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Объяснение разных вопросов Палийский оригинал
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Milidapañhavaṇṇanā Таблица Палийский оригинал |
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| Tesu –'milido nāma so rājā - pe - sāgaranti etha ajjhāhārasambadho veditabbo yo'pi milido rājā bhagavato parinibbānato pañcavassasate atikkante rājakule uppanno so rājā milido nāma. | King Milinda was the name of that king... up to the ocean. Here, the connection of the implied subject should be understood. That King Milinda was born in the royal lineage five hundred years after the Buddha's final passing. That king was named Milinda. | |
| Sāgalāyaṃ puruttame sāgalanāmake uttamanagare rajjaṃ kārento nāgasenatheraṃ upagañchi kiṃ viyā?Ti. | In the excellent city of Sāgala, in the foremost city named Sāgala, while ruling the kingdom, he approached the elder Nāgasena, asking, "What is it? " | |
| Gaṅgāva yatha sāgaranti āha. | Just as the Ganges flows to the ocean, so it is said. | |
| Yathā gaṅgā vā yamunādīsu aññatarā vā sāgaraṃ upagañchi tathā upagañchi'ti atho. | As the Ganges or any other river like the Yamuna reaches the ocean, so it reaches—this is the meaning. | |
| Va-saddo vetha samuccayatho. | The word 'va' here signifies conjunction. | |
| Gaṅgā vā'ti vattabbe ākārassa rassattaṃ kavā gaṅgāva iti vuttaṃ. | Though one might say 'Gangā vā' (the Ganges or), the shortening of the vowel 'ā' to 'a' makes it 'Gaṅgāva' (like the Ganges). | |
| Uppalaṃva yathodake'ti etha vuttasamuccayatho vāsaddo viya. | Just as a lotus *in* water—here too, the word 'va' conveys *conjunction*, similar to the usage above. | |
| Āsajja rājā - pe - vidāḷane'ti etha yathāvuttasambadho veditabbo. | The king, having approached... up to "in the manner of a cat," here the connection as stated should be understood. | |
| So ca suviñeñayyo'va. | And it is very easy to understand. | |
| Padanti upasagga nipātanāmaākhyātapadavasena catubbidhaṃ. | The word "pada" is fourfold by way of prefixes, particles, name, and verb. | |
| Tesu nāmapadaṃ sāmaññaguṇa-kittima-opapātika-nāma vasena catubbidhaṃ. | Among these, the name is fourfold by way of general name, quality-based name, conventional name, and inherent name. | |
| Tatha paṭhamakappikamahājanena sammantivā ṭhapitattā mahāsammato'ti rañño nāmaṃ sāmañañanāmaṃ nāma. | Thus, because the first great assembly in the beginning appointed and established him, the name "Mahāsammata" for a king is a general name. | |
| Dhammakathiko paṃsukuliko vinayadharo tepiṭako saddho pasanno'ti evarūpaṃ guṇato āgataṃ nāmaṃ guṇanāmaṃ nāma. | Names like "Dhammakathiko" (Dhamma-preacher), "Paṃsukuliko" (rag-robe wearer), "Vinayadharo" (upholder of discipline), "Tepiṭako" (master of the Three Baskets), "Saddho" (faithful), "Pasanno" (devout)—such names derived from qualities are called quality-based names. | |
| Yampana jātassa kumārassa nāmagahaṇadivase dakkhiṇeyyānaṃ sakkāraṃ kavā samīpe ṭhitā ñātakā kappevā'ayaṃ amuko nāmā'ti nāmaṃ karonti idaṃ kittima nāmaṃ nāma. | Furthermore, on the day of naming a newborn prince, having made an offering to those worthy of offerings, when relatives standing near say, "Let this one be named so-and-so," this is called a conventional name. | |
| Yā pana purimapaññatti pacchimapaññattiyaṃ patati, purimavohāro pacchimavohāre seyyathidaṃ purimakappe'pi cado cadoyeva nāma etarahi'pi cado cadoyeva nāma, atīte sūriyo samuddo pathavī pabbatoyeva nāma. | But when a prior designation applies to a later designation, or a prior usage to a later usage—for example, in the past age, "cado" was called "cado," and even now "cado" is called "cado"; in the past, the sun, the ocean, the earth, and the mountain were called by those names, | |
| Etarahi'pi pabbato pabbatoyeva nāmāti idaṃ opapātikanāmaṃ nāma, idaṃ nāmacatukkaṃ abhidhammapariyāyena vuttaṃ. | and even now the mountain is called "mountain"—this is called an inherent name. This fourfold classification of names is stated according to the Abhidhamma method. | |
| Saddasathe pana nāmanāma-sabbanāma-samāsanāma-taddhitanāma-kitanāmavasena pañcavidhaṃ vuttaṃ. | In the Saddasattha, however, names are said to be fivefold: by way of noun-name, pronoun-name, compound-name, derivative-name, and kīta-name. | |
| Taṃ sabbaṃ idha yathārahaṃ veditabbaṃ. | All of that should be understood here as appropriate. | |
| Padatho pana āsajjā'ti pavā. | As for the meaning of the word, "āsajja" means "having approached." | |
| Ṭhānāṭhānagate'ti kāraṇākāraṇagate. | "Ṭhānāṭhānagate" means "having gone to proper and improper places." | |
| Puthū'ti nānappakāre. | Various kinds. | |
| Suttajālasamathitā'ti suttantapiṭakasaṅkhātasuttasamūhena samathitā pathitā, suttaṃ āharivā suttathavisodhanavasena suttajālasodhakā | "Interwoven with a net of discourses" means established and spread by the collection of discourses known as the Sutta Piṭaka, recited by bringing forth the discourses to purify them in terms of meaning, clarifying the net of discourses. | |
| Nayehi cāti abhidhammavinayādīhi nayehi yuttīhi vā. | And by methods, that is, by methods such as those of the Abhidhamma and Vinaya, or by reason. | |
| Paṇidhāyā cāti abhidhammavinayādīhi nayehi yuttīhi vā. | Having resolved by means of the Abhidhamma, Vinaya, and other methods *or valid lines of reasoning.* | |
| Paṇidhāyāti attano ñāṇaṃ ṭhapento. | Having set his own knowledge, he resolves. | |
| Bhāsayivāna mānasanti attano cittaṃ atisayena punappunaṃ pavattāpanavasena hāsevā | Having spoken, one delights the mind, repeatedly causing one's own thought to occur, exceedingly. | |
| Kaṅkhāṭhānavidāḷane'ti kaṅkhāya vicikicchāya vassā kāraṇabhūtānaṃ avijjādikilesānaṃ dhammānaṃ vidāḷanakāraṇe. | The dispelling of doubt and uncertainty means the tearing apart of the states of defilements, such as ignorance, which are the causes of doubt and uncertainty. | |
| Ayaṃ padatho nāma. | This is called a footpath. | |
| Viggaho pana evaṃ veditabbo? | And how, further, should conflict be understood? | |
| Yonakasaṅkhātānaṃ milānaṃ ido | The Greeks, known as the Ionians, came here. | |
| Milido. | Milinda. | |
| Sotaṃ patitānaṃ janānaṃ saṃsīdanaṃ rāti ādadātī'ti | People who have fallen into the stream, night gives sinking to them. | |
| Sāgaro, taṃ sāgaraṃ. | The ocean, that ocean. | |
| Abhidhammavinayesu anupavisanathena ogāḷhā | Immersed by not entering into the Abhidhamma and Vinaya. | |
| Abhidhammavinayogāḷhā. | Abhidhammavinayogāḷhā: Profound in Abhidhamma and Vinaya. | |
| Suttajālassa samathitā | Suttajālassa samathitā: The calmed (or quieted) Sutta Net. | |
| Suttajālasamathitā. | Suttajālasamathitā. | |
| Kaṅkhā ca kaṅkhāṭhānañca kaṅkhāṭhānāni kaṅkhāṭhānānaṃ vidāḷanaṃ | Doubt, the grounds for doubt, the various grounds for doubt, and the dispelling of the grounds for doubt. | |
| Kaṅkhāṭhānavidāḷanaṃ. | The Cleaver of the Thicket of Doubt. | |
| Ayaṃ viggaho. | This is conflict. | |
| Imā pañca gāthā kena katā?Ti codanā bhadantabuddhaghosācariyena katā'ti parihāro. | These five verses, by whom were they composed? The answer: They were composed by the venerable teacher Buddhaghosa. | |
| Na kevalaṃ pañaca gāthā'va, therarājavacane'pi aññaṃ pubbāparavacanampi tena vuttaṃ. | Not only these five verses, but other earlier and later statements in the Therarajavamsa were also spoken by him. | |
| Tesu sambadhanaye– | The connection with them is established— | |
| 'Ekakhyāto padaccayo siyā vākyaṃ sakārako'ti ca | 'A collection of words, known as a single unit, along with an agent, may be a sentence.' | |
| 'Yena yassa hi sambadho dūraṭṭhampi ca tassa taṃ, | 'Whatever connection one has with someone, even if far away, that belongs to that person; | |
| Athato asamānānaṃ āsannattaṃ akāraṇaṃnti ca; | but for those who are dissimilar, nearness is without cause.' | |
| 'Nānattā sati yā nānā-kriyā hoti yathārahaṃ, | 'When diversity exists, action is diverse, as is fitting; | |
| Ekakriyāya channantu nathi kārakatā sadā'; | but when unified action occurs, there is no agent.' | |
| 'Vohāravisayo saddo'nekathaparamathato, | 'Sound is the field of convention,' 'from diverse perspectives and ultimate reality,' | |
| Buddhivikappato catho tassatho'ti pavuccati; | 'Meaning arises through mental construction; fourthly, its meaning—thus it is stated.' | |
| Tīṇī'pi lakkhaṇāni sallakkhevā yathā atho ca sabhāvo ca labbhati, tathā saddappayogo kātabbo. | Observing the three characteristics, one should carefully examine how both the meaning and the nature can be grasped, and accordingly, language should be applied. | |
| Saddappayogena hi atthasabhāvā anuvattitabbā, na atthasabhāvehi saddappayogo api ca ācariyā nānāraṭṭhesu ṭhitā attano attano raṭṭhavohārānurūpena saddappayogassa athaṃ vadanti. | For through the proper use of language, the nature of the meaning must be followed, not language usage by the nature of the meaning. Moreover, teachers residing in various countries explain the meaning of language usage according to their own country's conventions. | |
| Idha amhākaṃ biṅgaraṭṭhe siliṭṭhavohārānurūpena saddappayogassa atho vattabbo. | Here, in our Binga country, the meaning of language usage should be stated in accordance with the polished conventions. | |
| Yathā vacanaṃ siliṭṭhaṃ hoti kulaputtānañca hadayaṃ pavisati tathā vattabbo kathaṃ? | How should one speak so that the speech becomes polished and enters the hearts of noble youths? | |
| Yadi paṭhamā kattā hoti, dutiyā kammaṃ savisesanaṃ paṭhamantakattaṃ vavā kriyāpadaṃ vattabbaṃ. | If the first is the subject, and the second, the object with its qualifier, then the verb relating to the first-ending subject should be stated. | |
| Kriyāpadaṃ vavā savisesanaṃ dutiyantakammaṃ vattabbaṃ. | Or, the verb relating to the qualified second-ending object should be stated. | |
| Yadi savisesanaṃ paṭhamantapadaṃ kammaṃ hoti taṃ tassa visesanañca vavā tatiyantakattā vattabbo. | If the qualified first-ending word is the object, then that, along with its qualifier, should be stated with the third-ending agent. | |
| Taṃ vavā kriyāpadaṃ vattabbanti. | That, or the verb, should be stated. | |
| Padatho pana – | In terms of wording - | |
| 'Athappakāraṇā liṅgā ojaññā (?) Desakālato; | 'Signs are distinguished by slight causes, gender, origin, place, and time; | |
| Saddathā vibhajīyanti; Na saddāyeva kevalā'ti ca; | They are analyzed based on meaning and words; Not by sound alone.' | |
| 'Parabhāvapathāpekkhaṃ sa-amādi tu kārakaṃ, | Looking for the path of decline, the doer *together* with attachment, | |
| Paccayassa sadhātussa athabhutantu sādhananti ca; | The condition of the *same* inherent nature, and the means *become* the instrument. | |
| 'Dhātu saddo kriyāvācī paccayo sādhanavācako, | ‘Dhātu’ means action; the suffix denotes instrumentality; | |
| Athassa vācakaṃ liṅgaṃ vibhatti athajotakā;' | then its gender indicates its meaning, and inflections clarify (that meaning). | |
| Ti ca lakkhaṇāni sallakkhevā ekekapadassa athaviggaho vattabbo. | Having examined the three characteristics, the analysis of each word or its separation should be stated. | |
| Pada viggaho pana- | But as for the word analysis- | |
| 'Dhāvatho hi siyā hetu - paccayatho siyā phalaṃ, | For running there may be a cause; from conditions there may be a fruit. | |
| Dvinnaṃ jānanathañca iti saddo payujjate; | The word "iti" is used to indicate knowing these two. | |
| Sabbavākye kriyāsaddo itisaddo ca hoti hi; | In every statement, a word denoting action and the word 'iti' are present; | |
| Kriyābyuppatti nimittaṃ itisaddena dīpitanti, | The derivation of action is indicated by the word 'iti'; | |
