, and he has a divine voice like the call of a karavika bird' ( D.iii.173).
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Susaṇṭhānāti suṭṭhu saṇṭhānatā, samacitavaṭṭitayuttaṭṭhānesu aṅgapaccaṅgānaṃ samacitavaṭṭitabhāvena sannivesoti vuttaṃ hoti.
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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.
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Sāpi etena labbhati.
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And that too is obtained by this means,
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Yathāha –
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according as it is said
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"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.
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‘ 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.
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Iminā nayena ito paresampi iminā puññanidhinā paṭilābhasādhakāni suttapadāni tato tato ānetvā vattabbāni.
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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;
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Ativitthārabhayena tu saṃkhittaṃ, idāni avasesapadānaṃ vaṇṇanaṃ karissāmi.
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but this is in brief for fear of too much detail. 39. We shall now comment on the remaining words.
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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.
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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.
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Ādhipaccanti adhipatibhāvo, khattiyamahāsālādibhāvena sāmikabhāvoti attho.
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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.
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Parivāroti agārikānaṃ sajanaparijanasampatti, anagārikānaṃ parisasampatti, ādhipaccañca parivāro ca ādhipaccaparivāro.
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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).
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Ettha ca suvaṇṇatādīhi sarīrasampatti, ādhipaccena bhogasampatti, parivārena sajanaparijanasampatti vuttāti veditabbā.
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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 ’.
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Sabbametena labbhatīti yaṃ taṃ "yaṃ yadevābhipatthenti, sabbametena labbhatī"ti vuttaṃ, tattha idampi tāva paṭhamaṃ odhiso vuttasuvaṇṇatādi sabbametena labbhatīti veditabbanti dasseti.
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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].
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