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