| Ādīni lakkhaṇāni sallakkhevā vattabbo; | These and other characteristics should be considered and stated. | |
| Ayaṃ amhehi vutto saddappayogaathappayogo yojanānaṃ nayo sabbatha upakāro kulaputtehi uggahetabbo sallakkhetabboyeva. | This is what we have said: the proper application of sounds, the application of meaning, the method of connection—all this should be learned and carefully considered in every way by noble disciples. | |
| Ito paraṃ yaṃ athato ca rūpato ca apākaṭaṃ, taṃyeva vaṇṇayissāma. | We will now describe that which is implicit in both meaning and form. | |
| Suvibhatta-vīthi-caccara-catukka-siṅghāṭakanni suvibhattā rathikāsaṅkhātā vīthi caccarasaṅkhātā catukkā maggasadhisaṅkhātā siṅghāṭakā ethāti suvivibhattavīthicaccaracatukkasiṅghāṭaṃ. | Well-divided are the streets, squares, crossroads, and junctions, that is, well-divided are the named streets, the named squares, the named crossroads, hence well-divided streets, squares, crossroads, and junctions. | |
| Vuttañhetaṃ abhidhānappadīpikāyaṃ; | This is stated in the Abhidhānappadīpikā. | |
| "Racchā ca visikhā vuttā raṭikā vīthi cāpyatha | "Streets and branch roads are said to be lanes and paths; | |
| Vyuho racchā anibbiddhā nibbiddhā tu pathaddhi ca, | a row is a street, while a cut-through is a main road; | |
| Catukkaṃ caccare magga-sadhi-siṅghāṭakambhave"ti; | a four-way intersection, a courtyard, a road junction, and a crossroad are all synonyms." | |
| Kāsika-koṭumbarakādi - nānāvidhavathāpaṇasampannanti etha mahagghavathaṃ kāsikaṃ kāsikaraṭṭhe vā uppannaṃ kāsikaṃ. | The Kasi cloth and the Kotumbara cloth, etc., endowed with various kinds of cloth—here, the very expensive Kasi cloth is either produced in the Kasi country or *is* Kasi cloth. | |
| Koṭumbaradese jātaṃ vathaṃ koṭumbaraṃ. | The cloth born in the Kotumbara country is *called* Kotumbara cloth. | |
| Ādisaddena khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅganti. | By the word 'etc.,' linen, cotton, silk, wool, hemp, and *burlap* are included. | |
| Dhavalavathāni ca khomassa anulomabhutaṃ dukulaṃ koseyyassa anulomabhutāni pattunnapaṭṭa-somāra-cīnaja vathāni ca saṅgaṇhāti. | And the white cloth *agreeable* to linen *called* Dukula cloth *is included*. Those *agreeable* to silk *called* Pattunna, Patta, Somara, and Chinese cloths *are included*. | |
| Vuttañhetaṃ khuddakasikkhāgathe? | This is also stated in the Khuddaka Sikkha Gatha. | |
| Dukūlañceva pattunna - pattaṃ somāracīnajaṃ iddhijaṃ devadinnañca tassa tassānulomakanti. | Even bark garments or rags, a bowl made of leaves or from China, a bowl obtained by psychic power or given by gods— whatever suits each person. | |
| Tassa ṭīkāyañca'vākamayattā dukulā sāṇassa anulomakehi katasuttamayattā pattuṇṇapaṭṭa-somāracīnavathāni koseyyassa anulomāni iddhijadevadinnavathāni channaṃ vathānaṃ anulomāni tesaṃ aññataramayattā'ti vuttaṃ. | In the commentary to it, it is said that cloth is made of linen or hemp, the threads being spun in the proper order; garments of pattuṇṇa, paṭṭa, somāra, and Cīna fabrics; silk of the proper kind; garments produced by supernatural power or given by deities; and any one of these six kinds of garments is suitable. | |
| Tatha milidapañho lakkhaṇapañho vimaticchedanapañho'ti duvidho'ti etha dhammānaṃ lakkhaṇapucchanavasena pavatto pañho lakkhaṇapañehā.Dhammānaṃ lakkhaṇapañho'ti kathaci likhitaṃ. | Thus, the Milinda Questions, the question about characteristics, and the question about resolving doubts are twofold. Here, the question that proceeds by way of questioning about the characteristics of phenomena is the question about characteristics." The question about the characteristics of phenomena" is written thus in some instances. | |
| Ṭhānuppantikapaṭihāno'ti tasmiṃ tasmiṃ gambhīrathavicāraṇakāle kattabbakiccasaṅkhāte ṭhāne uppatti uppajjanaṃ ṭhānuppatti sā assa athiti ṭhānuppattikaṃ. | "The arising of ready wit at the proper place" means the arising or emergence (uppatti) at the designated place (ṭhāna) consisting of duties to be done at that particular time of deep consideration; that arising (uppatti) in that place (ṭhāna) is ṭhānuppatti. That belongs to him, hence ṭhānuppattika. | |
| Ārammaṇe paṭibhātīti paṭibhānaṃ, ñāṇaṃ. | Clear in the object is ready wit (paṭibhāna), knowledge (ñāṇa). | |
| Ṭhānuppattikaṃ paṭibhānaṃ yassa so ṭhānuppattikapaṭibhāno. | He who has ready wit (paṭibhāna) arising at the proper place (ṭhānuppattika) is one who has ready wit arising at the proper place (ṭhānuppattikapaṭibhāno). | |
| Paṭibalo atītānāgatapaccuppannānanti etha athānaṃ jānitunti pāṭhaseso kātabbo soyeva vā pāṭho. | He is capable regarding the past, future, and present. Here, the rest of the text should be done as in the passage, or the same passage itself. | |
| Tatha ahaṃ atītabhave dinnadāno rakkhitasīlo bhāvitabhāvano katakalyāṇo idāni ñāṇasampanno dhanavā yasavā'ti atītathaṃ jānituṃ paṭibalo idāni mayā dānādi puññaṃ kattabbaṃ sampatti bhavato. | Thus, "In a past existence, I was a giver of alms, one who guarded virtue, one who developed meditation, one who had done good deeds. Now I am endowed with knowledge, wealthy, and famous"—he is capable of knowing the past. "Now, I should perform meritorious deeds such as giving, and in the future, I will attain prosperity. | |
| Sampatti bhave uppajjivā sukhī huvā parinibbāyissāmī'ti. | Having attained prosperity, being reborn happy, I will attain final nibbāna" | |
| Evaṃ paccuppannaanāgatathe jānituṃ paṭibalo nāma. | —thus, he is capable of knowing the present and future. | |
| Samantayogavidhānakiriyānaṃ karaṇakāle'ti yuñjitabbo yogo. | The yoga should be applied at the time of performing actions that enact all-encompassing connections. | |
| Samantato sabbato sabbakāle yogo sabbakālesu sabbakattabbakammānaṃ vidahanaṃ vidhānaṃ nāma. | "Samanta" means completely, in every way, at all times. "Vidhāna" means the arrangement of all actions to be done at all times, in all instances. | |
| Idañcidañca karissāmi, imasmiṃ kate idaṃ bhavissatī'ti pubbabhāge upāyena kattabbavidhānaṃ kiriyā nāma karaṇakāleyeva labbhati. | "This and this I will do; when this is done, that will result"—such planning beforehand, obtained precisely at the time of action, is called "kiriyā." | |
| Pubbabhāge ca karaṇakāle ca nisammakārīti adhippāyo. | The meaning is that one who acts with careful consideration does so both beforehand and at the time of action. | |
| Seyyathīdanti yāni sathāni tena uggahitāni tāni seyyathidaṃ vibhajissāmīti atho anekathato mahanidānasuttavaṇṇanāyañca evamevatho vutto' seyyathidaṃ katamānī'ti keci vadanti. | 'Just as those, having learned from a teacher, say, "We will analyze those," and also in various ways, as was said in the commentary to the Mahānidāna Sutta, "Just as, what are these? | |
| Taṃ'katame pañcupādānakkhadhā? | " Some say, "What are the five aggregates subject to clinging? | |
| Seyyathidaṃ? | " Just as, | |
| Rūpūpādānakkhadho'tiādinā nayena sameti. | "The aggregate of clinging to form," and so on, it agrees with the method. | |
| Tesu ca ekūnavīsatisathesu. | And among those, there are nineteen sets.' | |
| Sutīti etha suyyate dhammo etāyāti suti, vedo. | Listened to, thus the Dhamma is heard; this is the way, knowledge. | |
| Sammutīti saddagantho. | Convention is a term pertaining to a collection of sounds. | |
| Sesā saṅkhyādayopi ca kattuyonakattā bāhira sathesu yadi dissanti te sugahetabbā yevāti. | The remaining categories, such as number and so forth, if they appear in external treatises, should be well grasped as being derived from the agent or the source of action. | |
| Bhattavissaggakaraṇathāyāti bhattakiccakaraṇathāya. | For the purpose of relinquishing food. For the purpose of doing what should be done regarding food. | |
| Sakiṃ evaṃ cakkhuṃ udapādīti atītabhave tīsu vedesu paricayasatiñāṇabalena sakimeva ekuggahaṇavārameva cakkhu veduggahañāṇacakkhu udapādi. | "When the eye arose thus once" - In a past life, through the power of knowledge and familiarity with the three Vedas, the eye, the knowledge-eye of grasping the Vedas, arose just once, in a single act of grasping. | |
| Bahutaraṃ avacāpevā ekavārameva vadāpevā dhāretuṃ asakkontassa ñāṇacakkhu udapādīti adhippāyo. | The meaning is that the knowledge-eye arose for one who was unable to retain much and could only recite a single verse at a time. | |
| Ācariyassa anuyogaṃ davā'ti'ācariya, tumhehi yaṃ yaṃ icchatha, taṃ taṃ maṃ pucchatha, ahaṃ vissajessāmi. | "Teacher, I give you leave to question me," said the boy. "Whatever you wish to ask, ask me, and I will answer. If I am unable to explain, you may instruct me." | |
| Byākātuṃ asakkontassa me ācikkhathā'ti ācariyassa attano anuyogaṃ anuyuñjanaṃ codanaṃ davā. | Thus, he gave the teacher leave to examine him, to challenge him with questions. | |
| Ekacco hi anuyogaṃ dātuṃ sakkoti byākātuṃ pana na sakkoti. | For some can give leave to question but cannot explain. | |
| Nāgasenadārako pana tadubhayampi kātuṃ sakkotiyeva. | But the young Nāgasena was capable of both. | |
| Dhammacakkhuṃ udapādīti'yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammantidhammacakkhu sotāpattimaggañāṇaṃ nibbānārammaṇaṃ huvā evaṃ uppajjanākārena udapādiyaṃ kiñci saṅkhataṃ dhammajātaṃ samudayadhammaṃ uppajjanasabhāvaṃ sabbaṃ taṃ nirodhadhammaṃ, sabbaṃ taṃ dhammajātaṃ nirujjhanasabhāvaṃ aniccaṃ khayavayadhammanti udapādi. | The eye of Dhamma arose—'Whatever is of a nature to arise, all that is of a nature to cease'—this is the knowledge of the path of stream-entry, having Nibbāna as its object, thus it arose in the mode of arising. Whatever conditioned dhamma, of a nature to arise, with the characteristic of arising—all that is of a nature to cease, all that dhamma with the characteristic of ceasing, impermanent, subject to destruction and decay—thus it arose. | |
| Kasmā nibbānārammaṇaṃyeva maggañāṇameva udapādī?Ti. | Why did the knowledge of the path, having Nibbāna as its object alone, arise? | |
| Tappaṭicchādakamohadhakāraṃ viddhaṃsevā uppannattā. | Because it arose having pierced and dispelled the darkness of delusion that conceals it. | |
| (Dosinā) dositāti vattabbe takārassa takāraṃ kavā dosinā'ti vuttaṃ. | (Regarding 'Dosinā'): It should be 'dositā,' but the letter 'ta' is replaced by 'ka,' hence 'dosinā' is said. | |
| Rathaṃ āruyhā'ti etha sāmikaṃ ramayatīti ratho'ti viggaho kātabbo. | Having mounted the chariot, the master delights here; hence it is called a chariot—this is the analysis to be made. | |
| Rājaratho nāma sabbaratanavicitto icchitabbo. | The royal chariot, adorned with all kinds of jewels, is desirable. | |
| (Vayahaṃ) vahantī etenāti vayahaṃ uparimaṇḍapasadisapadaracchannasabbamālāguṇṭhimaṃ vā chādevāti aṭṭhakathāyaṃ vuttanayena katasakaṭaṃ vayhaṃ nāma. | The cart is called 'vayhaṃ' because it carries (vahantī) with this (etenāti). According to the commentary, *vayhaṃ* is a cart made in such a way that it is covered with an upper canopy resembling a pavilion, adorned with all kinds of garlands, or simply covered. | |
| Sadamānikā'ti ubhosu passesu suvaṇṇarajatādimayā gopānasiyo davā garuḷapakkhakanayena sadamānikā'ti aṭṭhakathāyaṃ vuttanayena kato yānaviseso vayhādidvayaṃ cekathāya idhānītaṃ | "Sadamānikā" refers to a special type of chariot whose gopānasis on both sides of the yoke are made of gold, silver, or other materials, and are fashioned in the manner of Garuda bird wings. This is how the commentary explains the term. The pair of reins (vayhādidvayaṃ) has also been mentioned in the commentary; however, that is not brought forth here. | |
| Tithakaro'ti'uggaho savaṇaṃ pucchā kathanaṃ dhāraṇaṃ iti pañcadhammavaseneva tithavāso pavuccatī'ti evaṃ vutte tithavāse patiṭṭhāya pare ca patiṭṭhāpevā piṭakattayatithachekakaraṇena dhammatithaṅkaro. | 'The act of grasping, listening, questioning, speaking, and retaining—these five qualities alone constitute dwelling with the heretics. Thus it is said. Having established oneself in dwelling with the heretics and establishing others in it, one becomes a maker of a heretical doctrine, proficient in the three baskets and the commentaries.' | |
| Nipuṇo'ti badhādīsu upajānanasamatho. | "Skillful" means being capable of generating (wisdom) concerning the bonds and so on. | |
| Visārado'ti parisāsu bhayarahito. | Confident, fearless in assemblies." | |
| Sāmayiko'ti desajabhāsāsaṅkhātasamayakusalo sakasamayasamayantaracchekañāṇavanto. | Skilled in conventions" means being skilled in the conventional language of the locality and possessing knowledge that is expert in one's own conventions and the conventions of others. | |
| Paṭibhāṇo'ti kalyāṇavākya saṅkhyātapaṭibhāṇavanto. | "Paṭibhāṇo" means eloquence, possessing eloquence consisting of beautiful words. | |
| Medhāvīti dhammojapaññāya medhāvī. | The wise one is called wise because of wisdom consisting of reflecting on the Dhamma. | |
| Dhammojapaññā nāya ñānagato paṇḍito'kiṃ sutaṃ kiṃ vā suṇāmi, kiṃ kusalaṃ gavesinti' yāya vicāreti sā dhammojapaññā nāma. | Wisdom consisting of reflecting on the Dhamma is the knowledge by which one reflects: 'What have I not learned? What am I to hear? What is skillful that I should seek? ' This is called wisdom consisting of reflecting on the Dhamma. | |
| Āyasmāpi kho nāgaseno paṭisammodi - pe - ārādhesiti yeneva sammodaniyavacanena thero rañeñā milidassa cittaṃ ārādhesi tosesi teneva sammodanīyavacanena raññā saddhiṃ paṭisammodīti yojanā. | The Venerable Nāgasena also responded in kind... and so forth... with that very agreeable speech by which the Elder pleased and delighted King Milinda's mind, with that same agreeable speech he exchanged greetings with the King—such is the connection. | |
| Ñāyāmīti ñāto pākaṭo homi. | I will be known, I will be manifest. | |
| Api ca kho mahārāja - pe - nāgaseno'ti yaṃ idaṃnāgaseno'ti nāmaṃ esā saṅkhā samaññā paññatti vohāro nāmamattaṃ hotīti yojanā. | Then, great king… indeed… Nāgasena—this Nāgasena is a designation, a concept, an appellation, a convention, a mere name. | |
| (Saṅkhā) etha ca saṅkhāyatīti saṅkhā. | (Saṅkhā) "Because it reckons, therefore it is saṅkhā (reckoning)." | |
| Saṅkathiyatīti atho kinti saṅkathiyati? | Or, because it is spoken about, thus: "How is it spoken about? | |
| Parassāti attā'ti bhavo'ti poso'ti puggalo'ti naro'ti māṇavo'ti tisso'ti datto'ti mañcapīṭhaṃ bhisibimbo hananti vihāro pariveṇaṃ dvāraṃ vātapānanti. | " "Another," "self," "being," "person," "individual," "man," "youth," "Tissa," "Datta," "a couch, a chair, a cushion, a pillow, a residence, a cloister, a door, a window." | |
| Evaṃ anekehi ākārehi saṅkathīyatiti saṅkhā. | In such various ways it is spoken about, therefore it is saṅkhā. | |
| Samaññā sammā ñāyatīti kinti ñāyatī?Ti. | "'Designation' is rightly known; how is it rightly known? | |
| Ahanti mamanti - pe - dvāraṃ vātapānanti sammā ñāyatīti samaññā. | 'It is I,' 'it is mine,' ... up to 'a window' or 'an air-hole'—thus it is rightly known as 'designation.'" | |
| (Paññatti) paññāpīyatīti paññatti. | Concept is that which is made known, *i.e., designated*. | |
| (Vohāro). | (Usage). | |
| Kinti paññāpīyatīti - pe - voharīyatīti vohāro. | How is it made known? … and so on… it is called usage. | |
| Kinni voharīyatiti. | How is it made known? | |
| Ahanti mamanti - pe - dvāraṃ vātapātanti voharīyatīti vohāro. | 'I' and 'mine'… and so on… 'door' and 'window'—it is called usage. | |
| Imehi catuhi saṅkhāādīhi padehī nāmapaññattiyeva adhippetā nāmamattanti dassanato. | By these four terms—aggregate, etc.—only the name designation is intended, understood as a mere name. | |
| Sace vaṃ mahārāja paṇḍitavādā sallapissasīti vaṃ sace mayā saddhiṃ paṇḍitānaṃ sallāpena. | If you, great king, wish to speak as one who is wise, or if you wish to converse with the wise with me. | |
| Āveṭhanampi kayirati nibbeṭhanampi kayiratī'ti pañhapūcchanavasena veṭhanaṃ paṇḍitehi kayirati pañhavissajjanavasena veṭhanaṃ paṇḍitehi kayirati pañhavissajjanavasena nibbeṭhanampi kayirati. | They wrap it up, they unwrap it. Wise ones wrap it up by way of questioning, and wise ones unwrap it by way of answering. Wise ones unwrap it by way of answering. | |
| Niggaho'pi kayiratī'ti nāgasenathero musābhaṇatītiādinā niggahanayena aññapaṇḍitānaṃ niggahaṇavacanaṃ aññapaṇḍitehi kayirati. | "Restraint is also applied," said the Elder Nāgasena, using the method of refutation beginning with false speech. The words of refutation by other wise ones are applied by other wise ones. | |
| Api ca kathāvathuppakaraṇe āgato sabbaniggaho niggahoyeva. | Furthermore, in the subject matter of the discussion, all refutation is indeed refutation. | |
| Paṭikkamampī'ti vaṃ mahārāja'rājā milido jambudīpe aggarājā kasmā musā bhaṇasī'tiādinā paṭikkamampi kayirati. | "Even retreat," thus, O great king, King Milinda, the foremost king in Jambudīpa, "Why do you speak falsely? " and so on, even retreat is made. | |
| Viseso 'pīti'sampannaṃ munino cittaṃ, 'kammanā byattattena ca vijjācaraṇasampannaṃ dhammagatānaṃ pasaṃsatī'tiādinā guṇapasaṃsanasaṅkhāta viseso. | The mind of the sage is distinguished by joy; 'By skill in action and by clarity, endowed with knowledge and conduct, the righteous are praised'—such is the distinction consisting of the praise of virtues. | |
| Idha pana kallo'si bhante'tiādi paṭiggahaṇaviseso'ti'sampannaṃ munino cittaṃ - pe - dhammagatānaṃ anumodasī'tiādinā guṇapasaṃsanasaṅkhāto paṭiggahaṇaviseso. | Here, however, the distinction lies in acceptance, as in 'You are capable, venerable sir'... the mind of the sage is distinguished...rejoices in the righteous'—such is the distinction consisting of acceptance through praise of virtues. | |
| Idha pana sādhu kho vaṃ mahārāja rathaṃ jānāsī'tiādi. | Here, however, 'Good indeed, great king, that you know the chariot,' and so on. | |
| Ekaṃ vathuṃ paṭijānantīti kalyāṇamaṇiādikaṃ aññataraṃ ekaṃ vathuṃ kalyāṇaṃ vā athi nathiti paṭijānanti paṭhamadivase tayo pañhā raññā pucchitā nāmapaññattipañho sattavassikapañho vīmaṃsanapañho. | Acknowledging one matter—whether there is or is not a single good thing like the kalyāṇamaṇi—on the first day three questions were asked by the king: the question on designation, the seven-year question, and the question for investigation. | |
| Bhante nāgasena pucchissāmīti - pe - kimpana mahārāja tayā pucchitanti tatiyo vīmaṃsanapañho ṭhānuppattikapaṭihānajānanathāya vīmaṃsanavasena pucchitattā vimaṃsanapañho nāma. | "Venerable Nāgasena, I will ask a question..." ... "But, great king, what have you asked? " This third question, concerning the arising and cessation of states, is called the 'question of investigation' because it is asked by way of investigation for the purpose of knowing the arising and cessation of states. | |
| Tatha'pucchito me bhante'ti idaṃ raññā attanā heṭṭhā pucchite dve pañhe sadhāya vuttaṃ. | "Thus I was asked, venerable sir," this was said by the king in reference to the two questions previously asked by himself. | |
| Vissajjitaṃ me'ti idampi therena attanā heṭṭhā vissajjite dve pañhe sadhāya vuttaṃ. | This has been answered by me'—this too was stated by the Elder himself, referring to the two questions answered by himself below. | |
| Nāgaseno nāgaseno'ti sajjhāyaṃ karonto pakkāmīti raññā nāgasenathere bahumānagāravo kato'ti dīpetuṃ buddhaghosācariyena vuttaṃ agāravo hi puggalo garuṭṭhāniyaṃ puggalaṃ disvāpi suvāpi jānivāpi apassanto asuṇanto ajānanto viya hotīti. | Nāgasena, Nāgasena—reciting thus, he departed. To show that the king treated Nāgasena respectfully and with esteem, Buddhagosa said: A disrespectful person, even when seeing, hearing, or knowing a person worthy of respect, acts as if they do not see, hear, or know. | |
| Tatrāyaṃ vacanatho? | Here is the meaning of the word: | |
| Āguṃ pāpaṃ na karotīti nāgo. | "He does no evil"—that is Nāga. | |
| Senti sayanti etena vādapaccathikā janāti seno nāgo ca so seno cāti nāgaseno sāmaññādīsu catusu nāmesu idaṃ kittimanāmaṃ. | "They lie down, they sleep (repose)"—by this, opponents in debate are subdued—that is Sena. Thus, Nāga and Sena together make Nāgasena. Among the four names relating to asceticism, etc., this is a descriptive name. | |
| Suṭṭhu thero ababhanumodīti'sādhu suṭṭhu'ti vacanena. | The elder Suṭṭhu rejoiced, saying, "Good, excellent." | |
| Antarāmagge pucchito anathakālapañho. | Along the way, he was asked an untimely question. | |
| Katametha nāgaseno'ti katamo dhammo etasmiṃ vacane nāgaseno nāma hotīti pucchi. | "What is Nāgasena, venerable Nāgasena? What is the dhamma that makes Nāgasena in this statement? " he asked. | |
| Jīvo'ti jīvabhuto vāyo. | Life is the life-principle or the wind element. | |
| Assāsapassāsā nāmete kāyasaṅkhāro'ti thero abhidhammakathaṃ akāsīti iminā anantakāyassa ete anto-pavisana-bahi-nikkhamatavātā assāsapassasā nāma karajakāyena abhisaṅkharīyanti, tasmā kāyasaṅkhārā ca honti, teneva jīvena nāgaseno nāgaseno'ti iminā nāmamattaṃ gaṇhāti na puggalo jīvo gahetabbo'ti thero abhidhammakathaṃ akāsi. | 'In-breaths and out-breaths are indeed called bodily formations,' thus the elder gave an Abhidhamma talk. By this it is meant that these breaths, entering and exiting the endless body, are conditioned by the physical body, therefore they are bodily formations. 'By this very life, Nāgasena, Nāgasena'—by this, only the name is grasped, not the person or the soul,' thus the elder gave an Abhidhamma talk. | |
| Upāsakattaṃ pavedesī'ti attasanniyyātanena sissabhāvūpagamanena paṇipātena samādānenāti catusu saraṇagamanūpāyesu samādānena ratanattayassa ca therassa ca upāsakabhāvaṃ, buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi, tañca saraṇaṃ gacchāmi, upāsakaṃ maṃ dhārehi ajjatagge pāṇupetaṃ saraṇaṃ gatanti. | He declared himself a lay follower—by self-dedication, by accepting discipleship, by respectful salutation, and by undertaking, these being the four ways of taking refuge. By undertaking, he became a lay follower of the Triple Gem and of the elder, saying: "I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Sangha for refuge. And (remember) me as a lay follower from this day forward, for as long as I live, (as one who) has gone for refuge." | |
| Anantakāyapañho catutho. | The fourth question is about endless bodies. | |
| Kimhi hoti kathāsallāpo'ti kimhi kāraṇe nimittabhute kathāsallāpo hoti. | 'On what does conversation depend? ' On what basis or cause does conversation depend? | |
| Kimpayojano kathāsallāpo'ti adhippāyo idaṃ rañañā kimathāya vuttaṃ? | 'What is the purpose of conversation? ' What is the intention here? For what purpose was this said by the Buddha? | |
| Anuyogadānathāya ceva pucchanassa okāsadāpanathāya cāti ñātabbaṃ. | It should be understood that it is for the sake of giving an opportunity for questioning and allowing for inquiry. | |
| Athena mayaṃ mahārāja athikā athena hotu kathāsallapo'ti iminā thero rañño anuyogañceva okāsañca deti tatha athenā'ti. | Then, great king, the Elder, by saying, "If that is agreeable to you, let there be a conversation," grants both the king's request and permission, saying, "Very well." | |
| 'Atho payojano saddā'bhidheyya vuddhiyaṃ dhane, | 'And also, the word is used for increase in wealth, | |
| Vathamhi kāraṇe nāse hite pacchimapabbate'ti; | in effort, in destruction, in welfare, and for the western mountain.' | |
| Evaṃ vuttesu athesu idha payojanañca hitañca labbhati. | When these meanings are thus stated, here both purpose and benefit are obtained. | |
| Tesu lokiyalokuttaraphalaṃ payojanaṃ nāma, sāsanavuddhi vā. | Among them, worldly and supramundane fruits are called purpose, or the growth of the Dispensation. | |
| Yathicchitaphalanipphādāno hinoti pavattatīti hitaṃ. | And benefit is that which brings about the production of desired fruits; | |
| Dānasīlādilokiyalokuttarakāraṇaṃ. | it is a worldly or supramundane cause such as generosity and virtue. | |
| Kintī'ti kimhi asaṅkhatadhātusaṅkhāte nibbāne phalasaṅkhāte nibbāne idaṃ paccuppannadukkhaṃ nirujjheyya. | "In what way?" In what aspect of the unconditioned element, known as Nibbana, and in what fruit, known as Nibbana, would this present suffering cease? | |
| Anupādāparinibbānanti arahattaphalasaṅkhātaṃ anupādāparinibbānaṃ. | The term "anupādāparinibbāna" refers to the anupādāparinibbāna consisting of the fruit of Arahantship. | |
| Nibbānañhi duvidhaṃ apaccayaparinibbānaṃ anupādāparinibbānanti. | Nibbāna is of two kinds: apaccayaparinibbāna and anupādāparinibbāna. | |
| Tesu avijjādipaccayarahitattā asaṅkhatadhātu apaccaya-parinibbānaṃ nāma. | Among these, the unconditioned element (asaṅkhatadhātu), being free from conditions such as ignorance, is called apaccayaparinibbāna. | |
| Kilesasaṅkhata-parinibbānasaṅkhātaṃ upādāna rahitattā arahattaphalaṃ anupādāparinibbānaṃ nāma. | The fruit of Arahantship, being free from clinging and consisting of the cessation of defilements, is called anupādāparinibbāna. | |
| Rājābhinītā'ti rājūhi pīḷitā rājabhītā vā. | Harassed by kings or frightened of kings. | |
| Iṇaṭṭā'ti iṇena pīḷitā. | "Burdened by debt" means afflicted by debt. | |
| Kallo'sīti byākaraṇa ñāṇena cheko'si, aṅguttaraṭīkāyaṃ' byākaraṇe samatho'. | 'You are skilled in the knowledge of exposition, as stated in the Aṅguttara commentary, regarding the explanation of "Kallo’si." 'You are capable of exposition. | |
| Paṭibalo'tipi vattuṃ vaṭṭati yevāti. | 'It is indeed fitting to say that you are competent.' | |
| Pabbajjāpañho pañcamo. | The fifth chapter concerns renunciation. | |
| Sopādāno'ti sakileso. | "With clinging" means with defilement. | |
| Paṭisadahanapañho chaṭṭho. | The sixth question is on relinking. | |
| Yoniso manasikārenāti aniccaṃ dukkhanti upāyena pathena sāraṇalakkhaṇena ārammaṇapaṭipādakamanasikārena. | "By proper attention" means by attention characterized by thoroughness, by the path and means of contemplating impermanence and suffering, attention that leads to the object. | |
| Manasikārapañho sattamo. | The question about attention is the seventh. | |
| Ussahanalakkhaṇe'ti sampayuttānaṃ ārammaṇe saṃyojanavasena ussahanalakkhaṇe gaṇhanalakkhaṇe vā. | "Characterized by exertion" means characterized by exertion in the manner of connection with associated objects, or characterized by grasping. | |
| Manasikāralakkhaṇapañho aṭṭhamo. | The eighth question concerns the characteristic of attention. | |
| Yo sīlakkhadho varapātimokkhiyo'ti yo pātimokkhasīlasaṃvarasaṅkhāto buddhuppādeyeva uppanno sīlaguṇo sayaṃ patiṭṭhāti iduyādīnaṃ ekadasannaṃ kusaladhammānaṃ nissayākārena nissayapaccayo ceva balavakāraṇaṭṭhena upanissayo ca pathavī iva sattānaṃ patiṭṭhā. | "He who possesses the virtue of the highest code of morality" refers to the virtue of restraint, known as the Pātimokkha-restraint of morality, which arises only with the arising of a Buddha. This virtue, itself, is firmly established as a foundation in the manner of being a support for the eleven wholesome qualities beginning with faith, acting as both a supporting condition and, due to its powerful nature, a strong proximate condition, like the earth is for beings. | |
| Sīlapatiṭṭhānalakkhaṇapañho navamo. | The question on the characteristic of the establishment of virtue is the ninth. | |
| Aññesaṃ cittaṃ vimuttaṃ passivā'ti aññesaṃ ariyānaṃ sotāpattiphalādike phale visesena adhimuttaṃ pakkhadantaṃ ñāṇacakkhunā passivā. | "Seeing the liberated minds of others" means seeing with the eye of knowledge the minds of other noble ones especially inclined toward and resolved upon the fruits of stream-entry and so forth. | |
| Saddhālakkhaṇapañho dasamo. | The tenth is the question on the characteristic of faith. | |
| Sabbe kusalā dhammā'ti sabbe lokiyakusaladhammā uppannā na parihāyanti. | "All wholesome states" means all mundane wholesome wholesome states that have arisen do not decline. | |
| Vīriyalakkhaṇapañho ekādasamo. | The eleventh question concerns the characteristic of energy. | |
| Apilāpanalakkhaṇo'ti ārammaṇe anupavisanaṭṭhena ogāhanalakkhaṇo sappaṭibhāgadhammo'ti paṭibhāgena paccathikena saha vattantīti sappaṭibhāgā sukko ca kaṇhapaṭibhāgena sappaṭibhāgo. | "Characterized by non-adherence" means characterized by immersion due to not penetrating the object. "With counterparts" means existing together with an opposing counterpart; for example, white is with a black counterpart. | |
| Kaṇhasukkasappaṭibhāge'ti īdisapāṭho yadi athi sudaroyeva. | "Regarding black and white counterparts"—if such a reading exists, it is very clear. | |
| Apilāpetīti anupavisanaṭṭhena ogāhati. | "Does not adhere" means it plunges without penetrating. | |
| Hitāhitānaṃ dhammānaṃ gatiyo'ti kusalākusalānaṃ dhammānaṃ iṭṭhāniṭṭha-vipākadānabhāva-saṃkhāta-nipphattiyo. | "The courses of beneficial and harmful states" means the fulfillments consisting of the giving of desirable and undesirable results of wholesome and unwholesome states. | |
| Sabbathakanti sabbakicce niyuttaṃ sabbalīnudhaccesu icchitabbaṃ vā. | "In every way" means engaged in all duties or to be desired in all attachments and inclinations. | |
| Satilakkhaṇapañho dvādasamo. | The question about the characteristic of mindfulness is the twelfth. | |
| Tappamukhā'vāti rājappadhānā iva. | "With that at the forefront" is like a king's principal advisor. | |
| Samādhipañho terasamo. | The question on concentration, the thirteenth. | |
| Yo uppajjati so eva so'ti yo pathaviphassādiparamathadhammo uppajjati, so uppannapubbadhammo eva. | "What arises is just that" means whatever ultimate reality arises, such as earth-element contact, that is the same as a previously arisen phenomenon. | |
| Paññālakkhaṇapañho cuddasamo. | The question on the characteristic of wisdom, the fourteenth. | |
| Nānā-ekakiccakaraṇapañho paṇṇarasamo. | The question about performing diverse and single functions is the fifteenth. | |
| Paṇṇarasapañhavanto paṭhamavaggo samatto. | Thus ends the first chapter with fifteen questions. | |
| Vaṃ pana bhante evaṃ vutte kiṃ vadeyyāsī'ti yadā vaṃ daharo taruṇo mado uttānaseyyako ahosi soyeva vaṃ etarahi mahanto'ti imasmiṃ vacane mayā ca kenavidha pucchanavasena vutte vaṃ kiṃ vadeyyāsīti yojanā. | "But, venerable sir, if you were spoken to in this way, what would you say? 'When you were a young, youthful, intoxicated infant lying on your back, that same you is now grown up'—if this statement were posed as a question, what would you say? " This is the connection. | |
| Dutiyavagge pana dhammasantatipañho paṭhamo. | In the second chapter, the first question is about the continuity of phenomena. | |
| Na paṭisadahanajānanapañho dutiyo. | The second question concerns not knowing by recollection. | |
| Sakiccayanti attano visayobhāsanakiccaṃ. | "One's own task" means the task of illuminating one's own domain. | |
| Ālimpanaṃ vijjhāpetunti aggiṃ nibbāpetuṃ | "Extinguishing" means to extinguish the fire. | |
| Paññānirujjhanapañho tatiyo. | The third question is about the cessation of wisdom. | |
| Nibbisaṃ bhatako yathā'ti yathā bhatako bhatakakammaṃ kavā lakkhaṃ nibbisaṃ nibbisanto labhanto dukkhaṃ jīvituṃ nābhinadati maraṇañca nābhinadati maraṇakālaṃ āgameti, evamevāhaṃ kālaṃ maraṇakālaṃ paṭikaṅkhāmi āgamemīti adhippāyo. | Just as a hired servant, so it is said: Just as a servant, having done his work, receiving his wages, though living miserably, neither delights in life nor delights in death, but awaits the time of death, so too I await the time, the time of death—this is the meaning. | |
| Parīnibbānapañho catutho. | The Question Concerning Final Nibbāna, the Fourth. | |
| Yadi kusalā na dukkhā'ti sukhā vedanā kusalā yadi siyā sā kusalā vedanā na dukkhabhūtā.Yadi siyā sā kusalā na hoti. | If the wholesome were not painful, then pleasant feeling would be wholesome. If that were so, that wholesome feeling would not be of the nature of pain. If it were so, that wholesome would not exist. | |
| Kusalaṃ dukkhanti na upapajjatī'ti kusalaṃ dukkhabhutanti vacanaṃ na upapajjatīti vattuṃ na yujjati. | 'The wholesome is painful' does not hold. To say 'the wholesome is of the nature of pain' is not fitting. | |
| Kusalaṃ dukkhaṃ na. | The wholesome is not painful, | |
| Aññamaññapaccanīkattā'ti rañño adhippāyo. | because they are mutually opposed—this is the king’s intention. | |
| Sabhāvo pana evaṃ na hoti. | But in reality, it is not so. | |
| Kusalā hi sukhā vedanā saṅkhāradukkhena vipariṇāmadukkhena'pi dukkhā. | For wholesome pleasant feeling is painful due to the suffering of formations and also due to the suffering of change. | |
| Nekkhammanissitadomanassasaṅkhātadukkhā'pi anavajjaṭṭhena kusalā siyāti thero pana mayi rājānaṃ ayoguḷahimapiṇḍapañhaṃ pucchante taṃ rājā micchā byākarissati. | Even the suffering called discontent based on renunciation could be wholesome in the sense of being blameless. But the elder, thinking, 'If the king asks me a question like an iron ball and a mass of ice, the king will answer wrongly. | |
| Tasmiṃ dosaṃ āropessāmi. | ||
| Rājā taṃ micchā byākarissati. | ||
| Tasmiṃ dosaṃ āropessāmi. | I will then accuse him of that fault. | |
| Rājā taṃ harituṃ asakkonto maṃ athajappanaṃ yācissati. | The king, unable to bear it, will beg me for an explanation. | |
| Atha rājātaṃ sabhāvathaṃ saññāpessāmīti manvā taṃ kimmaññasi mahārājā'tiādimāha. | Then I will make him understand the true nature,' said, 'What do you think, great king? | |
| Kinnu kho mahārāja ubho'pi te daheyyunti imasmiṃ pucchāvacane therena vutte rājā sītuṇhasamaññātā tejodhātu'ti sutattā sītahimapiṇḍassa kharakhādanabhāvañca sadhāya dhātunaṃ ussadabhāvajānanañāṇato virujjhivā'āma bhante ubho'pi te daheyyunti viruddhapaṭivacanaṃ adāsi. | ' 'Now, great king, could both of them burn you? ' When the elder spoke these words in the form of a question, the king, knowing the fire element as 'heat and cold' from hearing, and reflecting on the difficulty of chewing a very hot iron ball and a very cold mass of ice, thus contradicting the knowledge of the dominance of the elements, replied, 'Yes, venerable sir, both of them could burn me,' giving a contradictory answer. | |
| Na hi bhante'ti rañño avajānanapaṭikkhapanaṃ. | No, venerable sir, it is not a rejection involving disrespect towards the king. | |
| Ajānāhi niggahanti theravacanaṃ. | The elders' words are a rebuke to you. | |
| Yasmā te purimāya'āmā'ti paṭiññāya pacchimā'na hi bhante'ti paṭiññā pacchimāya ca purimā na sadhiyatī. | Since your first declaration was, 'I am,' and your later declaration was, 'No, venerable sir,' the later statement does not accord with the former. | |
| Tasmā vaṃ niggahaṃ patto. | Therefore, you have incurred a rebuke. | |
| Vaṃ niggahaṃ dosaṃ aparādhaṃ sampiṭicchāhī'ti atho. | Accept this rebuke, fault, and offense. | |
| Idāni ubhinnaṃ tattābhāvadassanavasena ubhinnaṃ sītalābhāvadassanavasena ca taṃ niggahaṃ pākaṭaṃ karonto yadi tattaṃ dahatī'tiādimāha. | Now, making that rebuke evident by showing the absence of heat in both cases, and by showing the absence of coolness in both cases, he said "If it is hot, it burns," and so on. | |
| Tatha– 'yadi tattaṃ dahatī'ti sace ubhinnaṃ tattatā dahati. | Similarly, 'if heat burns,' it is because the heat of both burns. | |
| Yadi tattaṃ dahatī'ti ca ṭhapanavacanaṃ. | 'If heat burns'—this is a statement of establishment. | |
| Na ca te ubho'ti dosāropanavacanaṃ. | And it is not a statement accusing both of them. | |
| Tena na uppajjatī'ti tena tasmiṃ ubhinnaṃ uṇhabhāvakāraṇā ubho'pete dahanti'ti vacanaṃ tattabhāvassa dahane na upapajjati, na yujjati. | 'It does not arise from that'; therefore, the statement, 'because of the heat-producing cause in both, both these burn,' does not apply to the burning of that actual nature; it is not fitting. | |
| Yadi sītalaṃ dahatīti sace ubhinnaṃ sītalabhāvo dahati tena na upapajjatī'ti tasmā kāraṇā ubhinnaṃ sītalābhāvakāraṇā ubho'pi te dahanti'ti vacanaṃ sītalabhāvassa dahanena na upapajjatī'ti vattuṃ na yujjati puna taṃ dosaṃ pākaṭataraṃ karonto thero kissa pana te mahārāja ubho'pi dahantitiādimāha. | If coolness burns, then if the coolness of both burns, it does not follow. Therefore, because coolness is absent in both, the statement "both of them burn" does not follow since the nature of coolness is not burning. Again, making that fault more evident, the elder says: "Why then, great king, do both burn? ", and so on. | |
| (Kissa)tatha-kissāti kena kāraṇena ubhopi te dahantīti. | Why is it thus? Why do both of them burn you? | |
| Tena na upapajjatīti kena tasmā kāraṇā ekassa uṇhassa ekassa sītalassa bhāvakāraṇā ubhopi te dahantī'ti tayā vuttavacanaṃ na upapajjati na vaṭṭati. | 'Therefore, it does not follow'—for what reason? Because, due to the nature of one being hot and the other cold, both burn you—this statement of yours does not hold, it is not fitting. | |
| Ubhopi te dahantīti vuttaṃ, ayuttampi tayā vuttameva. | 'Both burn you'—this is what was said, yet what you said is improper. | |
| Kusalaṃ dukkhanti vattuṃ vuttameva kusalaṃ dukkhanti na upapajjatīti idaṃ vaṃ kasmā vadasi? | 'Skillful is suffering'—to say this was indeed said, but 'skillful is suffering' does not follow—why do you say this? | |
| Vattuṃ yuttavacanaṃ na yujjatīti vadasi vattuṃ ayuttavacanaṃ yujjatīti vadasīti therassa vacanena attano vāde dosaṃ passanto taṃ pariharituṃ asakkonto nīvamano theraṃ athajappanaṃ yācanto'nāhaṃ paṭibalo'tiādimāha. | You say, 'To say what is proper does not fit,' yet you say, 'To say what is improper fits'—thus, seeing the fault in his own argument through the elder’s words and being unable to avoid it, he became downcast and, requesting the elder to avoid further refutation, said, 'I am not capable,' and so forth. | |
| Tayā vādināti yuttamathagambhīravicittapaṭibhānavādinā | By you, the speaker, fitting, profound, varied, and eloquent. | |
| Sādhū athaṃ jappehī tī sādhu yācāmi. | Good, then ponder the meaning; indeed, I entreat you. | |
| Sukhā vedanā kusalāti vā akusalā abyākatāti vā imassa mayā pucchitavacanassa athaṃ jappehi desehi athenāhaṃ athiko, kiṃ vivādenāti adhippāyo. | Is pleasant feeling skillful, unskillful, or indeterminate? Ponder and explain the meaning of this question of mine. I am one who needs the meaning—what is the point of contention? | |
| Gehanissitānīti gehasadisakāmaguṇanissitāni tamārabbha pavattānīti atho. | "Gehanissitānīti" means dependent on household-like sensual qualities, supported by them, and arising from them. "Gehasadisakāmaguṇanissitāni" refers to being dependent on sensual qualities similar to those of a household. "Tamārabbha pavattānīti" signifies that they arise and continue based on that. "Atho" is a particle indicating further explanation or continuation. | |
| Nekkhammanissītānī'ti. | Nekkhammanissītānī’ti. | |
| Etha | Come. | |
| 'Pabbajjā paṭhamaṃ dhānaṃ nibbānañca vipassanā | "Renunciation is the foremost benefit, Nibbāna and insight too. | |
| Sabbepi kusalā dhammā nekkhammanti pavuccatī'ti, | All wholesome states are called 'renunciation.' | |
| Vuttanekkhammesu nibbānavipassanākusaladhammasaṅkhāte; | Thus, in the teachings on renunciation, Nibbāna, insight, and wholesome states are included." | |
| Nekkhamme nissitāni. | Relying on renunciation. | |
| Sukhavedanāpañho pañcamo. | The fifth [section] is the question about pleasant feeling. | |
| So ca aññapañhehi gambhīrataro, kulaputtehi mayā vuttaathamattena santosaṃ kavā attano paññānubhāvena ca punappunaṃ cintevā pubbāparaṃ sallakkhevā yo mayā vuttaathato yuttaro so atho gahetabbo yevāti. | And that is deeper than other questions. The clansmen were satisfied by my merely stating the meaning. But by the power of his own wisdom, he pondered it again and again, examining the sequence of cause and effect, so that the answer I gave in accordance with the meaning should indeed be accepted. | |
| Nāmarūpanti nāmakaraṇaṭṭhena namanaṭṭhena cattāro arūpino khadhā nāmaṃ. | "Name and form": "Name" refers to the four immaterial aggregates (khandhas) by way of naming and bending. | |
| Idha vipākanāmaṃ adhippetaṃ sītādīhi ruppanaṭṭhena rūpaṃ nippariyāyato channavutirūpakoṭṭhāsasaṅkhātaṃ nipphannarūpaṃ pariyāyato dasavidhā anipphannarūpañca cakkhusotaghānajivhākāyabhāvavathudasakasaṅkhātā satta dasakā, citta utu-āhārajaaṭṭhakā tayo, cittaja utujasaddavasena dve saddā'ti channavutirūpakoṭṭhāsā. | Here, resultant name is intended. "Form" in the ultimate sense is the produced form consisting of ninety-six material categories (rupa-kotthasas), which are affected by cold, etc.; in the conventional sense, it includes the ten kinds of unproduced form: the seven decads of eye, ear, nose, tongue, body, feminity, and masculinity; the three octads of mind-born, temperature-born, and nutriment-born; and the two sounds born of mind and temperature—totalling ninety-six material categories. | |
| Idha pana kammajarūpaṃ adhippetaṃ. | Here, however, kamma-born form is intended. | |
| Tena kammena aññaṃ nāmarūpaṃ paṭisadahatīti tena kusalākusalakammena aññaṃ nāmarūpaṃ aññaṃ anāgatanāmarūpaṃ sugatiduggatipariyāpannaṃ iminā paccuppannanāmarūpena saddhiṃ paṭisadahati. | By that kamma, another name-and-form is relinked: by that wholesome or unwholesome kamma, another name-and-form—another future name-and-form associated with happy or unhappy destinies—is relinked together with this present name-and-form. | |
| Purimaṃ bhante ambabījaṃ bhūtaṃ mūlakāraṇabhūtaṃ apaccakkhāya avijahivā nibbattena pacchimena ambena puriso daṇaḍappatto bhaveyyāti yojanā. | Just as, venerable sir, if an earlier mango seed, having been the root cause, were not rejected or abandoned and a later mango were to arise from it, a person might incur punishment—this is the analogy. | |
| Nāmarūpapaṭisadahanapañehā chaṭṭho. | The sixth question concerns the relinking of name-and-form. | |
| Sattopamāpatimaṇaḍito. | The seventh is adorned with the simile of beings. | |
| Adhikāranti mahantaṃ pūjāsakkāraṃ. | "Adhikāra" means great honor and homage. | |
| Ayaṃ sattamopañho puna pucchate. | This seventh question is asked again. | |
| Upamaṃ sotukāmatāvasena puna pucchito'ti ñātabbaṃ. | It should be understood that it is repeated due to the wish to hear an analogy. | |
| Punapaṭisadahanapañho sattamo. | The seventh question is about renewed linking. | |
| Nāmarūpapañho aṭṭhamo. | The eighth question is about name and form. | |
| Addhāpañho navamo. | The ninth question is indeed. | |
| Navapañhavanto dutiyo vaggo. | With nine questions, the second chapter. | |
| Tatiyavagge addhāmulapucchanapañho paṭhamo. | In the third section, the first question concerns the root of persistence. | |
| Pathaviyā cakkaṃalikhivā'ti bhamacakkaṃ punappunaṃ parivattanavasena ā bhuso likhivā. | "Having drawn a wheel on the ground" means having vigorously drawn a rotating wheel repeatedly, thoroughly engraving it. | |
| Pubbākoṭi napaññāyana pañho dutiyo. | The second question concerns the unknowable beginning. | |
| Khadhā ca dukkhassa bījātīti paṭisadhibhutā badhā kevalassa sakalassa pavattidukkharāsissa mulakāraṇabhāvena bījāni evaṃ khaṇakoṭisaṅkhātapaṭisadhibadhato pavatti dukkhavaḍḍhanaṃ sakkā kātunti adhippāyo. | "Oppression, as the seed of suffering," means the conditioning oppression is like a seed, being the root cause of the entire mass of suffering in the cycle of existence. Thus, the increase of suffering can be made from conditioning oppression reckoned in countless moments—this is the meaning. | |
| Koṭivaḍḍhanapañho tatiyo. | The third question is about Koṭivaḍḍhana. | |
| Cakkhusmiñca kho mahārāja sati rūpesu ca cakkhuviññāṇaṃ hotīti etha abhidhammāvatāraṭīkāpariyāyena ekato sahajātesu bahūsu cakkhuppasādesu yaṃ cakkhu visaditaṃ taṃ cakkhuviññāṇassa nissayapaccayo. | "Great king, when the eye exists and forms exist, eye-consciousness arises." Here, according to the Abhidhammāvatāra commentary, among the many co-nascent eye-sensitivities, that eye which is clear is the support condition for eye-consciousness. | |
| Cakkhusmiñcāti ekavacanadassanato. | "When the eye exists" is seen to be singular. | |
| Rūpesu cā'ti bahuvacanassa dassanato pana bahūnipi rūpāni cakkhuviññāṇassa purejātapaccayo paccayabhāva. | But "forms exist" is plural, indicating that many forms are the pre-nascent condition and condition-state for eye-consciousness. | |
| Visesa-sabhāvatoti daṭṭhabbo. | Its specific nature should be seen. | |
| Athi-keci-sañjānanapañho catutho. | The fourth is a question concerning whether some perceive (or recognize). | |
| Bhavantāyeva kho mahārāja saṅkhārā jāyantiti etha antappaccayo atīte hoti. | "Great king, indeed, formations arise." Here, the inner condition refers to the past. | |
| Atīte bhūtā'ti atho. | "In the past, they existed"—this is the meaning. | |
| Ayañca gāthā'ti sadisagāthā. | And this verse is a corresponding verse. | |
| Ahuvā sambhotīti ca gāthā khaṇikagāthā'ti daṭṭhabbaṃ. | "There was Sambhūti" is also a verse, a momentary verse, it should be regarded thus. | |
| Evañhi pubbāparaṃ sameti. | For thus the preceding and following connect. | |
| (Uttarāraṇi) araṇisahitekantakiccakaro daṇḍo uttarāraṇi nāma. | (Uttarāraṇi) The stick which, together with the fire-making stick, performs the task is called the upper fire-stick. | |
| Bhavantajāyanapañho sattopamāsahito pañcamo. | The question about becoming & arising is the fifth, accompanied by the simile of the seven beings. | |
| Vedagupañho chaṭṭho. | The question about the Vedagu is the sixth. | |
| Cakkhuviññāṇādipañho sattamo. | The question about eye-consciousness and so on is the seventh. | |
| Phusanalakkhaṇo'ti cittārammaṇaphusanalakkhaṇo. | "The characteristic of contact" is the characteristic of contacting a mental object. | |
| Yathā cakkhu'ti etha cakkhuppasādo'pi cakkhuviññāṇampi labbhati. | Just as the eye—here, both the eye-sensitivity and eye-consciousness are understood. | |
| Saṅghaṭṭanaraso'ti imesaṃ vathārammaṇānaṃ saṅghaṭṭanaraso sampatti etassā ta atho labbhati. | "The function of impact" is the function of impacting these physical objects; its accomplishment is obtained because of that. | |
| Yadā cakkhuviññāṇampi labbhati. | When even eye-consciousness is obtained, | |
| Tadā cittārammaṇasaṅghaṭṭanaraso kiccaṃ etasseti atho labbhati. | then the function of impacting a mental object is its task, and that is obtained. | |
| Saṅghaṭṭanaraso'ti ca pañcadvārikaphasse labbhati. | "The function of impact" is obtained in five-door contact, | |
| Na manodvārikaphasse'ti ayamidiso atho atthasāliniyaṃ vutto yevā'ti. | not in mind-door contact—this is the meaning as stated in the Atthasālinī. | |
| Phusanalakkhaṇapañho aṭṭhamo. | The question about the characteristic of impingement is the eighth. | |
| Vedanālakkhaṇapañho navamo. | The question about the characteristic of feeling is the ninth. | |
| Saññālakkhaṇapañho dasamo. | The question about the characteristic of perception, the tenth. | |
| Cetanālakkhaṇapañho ekādasamo. | The eleventh question concerns the characteristic of volition. | |
| Viññāṇalakkhaṇapañho dvādasamo. | The twelfth question concerns the characteristic of consciousness. | |
| Vaḍḍhakī suparikammakataṃ dāruṃ sadhismiṃ appetīti vaḍḍhakī jano suṭṭhuparikammakataṃ dāruṃ sadhismiṃ appeti pāpeti paveseti. | "The carpenter fits well-prepared wood into the joint"—the carpenter fits, conveys, and introduces well-prepared wood into the joint. | |
| Vitakkalakkhaṇapañho terasamo. | The thirteenth is the question about the characteristic of thought. | |
| Vicāralakkhaṇapañho cuddasamo. | The question concerning the characteristic of investigation is the fourteenth. | |
| Cuddasapañhavanto tatiyavaggo samatto. | The third chapter, containing fourteen questions, is completed. | |
| Vinibbhujivā vinibabhujivā'ti aññamaññāto visuṃ visuṃ kavā vibhajivā vibhajivā. | "Having analyzed, having analyzed"—separately, distinctly, having distinguished, having distinguished. | |
| Vaggato atirekapaṭhamapañho vibhajjapañho paṭhamo. | The first question, an analytical question, exceeds the (other) questions in the section. | |
| Nanu loṇameva āharitabbanti sakaṭehi suddhaloṇameva balivaddehi āharitabbaṃ. | "Shouldn't only salt be brought? "—only pure salt should be brought by carts with oxen. | |
| Na sakkā mahārāja loṇameva āharitunti pāṭhena bhavitabbanti nakāro pothake dissati. | "It is not possible, great king, to bring only salt." This should be understood according to the text; the negative particle is seen in the book. | |
| Loṇapañho dutiyo, rañño dhammalakkhaṇesu daḷhapatiṭṭhāpanathaṃ therena paṭhamaṃ vutto. | The question about salt is the second, spoken by the Elder first in order to firmly establish the king in the characteristics of the Dhamma. | |
| Ettāvatā tecattāḷīsa pañhā samattā. | Thus, these forty-three questions are completed. | |
| Catuthavagge nānākammehi mahārāja nibbattāni na ekena kammenā'ti āpāyikasattānaṃ pañcāyatanāni nānāakusalakammehi nibbattāni sugatipariyāpannasattānaṃ pañcāyatanāni nānākusalakammehi ekena kammena ekena paṭisadhijanakakammeneva nibbattāni. | In the fourth section, great king, sense bases are produced by various kammas, not by a single kamma. For beings bound for the lower realms, the five sense bases arise from various unwholesome kammas. For beings destined for happy realms, the five sense bases arise from various wholesome kammas, but by a single kamma, a single rebirth-producing kamma. | |
| Abhidhammāvatāraṭīkāyaṃ paṭisadhikkhaṇe mahaggatacetanā kaṭattārūpānaṃ kammapaccayena paccayo'ti vacanena paṭisadhikkhaṇe vijjamānānaṃ sabbesaṃyeva kaṭattārūpānaṃ kammapaccayo hotīti viññāyati. | In the Abhidhammāvatāra commentary, it is stated that at the moment of rebirth, the sublime volition is a condition for the kamma-produced material qualities. This indicates that for all kamma-produced material qualities present at the moment of rebirth, kamma is indeed the condition. | |
| Nānācetanāhi tadā idriyuppattiyaṃ sati atiparittena ca mahaggatena ca kammena nibbattaṃ kaṭattārūpaṃ āpajjeyya, na cekā paṭisadhi anekammanibbattā hotī'ti.'Saddhiṃ ekena kammena anekidirayuppatti hotī'ti vuttaṃ. | If various volitions are present at the arising of faculties, kamma-produced material qualities produced by either extremely inferior or sublime kammas may arise, but a single rebirth is not produced by multiple kammas. It is said, 'With a single kamma, the arising of multiple faculties may occur.' | |
| Vicārevā yaṃ yuttataraṃ taṃ gahetabbaṃ. | After deliberation, whichever interpretation is more reasonable should be accepted. | |
| Tatrāyaṃ vicāraṇākāro? | Here is the mode of deliberation: | |
| Mahaggatasattānaṃ idriyāni ekena paṭisadhijanakakammena nibbattāni. | The faculties of beings of great attainment are produced by a single rebirth-generating kamma. | |
| Nāgasenathero pana arahā khīṇāsavo buddhamataññu tassa adhippāyānurūpena kāmāvacarakasattānaṃ nānākammehi nibbattīti gahetabbaṃ. | However, the Elder Nāgasena, an arahant, with destroyed defilements, knower of the Buddha's doctrine, should be understood as stating that the faculties of beings in the sense sphere are produced by various kammas, in accordance with that intended meaning. | |
| Nānākammanibbattāyatanapañho paṭhamo. | The first question is about the various realms arising from different actions. | |
| Mahākulīnatāti uccakulīnatā. | Great nobility means high nobility. | |
| Soyeva vā pāṭho. | Or the reading is simply "so eva vā." | |
| Ābādha-vaṇṇa-sukkha-bhoga-kulīnaṃ paññakā ete cuddasa pañhā'pi subhasutte pakāsitā'ti ayaṃ gāthā sukhavācuggatakaraṇathaṃ porāṇehi vuttā. | These fourteen questions regarding illness, complexion, happiness, enjoyment, and nobility are explained in the Subha Sutta. This verse was spoken by the ancients to make the recitation easy. | |
| Manussanānābhāvapañho dutiyo. | The Question of the Diversity of Humans, the Second. | |
| Kiṃ paṭigacceva vāyamitenā'ti pubbe vāyāmena saha pavattakammena vāyāmakaraṇena kiṃ payojanaṃ athi? | What use is striving now? Or, what purpose is there in striving with effort, through the action already set in motion by previous effort? | |
| Akiccakaro'ti etha yathicchitaphalasaṅkhātaṃ kiccaṃ na karotīti akiccakaro. | One who does not do what is to be done is called 'akiccakaro,' meaning he does not perform the action that is known as yielding desired results. | |
| Ayañca ayuttasamāso. | This is also an improper compound, | |
| Saddhaṃ matakabhojanaṃ na bhuñjatīti asaddhabhojitiādiko viyā'ti. | just as "one who does not eat food offered in faith (to the dead)" is called 'asaddhabhoji,' and so on. | |
| Bubhukkhito'ti budhābhibhūto. | Hunger-stricken. | |
| Paṭigaccakiccakaraṇapañho tatiyo. | The third question is about undertaking duties. | |
| Paccamānā'ti nirayaggīnā ḍayhamānā. | Burning' means being burned by the fires of hell. | |
| So na tāva kālaṃ karotīti tāva tattakaṃ so nerayikasatto kālaṃ maraṇaṃ na karoti. | He does not die immediately—so long does that hell-being not die. | |
| Kammādhikatenā'ti pubbe adhikatena kammena mūlakāraṇabhutena. | 'By the predominance of kamma' means by the kamma, previously predominant and being the root cause. | |
| Navilīyanapañho catutho. | The fourth question on non-attachment. | |
| Ākāsa-udaka-pathavidhāraṇapañho pañcamo. | The fifth question concerns the retention of space, water, and earth. | |
| Ajjhosāyā'ti taṇhāya gilivā pariniṭṭhapevā. | "Clinging" means completely swallowed by craving, utterly bound. | |
| Nirodhanibbānapañho chaṭṭho. | The Question on Cessation, Nibbāna, is the sixth. | |
| Abhiññeyye dhamme'ti abhivisiṭṭhena catusaccañāṇena jānitabbe dhamme, catusaccadhamme. | "Things to be directly known" means things to be known by distinctive knowledge, the four truths, the phenomena of the four truths. | |
| Nibbānalabhanapañhā sattamo. | The seventh question *is* about the attainment of Nibbāna. | |
| Nibbānajānanapañho aṭṭhamo. | The Eighth Question: Knowledge about Nibbāna. | |
| Aṭṭhapañhavanto catutho vaggo. | The fourth chapter with eight verses. | |
| Pañcamavagge nathibuddhapañho paṭhamo. | In the fifth chapter, the first is the Nathibuddha question. | |
| Buddhānuttarapañho dutiyo. | The second is the unsurpassed question about the Buddha. | |
| Sakkā jānituṃ buddho anuttaro'ti idaṃ raññā'bhagavā buddho anuttaro'ti theraṃ pubbe pucchitaṃ. | "Is it possible to know that the Buddha is unsurpassed? " This was asked by the king: "Bhagavā, is the Buddha unsurpassed? "—this was previously asked of the elder. | |
| Puna kasmā vuttaṃ? | Why was it said again? | |
| Pubbapañho therassa vijānanaṃ sadhāya pucchitaṃ pucchāpañho sabbapañho therassa vijānanaṃ sadhāya pucchitaṃ. | The earlier question was asked to ascertain the elder's knowledge. The subsequent question was asked to ascertain the elder's knowledge of all things. | |
| Pucchāpañho sabbapaṇḍitānaṃ jānanaṃ sadhāya pucchito'ti viññātabbaṃ. | It should be understood that the subsequent question was asked to ascertain the knowledge of all wise people. | |
| Sakkā buddhānuttarapañho tatiyo. | The third is Sakka's question about the unsurpassed Buddha. | |
| Buddhanettīyā'ti nibbānaṃ neti etāya sadevake loke'ti netti, suttantābhidhammapāli. | "Buddhanettī" means "leading to Nibbāna." Because it leads the world, including its deities, it is called "netti." This (teaching) is found in the Suttanta and Abhidhamma texts. | |
| (Buddhapaññatti) paññāyapīyati etāya bhagavato āṇā'ti paññatti. | (Buddhapaññatti) It is declared by this, the command of the Bhagavā, therefore it is a declaration. | |
| Buddhassa paññatti buddhapaññatti, vinayapāli. | The declaration of the Buddha is Buddhapaññatti, the Vinaya text. | |
| Yāvajīvaṃ sāvakehi vattitabbanti idaṃ therena'āma mahārāja dhammo mayā diṭṭho'ti avissajjevā kasmā vuttaṃ? | "Should be followed by disciples for life"—why was this said by the elder without affirming, "Yes, great king, the Dhamma has been seen by me"? | |
| Rājā therassa dhammadassanabhāvaṃ paccakkhato ñavā vicitrapaṭibhānaṃ sotukāmo pucchati, na jānanathāya thero tassa ajjhāsayaṃ ñavā evamāha. | The king, knowing the elder's attainment of Dhamma-vision, and desiring to hear his varied and profound eloquence, asks, not to gain knowledge. The elder, knowing his intention, spoke thus. | |
| Adiṭṭhadhammo hi buddhanettiyā buddhapaññattiyā yāvajīvaṃ vattituṃ sakkoti. | For only one who has not seen the Dhamma can follow the Buddha's guidance and declaration for life. | |
| Dhammadiṭṭhapañho catutho. | The fourth question concerns the seeing of the Dhamma. | |
| Navasaṅkamatipañho pañcamo. | The fifth question is about the nine wanderings. | |
| Vedagu upalabbhatīti ayampañho pubbe ca pucchito. | "Is a Vedagū to be found? " This question was asked before. | |
| Kasmā puna pucchito? | Why was it asked again? | |
| Pubbapañho jīvavedaguṃ sadhāya pucchito. | The earlier question was asked concerning a living Vedagū. | |
| Ayaṃ'ye brāhmaṇā vedagu'tiādinā vuttaṃ puggalavedaguṃ sadhāya pucchito. | This question, "Those brahmins, a Vedagū," etc., was asked concerning the individual Vedagū. | |
| Save thero'na upalabbhatī'ti byākarissati, tassa vāde dosaṃ āropetukāmatāya pucchati. | The elder will answer, "He is not to be found," and the question is asked with the desire to impute a fault in his doctrine. | |
| Thero pana vijjamānena avijjamānapaññattiṃ sadhāya'paramathena kho mahārāja vedagu na upalabbhatī'ti āha. | But the elder, concerning the non-existence of what exists by way of convention, says, "In the ultimate sense, great king, a Vedagū is not to be found." | |
| Paramathena na upalabbhati, vohārato upalabbhatī'ti therassa adhippāyo. | In the ultimate sense, he is not to be found, but conventionally, he is to be found—this is the elder's intention. | |
| Puggalavedagupañho chaṭṭho. | The sixth question is about individuals who are Vedagū. | |
| Na kho-pe tena ropitāniti tāni ambāni avahāriyāni tāni ambāni purisena avaharitāni tena sāmikapurisena ropitāni ropitaambabhutāni na hontiti atho | "‘Not planted by him’—those mangoes should be taken away. Those mangoes were taken away by a man. They were planted by that owner. They are not things considered as planted mangoes. Or else—" | |
| Imamhākāya pañhosattamo. | The seventh question concerns this body. | |
| Kuhintipañho aṭṭhamo. | The eighth question is about "Where? ". | |
| Upapajjati-jānāti pañho navamo. | The ninth question concerns arising and knowing. | |
| Athibuddhapañho dasamo. | The tenth question concerns the Existent Buddha. | |
| Dasapañhasahito pañcamo vaggo. | The fifth chapter, together with ten questions. | |
| Samantato paggharatīti ayaṃ kho guthamuttādīhi asucivathūhi samantato paggharāpeti. | "Because it flows out everywhere" - this body causes impurities such as feces, urine and so on to flow out everywhere. | |
| Chaṭṭhavagge kāyaappiyapañho paṭhamo. | In the sixth chapter, the first question concerns the unattractiveness of the body. | |
| Sampattakālapañho dutiyo. | The second question [is about] the appropriate time. | |
| Dvattiṃsa - pe -parirañjito'ti etha dvattiṃsamahāpurisalakkhaṇasarūpaṃ bahusu suttesu āgataṃ. | The thirty-two… adorned with the marks of a great man—these are found in many discourses. | |
| Taṃ pākaṭaṃ asītyanubañjanasurūpaṃ na pākaṭaṃ jinālaṅkāraṭīkāyaṃyeva āgataṃ. | The eighty minor characteristics are **not** evident, **only** the thirty-two, which are only mentioned in the Jinālaṅkāraṭīkā. | |
| Tasmā taṃ dassayissāma. | Therefore, we will explain them here. | |
| Katamāni asītyānubyañjananāni? | What are the eighty minor characteristics? | |
| Citaṅgulitā, anupubbaṅgulitā, vaṭṭaṅgulitā, tambanakhatā, tuṅganakhatā, siniddhanakhatā, niguḷhagopphakatā, samapādatā, gajasamānakkamanatā, sīhasamānakkamanatā, haṃsasamānakkamanatā, usabhasamānakkamanatā, dakkhiṇāvaṭṭagattatā, samantatocārujāṇumaṇaḍalatā, paripuṇṇa purisabyañjanatā, acchiddanābhitā, gambhīranābhitā, dakkhiṇāvaṭṭanābhitā, suvaṇṇakadalurutā, erāvaṇakarasadisabhujatā, anupubbagattatā, maṭṭhakagattatā, sucigattatā, suvibhattagattatā, anussannānussannasabbagattatā, alīnagattatā, tilakādivirahitagattatā, anupubbaruciragattatā, visuddhagattatā, koṭisahassahathibaladhara gattatā, tuṅganāsatā, susaṇṭhānanāsatā, rattadvijamaṃsatā, susukkadantatā, suvisuddhidriyatā, vaṭṭadāṭhatā, rattoṭṭhasamabimbitā, āyatavadanatā, gambhīrapāṇilekhatā, āyatalekhatā, ujulekhatā, surucirasaṇṭhānalekhatā, parimaṇḍalakāyavantatā, paripuṇṇakapolatā, āyatavisālanettatā, pañcapasādavantanettatā, ākucitaggapakhumatā, mudutanuka-rattajīvhatā, āyatajīvhatā, āyatarucirakaṇṇatā, niggaṇṭhisiratā, nigguyhasiratā, chattasantibhacārusīsatā, āyata-puthula-lalāṭa-sobhatā, susaṇṭhānabhamukatā, kaṇhabhamukatā, sukhumālagattatā, ativiya ujjalitagattatā, ativiyasommagattatā, ativimalagattatā, komalagattatā, siniddhagattatā, sugadhatanutā, samalomatā, atisukhumaassāsapassāsadhāraṇatā, susaṇṭhānamukhatā, sugadhamukhatā, sugadhamuddhatā, sunīlakesatā, dakkhiṇāvaṭṭakesatā, susaṇṭhānakesatā, siniddhakesatā, saṇhakesatā, alulitakesatā, ketumālāratanacittatā. | 1. Fingers that are evenly rounded, 2. Fingers that taper gradually, 3. Fingers that are perfectly rounded, 4. Nails that are copper-colored, 5. Nails that are slightly raised, 6. Nails that are glossy, 7. Ankles that are concealed, 8. Feet that are level, 9. A gait like an elephant’s, 10. A gait like a lion’s, 11. A gait like a swan’s, 12. A gait like a bull’s, 13. A body that turns gracefully to the right, 14. Knees that are beautifully rounded on all sides, 15. A fully developed male organ, 16. A navel that is unbroken, 17. A deep navel, 18. A navel that spirals to the right, 19. A complexion like **a** golden plantain, 20. Arms like the trunk of an elephant, 21. A body that is well-proportioned, 22. A body that is firm, 23. A body that is clean, 24. A body that is well-defined, 25. A body that is evenly fleshed, 26. A body that is not slack, 27. A body free from blemishes like moles, 28. A body that is uniformly beautiful, 29. A body that is pure, 30. A body endowed with the strength of a thousand crore men, 31. A nose that is slightly raised, 32. A nose that is well-formed, 33. Lips like the color of a red bimba fruit, 34. Teeth that are very white, 35. Extremely clear senses, 36. Teeth that are evenly set, 37. Lips that are red and well-proportioned, 38. A face that is elongated, 39. Deep lines on the palms, 40. Long lines on the palms, 41. Straight lines on the palms, 42. Beautifully formed lines on the palms, 43. A body that is perfectly rounded, 44. Cheeks that are full, 45. Eyes that are long and wide, 46. Eyes endowed with five kinds of radiance, 47. Eyelashes **with curled tips**, 48. A tongue that is soft, thin, and red, 49. A long tongue, 50. Ears that are long and beautiful, 51. **Veins that are not knotted**, 52. **Veins that are hidden**, 53. A head like a **royal umbrella**, 54. A forehead that is broad and beautiful, 55. Eyebrows that are well-formed, 56. Eyebrows that are dark, 57. A body covered with fine hair, 58. A body that is extremely radiant, 59. A body that is very gentle, 60. A body that is immaculate, 61. A body that is soft, 62. A body that is glossy, 63. **A body with subtle aroma**, 64. A body covered with even hair, 65. The ability to hold breath very subtly, 66. A mouth that is well-formed, 67. A mouth that is pleasant, 68. A **throat** that is well-shaped, 69. Hair that is deep blue, 70. Hair that spirals to the right, 71. Hair that is well-arranged, 72. Hair that is glossy, 73. Hair that is soft, 74. Hair that is not tangled, 74. A **head adorned** like a jeweled garland. | |
| Dvattīṃsapurisalakkhaṇapañho tatiyo. | The question on the thirty-two marks of a great man is the third. | |
| Brahmacariyapañho pañcamo. | The fifth is the question about the holy life. | |
| Assupañehā chaṭṭho. | The sixth is tear-wiping. | |
| Rasapaṭisaṃvedipañho aṭṭhamo. | The eighth question is about the feeling of taste. | |
| Paññāpañho aṭṭhamo. | The eighth question is about wisdom. | |
| Saṃsārapañho navamo. | The Round of Existence Question, the Ninth. | |
| Satipañho dasamo. | The tenth is the question on mindfulness. | |
| Evañhi bhante nāgasena sabbā sati abhijānantī uppajjati nathi kaṭumikā satīti evaṃ mayā cintanākāre sabbā sati abhijānantī sayaṃ pākaṭā parūpadesarahitā uppajjati, kaṭumikā parinibbajjana-parūpadesa-saṅkhātā kaṭumasahitā sati nathiti atho. | "Indeed, venerable Nāgasena, all mindfulness arises with full awareness; there is no mindfulness that is rudimentary. Thus, in my way of thinking, all mindfulness arises self-evident, without external instruction—rudimentary mindfulness, designated as the instruction for complete extinction, associated with coarseness, does not exist; is that so? " | |
| Sati abhijānanapañho ekādasamo. | The eleventh question is about mindfulness. | |
| Ekādasapañhasahito chaṭṭhavaggo. | The sixth chapter, containing eleven questions. | |
| Abhijānato'ti satisahitaṃabhivisesaṃjānato. | "Abhijānato’ti" means knowing with mindfulness, combined with special knowledge. | |
| Kaṭumikāyā'ti paripīḷana-parasāsana-saṅkhātakaṭumikāya. | "Kaṭumikāyā’ti" refers to the oppressive and harsh nature of the doctrines of others. | |
| Olārikaviññāṇato'ti mahante ārammaṇe pavattaviññāṇato. | "Olārikaviññāṇato’ti" means consciousness arising from a large object. | |
| Ahitaviññāṇato'ti dukkhasaṅkhātaahite pavattaviññāṇato. | "Ahitaviññāṇato’ti" means consciousness arising from what is considered harmful, associated with suffering. | |
| Sabhāganimittato'ti sabhāgārammaṇato. | "Sabhāganimittato’ti" means from a similar object. | |
| Visabhāganimittato'ti nāmavaṇṇādi - aññamaññavisadisārammaṇato. | "Visabhāganimittato’ti" means from dissimilar objects, such as names and forms that differ from one another. | |
| Kathābhiññāṇato'ti parakathāsaṅkhātaabhiññāṇato. | "Kathābhiññāṇato’ti" means knowledge consisting of others' speech. | |
| Lakkhaṇato'ti goṇa-sakaṭa-danta-piḷakādilakkhaṇato. | "Lakkhaṇato’ti" means from marks, such as those of cattle, carts, teeth, or boils. | |
| Saraṇato'ti parehi sarāpanato muddāto'ti akkharasikkhanato. | "Saraṇato’ti" means from being reminded by others. "Muddāto’ti" means from learning letters. | |
| Bhāvanāto'ti abhiññāsasaṅkhātabhāvanāto. | "Bhāvanāto’ti" means from the development associated with higher knowledge. | |
| Pothakanibadhanato'ti pothake likhitaovādaakkharadhāraṇato. | "Pothakanibadhanato’ti" means from memorizing letters of advice written in a book. | |
| Anubhūtato'ti channaṃ ārammaṇānaṃ anubhutapubbato. | "Anubhūtato’ti" means from having previously experienced the six sense objects. | |
| Nibadhantī'ti pīḷenti. | "Nibadhantī’ti" means they oppress. | |
| Lipiyā sikkhitattā'ti akkharassa sikkhitattā. | "Lipiyā sikkhitattā’ti" means because of having learned writing. | |
| Sattamevagge satiākārapañho paṭhamo. | In the seventh chapter, the first question is on mindfulness of posture. | |
| Vassasatapañho dutiyo. | The Rainy Season Question, the Second. | |
| Anāgatapañho tatiyo. | The Question about the Future: The Third. | |
| Dūrabrahmalokapañho catutho. | The fourth question is about the distant Brahmā world. | |
| Brahmalokakasmīrapañho pañcamo. | The fifth question is about the Brahma world and Kashmir. | |
| Sattabojjhaṅgapañho chaṭṭho. | The Question on the Seven Factors of Enlightenment, the Sixth. | |
| Puññabahutarapañho sattamo. | The Seventh Question Concerning Abundant Merit. | |
| Jānājānapañho aṭṭhamo. | The Question of Knowing and Not Knowing, the Eighth. | |
| Uttarakurupañho navamo. | The ninth is the Uttarakuru Question. | |
| Dīghaaṭṭhikapañho dasamo. | The tenth is the Long Bones Discourse. | |
| Assāsapassāsapañho ekādasamo. | The question about in-breath and out-breath is the eleventh. | |
| Samuddapañho dvādasamo. | The twelfth chapter is about the ocean. | |
| Ekarasapañho terasamo. | The thirteenth question, the eleventh. | |
| Nathi dutiyaṃ paññāya chedananti yaṃ chedanaṃ paññāya saddhiṃ dvayaṃ taṃ chedanaṃ nathiti atho. | There is no cutting like wisdom; cutting together with wisdom is called "no cutting." | |
| Chedanapañho cuddasamo. | The fourteenth question is the Cutting Question. | |
| Bhutajivapañho pannarasamo. | The fifteenth question is the question about beings and life. | |
| Dukkarapañho soḷasamo therena paṭhamaṃ vutto. | The sixteenth question is the Difficult Question, first spoken by the elder. | |
| Soḷasapañhasahito sattamo vaggo. | The seventh chapter includes sixteen questions. | |
| Sampati kā velā'ti idāni kā velā sampattā'ti yojanā. | "What time is it? " means "What time has arrived now? | |
| Gamissantiti tayā saddhiṃ gamissanti. | " "They will go" means they will go with you. | |
| Bhaṇḍato bhaṇḍāgārato. | "From the goods" means from the treasury. | |
| Rājadeyyānīti rājasantakāni. | "Royal gifts" means things belonging to the king. | |
| Tassa pañhaveyyākaraṇena tuṭṭhe rājā'ti tassa nāgasenatherassa asītipañhaveyyākaraṇena tuṭṭho rājā. | The king was pleased with his answers to the questions. The king was pleased with the Elder Nāgasena's answers to the eighty questions. | |
| Abbhantarakathāyañhi aṭṭhāsīti pañhā paṭhamadivase visajjitā. | Indeed, eighty-eight questions were answered on the first day during the inner discussion. | |
| Tayo divase pāsāde bhattakiccato paṭṭhāya yāva paṭhamayāmāvasānā aṭṭhāsīti pañhā visajjitā ahesuṃ. | Over three days, from the meal service in the palace until the end of the first watch, eighty-eight questions were answered. | |
| Bāhirakathāpañhā tayo. | There are three external topics of discussion. | |
| Tena saddhiṃ ekanavuti pañhā honti. | Together with these, there are ninety-one questions. | |
| Ekanavutīpañha paṭimaṇḍitā. | Adorned with ninety-one questions. | |
| Milidapañhavaṇṇanā samattā. | Milinda's Questions, Exposition, is complete. | |
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Meṇḍakapañhavaṇṇanā Таблица Палийский оригинал |
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| Meṇḍakapañhe pana bhassappavādīti vohārakusalatāya yuttavacanasaṅkhātabhassavadanasīlo. | In the Meṇḍaka questions, "one who speaks recklessly" refers to one whose habit is speaking words connected with skill in expression, reckoned as proper speech. | |
| Vetaṇaḍīti theravādena saddhiṃ viruddhavacanavadanasīlo. | "One who is contentious" refers to one whose habit is speaking words contrary to the Theravāda tradition. | |
| Vasanto tassa chāyāyāti dhammacariya-gurusaddhāpaññādiguṇamaṇḍito, assaddhopi so tassa' medhāvī amatābhimukho'ti evaṃ vuttehi sobhaggaguṇehi samannāgato tassa therassa karuṇāpaññāvasena pavattakāraṇākāraṇahitupamāyuttiupadesavacanasaṅkhātachāyāya vasanto. | "Living in his shadow" means being adorned with virtues such as righteous conduct, reverence, faith, wisdom, and other qualities. Even if one is faithless, yet wise and oriented toward the deathless, "living in his shadow" refers to dwelling in the shadow of that elder, namely, the instruction consisting of his words regarding cause, reason, benefit, analogy, and logical connection which proceed from his compassion and wisdom. | |
| Tāni hi therassa karuṇāñāṇaṃ nāmakāyato pavattanti pakatisarīrato pavattachāyā viya hotī tī. | For that compassionate knowledge of the elder arises from his name and body, just as a shadow arises from a natural body. | |
| Addakkhi meṇḍake pañhe'ti ñāṇacakkhunā meṇḍake gambhīre pañhe addakkhi. | "He saw the Meṇḍaka questions" means with the eye of wisdom he saw the Meṇḍaka questions, which were profound. | |
| Athavā senakādibhāsitabbaṃ anekapariyāyabhāvena ceva abhutabhāvena ca meṇaḍakapañhasadise. | Alternatively, because they are expressed in multiple ways, like the statements of Senaka and others, and because of their unusual nature, they are similar to the Meṇḍaka questions. | |
| Athavā dvīvacanavantattā tassa pañhassa dvimeṇḍakayuddhasadise'tipi vuttaṃ vaṭṭati. | Or, because that question has the characteristic of the dual number, it is fittingly said to be like a battle between two rams. | |
| Pariyāya bhāsitaṃ athi'ti'ānada, mayādve'pi vedanā vuttā pariyāyenā'tiādikaṃ pariyāyavacanaṃ athi. | "There is speech by way of implication," Ānanda, and I have spoken of two feelings by way of implication; there is much speech by way of implication. | |
| Kathaṃ imissā pariyāyanippariyāyadesanābhāvo jānitabbo? | How is the presence of this teaching by implication and without implication to be understood? | |
| Upekkhāvedanā hi santamiṃ paṇīte sukhe vuttā bhagavatā'ti ayaṃ hetha pariyāyo. | Here, that the Blessed One spoke of equanimous feeling as peaceful and sublime happiness is the implication here. | |
| Sabhāvabhāsitaṃ athiti'tisso iha bhikkhave vedanā sukhā dukkhā upekkhā vedanā'tiādikaṃ nippariyāyavacanaṃ athi. | "There is speech expressed directly," such as, "Monks, there are these three feelings: pleasant, painful, and neutral." | |
| Kathaṃ nippariyāyabhāvo jānitabbo? | How is it known that this is expressed directly? | |
| Vedanāsabhāvo hi tividho'ti ayametha nippariyāyo athi. | The direct meaning here is that the nature of feeling is threefold. | |
| Sadhāyabhāsitanti'tīhi bhikkhave ṭhānehi jambudīpikā manussā deve tāvatiṃse uttarakuruke ca manusse adhigaṇhanti. | "There is speech spoken with faith." Monks, the people of Jambudīpa surpass the devas of Tāvatiṃsa and the humans of Uttarakuru in three respects. | |
| Katamehi tīhi? | What three? | |
| Sūrā satimanto idha brahmacariyavāso'tiādikaṃ sadhāya bhāsitaṃ athi.'Idha brahmacariyavāso'ti idaṃ pabbajjābrahmacariyavāsanaṃ vuttaṃ na maggabrahmacariyavāsaṃ. | "They are heroic, mindful, and here is the holy life." Here, "the holy life" refers to the life of going forth and the holy life, not the holy life of the path. | |
| Neyyathanītathavacanaṃ idha anāgataṃ. | A statement with meaning to be inferred is present here. | |
| Tampi āharivā dassetabbaṃ.'Yaṃ kiñci vedayitaṃ sabbaṃ taṃ dukkhanti'ādikaṃ nyethavacanaṃ.'Sukhāpi kho vedanā aniccā saṅkhatā'tiādikaṃ yathārutavasena jānitabbaṃ nītathavacanaṃ athīti. | That too should be brought forth and shown. "Whatever is felt is all suffering" is an example of a statement with meaning to be inferred. "Even pleasant feeling is impermanent, conditioned" is an example of a statement with definitive meaning, to be understood as it is heard. | |
| 'Neyyathavacanañceva atho sadhāyabhāsitaṃ | "Speech needing interpretation and speech based on conviction, | |
| Pariyāyabhāsitañceva atho sabhāvabhāsitaṃ', | Speech by implication and speech according to reality— | |
| Iti pañcappabhedaṃ'va sāsane jinabhāsitaṃ | Thus, the speech of the Conqueror in the Dispensation is of five kinds. | |
| Sallakkhevāna taṃ sabbaṃ athaṃ vadetha paṇḍito'ti; | Having considered all that, the wise person should speak accordingly." | |
| Na rahassakaṃ kātabbanti athapaṭicchannavacanaṃ na kātabbaṃ. | A secret action should not be done, nor should hidden words be spoken. | |
| Garukaṃ pariṇamatīti garubhāvena paripākaṃ gacchati dadhabhāvena pākaṭo hotiti adhippāyo. | Heavy, it matures—it reaches maturity through heaviness, becomes evident through firmness—this is the meaning. | |
| Ittaratāyāti appapaññatāya. | By way of pettiness, by way of lack of wisdom. | |
| Tithavāsenāti | Tithavāsenāti --> by dwelling in a (wrong) view. | |
| 'Uggaho savanaṃ pucchā kathanaṃ dhāraṇaṃ iti, | ‘Learning, listening, questioning, discussion, and retention— | |
| Pañcadhammavaseneva tithavāso pavuccatī'ti; | These five qualities, indeed, are said to define the life of a resident student.’ | |
| Evaṃvuttatithavāsena. | Thus spoke the sectarian anchorite. | |
| Snehasaṃsevā'ti piyapuggalasaṃsevanavasena. | "Affectionate association" means associating in the way of association with beloved individuals. | |
| Mantisahāyo'ti mantī vicāraṇapañño sahāyo etassāti mantisahāyo. | "A wise companion" means a companion of whom the minister is a friend, possessing wisdom in deliberation—thus, a wise companion. | |
| Mā hāyi atho te abhikkamatīti attānuvādādibhaye uppanne vaṃ ettakena kāraṇena mā bhāyi. | Do not be afraid, nor should you retreat. When fear arises from self-reproach and the like, do not be afraid for such a reason. | |
| Katapuñño katabhīruttāṇo ñāṇasampannosammāpayoge ṭhito na cirasseva lokiyalokuttararatho te abhikkamati abhikkamissati pavattissati. | One who has done meritorious deeds, who has made fearlessness his protection, endowed with wisdom, and established in right effort—soon, both worldly and supramundane chariots will come to you, will approach, and will continue to roll on. | |
| Allāpo'ti paṭhamāmantānā'ti keci vadanti. | Some say, "Allāpo" is the first vocative. | |
| Raṭṭhakavacanaṃ āmantanā. | The term "Raṭṭhakavacana" is a vocative. | |
| Sakkaccakārinā'ti hitakaraṇa-hitadesana-hitacintanānaṃ akhaṇḍakārinā. | "Acting diligently" means acting without interruption in doing what is beneficial, teaching what is beneficial, and thinking what is beneficial. | |
| Khalite dhammena paggahetabbo'ti sammāpaṭipattito vā yuttavacanato vā khalite antevāsikamhi dhammena sabhāvena taṃ taṃ kāraṇaṃ vavā sīlādiguṇesu paggahetabbo. | "When a disciple has stumbled, he should be uplifted by means of the Dhamma"—whether by right practice or by appropriate speech. When a pupil has stumbled, he should be uplifted by means of the Dhamma, by his nature, for whatever reason, encouraged in virtues such as morality and so forth. | |
| Meṇḍakapañhā gambhīragaṇṭhiguyhapañhā. | The questions of Meṇḍaka are profound, intricate, and obscure. | |
| Abhivaḍḍhiyā vāyamatī'ti pariyattipaṭipattisāsanānaṃ abhivaḍḍhanathāya catupaccayadānādinā upāyena vāyāmaṃ karoti. | He strives for growth'—he makes an effort, through means such as giving the four requisites, etc., for the sake of the growth of the teachings of learning and practice. | |
| 'Bhavati saṅghena samasukho dukkhi dhammādhipatiko'pi ca; | The assembly brings happiness and suffers together, with the Dhamma as sovereign, | |
| Saṃvibhāgī yathāthāmaṃ jinacakkābhivaḍḍhako | A sharer according to ability, one who increases the Victor's wheel, | |
| Sammādiṭṭhipurekkhāro anaññasathuko tathā; | Foremost in right view, not relying on others, | |
| Surakkho kāyakammādi samaggābhirato'pi ca | Well-guarded in bodily actions and delighting in harmony, | |
| Akuho na varo cakke buddhādisaraṇaṃ gato | Not deceitful, not haughty, having gone for refuge to the Buddha and others— | |
| Dasa upāsakaguṇā nāgasenena bhāsitā'ti; | These ten qualities of a lay follower were spoken by Nāgasena. | |
| Imā tisso gāthā. | These are the three stanzas. | |
| 'Pañcamaṃ lahu sabbatha sattamaṃ dvicatuthisu, | Fifth is always light, seventh in the second and fourth places, | |
| Chaṭṭhaṃ tu garupādānaṃ sesā aniyamā matā'ti; | sixth is taken as heavy, the rest are considered irregular. | |
| Iminā vuttalakkhaṇena vuttā. | By this stated characteristic, it is said. | |
| Lokasādhāraṇo'ti sattalokena sadiso, | One who "shares the world's ways" means one who is similar to the world of beings; | |
| Appattamānasānanti apapattaarahattaphalānaṃ; | "Of those whose minds are unattained" refers to those who have not attained the fruit of arahantship. | |
| Ñāṇaratanārammaṇenā'ti arahattamagagapadaṭṭhānasababaññuta ñāṇo bhagavā sabbaññu sabbadassāvī dasabalasamannāgato catuhi vesarajjehi samananāgato pabhinnapaṭisambhido chaḷabhiñño ca asādhāraṇañāṇo aṭṭhārasabuddhadhammasamannāgato, tassa arahattamagagañāṇaṃ dasabalādisabbaguṇadāyakaṃ sabbaññutañāṇaṃ sabbañeyyadhammajānanasamathanti bhagavato ñāṇaratanārammaṇena sakasakacittuppādena. | "The jewel of knowledge as the object" means the knowledge of the Buddha, the All-knowing One, the All-seeing One, endowed with the ten powers, possessed of the four assurances, accomplished in the discriminations, with the six superknowledges, with unparalleled knowledge, and endowed with the eighteen unique qualities of a Buddha. His knowledge of the path of arahantship, which bestows all virtues such as the ten powers, is the all-knowing knowledge capable of comprehending all knowable phenomena. Thus, with the jewel of knowledge as the object, by each individual's mind-moment. | |
| Ubbattīyante'ti pakatipakatito viparīyanto vinassante vā. | It is being overturned, meaning it is changing from its natural state or being destroyed. | |
| Nippabhā jātā kutithiyā vaṃ gaṇīvarapavaramāsajjāti kutithiyā micchādiṭṭhikā vaṃ bhadantaṃ gaṇivarapavaraṃ gaṇivarehi paraṃ seṭṭhaṃ āsajja pavā nippabhā nijjotā bhaveyyunti yojanā. | The low-born heretics, having approached the excellent chief of the group, the best among the group, the venerable chief of the group, the heretics of wrong views, having approached, would become without radiance and lustre. | |
| Meṇḍakapañhesu pūjāvañdhāvañdhāpañho aṭṭhupamāsahito paṭhamo. | In the Questions of Meṇḍaka, the first is the question about the fruitfulness or futility of worship, accompanied by the simile of the anthill. | |
| Vāhasataṃ kho mahārāja vīhīnaṃ aḍḍhucūḷañca vāhā vīhī sattammaṇāni dve ca tumbā ekaccharakkhaṇe pavattavittassa ettakāvihīti lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyunti etha sādikadiyaḍḍhavāhasataṃ thokena uddhaṃ upaḍḍhāvāhasatassa patanālike tumbo'ti aṅguttaraṭīkāyaṃ vuttaṃ. | O great king, even a hundred cartloads of rice, if short by half a cuḷa measure, though each cart carries seven māṇas of rice plus two tumbas—with such a tiny quantity of rice, considered a lakh, in a momentary distribution of wealth—would quickly be depleted and exhausted. Indeed, the Aṅguttara commentary states that "even half a hundred and a quarter carts, falling from a small patanāli, amount to a tumba." | |
| Aḍḍhacūḷanti vāhassa tassa aḍḍhādhikā vāhavīhī'tipi vattuṃ vaṭṭatiyeva. | The term 'aḍḍhacūḷa' means rice exceeding half a cartload, or it can also be said that it refers to a cartload of rice plus a half. This interpretation is indeed acceptable. | |
| 'Kuḍubo pasato eko patho te caturo siyuṃ | 'A kuḍuba yields a pasata, a pasata yields a patha. | |
| Āḷhako caturo pathā doