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Кхп 9 Комментарий к наставлению о дружелюбии Палийский оригинал
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Nikkhepappayojanaṃ Таблица Палийский оригинал |
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| Idāni nidhikaṇḍānantaraṃ nikkhittassa mettasuttassa vaṇṇanākkamo anuppatto. | 1. The turn has now come for a comment on the Lovingkindness Sutta, which is placed next to the Treasure-Store Sutta. | |
| Tassa idha nikkhepappayojanaṃ vatvā tato paraṃ – | So after stating the purpose of placing it here, | |
| "Yena vuttaṃ yadā yattha, yasmā cetesa dīpanā; | which illustrates as well By whom ’twas spoken, when, where, why, | |
| Nidānaṃ sodhayitvāssa, karissāmatthavaṇṇanaṃ". | next I shall set out to clarify Its Source, And then a comment I shall tell. | |
| Tattha yasmā nidhikaṇḍena dānasīlādipuññasampadā vuttā, sā ca sattesu mettāya katāya mahapphalā hoti yāva buddhabhūmiṃ pāpetuṃ samatthā, tasmā tassā puññasampadāya upakāradassanatthaṃ, yasmā vā saraṇehi sāsane otaritvā sikkhāpadehi sīle patiṭṭhitānaṃ dvattiṃsākārena rāgappahānasamatthaṃ, kumārapañhena mohappahānasamatthañca kammaṭṭhānaṃ dassetvā, maṅgalasuttena tassa pavattiyā maṅgalabhāvo attarakkhā ca, ratanasuttena tassānurūpā pararakkhā, tirokuṭṭena rattanasutte vuttabhūtesu ekaccabhūtadassanaṃ vuttappakārāya puññasampattiyā pamajjantānaṃ vipatti ca, nidhikaṇḍena tirokuṭṭe vuttavipattipaṭipakkhabhūtā sampatti ca dassitā, dosappahānasamatthaṃ pana kammaṭṭhānaṃ adassitameva, tasmā taṃ dosappahānasamatthaṃ kammaṭṭhānaṃ dassetuṃ idaṃ mettasuttaṃ idha nikkhittaṃ. | 2. Herein, excellence of merit consisting in giving, virtue, etc., was what was stated in the Treasure-Store [Sutta], and [this Loving-kindness Sutta is placed here next to that in order to show] how helpful lovingkindness is to that excellence of merit, since when lovingkindness is practised towards creatures, that [excellence of merit] becomes very fruitful and capable of bringing advancement right up to the plane of Enlightenment. Or alternatively, for those who have entered upon the Dispensation by means of the Refuges and have established themselves in virtue by means of the Training Precepts he has already shown a meditation subject with the Thirty- two Aspects that is capable of causing the abandonment of lust, and a meditation subject with the Boy’s Questions that is capable of causing the abandonment of delusion; and then with the Good- Omen Sutta self-protection [is shown] as the good-omen-ness in the occurrence of that [abandoning], and with the Jewel Sutta protection of others that conforms with that [good-omen-ness], and then with the Without-the-Walls Sutta [is shown] failure in the occurrence of [that abandoning of] the kind already mentioned, and that discourse points out certain kinds of beings among the beings already mentioned in the Jewel Sutta; and then with the Treasure-Store Sutta is shown the excellence that is the opposite of the failure already mentioned in the Without-the-Walls Sutta. But so far no meditation subject has been shown that is capable of causing the abandonment of hate; and so it was in order to show a meditation subject capable of causing abandonment of hate that this Loving-kindness Sutta was placed here: | |
| Evañhi suparipūro hoti khuddakapāṭhoti idamassa idha nikkhepappayojanaṃ. | for in this way the Minor Readings are brought to full completion. This is the purpose of placing it here. | |
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Nidānasodhanaṃ Таблица Палийский оригинал |
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| Idāni yāyaṃ – | 3. Now it was said in the Schedule above: | |
| "Yena vuttaṃ yadā yattha, yasmā cetesa dīpanā; | which illustrates as well By whom ’twas spoken, when, where, why, | |
| Nidānaṃ sodhayitvāssa, karissāmatthavaṇṇana"nti. – | ‘ I shall set out to clarify Its Source, And then a comment I shall tell.’ | |
| Mātikā nikkhittā, tattha idaṃ mettasuttaṃ bhagavatāva vuttaṃ, na sāvakādīhi, tañca pana yadā himavantapassato devatāhi ubbāḷhā bhikkhū bhagavato santikaṃ āgatā, tadā sāvatthiyaṃ tesaṃ bhikkhūnaṃ parittatthāya kammaṭṭhānatthāya ca vuttanti evaṃ tāva saṅkhepato etesaṃ padānaṃ dīpanā nidānasodhanā veditabbā. | Herein, this Lovingkindness Sutta was spoken by the Blessed One, not by disciples, etc.; and that was when bhikkhus, who had been harassed by deities on the slopes of the Himalayas, had gone to the Blessed One’s presence; and it was uttered then at Savatthi as a meditation subject with the purpose of [providing] a Safeguard for those bhikkhus. That, it should be understood in brief to start with, is how the clarification of the source illustrates those questions. | |
| Vitthārato pana evaṃ veditabbā – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati upakaṭṭhāya vassūpanāyikāya, tena kho pana samayena sambahulā nānāverajjakā bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā tattha tattha vassaṃ upagantukāmā bhagavantaṃ upasaṅkamanti. | 4. But in detail it should be understood as follows. On one occasion the Blessed One was living at Savatthi when the [time for the] taking up of the Residence for the Rains 1 was near at hand. Now on that occasion many bhikkhus from various countries, who were desirous of taking up residence for the rains in various places after taking a meditation subject in the Blessed One’s presence, had approached the Blessed One. | |
| Tatra sudaṃ bhagavā rāgacaritānaṃ saviññāṇakaaviññāṇakavasena ekādasavidhaṃ asubhakammaṭṭhānaṃ, dosacaritānaṃ catubbidhaṃ mettādikammaṭṭhānaṃ, mohacaritānaṃ maraṇassatikammaṭṭhānādīni, vitakkacaritānaṃ ānāpānassatipathavīkasiṇādīni, saddhācaritānaṃ buddhānussatikammaṭṭhānādīni, buddhicaritānaṃ catudhātuvavatthānādīnīti iminā nayena caturāsītisahassappabhedacaritānukūlāni kammaṭṭhānāni katheti. | And there he had expounded meditation subjects suitable for the eighty-four thousand shades of temperament in the following way, that is to say: for those of lustful temperament he showed Loathesomeness as a meditation subject of the eleven kinds as with consciousness and without consciousness for those of hating temperament, the fourfold meditation subject beginning with Lovingkindness; for those of deluded temperament, the meditation subject consisting in Mindfulness of Death, etc.; for those of speculative-thinking temperament, Mindfulness of Breathing, the Earth Universal, etc.; for those of faithful temperament, the meditation subjects consisting of the Recollections of the Enlightened One, etc.; and for those of intelligent (discovering) temperament, the Definition of the Four Elements. | |
| Atha kho pañcamattāni bhikkhusatāni bhagavato santike kammaṭṭhānaṃ uggahetvā sappāyasenāsanañca gocaragāmañca pariyesamānāni anupubbena gantvā paccante himavantena saddhiṃ ekābaddhaṃ nīlakācamaṇisannibhasilātalaṃ sītalaghanacchāyanīlavanasaṇḍamaṇḍitaṃ muttājālarajatapaṭṭasadisavālukākiṇṇabhūmibhāgaṃ sucisātasītalajalāsayaparivāritaṃ pabbatamaddasaṃsu. | So when [a party of] five hundred bhikkhus had learnt each a meditation subject in the Blessed One's presence and were seeking a suitable resting place with a village as alms resort, eventually in the outland country they came in sight of a mountain forming part of the Himalaya range. While its surface glittered like blue quartz crystal, it was embellished with a cool dense shady green forest grove and a stretch of ground strewn with sand resembling a pearlnet or a silver sheet, and it was furnished with a clean spring of grateful cool water. | |
| Atha te bhikkhū tatthekarattiṃ vasitvā pabhātāya rattiyā sarīraparikammaṃ katvā tassa avidūre aññataraṃ gāmaṃ piṇḍāya pavisiṃsu. | Now when the bhikkhus had spent one night there and the dawn was drawing near, they attended to the needs of the physical frame and then went for alms into a town not far distant. | |
| Gāmo ghananivesanasanniviṭṭhakulasahassayutto, manussā cettha saddhā pasannā te paccante pabbajitadassanassa dullabhatāya bhikkhū disvā eva pītisomanassajātā hutvā te bhikkhū bhojetvā "idheva, bhante, temāsaṃ vasathā"ti yācitvā pañca padhānakuṭisatāni kāretvā tattha mañcapīṭhapānīyaparibhojanīyaghaṭādīni sabbūpakaraṇāni paṭiyādesuṃ. | The town was connected with a thousand clans and constructed as a community-residence, and the people there had faith and confidence. Since it is hard in the outlands to get a sight of those gone forth into homelessness, they were happy and joyful when they saw the bhikkhus, and they fed them and begged them to stay on there for the three months [of obligatory residence during the Rains], and they had five hundred work-rooms built and furnished with all such necessaries as beds, chairs, pots for drinking and washing water, and so on. | |
| Bhikkhū dutiyadivase aññaṃ gāmaṃ piṇḍāya pavisiṃsu. | On the following day the bhikkhus went into another town for alms, | |
| Tatthapi manussā tatheva upaṭṭhahitvā vassāvāsaṃ yāciṃsu. | and there too the people served them in like manner and begged them to stay on for the Rains. | |
| Bhikkhū "asati antarāye"ti adhivāsetvā taṃ vanasaṇḍaṃ pavisitvā sabbarattindivaṃ āraddhavīriyā yāmaghaṇḍikaṃ koṭṭetvā yonisomanasikārabahulā viharantā rukkhamūlāni upagantvā nisīdiṃsu. | The bhikkhus consented subject to there being no obstacle. They re-entered the wood, where they [arranged to keep up] energy night and day by having a wood-block struck for the watches, and abiding much in reasoned attention, they went to the roots of trees and sat down. | |
| Sīlavantānaṃ bhikkhūnaṃ tejena vihatatejā rukkhadevatā attano attano vimānā oruyha dārake gahetvā ito cito vicaranti. | The tree deities were discouraged by the virtuous bhikkhus' courage, and they came down from their own mansions and wandered back and forth with their children. | |
| Seyyathāpi nāma rājūhi vā rājamahāmattehi vā gāmakāvāsaṃ gatehi gāmavāsīnaṃ gharesu okāse gahite gharamanussakā gharā nikkhamitvā aññatra vasantā "kadā nu gamissantī"ti dūratova olokenti, evameva devatā attano attano vimānāni chaḍḍetvā ito cito ca vicarantiyo dūratova olokenti "kadā nu bhadantā gamissantī"ti. | Just as when a block of houses is commandeered from villagers by kings or royal ministers and the human inhabitants of the houses who have had to evacuate them and go to live elsewhere watch from a distance, [wondering] ' When are they going away? ', so too the deities came down from their own mansions and wandered back and forth, watching from a distance [and wondering] 'When are the venerable ones going away?' | |
| Tato evaṃ samacintesuṃ "paṭhamavassūpagatā bhikkhū avassaṃ temāsaṃ vasissanti, mayaṃ pana tāva ciraṃ dārake gahetvā okkamma vasituṃ na sakkoma, handa mayaṃ bhikkhūnaṃ bhayānakaṃ ārammaṇaṃ dassemā"ti. | Next they thought thus ' Bhikkhus who enter upon the first period of residence for the Rains will certainly stay on for three months; but we cannot live with our children away from home for so long. Let us show the bhikkhus some object that will scare them away'. | |
| Tā rattiṃ bhikkhūnaṃ samaṇadhammakaraṇavelāya bhiṃsanakāni yakkharūpāni nimminitvā purato purato tiṭṭhanti, bheravasaddañca karonti. | So in the night when it was the bhikkhus' time to give effect to the monks' True Ideal, they created terrifying forms of spirits, and standing in front of each of them, they made a dreadful noise. | |
| Bhikkhūnaṃ tāni rūpāni disvā tañca saddaṃ sutvā hadayaṃ phandi, dubbaṇṇā ca ahesuṃ uppaṇḍuppaṇḍukajātā. | When the bhikkhus saw the forms and heard the noise, their hearts quailed, they grew pale and jaundiced | |
| Tena te bhikkhū cittaṃ ekaggaṃ kātuṃ nāsakkhiṃsu, tesaṃ anekaggacittānaṃ bhayena ca punappunaṃ saṃviggānaṃ sati sammussi, tato tesaṃ muṭṭhasatīnaṃ duggandhāni ārammaṇāni payojesuṃ, tesaṃ tena duggandhena nimmathiyamānamiva matthaluṅgaṃ ahosi, gāḷhā sīsavedanā uppajjiṃsu, na ca taṃ pavattiṃ aññamaññassa ārocesuṃ. | and they could no longer unify their cognizance. When they were harassed again and again by this fear, with their cognizance ununified they forgot their mindfulness. As soon as they had forgotten their mindfulness, the deities harassed them with bad smells as objects. Their brains seemed to smother in the stench, with feelings of oppression in their heads. However, they did not mention their hauntings to each other. | |
| Athekadivasaṃ saṅghattherassa upaṭṭhānakāle sabbesu sannipatitesu saṅghatthero pucchi "tumhākaṃ, āvuso, imaṃ vanasaṇḍaṃ paviṭṭhānaṃ katipāhaṃ ativiya parisuddho chavivaṇṇo ahosi pariyodāto, vippasannāni ca indriyāni, etarahi panattha kisā dubbaṇṇā uppaṇḍuppaṇḍukajātā, kiṃ vo idha asappāya"nti. | Then one day when all had assembled at the time for waiting on the Senior Elder of the Community, he asked them 'Friends, when you went into this wood, the colour of your skin was quite pure and bright for some days and your faculties were clear; but now you are lean and pale and jaundiced. What does not suit you here? '. | |
| Tato eko bhikkhu āha – "ahaṃ, bhante, rattiṃ īdisañca īdisañca bheravārammaṇaṃ passāmi ca suṇāmi ca, īdisañca gandhaṃ ghāyāmi, tena me cittaṃ na samādhiyatī"ti, eteneva upāyena sabbeva te taṃ pavattiṃ ārocesuṃ. | Then a bhikkhu said ' Venerable sir, at night I saw and heard such-and-such a dreadful object and I smelt such-and-such a smell, and so my mind was not concentrated, and all told in the same way what had been happening. | |
| Saṅghatthero āha – "bhagavatā, āvuso, dve vassūpanāyikā paññattā, amhākañca idaṃ senāsanaṃ asappāyaṃ, āyāmāvuso, bhagavato santikaṃ gantvā aññaṃ sappāyasenāsanaṃ pucchāmā"ti. | The Senior Elder said 'Friends, two kinds of Entry upon Residence for the Rains have been described by the Blessed One (A.i. 51), and this resting place does not suit us. So let us go to the Blessed One and ask about another resting place that will suit us'. | |
| "Sādhu, bhante"ti te bhikkhū therassa paṭissuṇitvā sabbeva senāsanaṃ saṃsāmetvā pattacīvaramādāya anupalittattā kulesu kañci anāmantetvā eva yena sāvatthi tena cārikaṃ pakkamiṃsu. | The others agreed, and so they all put their resting places in order, and then they took their bowls and [outer] robes and without even telling anyone — for they had no attachments among the clans — they set out to wander by stages to Sävatthi. | |
| Anupubbena sāvatthiṃ gantvā bhagavato santikaṃ āgamiṃsu. | They went to the Blessed One. | |
| Bhagavā te bhikkhū disvā etadavoca – "na, bhikkhave, antovassaṃ cārikā caritabbāti mayā sikkhāpadaṃ paññattaṃ, kissa tumhe cārikaṃ carathā"ti. | When he saw them, he said 'Bhikkhus, a training rule has been made known by me saying that no one is to go wandering during the Rains (Vin.i. 138). Why are you wandering? '. | |
| Te bhagavato sabbamārocesuṃ. | They told the Blessed One all that had happened. | |
| Bhagavā āvajjento sakalajambudīpe antamaso catupādapīṭhakaṭṭhānamattampi tesaṃ sappāyasenāsanaṃ nāddasa. | The Blessed One adverted to the whole of Jambudipa, but he saw not even so much as a place for a four-legged chair that might suit them as a resting place. | |
| Atha te bhikkhū āha – "na, bhikkhave, tumhākaṃ aññaṃ sappāyasenāsanaṃ atthi, tattheva tumhe viharantā āsavakkhayaṃ pāpuṇissatha, gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharatha, sace pana devatāhi abhayaṃ icchatha, imaṃ parittaṃ uggaṇhatha. | Then he told them 'Bhikkhus, there is no other resting place that will suit you. It is only by living there that you might reach the exhaustion of taints. So go and occupy that same resting place. But if you want to be free from fear of deities, then learn this safeguard; | |
| Etañhi vo parittañca kammaṭṭhānañca bhavissatī"ti idaṃ suttamabhāsi. | for this will be both a safeguard and a meditation subject for you' and he uttered this Sutta. | |
| Apare panāhu – "gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharathā"ti idañca vatvā bhagavā āha – "apica kho āraññakena pariharaṇaṃ ñātabbaṃ. | According to some others, [however, he said] ' So go and occupy that same resting place' after saying which, the Blessed One added ' A forest-dwelling bhikkhu should know the protection [procedure], | |
| Seyyathidaṃ – sāyaṃ pātaṃ karaṇavasena dve mettā dve parittā dve asubhā dve maraṇassatī aṭṭhamahāsaṃvegavatthusamāvajjanañca, aṭṭha mahāsaṃvegavatthūni nāma jātijarābyādhimaraṇaṃ cattāri apāyadukkhānīti, atha vā jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkha"nti. | that is to say, by doing every evening and morning two [spells of] Lovingkindness, two [of] Safeguards, two [of] Loathesomeness, and two [of] Mindfulness of Death, and also by adverting to the Eight Principal Grounds for a Sense of Urgency —and the Eight Principal Grounds for a Sense of Urgency are either birth, ageing, sickness, death, and the suffering in the four states of deprivation, or else they are the four consisting of birth, ageing, sickness, and death, and then the suffering in the states of deprivation as the fifth, the suffering rooted in the round during the past, the suffering rooted in the round during the future, and the suffering rooted in the search for nutriment'. | |
| Evaṃ bhagavā pariharaṇaṃ ācikkhitvā tesaṃ bhikkhūnaṃ mettatthañca parittatthañca vipassanāpādakajjhānatthañca idaṃ suttamabhāsīti. | And [they say that] when the Blessed One had told those bhikkhus the protection procedure, he then uttered this Sutta for the sake of Lovingkindness, for the sake of a Safeguard, and for the sake of the jhana [obtainable through loving-kindness that is to be used] as the basis for insight [into the Three Characteristics of impermanence, suffering, and not-self]. | |
| Evaṃ vitthāratopi "yena vuttaṃ yadā yattha, yasmā ce"ti etesaṃ padānaṃ dīpanā nidānasodhanā veditabbā. | 11. That is how the classification of the source, which illustrates why’, should be understood in detail. | |
| Ettāvatā ca yā sā "yena vuttaṃ yadā yattha, yasmā cetesa dīpanā. | And at this point, namely, 'which illustrates as well By whom ’twas spoken, when, where, why' | |
| Nidānaṃ sodhayitvā"ti mātikā ṭhapitā, sā sabbākārena vitthāritā hoti. | I shall set out to clarify Its Source,' what was laid down in the Schedule has been given in detail in all aspects. | |
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Paṭhamagāthāvaṇṇanā Таблица Палийский оригинал |
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| 1.Idāni "assa karissāmatthavaṇṇana"nti vuttattā evaṃ katanidānasodhanassa assa suttassa atthavaṇṇanā ārabbhate. | And now, since it was also said 'And then a comment I shall tell' there begins the commentary on the meaning of this discourse whose source has just been clarified in this way. | |
| Tattha karaṇīyamatthakusalenāti imissā paṭhamagāthāya tāva ayaṃ padavaṇṇanā – karaṇīyanti kātabbaṃ, karaṇārahanti attho. | Herein, there follows first a word-commentarv on the first stanza: 'What should be done by one with skill in good'. Should be done: karaniyam=kätabbam (alternative gerundive);it is worth doing (karanäraham). | |
| Atthoti paṭipadā, yaṃ vā kiñci attano hitaṃ, taṃ sabbaṃ araṇīyato atthoti vuccati, araṇīyato nāma upagantabbato. | Good (attha) is the Way; or alternatively, anything at all that is beneficial to oneself (attano hitam), since it should be honoured (araniya), is ' good ' (attha) —and ' since it should be honoured ' means since it should be approached. | |
| Atthe kusalena atthakusalena atthachekenāti vuttaṃ hoti. | By one with skill in good: atthakusalena=atthe kusalena (resolution of compound); by one clever in good, is what is meant. | |
| Yanti aniyamitapaccattaṃ. | What (yam): either (1) this is a nominative indefinite [pronoun agreeing with karaniyam], | |
| Nti niyamitaupayogaṃ, ubhayampi vā yaṃ tanti paccattavacanaṃ. | and this (tam) is an accusative definite [pronoun agreeing with santam padam], or else (2) the words yan tarn (in this case ' that which ') are both nominative [agreeing with karaniyam], and [only] the words | |
| Santaṃ padanti upayogavacanaṃ, tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ. | santam padam (' the State of Peace') are accusative— and herein, this last is a designation for extinction, since that is ' peace ' (santam) by characteristic and it is a ' state' (padam) by its reachability (pattabbata). | |
| Abhisameccāti abhisamāgantvā. | To have attained (abhisa-mecca): having come up to (abhisamägantvä). | |
| Sakkotīti sakko, samattho paṭibaloti vuttaṃ hoti. | He can (sakkoti), thus he is able (sakko); what is meant is that he is capable, has power. | |
| Ujūti ajjavayutto. | Right (uju): yoked to rectitude (ajjava). | |
| Suṭṭhu ujūti suhuju. | He is thoroughly right (sutthuuju) thus he is upright (süjü). | |
| Sukhaṃ vaco tasminti suvaco. | Speaking (vaca) [to him] is easy (sukha) in his case, thus he is meek (suvaco—lit. ' easily-speakable-to). | |
| Assāti bhaveyya. | He would be: assa=bhaveyya (alternative grammatical form). | |
| Mudūti maddavayutto. | Gentle (mudu— lit. 'malleable'): yoked to mildness (maddava). | |
| Na atimānīti anatimāni. | Not proud: anatimänl=na atimänl (alternative negative). | |
| Ayaṃ panettha atthavaṇṇanā – karaṇīyamatthakusalena, yantaṃ santaṃ padaṃ abhisameccāti ettha tāva atthi karaṇīyaṃ, atthi akaraṇīyaṃ. | Now here is a commentary on the meaning of the two clauses:' What should be done by one with skill in good, The State of Peace to have attained is this.' Herein, there is what should be done and there is what should not be done. | |
| Tattha saṅkhepato sikkhattayaṃ karaṇīyaṃ. | Herein, briefly what should be done is the three Trainings | |
| Sīlavipatti, diṭṭhivipatti, ācāravipatti, ājīvavipattīti evamādi akaraṇīyaṃ. | and what should not be done comprises failure in virtue, failure in views, failure in conduct, failure in livelihood, and so on. | |
| Tathā atthi atthakusalo, atthi anatthakusalo. | Likewise there is one with skill in good and there is one without skill in good. | |
| Tattha yo imasmiṃ sāsane pabbajitvā na attānaṃ sammā payojeti, khaṇḍasīlo hoti, ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. | Herein, one without skill in good is one gone forth in the Dispensation who does not devote himself rightly, whose virtue is torn (see A.iii. 54), who makes a living by depending on the twenty-one kinds of improper search — | |
| Seyyathidaṃ – veḷudānaṃ pattadānaṃ pupphadānaṃ phaladānaṃ dantakaṭṭhadānaṃ mukhodakadānaṃ sinānadānaṃ cuṇṇadānaṃ mattikādānaṃ cāṭukamyataṃ muggasūpyataṃ pāribhaṭayataṃ jaṅghapesanikaṃ vejjakammaṃ dūtakammaṃ pahiṇagamanaṃ piṇḍapaṭipiṇḍaṃ dānānuppadānaṃ vatthuvijjaṃ nakkhattavijjaṃ aṅgavijjanti. | namely, be depending [as a bhikkhu] on giving (trading) bamboos, giving leaves, giving flowers, giving fruits, giving tooth-sticks, giving mouth-washing water, giving bathing facilities, giving bath powder, giving clay, flattery, bean-soupery, fondling, carrying communications on foot, practising medicine, acting as a messenger, going on errands, getting almsfood given in exchange for alms food, science of lands, science of fields, science of astrology, science of limbs —, | |
| Chabbidhe ca agocare carati. | who goes to the sixfold wrong resort— | |
| Seyyathidaṃ – vesiyāgocare vidhavathullakumārikapaṇḍakabhikkhunīpānāgāragocareti. | namely, ' A harlot as resort, or a widow, oldmaid, eunuch, bhikkhuni, or a tavern; | |
| Saṃsaṭṭho ca viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena gihisaṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitaaphāsukayogakkhemakāmāni bhikkhūnaṃ - pe - upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati. | who dwells associated with kings, kings' ministers, other sectarians, other sectarians' disciples, by association not in conformity [with the True Idea], who cultivates, frequents, and honours such clans as are faithless, without confidence, addicted to abuse and calumny and undesirous of good and desirous of harm, discomfort, and what is not safety from bondage, where bhikkhus [and bhikkhunis and laymen followers] and laywomen followers are concerned ' (Vbh. 246). | |
| Ayaṃ anatthakusalo. | - that one is without skill in good. | |
| Yo pana imasmiṃ sāsane pabbajitvā attānaṃ sammā payojeti, anesanaṃ pahāya catupārisuddhisīle patiṭṭhātukāmo saddhāsīsena pātimokkhasaṃvaraṃ satisīsena indriyasaṃvaraṃ vīriyasīsena ājīvapārisuddhiṃ, paññāsīsena paccayapaṭisevanaṃ pūreti. | But one gone forth in this Dispensation, who devotes himself rightly, and abandoning improper search and desiring to establish himself in the Virtue of Fourfold Purity (see Vis. Ch. i, §42/p. 15), fulfils the Restraint by Pätimokkha Rule under the heading of faith, Faculty-Restraint under the heading of mindfulness, Purification of Livelihood under the heading of energy, and [right] Use of the Requisite-Conditions [for the bhikkhu's life] under the heading of understanding. | |
| Ayaṃ atthakusalo. | - is one with skill in good. | |
| Yo vā sattāpattikkhandhasodhanavasena pātimokkhasaṃvaraṃ, chadvāre ghaṭṭitārammaṇesu abhijjhādīnaṃ anuppattivasena indrisaṃvaraṃ, anesanaparivajjanavasena viññuppasatthabuddhabuddhasāvakavaṇṇitapaccayapaṭisevanena ca ājīvapārisuddhiṃ, yathāvuttapaccavekkhaṇavasena paccayapaṭisevanaṃ, catuiriyāpathaparivattane sātthakatādipaccavekkhaṇavasena sampajaññañca sodheti. | And when he purifies Restraint by Pätimokkha Rule by means of purification in the seven categories of offences (see Ch. v, § 129), [purifies] Faculty-Restraint by means of non-arousing of covetousness and [ill will] when objects have impinged in the six doors [of the five faculties beginning with the eye, and that of the mind], [purifies] livelihood by means of avoidance of improper search and by use of what is commended by the wise and praised by the Enlightened Ones and their disciples, [purifies] the use of the [four] requisite-conditions by means of the reviewing already mentioned, and [purifies] Full Awareness (see M. i. 57) by means of the reviewing, in the case of alternation of the postures, the purposefulness, [suitability, resort, and non-delusion (see MA. i. 253-70)]. | |
| Ayampi atthakusalo. | - he is also one with skill in good. | |
| Yo vā yathā ūsodakaṃ paṭicca saṃkiliṭṭhaṃ vatthaṃ pariyodāpayati, chārikaṃ paṭicca ādāso, ukkāmukhaṃ paṭicca jātarūpaṃ, tathā ñāṇaṃ paṭicca sīlaṃ vodāyatīti ñatvā ñāṇodakena dhovanto sīlaṃ pariyodāpeti. | And when he knows that virtue is cleaned with knowledge just as dirty cloth is cleaned with bean-water or a looking-glass with ashes or gold with a furnace, and he cleans his virtue by washing it in the water of knowledge, and that is when he guards his own Virtue Category most diligently, | |
| Yathā ca kikī sakuṇikā aṇḍaṃ, camarī migo vāladhiṃ, ekaputtikā nārī piyaṃ ekaputtakaṃ, ekanayano puriso taṃ ekanayanañca rakkhati, tathā ativiya appamatto attano sīlakkhandhaṃ rakkhati, sāyaṃ pātaṃ paccavekkhamāno aṇumattampi vajjaṃ na passati. | just as ahen bird guards her eggs, as a yak guards his tail, as a woman with an only child guards her dearly beloved only child, or as a one-eyed man guards his only eye (cf. Vis. Ch. i,§98/p. 36), and he reviews it evening and morning till he sees no slightest blame there. | |
| Ayampi atthakusalo. | - he is also one with skill in good. | |
| Yo vā pana avippaṭisārakare sīle patiṭṭhāya kilesavikkhambhanapaṭipadaṃ paggaṇhāti, taṃ paggaṇhitvā kasiṇaparikammaṃ karoti, kasiṇaparikammaṃ katvā samāpattiyo nibbatteti. | And when he becomes established in the virtue that provides non-remorse, when he exerts himself in the way of suppression of defilement and in the pursuit of that does the preliminary work on a Universal (kasina: see Vis.Chs. iv-v), and when, by doing the preliminary work on a Universal, he generates the attainment [of jhana]. | |
| Ayampi atthakusalo. | - he is also one with skill in good. | |
| Yo vā pana samāpattito vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pāpuṇāti, ayaṃ atthakusalānaṃ aggo. | But the acme of skill in good is when, having emerged from an attainment, he comprehends determinations (Vis.Chs. xviii-xxi) till he [eventually] reaches Arahantship. | |
| Tattha ye ime yāva avippaṭisārakare sīle patiṭṭhānena yāva vā kilesavikkhambhanapaṭipadāyapaggahaṇena vaṇṇitā atthakusalā, te imasmiṃ atthe atthakusalāti adhippetā. | Herein those 'with skill in good ', praised either in so far as they are established in the virtue that provides non-remorse, or [in so far as] they exert themselves in the ' way of suppression of defilement', [or in so far as they attain] the paths and fruitions, are 'those with skill in good ' in this sense. | |
| Tathā vidhā ca te bhikkhū. | And those bhikkhus were of such kinds. | |
| Tena bhagavā te bhikkhū sandhāya ekapuggalādhiṭṭhānāya desanāya "karaṇīyamatthakusalenā"ti āha. | Hence the Blessed One said What should be done by one with skill in good (karaniyam atthakusalena) with reference to those bhikkhus, but giving the teaching in terms of a single person. | |
| Tato "kiṃ karaṇīya"nti tesaṃ sañjātakaṅkhānaṃ āha "yantaṃ santaṃ padaṃ abhisameccā"ti. | Next, when they were wondering ' What should be done? ' , he told them The State of Peace to have attained is this (yan tam santam padamabhisamecca). | |
| Ayamettha adhippāyo – taṃ buddhānubuddhehi vaṇṇitaṃ santaṃ nibbānapadaṃ paṭivedhavasena abhisamecca viharitukāmena yaṃ karaṇīyanti. | Now the intention [can be taken] as follows. [It is] what (yam) should be done (karaniyam) by one who desires, after [contriving] to have attained (abhisamecca) [it] by penetration, to abide in this (tarn) extinction-State-of-Peace (santa.m nibbäna-padarh), which is praised by the Enlightened Ones and their like. | |
| Ettha ca yanti imassa gāthāpadassa ādito vuttameva karaṇīyanti adhikārato anuvattati, taṃ santaṃ padaṃ abhisameccāti. | And here ' what' (yam) implies only the practice that at the beginning of this line in the stanza it was said ' should be done ' (karaniyam) ;but then the clause ' to have attained the State of Peace is this' (tarn santarh padarh abhisamecca) | |
| Ayaṃ pana yasmā sāvasesapāṭho attho, tasmā viharitukāmenāti vuttanti veditabbaṃ. | must be understood as one whose meaning requires completing, which is why ' by one who desires . . . to abide in ' was said above (this para.). | |
| Atha vā santaṃ padaṃ abhisameccāti anussavādivasena lokiyapaññāya nibbānapadaṃ "santa"nti ñatvā taṃ adhigantukāmena yantaṃ karaṇīyanti adhikārato anuvattati, taṃ karaṇīyamatthakusalenāti evampettha adhippāyo veditabbo. | Or alternatively, the intention can be understood as follows. When through hearsay, etc., to this effect, namely, ' To have attained (abhisamecca) the State of Peace ', he knows with mundane understanding the extinction-State (nibbana-padarh) to be one of peace (santarh), and when he wants to arrive at it, then the 'what 'that (yantarn) it is proper as the practice should be done (karaniyam) by him is this (tarn) which should be done by one with skill in good (atthakusalena). | |
| Atha vā "karaṇīyamatthakusalenā"ti vutte "ki"nti cintentānaṃ āha "yantaṃ santaṃ padaṃ abhisameccā"ti. | (3) Or alternatively, it had been said that there is something that ' should be done by one with skill in good' (karaniyam atthakusalena), and the [bhikkhus] were wondering ' What? ', and then [the Blessed One] told them ' The State of Peace to have attained is this ' (yantam santam padam abhisamecca), | |
| Tassevaṃ adhippāyo veditabbo – lokiyapaññāya santaṃ padaṃ abhisamecca yaṃ karaṇīyaṃ kātabbaṃ, taṃ karaṇīyaṃ, karaṇārahameva tanti vuttaṃ hoti. | the intention of which can be understood also as follows. After [contriving] to have attained (abhisamecca) with mundane understanding the State of Peace (santarh padam), what (yam) should be done (karaniyarh) [is] this (tarn) — . what must be done (katabbam) is what should be done (karaniyam)] only that is worth doing (karariäraham), is what is meant | |
| Kiṃ pana tanti ? | But what is that? | |
| Kimaññaṃ siyā aññatra tadadhigamupāyato, kāmañcetaṃ karaṇārahaṭṭhena sikkhattayadīpakena ādipadeneva vuttaṃ. | What else should be done but [the doing that is] the means to that [State]? And, of course, this [means] is already expressed by the initial clause with its indication of the Three Trainings in the sense of their being worth doing; | |
| Tathā hi tassa atthavaṇṇanāyaṃ avocumhā "atthi karaṇīyaṃ, atthi akaraṇīyaṃ. | for we already said as much in the comment on the meaning, namely,' There is what should be done and there is what should not be done. | |
| Tattha saṅkhepato sikkhattayaṃ karaṇīya"nti. | Herein, briefly what should be done is the Three Trainings (§ 15)'. | |
| Atisaṅkhepena desitattā pana tesaṃ bhikkhūnaṃ kehici viññātaṃ, kehici na viññātaṃ. | Now while some of the bhikkhus understood it, some did not, since the teaching was extremely brief. | |
| Tato yehi na viññātaṃ, tesaṃ viññāpanatthaṃ yaṃ visesato āraññakena bhikkhunā kātabbaṃ, taṃ vitthārento "sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī"ti imaṃ tāva upaḍḍhagāthamāha. | Consequently, in order to make those who had not yet understood understand, he uttered the second half-stanza, namely,' He would be able, right, upright, And meek and gentle and not proud giving in detail what must especially be done by a forest-dwelling bhikkhu. | |
| Kiṃ vuttaṃ hoti? | What is meant? | |
| Santaṃ padaṃ abhisamecca viharitukāmo, lokiyapaññāya vā taṃ abhisamecca tadadhigamāya paṭipajjamāno āraññako bhikkhu dutiyacatutthapadhāniyaṅgasamannāgamena kāye ca jīvite ca anapekkho hutvā saccappaṭivedhāya paṭipajjituṃ sakko assa, tathā kasiṇaparikammavattasamādānādīsu attano pattacīvarappaṭisaṅkharaṇādīsu ca yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tesu aññesu ca evarūpesu sakko assa dakkho analaso samattho. | A forest-dwelling bhikkhu, who desires to abide in the State of Peace, after having contrived to attain it, or who,after contriving to attain it with [only] mundane understanding, is practising the way finally to arrive at it, would be able (sakkoassa) with the possession of the second and fourth factors of endeavour to practise for the penetration of the Truths without regard for body and life. Likewise, he would be able, that is, clever, unidle, capable, in the preliminary work for a Universal (kasina: see Vis. Ch. iv), in undertaking the duties, etc., and in repairing his own bowl, robes, etc., and in these and other such major and minor things to be done for companions in the Divine Life. | |
| Sakko hontopi ca tatiyapadhāniyaṅgasamannāgamena uju assa. | Being able, he would also be right (uju) with possession of the third factor of endeavour. | |
| Uju hontopi ca sakiṃ ujubhāvena daharakāle vā ujubhāvena santosaṃ anāpajjitvā yāvajīvaṃ punappunaṃ asithilakaraṇena suṭṭhutaraṃ uju assa. | Being right, instead of being content with being right once he would be more thoroughly right (sutthutararh uju), [that is, upright (süjü)] by repeatedly promoting non-laxity aslong as he lives. | |
| Asaṭhatāya vā uju, amāyāvitāya suhuju. | Or alternatively, he is right by means of non-fraudulence and upright by means of non-deceitfulness. | |
| Kāyavacīvaṅkappahānena vā uju, manovaṅkappahānena suhuju. | Or he is right with abandonment of crookedness of body and speech and upright with abandonment of crookedness of mind. | |
| Asantaguṇassa vā anāvikaraṇena uju, asantaguṇena uppannassa lābhassa anadhivāsanena suhuju. | Or he is right by non-publication of any special qualities [of jhana and path] that are non-existent [in himself] (see Vin. Päräjika 4) and upright by non-endurance of gain arisen on account of [such] non-existent special qualities. | |
| Evaṃ ārammaṇalakkhaṇūpanijjhānehi purimadvayatatiyasikkhāhi payogāsayasuddhīhi ca uju ca suhuju ca assa. | Thus he would be right and upright with the purity of ends and means consisting in meditation upon objects[of pure concentration] and upon the [three General] characteristics [of impermanence, etc.,] which are ensured respectively by the first pair of Trainings, [namely, the Higher Virtue and Higher Cognizance,] and by the third, [namely, the Higher Understanding.] | |
| Na kevalañca uju ca suhuju ca, apica pana suvaco ca assa. | And he would be not only right and upright but also meek (suvaco) as well; | |
| Yo hi puggalo "idaṃ na kattabba"nti vutto "kiṃ te diṭṭhaṃ, kiṃ te sutaṃ, ko me sutvā vadasi, kiṃ upajjhāyo ācariyo sandiṭṭho sambhatto vā"ti vadeti, tuṇhībhāvena vā taṃ viheseti, sampaṭicchitvā vā na tathā karoti, so visesādhigamassa dūre hoti. | for a person who, when told 'This ought not to be done ' says ' What has been seen by you? What has been heard by you? Who are you that you speak to me; are you a Preceptor, Teacher, friend, companion?' or obstructs with silence or accepts [the admonition] but does not act on it, is far from arriving at any distinction; | |
| Yo pana ovadiyamāno "sādhu, bhante suṭṭhu vuttaṃ, attano vajjaṃ nāma duddasaṃ hoti, punapi maṃ evarūpaṃ disvā vadeyyātha anukampaṃ upādāya, cirassaṃ me tumhākaṃ santikā ovādo laddho"ti vadati, yathānusiṭṭhañca paṭipajjati, so visesādhigamassa avidūre hoti. | but one who, when advised, says 'Good, venerable sir, well said. What is blameworthy is hard to see in oneself. If you should see me again thus, tell me out of compassion. May I long have advice from you ' and practises according as instructed, is not far from arriving at distinction. | |
| Tasmā evaṃ parassa vacanaṃ sampaṭicchitvā karonto suvaco ca assa. | That is why he would be meek (easily-speakable-to) by accepting [others' advice] and acting on it. | |
| Yathā ca suvaco, evaṃ mudu assa. | And he would be gentle (mudu:lit.' malleable ') just as he would be meek. | |
| Mudūti gahaṭṭhehi dūtagamanapahiṇagamanādīsu niyujjamāno tattha mudubhāvaṃ akatvā thaddho hutvā vattapaṭipattiyaṃ sakalabrahmacariye ca mudu assa suparikammakatasuvaṇṇaṃ viya tattha tattha viniyogakkhamo. | But while firm in not practising malleableness with laymen when pressed by them to go with messages, go on errands, etc., he would yet be as malleable (gentle) in the performance of the duties in the whole Divine Life as well-refined gold is for employment in this and that (see e.g. M.ii. 18). | |
| Atha vā mudūti abhākuṭiko uttānamukho sukhasambhāso paṭisanthāravutti sutitthaṃ viya sukhāvagāho assa. | Or alternatively, the word gentle [means that] he would be without grimaces (see Vis. Ch. i,§ 61/p. 23), open-countenanced, easy to talk with and as welcoming as a good ford with an easy approach. | |
| Na kevalañca mudu, apica pana anatimānī assa, jātigottādīhi atimānavatthūhi pare nātimaññeyya, sāriputtatthero viya caṇḍālakumārakasamena cetasā vihareyyāti. | And he would be not only gentle but also not proud (anatimani) as well; he would not be proud towards others on account of such grounds for pride as birth, race, etc., but would abide like the Elder Säriputta even-minded [to all alike] whether outcaste or prince (A. iv. 376). | |
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Dutiyagāthāvaṇṇanā Таблица Палийский оригинал |
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| 2.Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjamānassa visesato āraññakassa bhikkhuno ekaccaṃ karaṇīyaṃ vatvā puna tatuttaripi vattukāmo "santussako cā"ti dutiyagāthamāha. | The Blessed One thus told in part what should be done especially by a forest-dwelling bhikkhu who desires, after contriving to have attained the State of Peace, to abide in it, or who is practising the way to arrive at that [State]. Being then desirous of saying more than that, he uttered the further stanza. | |
| Tattha "santuṭṭhī ca kataññutā"ti ettha vuttappabhedena dvādasavidhena santosena santussatīti santussako. | Herein, he is content (santussati) with the twelvefold contentment (santosa) of the kind already stated under 'And content and grateful bearing ' (Ch. v. §§ 161/.), thus he is contented (santussako). | |
| Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakoti santussako. | Or alternatively, he finds contentment (tussati), thus he is one content (tussaka); he is one content with his own (SAkena TUSSAKA), he is one content with what there is (SANtena TUSSAKA), and he is one content equally [with all] (SAMena TUSSAKA), thus he is content (santussako). | |
| Tattha sakaṃ nāma "piṇḍiyālopabhojanaṃ nissāyā"ti evaṃ upasampadamaṇḍale uddiṭṭhaṃ attanā ca sampaṭicchitaṃ catupaccayajātaṃ, tena sundarena vā asundarena vā sakkaccaṃ vā asakkaccaṃ vā dinnena paṭiggahaṇakāle paribhogakāle ca vikāraṃ adassetvā yāpento "sakena tussako"ti vuccati. | Herein, what is called 'his own' is that indicated in the ceremony of Full Admission thus ' Depending onthe lumps of alms food ' (Vin.i. 58, 96), and it is whatever among the four requisite-conditions [for the bhikkhu's life] has been accepted by himself. He is called ' one content with his own ' when, without showing any alteration [of expression] either at the time of receiving or at the time of using, he makes do with it whether it is good or bad, whether it is carefully or carelessly given. What is called ' what there is' is what is factual and has been obtained by himself. | |
| Santaṃ nāma yaṃ laddhaṃ hoti attano 'vijjamānaṃ, tena santeneva tussanto tato paraṃ na patthento atricchataṃ pajahanto "santena tussako"ti vuccati. | He is called 'one content with what there is ' when he is content with that alone without aspiring to more than that and thus abandons excessiveness of wishes. | |
| Samaṃ nāma iṭṭhāniṭṭhesu anunayapaṭighappahānaṃ, tena samena sabbārammaṇesu tussanto "samena tussako"ti vuccati. | What is called 'equally[with all]' is the abandoning of approval and resistance with respect to the desired and the undesired. He is called ' one content equally[with all] ' when he is content with that kind of equality regarding all objects. | |
| Sukhena bharīyatīti subharo, suposoti vuttaṃ hoti. | He is supported with ease (sukhena bhanyati), thus he is easy to support (subharo); he is easily sustained, is what is meant. | |
| Yo hi bhikkhu manussehi sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ "kiṃ tumhehi dinna"nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, esa dubbharo. | For a bhikkhu is hard to support if, when given his bowl full of special rice, meat and boiled rice, he shows a face of gloomy sullenness or is suspicious, saying in the giver's presence ' What is this you have given? ', and gives it away to novices or laymen. | |
| Etaṃ disvā manussā dūratova parivajjenti "dubbharo bhikkhu na sakkā posetu"nti. | When people see that, they keep far away, [thinking] ' A bhikkhu who is hard to support can never be sustained' | |
| Yo pana yaṃ kiñci lūkhaṃ vā paṇītaṃ vā appaṃ vā bahuṃ vā labhitvā attamano vippasannamukho hutvā yāpeti, esa subharo. | But he is easy to support when with cheerfulness and confident face he makes do with what he gets, no matter whether it is poor or superior, little or much. | |
| Etaṃ disvā manussā ativiya vissatthā honti, "amhākaṃ bhadanto subharo, thokathokenāpi tussati, mayameva naṃ posessāmā"ti paṭiññaṃ katvā posenti. | When people see that, they are quite trustful, and they claim thus ' Our venerable is easy to support, he is content even with a little. We ourselves will sustain him', and they do sustain him. | |
| Evarūpo idha subharoti adhippeto. | It is one such as that who is intended here as 'easy to support'. | |
| Appaṃ kiccamassāti appakicco, na kammārāmatābhassārāmatāsaṅgaṇikārāmatādianekakiccabyāvaṭo, atha vā sakalavihāre navakammasaṅghaparibhogasāmaṇeraārāmikavosāsanādikiccavirahito, attano kesanakhacchedanapattacīvarakammādiṃ katvā samaṇadhammakiccaparo hotīti vuttaṃ hoti. | His busiedness is little (apparh kiccam assa), thus he is unbusy (appakicco). He is not occupied with the many kinds of busiedness such as love of working, love of talking, love of company, and so on. Or alternatively, in the whole monastery he is devoid of any busieness concerned with building-work, property of the Community, instruction of novices and monastery-attendants, etc., and insteadhe is engaged [only] in the busiedness consisting in the monks' True Ideal after doing his own hair-cutting, nail-cutting and preparing of his own bowl and robes. | |
| Sallahukā vutti assāti sallahukavutti. | His way of life is light (frugal), thus he is frugal (sallahukavutti); | |
| Yathā ekacco bahubhaṇḍo bhikkhu disāpakkamanakāle bahuṃ pattacīvarapaccattharaṇatelaguḷādiṃ mahājanena sīsabhārakaṭibhārādīhi ubbahāpetvā pakkamati, evaṃ ahutvā yo appaparikkhāro hoti, pattacīvarādiaṭṭhasamaṇaparikkhāramattameva pariharati, disāpakkamanakāle pakkhī sakuṇo viya samādāyeva pakkamati, evarūpo idha sallahukavuttīti adhippeto. | he is not like some bhikkhus with their many chattels, who, when it is time to go away, do so after they have loaded many people with head packs, waist packs, etc., of bowls, robes, rugs, oils, sugar, etc.; but, when it is time to go away, having little requisite-equipment, he carries only the monk's eight requisites, namely, the bowl, [three] robes, [razor, needle, waistband, and water-strainer,] and taking only these, he goes away as does a bird with its own wings (D.i. 71). It is one such as this that is intended here by ' frugal' | |
| Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti. | He has faculties that are serene (santäni indriyäni assa), thushe is serene in faculties (santindriyo); his faculties are unagitated by lust for desirable objects [or ill will towards undesirable objects], is what is meant. | |
| Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo. | Prudent (nipako) : knowledgeable, intelligent, possessed of understanding; the intention is that he is possessed of understanding about guarding virtue, understanding about managing robes and the rest,and understanding as the act-of-understanding the seven kinds of suitability, namely, those regarding the abode, [alms-resort, speech,person, food, climate, and posture (see Vis. Ch. iv, §§ 35.p. 127) ]. | |
| Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena catuṭṭhānena vacīpāgabbhiyena anekena ṭhānena manopāgabbhiyena ca virahitoti attho. | He is not impudent (na pagabbha), thus he is modest (apagabbho); the meaning is that he is devoid of bodily impudence in its eight instances, verbal impudence in its four instances, and mental impudence in its many instances (cf. Ndl. 228). | |
| Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalabhojanasālājantāgharanhānatitthabhikkhācāramaggaantaragharappavesanesu kāyena appatirūpakaraṇaṃ. | What is called ' bodily impudence in its eight instances' is acting unbecomingly by means of the body in the presence of the Community, in the presence of a Chapter, in the presence of a person, in the refectory, in the hot-bath house, at the bathing place, on the path for gathering alms, and in the entry into houses, | |
| Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādamodahitvā vāti evamādi. | that is to say: 'Here someone in the midst of the Community sits lolling [with hands clasped round knees] or with feet (legs) crossed ( ), and so on. Likewise in the midst of a chapter; | |
| Tathā gaṇamajjhe catuparisasannipāte, tathā vuḍḍhatare puggale. | and ' in the midst of a chapter' [includes] a meeting of the four assemblies [of bhikkhus, bhikkhunis, laymen followers and lay-women followers]. Likewise in the presence of senior persons. | |
| Bhojanasālāyaṃ pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati. | Again, in the refectory he does not give a seat to seniors, he prevents new [bhikkhus—those with less than five years' seniority—] from getting a seat (cf. Vin.ii. 162/., 274). | |
| Tathā jantāghare, vuḍḍhe cettha anāpucchā aggijālanādīni karoti. | Likewise in the hot-bathhouse (cf. Vin.i. 47, ii. 220); [and] he has fires lighted, etc., without asking seniors about it (cf. Vin.ii. 220). | |
| Nhānatitthe ca yadidaṃ "daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba"nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādheti. | And at the bathing place,without bothering about what is said, namely, ' Without making the standard " junior and senior ", bathing should be done in the order of arrival' ( ), he arrives after [others] and enters the water and jostles seniors and new [bhikkhus without waiting his turn]. | |
| Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍatthaṃ vuḍḍhānaṃ purato purato yāti, bāhāya bāhaṃ paharanto. | And on the path for gathering alms he goes in front of seniors, bumping their arms with his arms, in order to get the best seat, the best water, the best alms food. | |
| Antaragharappavesane vuḍḍhānaṃ paṭhamataraṃ pavisati, daharehi kāyakīḷanaṃ karotīti evamādi. | And in the entry into houses he enters before the seniors and plays bodily games with children, and so on. | |
| Catuṭṭhānaṃ vacīpāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. | What is called ' verbal impudence in its four instances' is unbecoming speech utterance in the presence of a Community, a chapter, and a person, and among houses, | |
| Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati, tathā pubbe vuttappakāre gaṇe vuḍḍhatare puggale ca, tattha manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti, antaraghare pana "itthannāme kiṃ atthi, kiṃ yāgu udāhu khādanīyaṃ vā bhojanīyaṃ vā, kiṃ me dassasi, kiṃ ajja khādissāmi, kiṃ bhuñjissāmi, kiṃ pivissāmī"ti evamādiṃ bhāsati. | that is to say: 'Here someone in the midst of the Community preaches the True Idea unasked ' ( ). And likewise in the presence of a chapter and of a senior person as stated already. And when asked a question by people there, he answers them without asking a senior [if he may do so]. And among houses he speaks thus ' You, so-and-so, what is there? Is there any rice-gruel or anything to eat or chew? What will you give me? What shall we eat today? Whatshall we drink? ( ). | |
| Anekaṭṭhānaṃ manopāgabbhiyaṃ (mahāni. 87) nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasā eva kāmavitakkādinānappakāraṃ appatirūpavitakkanaṃ. | What is called mental impudence in its many instances is unbecoming thinking, namely, thoughts of sensual desire, [of ill will, and of cruelty, etc.,] in such and such instances, doing so only with the mind and with no transgression by body or speech. | |
| Kulesvananugiddhoti yāni tāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomikagihisaṃsaggavasena vā ananugiddho, na sahasokī, na sahanandī, na sukhitesu sukhito, na dukkhitesu dukkhito, na uppannesu kiccakaraṇīyesu attanā vā uyyogamāpajjitāti vuttaṃ hoti. | Not fawning upon families (kulesu ananugiddho): whatever families (clans) he approaches, he does not fawn upon (lit. show parallel emotion with) them either out of craving for the requisite-conditions or owing to association with laymen that is not in conformity [with the True Idea]; what is meant is that he is not one, who sorrows with them and relishes with them, who is pleased when they are and suffers when they do, and who is forward in engaging himself in any business or work that has arisen. | |
| Imissāya ca gāthāya yaṃ "suvaco cassā"ti ettha vuttaṃ assāti vacanaṃ, taṃ sabbapadehi saddhiṃ santussako ca assa, subharo ca assāti evaṃ yojetabbaṃ. | And in this stanza, the words ' he would be ' (c'assa), which were stated [in the previous stanza] thus ' he would be . . . meek ' (suvaco c'assa), must be construed also with all the terms in this way: ' he would be contented, he would be easy to support, . . . ' | |
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| 3.Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa bhikkhuno taduttaripi karaṇīyaṃ ācikkhitvā idāni akaraṇīyampi ācikkhitukāmo "na ca khuddamācare kiñci, yena viññū pare upavadeyyu"nti imaṃ upaḍḍhagāthamāha. | When the Blessed One had thus announced what more would be done especially by a forest-dwelling bhikkhu who desired, after contriving to have attained the State of Peace, to abide in it, orwho was practising the way to arrive at that [State], he now uttered the following stanza Na ca khuddam samäcare kind, yena vinnü pare upavadeyyu being desirous of announcing also what should not be done. | |
| Tassattho – evamimaṃ karaṇīyaṃ karonto yaṃ taṃ kāyavacīmanoduccaritaṃ khuddaṃ lāmakanti vuccati, taṃ na ca khuddaṃ samācare, asamācaranto ca na kevalaṃ oḷārikaṃ, kintu kiñci na samācare, appamattakampi aṇumattakampi na samācareti vuttaṃ hoti. | Its meaning is as follows. There are some slight things (khudda) in bodily, verbal or mental misconduct that are called ' bad', and when he is thus doing what should be done he would do no slight thing (na ca khuddam samäcare) in that, and in not doing it, it is not onlythe gross that he would not do but also anything at all (kind); what is meant is that he would not do even as much as a little, evenas much as an atom. | |
| Tato tassa samācāre sandiṭṭhikamevādīnavaṃ dasseti "yena viññū pare upavadeyyu"nti. | And next he showed the danger to be seen here in this life for him in the doing of such things [by saying] that other wise men might deplore (yena vinnü pare upavadeyyum)] | |
| Ettha ca yasmā aviññū pare appamāṇaṃ. | and here others who are unwise are not the standard | |
| Te hi anavajjaṃ vā sāvajjaṃ karonti, appasāvajjaṃ vā mahāsāvajjaṃ. | since they do either what is not deplorable or what is deplorable or what is little deplorable or greatly deplorable, | |
| Viññū eva pana pamāṇaṃ. | but it is only the wise who are the standard | |
| Te hi anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsanti, vaṇṇārahassa vaṇṇaṃ bhāsanti. | since they, after inquiry and investigation, speak in dispraise of what deserves dispraise and in praise of what deserves praise, | |
| Tasmā "viññū pare"ti vuttaṃ. | which is why ' other wise men ' is said. | |
| Evaṃ bhagavā imāhi aḍḍhateyyāhi gāthāhi santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa, āraññakasīsena ca sabbesampi kammaṭṭhānaṃ gahetvā viharitukāmānaṃ karaṇīyākaraṇīyabhedaṃ kammaṭṭhānūpacāraṃ vatvā idāni tesaṃ bhikkhūnaṃ tassa devatābhayassa paṭighātāya parittatthaṃ vipassanāpādakajjhānavasena kammaṭṭhānatthañca "sukhinova khemino hontū"tiādinā nayena mettakathaṃ kathetumāraddho. | Now the Blessed One stated with these two and a half stanzas the approach to the meditation subject thus. And that approach is divided into what should be done and what should not be done especially by a forest-dwelling bhikkhu who desires, after contriving to have attained the State of Peace, to abide in it, or who is practising the way to arrive at that [State]—and under the heading of' forest-dweller ' are included all those who want to [come to] abide in that [State] through taking a meditation subject. And so, having done that, he now began to give an exposition of lovingkind-ness, which begins with the words: Sukhino vä khemino hontu. The purpose of this was to serve those bhikkhus as a safeguard to dispel their fear of deities and as a meditation subject for [inducing] jhana as the basis for insight. | |
| Tattha sukhinoti sukhasampannā. | Herein, joyful (sukhino:lit.'having pleasure') is possessing pleasure. | |
| Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti. | And safe (khemino): having safety; what is meant is, fearless, unplagued. | |
| Sabbeti anavasesā. | Every(sabbe): without remainder. | |
| Sattāti pāṇino. | Creature's (sattä): breathing things. | |
| Sukhitattāti sukhitacittā. | Heart rejoice (sukhitatta: lit. 'have a pleased self'): with pleased cognizance; | |
| Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā, tadubhayenāpi sabbabhayupaddavavigamena vā kheminoti veditabbo. | and here it can be understood that they are ' joyful' with bodily pleasure, that their 'hearts rejoice ' with mental pleasure, and that they are 'safe ' with both or else with the disappearance of all fears and plagues. | |
| Kasmā pana evaṃ vuttaṃ? | But why is it stated like this? | |
| Mettābhāvanākāradassanatthaṃ. | In order to show the different modes of maintenance of lovingkindness in being; | |
| Evañhi mettā bhāvetabbā "sabbe sattā sukhino hontū"ti vā, "khemino hontū"ti vā, "sukhitattā hontū"ti vā. | for lovingkindness can be maintained in being thus:' Let all creatures be joyful' or 'Let them be safe ' or ' Let their hearts rejoice ' (cf. Ps. ii. 130.). | |
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| 4.Evaṃ yāva upacārato appanākoṭi, tāva saṅkhepena mettābhāvanaṃ dassetvā idāni vitthāratopi taṃ dassetuṃ "ye kecī"ti gāthādvayamāha. | [When the Blessed One had] thus shown in brief the maintenance of lovingkindness in being from access up to absorption as the limit, he now uttered the following pair of stanzas: Ye Jceci. He did so in order to show that in detail as well. | |
| Atha vā yasmā puthuttārammaṇe paricitaṃ cittaṃ na ādikeneva ekatte saṇṭhāti ārammaṇappabhedaṃ pana anugantvā anugantvā kamena saṇṭhāti, tasmā tassa tasathāvarādidukatikappabhede ārammaṇe anugantvā anugantvā saṇṭhānatthampi "ye kecī"ti gāthādvayamāha. | Or alternatively, cognizance that is used to ordinary variety in its object does not become steadied on unity at first-, but it does become steadied gradually by following out a classification of the object, and that is why he uttered this pair of stanzas beginning ' Whatever' the purpose of which is the steadying of it on its object classified under the dyads and triads beginning with ' frail or firm , doing so by following these out. | |
| Atha vā yasmā yassa yaṃ ārammaṇaṃ vibhūtaṃ hoti, tassa tattha cittaṃ sukhaṃ tiṭṭhati, tasmā tesaṃ bhikkhūnaṃ yassa yaṃ vibhūtaṃ ārammaṇaṃ, tassa tattha cittaṃ saṇṭhāpetukāmo tasathāvarādidukatikārammaṇabhedadīpakaṃ "ye kecī"ti imaṃ gāthādvayamāha. | Or alternatively, when an object is fully evident to someone, his cognizance easily stays on it, and so he uttered this pair of stanzas beginning with ' Whatever', which illustrate the classification of the object by means of the dyads and triads beginning with 'frail and firm' since he was desirous of steadying those bhikkhus' cognizance on an object made fully evident to them. | |
| Ettha hi tasathāvaradukaṃ diṭṭhādiṭṭhadukaṃ dūrasantikadukaṃ bhūtasambhavesidukanti cattāro duke, dīghādīhi ca chahi padehi majjhimapadassa tīsu aṇukapadassa ca dvīsu tikesu atthasambhavato dīgharassamajjhimatikaṃ mahantāṇukamajjhimatikaṃ thūlāṇukamajjhimatikanti tayo tike ca dīpeti. | And, in fact, he points out four dyads, namely, the frail/firm dyad, the seen/unseen dyad, the far/near dyad, and the that-are/that-yet-seek-to-be dyad, and then with the six terms beginning with ' long 'he also points out three triads, namely, the long/middle-sized/short triad, the big/middle-sized/small triad, and the thick/middle-sized/small triad, since the meaning of the term ' middle-sized' is implicit in all three triads and the meaning of the term ' small' in two of them. | |
| Tattha ye kecīti anavasesavacanaṃ. | Herein, whatever (ye keei) is a term without remainder. | |
| Pāṇā eva bhūtā pāṇabhūtā. | Breathing things (päna) are themselves beings (bhüta), thus they are breathing beings (pänabhütä); | |
| Atha vā pāṇantīti pāṇā, etena assāsapassāsappaṭibaddhe pañcavokārasatte gaṇhāti. | or alternatively, they breathe (pärianti) thus they are breathing things (päna), by which term he includes creatures belonging to the five-constituent [kind of] being (existence), which are bound up with in-breath and out-breath; | |
| Bhavantīti bhūtā, etena ekavokāracatuvokārasatte gaṇhāti. | and then they are (bhavanti), thus they are beings (bhüta: pp. of vb.bhavati), by which he includes one-constituent and four-constituent creatures. | |
| Atthīti santi saṃvijjanti. | There are: atthi=santi (alternative grammatical form); they are factual. | |
| Evaṃ "ye keci pāṇabhūtatthī"ti iminā vacanena dukatikehi saṅgahetabbe sabbasatte ekato dassetvā idāni sabbepi te tasā vā thāvarā va navasesāti iminā dukena saṅgahetvā dasseti. | Having thus pointed out comprehensively with the words whatever breathing beings there are all the creatures about to beincluded under the dyads and triads [mentioned above], he now pointed them all out [again] by including them in the [first] dyad, namely, no matter whether frail or firm with none excepted (tasä väthävarä vä anavasesä). | |
| Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ. | Herein, they thirst (tasanti), thus they are frail (tasä); this is a designation for those with craving and for those with fear. | |
| Tiṭṭhantīti thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ. | They stand (titthanti), thus they are firm (thävarä); this is a designation for Arahants, who have abandoned craving and fear. | |
| Natthi tesaṃ avasesanti anavasesā, sabbepīti vuttaṃ hoti. | There is no one of them that is an exception, thus they are with none excepted (anavasesä) ; all, is what is meant. | |
| Yañca dutiyagāthāya ante vuttaṃ, taṃ sabbadukatikehi sambandhitabbaṃ "ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā, imepi sabbe sattā bhavantu sukhitattā. | And what is said at the end of the second pair of stanzas should all be construed with the dyads and triads thus: ' Whatever breathing beings there are, no matter whether frail or firm, let every creature's heart rejoice' | |
| Evaṃ yāva bhūtā vā sambhavesī vā, imepi sabbe sattā bhavantu sukhitattā"ti. | and likewise down as far as the dyad 'that are or that yet seek to be, let every creature's heart rejoice' | |
| Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo. | Now as to the six terms beginning with ' long' that represent the [three] triads beginning with long/middle-sized/short: the long (dtghä) are those with a long selfhood such as Nägas (Serpents), fishes, lizards, etc.; | |
| Anekabyāmasatappamāṇāpi hi mahāsamudde nāgānaṃ attabhāvā anekayojanappamāṇā ca macchagodhādīnaṃ attabhāvā honti. | for in the great ocean there are Nägas with a selfhood measuring many hundred fathoms, and there are fishes, lizards, etc., with a selfhood measuring many leagues. | |
| Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo. | Big (mahantä): with a big selfhood such as turtles, etc., in the water, such as elephants, Nägas, etc., on land, and such as Dänava Demons, etc., among non-human beings. | |
| Āha ca "rāhuggaṃ attabhāvīna"nti (a. ni. 4.15). | And it is said 'Rähuis the foremost of those who possess a selfhood ' (A.ii. 17); | |
| Tassa hi attabhāvo ubbedhena cattāri yojanasahassāni aṭṭha ca yojanasatāni, bāhū dvādasayojanasataparimāṇā, paññāsayojanaṃ bhamukantaraṃ, tathā aṅgulantarikā, hatthatalāni dve yojanasatānīti. | for the selfhood of that [Eclipse Demon] is four thousand eight hundred leagues in height, his arms measure twelve hundred leagues, the space between his eyebrows is fifty leagues, and so are the spaces between his fingers and toes, and the palms of his hands are two hundred leagues. | |
| Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā. | The middle-sized (majjhima) are the selfhoods of horses, oxen, buffaloes, pigs, and so on. | |
| Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā. | The short (rassaka) are creatures that in this or that kind of birth (species) fall short of the [normal] measurement according to the big and middle-sized, such as dwarfs, and so on. | |
| Aṇukāti maṃsacakkhussa agocarā dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā ūkādayo vā. | Small (anuka): these are creatures that are not the resort of the fleshly eye but are the objective field of the heavenly eye, and they are generated in water, etc., with a subtle selfhood; or they are lice, and so on. | |
| Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā. | Besides, any creatures in any kind of birth that are of lesser measure than the big or middle-sized or than the thick or middle-sized can be understood as small. | |
| Thūlāti parimaṇḍalattabhāvā sippikasambukādayo sattā. | The thick (thülä) are creatures with a rounded selfhood, such as (some) fishes, tortoises, oysters, clams, and so on. | |
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| 5.Evaṃ tīhi tikehi anavasesato satte dassetvā idāni "diṭṭhā vā ye va adiṭṭhā"tiādīhi tīhi dukehipi te saṅgahetvā dasseti. | Having thus pointed out creatures without exception with these three triads, he now pointed them out again by including them in the three [remaining] dyads beginning with 'or those seen or unseen' | |
| Tattha diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā. | Herein, those seen (ditthd) are any that have already been seen by their coming to the eye's horizon. | |
| Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā. | The unseen (adittha) are thosethat remain beyond the sea, beyond a mountain, beyond this world-system, and so on. | |
| "Ye vā dūre vasanti avidūre"ti iminā pana dukena attano attabhāvassa dūre ca avidūre ca vasante satte dasseti, te apadadvipadavasena veditabbā. | With the dyad 'or whether dwelling far or near' he points out creatures dwelling far or not far from one'sown selfhood. These can be understood as the footless and as bipeds; | |
| Attano hi kāye vasantā sattā avidūre, bahikāye vasantā sattā dūre. | for creatures dwelling inside one's own body are near(avidure), while those dwelling outside it are far (dure). | |
| Tathā antoupacāre vasantā avidūre, bahiupacāre vasantā dūre. | Likewise those dwelling in the house-precincts are near, while those dwelling outside the precincts are far. | |
| Attano vihāre gāme janapade dīpe cakkavāḷe vasantā avidūre, paracakkavāḷe vasantā dūre vasantīti vuccanti. | [Again,] those dwelling in one's own abode, village, country, continent, world-system, are near, while those dwelling beyond the [abode, . . . the] world-system are [respectively] far. | |
| Bhūtāti jātā abhinibbattā. | That are (bhüta): that have been born, generated; | |
| Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ. | they are reckoned thus 'They are (have been), they will not be again', which is a designation for those with taints exhausted, [namely, Arahants]. | |
| Sambhavamesantīti sambhavesī. | That yet seek to be:sambhavesino—sambhavamesanti (resolution of compound); | |
| Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekhaputhujjanānametaṃ adhivacanaṃ. | this is a designation for Initiates and ordinary men, who still seek being (sambhavam esantanam) in the future because they have not abandoned the fetter of being (existence). | |
| Atha vā catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma, aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. | Or alternatively, in the case of the four kinds of womb generation, (see e.g. M.i. 73), creatures that are egg-born or uterus-born are called those that yet seek to be as long as they have not broken the egg-membrane or the caul-membrane [respectively]; but when they have broken the egg-membrane or the caul-membrane and have come out, they are called those that are. | |
| Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato pabhuti bhūtā nāma. | However, moisture-born creatures and those of spontaneous appearance are called those that yet seek to be in the first moment of their cognizance, and they are called those that are from the moment of the second cognizance; | |
| Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī nāma, tato paraṃ bhūtāti. | or else they are those that yet seek to be as long as they do not reach any posture other than that in which they were born, while after that they are called those that are. | |
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| 6.Evaṃ bhagavā "sukhino vā"tiādīhi aḍḍhateyyāhi gāthāhi nānappakārato tesaṃ bhikkhūnaṃ hitasukhāgamapatthanāvasena sattesu mettābhāvanaṃ dassetvā idāni ahitadukkhānāgamapatthanāvasenāpi taṃ dassento āha "na paro paraṃ nikubbethā"ti. | When the Blessed One, with these two and a half stanzas beginning with' Joyful' had thus shown to those bhikkhus in various aspects the maintenance of lovingkindness in being towards creatures by way of an aspiration for their coming to welfare and pleasure, he now said: Na faro pararh nikubbetha He did so showing that too by way of an aspiration for their non-coming to harm and suffering. | |
| Esa porāṇo pāṭho, idāni pana "paraṃ hī"tipi paṭhanti, ayaṃ na sobhano. | That is the Ancients' reading; but now they also read param hi [instead of param ni-] which is not creditable. | |
| Tattha paroti parajano. | Herein, one (paro—nom. masc. sing.) is an individual (parajano) | |
| Paranti parajanaṃ. | and another one (param—ace. masc. sing.) is another individual (parajanam). | |
| Na nikubbethāti na vañceyya. | Let not . . . undo (na nikubbetha): let him not betray. | |
| Nātimaññethāti na atikkamitvā maññeyya. | Nor slight (nätimannetha): nor (na) let him by surmounting (atik-kamitva) show conceit (manneyya). | |
| Katthacīti katthaci okāse, gāme vā gāmakhette vā ñātimajjhe vā pūgamajjhe vātiādi. | Anywhere (katthaci): anywhere, in the open, in a village, in a field, in the midst of relatives, or in the midst of a guild, and so on. | |
| Nanti etaṃ. | Him (nam) : that one (etam). | |
| Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sukhitaṃ vā dukkhitaṃ vātiādi. | At all (kanci): any one at all whether Warrior-Noble (khattiya) or Priestly Divine (brähamana) or householder or one gone forth, whether well off or ill off, and so on. | |
| Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca manovikārena paṭighasaññāya ca. | With provocation or resistive thought (vyärosanä patighasannä): with provocation by alteration in body or speech, and with resistive thought by alteration in mind; and | |
| "Byārosanāya paṭighasaññāyā"ti hi vattabbe "byārosanā paṭighasaññā"ti vuccati, yathā "sammadaññāya vimuttā"ti vattabbe "sammadaññā vimuttā"ti, yathā ca "anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāyā"ti vattabbe "anupubbasikkhā anupubbakiriyā anupubbapaṭipadā"ti. | vyärosanä patighasannä [contracted instr. or abl.] is said though normally one should say vyärosanäya patighasannäya [normal fem. sing, instr. or abl.], just as sammad annä vimuccati (' Is completely liberated through finalknowledge': A.iv. 362) is said though normally one should say sammad annäya vimuccati , and just as anupubbasikkhä anupub-bakiriyä anupubbapatipadä (' Through progressive training, progressive work, progressive practice': cf. M.i. 479, iii. 1) is said though normally one should say anupubbasikkhäya anupubbakiriyäyaanupubbapatipadäya. | |
| Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya. | Let them not wish each other ill: nännamannassa dukkhamiccheyya—annamanriassa dukkham na iccheyya (alternative word-arrangement). | |
| Kiṃ vuttaṃ hoti? | What is meant? | |
| Na kevalaṃ "sukhino vā khemino vā hontū"tiādimanasikāravaseneva mettaṃ bhāveyya, kintu "ahovata yo koci parapuggalo yaṃ kañci parapuggalaṃ vañcanādīhi nikatīhi na nikubbetha, jātiādīhi ca navahi mānavatthūhi katthaci padese kañci parapuggalaṃ nātimaññeyya, aññamaññassa ca byārosanāya vā paṭighasaññāya vā dukkhaṃ na iccheyyā"ti evampi manasikaronto bhāveyyāti. | Lovingkindness should be maintained in being not only by attention given thus ' Joyful and safe', etc., but it should also be maintained in being as follows:' Oh that no person at all might undo any other person at all with such undoing as betrayal, etc., or might slight any other person at all in any place on the grounds for conceit (mänavatthu) consisting in birth, [property,] etc. (see M. iii. 37), and that each might not wish another ill with provocation or resistive thought. | |
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| 7.Evaṃ ahitadukkhānāgamapatthanāvasena atthato mettābhāvanaṃ dassetvā idāni tameva upamāya dassento āha "mātā yathā niyaṃputta"nti. | When he had thus pointed out the maintenance of lovingkindness in being by way, as to meaning, of aspiration for this non-coming to harm and suffering, he now said Mätä yathä illustrating that same [statement] with a simile. | |
| Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamappaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe, evampi sabbabhūtesu idaṃ mettākhyaṃ mānasaṃ bhāvaye, punappunaṃ janaye vaḍḍhaye, tañca aparimāṇasattārammaṇavasena ekasmiṃ vā satte anavasesapharaṇavasena aparimāṇaṃ bhāvayeti. | Its meaning is this. As a mother (yathä mätä) might guard (anurakkhe) her son (niyam puttam), the child of her breast born in herself, and that being also her only child (ekaputtam), might guard it with her life (äyusä) by laying down her own life in order to ward off the coming of suffering, thus (evam pi) would he maintain (bhävaye), would he generate again and again, would he augment, his loving-kindness-thought (mänasam) to every living being(sabbabhütesu), and he would maintain it in being unboundedly (aparimänam) by means of the object [of cognizance] consisting of boundless creatures or by means of remainderless (unreserved) extension (pervasion) in a single being. | |
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| 8.Evaṃ sabbākārena mettābhāvanaṃ dassetvā idāni tasseva vaḍḍhanaṃ dassento āha "mettañca sabbalokasmī"ti. | Having thus shown maintenance of lovingkindness in being in all its modes, he now said 'Mettan ca sabbalokasmim' showing increase of it. | |
| Tattha mijjati tāyati cāti mitto, hitajjhāsayatāya siniyhati, ahitāgamato rakkhati cāti attho. | Herein, he fattens (mejjati) and tends (täyati), thus he is a friend (mitta); the meaning is that by his inclination to welfare he acts as a lubricant (siniyhati) and protects from harm's coming. | |
| Mittassa bhāvo mettaṃ. | The state of a friend (mittassa bhävo) is love (mettä=lovingkindness). | |
| Sabbalokasmīti anavasese sattaloke. | For all (sabba-): unreservedly for. The world (lokasmim): the world of creatures. | |
| Manasi bhavanti mānasaṃ. | Thought (mänasarh):a [state of] being that is in the mind (MANASi bhavAM); | |
| Tañhi cittasampayuttattā evaṃ vuttaṃ. | for that is said because it is associated with cognizance. | |
| Bhāvayeti vaḍḍhaye. | He would maintain (bhävaye): would increase. | |
| Na assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ. | It has no measure (bound), thus it is [done] unboundedly (aparimänam); it is stated thus as an object consisting of measureless [numbers of] creatures. | |
| Uddhanti upari, tena arūpabhavaṃ gaṇhāti. | Above (uddham): upwards; he refers to formless being (existence) by this. | |
| Adhoti heṭṭhā, tena kāmabhavaṃ gaṇhāti. | Below (adho): downwards; he refers to sensual-desire being (existence) by this. | |
| Tiriyanti vemajjhaṃ, tena rūpabhavaṃ gaṇhāti. | All around (tiriyam): in the middle; he refers to formed being (existence) by this. | |
| Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti. | Unchecked (asambädham): devoid of checks; with barriers broken down, is what is meant (see Vis. Oh. ix, §§40ff./pp 307). | |
| Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho. | It is an enemy that is called a ' barrier'; the meaning is that it should be directed even to him. | |
| Averanti veravirahitaṃ, antarantarāpi veracetanāpātubhāvavirahitanti attho. | No malice with (averam): devoid of malice; what is meant is, devoid of the manifestation, even now and then, of any choice [governed] by malice. | |
| Asapattanti vigatapaccatthikaṃ. | Or foe (asapattam): without enemies; | |
| Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā asapattanti vuccati. | for a person who abides in lovingkindness is dear to human beings and dear to non-human beings, and he has no enemies at all; hence that thought (mänasa) is called ' with no foe ' because of its enemylessness. | |
| Pariyāyavacanañhi etaṃ, yadidaṃ paccatthiko sapattoti. | And these terms, namely, ' enemy ' and 'foe' are metaphorical expressions. | |
| Ayaṃ anupadato atthavaṇṇanā. | This is the word-by-word commentary. | |
| Ayaṃ panettha adhippetatthadīpanā – yadidaṃ "evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇa"nti vuttaṃ, tañcetaṃ aparimāṇaṃ mettaṃ mānasaṃ sabbalokasmiṃ bhāvaye vaḍḍhaye, vuḍḍhiṃ virūḷhiṃ vepullaṃ gamaye pāpaye. | Now here is a commentary on the meaning intended. He would maintain (bhävaye —' would maintain in being '), would augment, would bring to growth, increase and fullness, unboundedly (apari-mänam) for all the world (sabbalokasmim) his thought (manasam) of love (mettam), which has already been mentioned in this way ' Thus. . . would he maintain unboundedly his thought for every living being ' (stanza 7). | |
| Kathaṃ? | How? | |
| Uddhaṃ adho ca tiriyañca, uddhaṃ yāva bhavaggā, adho yāva avīcito, tiriyaṃ yāva avasesadisā. | Above (uddham) and below (adho) and all around (tiriyam) by extending (pervading) without remainder above up to the Acme of Existence (Being); [that is, the base consisting of neither perception nor non-perception,] below down to Avici, [the lowest hell,] and all around in all the remaining directions. | |
| Uddhaṃ vā āruppaṃ, adho kāmadhātuṃ, tiriyaṃ rūpadhātuṃ anavasesaṃ pharanto. | Or else [by pervading without remainder] the formless states above, the sensual-desire-element below, and the form-element all around (in between). | |
| Evaṃ bhāventopi ca taṃ yathā asambādhaṃ averaṃ asapattañca hoti, tathā sambādhaverasapattānaṃ abhāvaṃ karonto bhāvaye. | And while maintaining this [thought] in this way, he would maintain it in being by ensuring the absence of any check, malice, or foe, so that it may be unchecked, no malice with or foe (asambadham averam asapattam). | |
| Yaṃ vā taṃ bhāvanāsampadaṃ pattaṃ sabbattha okāsalokavasena asambādhaṃ, attano paresu āghātappaṭivinayanena averaṃ, attani ca paresaṃ āghātavinayanena asapattaṃ hoti. | Or else (see below) when it has reached excellence in maintenance-in-being and is unchecked since it finds opportunities everywhere, has no malice since his own annoyance with others has been removed, and has no foe since others' annoyance with himself has been removed. | |
| Taṃ asambādhamaveramasapattaṃ aparimāṇaṃ mettaṃ mānasaṃ uddhaṃ adho tiriyañcāti tividhaparicchede sabbalokasmiṃ bhāvaye vaḍḍhayeti. | he would maintain, augment, for all the world, in the three divisions of above, below and all around, his thought of love (lovingkindness) unboundedly | |
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| 9.Evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni taṃ bhāvanamanuyuttassa viharato iriyāpathaniyamābhāvaṃ dassento āha "tiṭṭhaṃ caraṃ - pe - adhiṭṭheyyā"ti. | Having thus shown the maintenance of lovingkindness in being, he now said 'Tittham caram nisinno vä'. He did so showing the posture-rule for one who abides devoted to maintaining that in being. | |
| Tassattho – evametaṃ mettaṃ mānasaṃ bhāvento so "nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā"tiādīsu viya iriyāpathaniyamaṃ akatvā yathāsukhaṃ aññataraññatarairiyāpathabādhanavinodanaṃ karonto tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā vigatamiddho assa, atha etaṃ mettājhānasatiṃ adhiṭṭheyya. | Its meaning is this. When he is thus maintaining that 'thought of love ' in being, instead of adopting any such posture-rule as that given in such passages as ' he sits down, having folded his legs crosswise, set his body erect' (D.i. 71), he instead makes [the posture-rule here] the dispelling, as one pleases, of any discomfort in any particular posture [that constantly supervenes with over-long retention of it], so that whether he is standing (tittham) or walking (cararh) or seated too (nisinno vä) or lying down (sayäno vä) the while(yävatä) he is (assa) undrowsing (vigatamiddho), then he would pursue (adhittheyya—decide on) this (etarh) lovingkindness-jhana mindfulness (satim). | |
| Atha vā evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni vasībhāvaṃ dassento āha "tiṭṭhaṃ cara"nti. | Or alternatively, having thus shown augmentation of maintenance of lovingkindness in being [in the previous stanza], he now said 'Standing, walking' in order to show mastery; | |
| Vasippatto hi tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā iriyāpathena etaṃ mettājhānasatiṃ adhiṭṭhātukāmo hoti, atha vā tiṭṭhaṃ vā caraṃ vā - pe - sayāno vāti na tassa ṭhānādīni antarāyakarāni honti, apica kho yāvatā etaṃ mettājhānasatiṃ adhiṭṭhātukāmo hoti, tāvatā vigatamiddho hutvā adhiṭṭhāti, natthi tassa tattha dandhāyitattaṃ. | for one who has reached mastery is desirous of pursuing (deciding on) such lovingkindness-jhana mindfulness by posture the while (yävatä) he is either standing or walking. Or alternatively, the standing, etc., are no obstacle to him; but rather, whether he is standing or whether he is walking, for the while (yävatä) that he is desirous of pursuing (deciding on) such lovingkindness-jhana mindfulness thus, for so long (tävatä) does he, being undrowsing (vigatamiddho), pursue (decide on) it — he has no sluggishness—; | |
| Tenāha "tiṭṭhaṃ caraṃ nisinno va, sayāno yāvatāssa vitamiddho. | hence he said ' Standing or walking, seated too, Or lying down the while undrowsing, | |
| Etaṃ satiṃ adhiṭṭheyyā"ti. | He would pursue this mindfulness'. | |
| Tassāyamadhippāyo – yaṃ taṃ "mettañca sabbalokasmi, mānasaṃ bhāvaye"ti vuttaṃ, taṃ yathā bhāveyya, yathā ṭhānādīsu yāvatā iriyāpathena ṭhānādīni vā anādiyitvā yāvatā etaṃ mettājhānasatiṃ adhiṭṭhātukāmo assa, tāvatā vigatamiddhova hutvā etaṃ satiṃ adhiṭṭheyyāti. | The intention is as follows. He would so maintain in being what was stated thus ' His thought of love for all the world He would maintain ' that (1) [were he (assa) desirous of pursuing (deciding on) this (etam) lovingkindness-jhana mindfulness (satim)] by posture, [he would pursue this mindfulness] the while (yävatä) [he was engaged] in standing, etc.; or else (2) for the while (yävatä) that, without bothering whether he was standing, etc., he might be (assa) desirous of pursuing (deciding on) this (etam) lovingkindness-jhana mindfulness (satim), for so long (tävatä) he would pursue this mindfulness. | |
| Evaṃ mettābhāvanāya vasībhāvaṃ dassento "etaṃ satiṃ adhiṭṭheyyā"ti tasmiṃ mettāvihāre niyojetvā idāni taṃ vihāraṃ thunanto āha "brahmametaṃ vihāramidhamāhū"ti. | Having given an exhortation to that abiding in lovingkindness thus ' He would such mindfulness pursue ', pointing out in so doing mastery in the maintenance of lovingkindness in being, he now said 'Brahmam etam vihäram idha-m-ähu extolling that abiding. | |
| Tassattho – yvāyaṃ "sukhino vā khemino vā hontū"tiādi katvā yāva "etaṃ satiṃ adhiṭṭheyyā"ti vaṇṇito mettāvihāro. | The meaning is this. There is this abiding in lovingkindness that is set forth in the way beginning with [the words] ' Joyful and safe ' and down as far as [the words] 'He would pursue this mindfulness'. | |
| Etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu seṭṭhavihāramāhūti, yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vigatamiddho, etaṃ satiṃ adhiṭṭheyyāti. | Now it is this (etam) — since among the heavenly abidings, divine abidings, noble abidings, and abidings in the postures, it is immaculate and is beneficial both to oneself and to others — that is, they say (ahu) here (idha) in the Noble Ones' True Idea and Discipline, a Divine Abiding (brahmam vihäram). It is a foremost abiding, they say, and consequently he would such mindfulness pursue (decide on) constantly, continuously and uninterruptedly, whether standing or walking, seated too, or lying down the while undrowsing. | |
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| 10.Evaṃ bhagavā tesaṃ bhikkhūnaṃ nānappakārato mettābhāvanaṃ dassetvā idāni yasmā mettā sattārammaṇattā attadiṭṭhiyā āsannā hoti, tasmā diṭṭhigahananisedhanamukhena tesaṃ bhikkhūnaṃ tadeva mettājhānaṃ pādakaṃ katvā ariyabhūmippattiṃ dassento "diṭṭhiñca anupaggammā"ti imāya gāthāya desanaṃ samāpesi. | The Blessed One thus showed those bhikkhus the maintenance of lovingkindness in being in its various aspects. And now, since lovingkindness is near to [wrong] view of self because it has creatures for its object, he therefore completed the teaching with the following stanza 'Ditthin ca anupagamma'. He did this as a preventative against [their straying into] the thicket of [speculative] views (see M.i. 8) by showing those bhikkhus how the Noble Plane is reached through making that same lovingkindness jhana the basis for insight. | |
| Tassattho – yvāyaṃ "brahmametaṃ vihāramidhamāhū"ti saṃvaṇṇito mettājhānavihāro, tato vuṭṭhāya ye tattha vitakkavicārādayo dhammā, te tesañca vatthādianusārena rūpadhamme pariggahetvā iminā nāmarūpaparicchedena "suddhasaṅkhārapuñjoyaṃ, nayidha sattūpalabbhatī"ti (saṃ. ni. 1.171; mahāni. 186) evaṃ diṭṭhiñca anupaggamma anupubbena lokuttarasīlena sīlavā hutvā lokuttarasīlasampayutteneva sotāpattimaggasammādiṭṭhisaññitena dassanena sampanno, tato paraṃ yopāyaṃ vatthukāmesu gedho kilesakāmo appahīno hoti, tampi sakadāgāmianāgāmimaggehi tanubhāvena anavasesappahānena ca kāmesu gedhaṃ vineyya vinayitvā vūpasametvā na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti. | Its meaning is this. After emerging from the abiding in loving-kindness jhana, which was specified (detailed) thus ' This is Divine Abiding here, they say ', [he discerns] the [non-material-form] ideas there [in that jhana] consisting in thinking and exploring and the rest, [which he defines as ' name ']. Then, following on the defining, etc., of these [jhana factors as ' name '], he discerns the ideas of [material-] form there, [which he defines as ' form ']. By means of this delimitation of name-and-form he traffics not with views (ditthin ca anupagamma), [avoiding that by discerning] in the way stated thus 'A heap of mere determinations; No creature can be found herein ' (S.i. 135), till he eventually becomes virtuous (silava) with the kind of virtue that is supramundane since he is now perfected (sampanno) in the right view belonging to the Path of Stream Entry, which is called seeing (dassanena), and which is associated with that supramundane virtue. After that, whatever greed (gedham) there is in him still remaining unabandoned in the guise of sensual desire as [subjective] defilement for sensual desires (kämesu) as objects (see Ndl.1), of that he becomes purged (vineyya) — vineyya (lit. ' having removed ' or ' having disciplined ')=vinayitva (alternative gerund); that is, he becomes cured — by attenuation [of certain defilements] and by abandoning [of certain others] without remainder (see e.g. M.i. 34) by means of [his attaining] the Paths of the Once Returner and the Non Returner, he will surely come no more to any womb (na hijatu gabbhaseyyam puna-r-eti) ; absolutely never again coming to any womb, | |
| Suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti. | he is reborn only in the Pure Abodes, where he reaches Arahantship and attains extinction. | |
| Evaṃ bhagavā desanaṃ samāpetvā te bhikkhū āha – "gacchatha, bhikkhave, tasmiṃyeva vanasaṇḍe viharatha, imañca suttaṃ māsassa aṭṭhasu dhammassavanadivasesu ghaṇḍiṃ ākoṭetvā ussāretha, dhammakathaṃ karotha sākacchatha anumodatha, idameva kammaṭṭhānaṃ āsevatha bhāvetha bahulīkarotha, tepi vo amanussā taṃ bheravārammaṇaṃ na dassessanti, aññadatthu atthakāmā hitakāmā bhavissantī"ti. | When the Blessed One had finished his teaching thus, he told the bhikkhus 'Go, bhikkhus, and live in that same forest grove. On the eighth days in each month that are for the hearing of the True Idea, have the gong struck and recite this discourse, and then have a sermon on the True Idea, and be careful to give a blessing (share merit). Cultivate this same meditation subject, maintain it in being and develop it. Then instead of showing you dreadful objects, those non-human beings will most surely wish you well and seek your good'. | |
| Te "sādhū"ti bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tattha gantvā tathā akaṃsu. | They agreed, and after they had got up from their seats and had paid homage to the Blessed One, keeping him on their right, [they departed] to go back to where they had come from; and they did as they had been told. | |
| Devatāyo ca "bhadantā amhākaṃ atthakāmā hitakāmā"ti pītisomanassajātā hutvā sayameva senāsanaṃ sammajjanti, uṇhodakaṃ paṭiyādenti, piṭṭhiparikammaṃ pādaparikammaṃ karonti, ārakkhaṃ saṃvidahanti. | [Now thinking] ' The venerable ones wish us well and seek our good ', the deities were full of happiness and joy, and they themselves swept out the resting places, prepared warm water, performed back-treatment and foot-treatment for them, and arranged for their protection. | |
| Tepi bhikkhū tameva mettaṃ bhāvetvā tameva ca pādakaṃ katvā vipassanaṃ ārabhitvā sabbe tasmiṃyeva antotemāse aggaphalaṃ arahattaṃ pāpuṇitvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresunti. | There the bhikkhus maintained lovingkindness in being, and making that the basis, they established insight [into the three general characteristics of Impermanence, suffering, and not-self,] till all of them reached Arahantship, the highest fruit, in that same Rains, and they were able to hold the Paväranä Ceremony in purity. | |
| Evampi atthakusalena tathāgatena, |
There is a translation of these verses in the book, but I couldn't align them:
When those with skill in good the good have done
That should be done ... Все комментарии (1) |
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| Dhammissarena kathitaṃ karaṇīyamatthaṃ; | ||
| Katvānubhuyya paramaṃ hadayassa santiṃ, | ||
| Santaṃ padaṃ abhisamenti samattapaññā. | ||
| Tasmā hi taṃ amatamabbhutamariyakantaṃ, | ||
| Santaṃ padaṃ abhisamecca viharitukāmo; | ||
| Viññū jano vimalasīlasamādhipaññā- | ||
| Bhedaṃ kareyya satataṃ karaṇīyamatthanti. | ||
| Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya | in the Illustrator of Ultimate Meaning, the Commentary on the Minor Books, | |
| Mettasuttavaṇṇanā niṭṭhitā. | The explanation of the Lovingkindness Discourse is ended. | |
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Nigamanakathā Палийский оригинал |
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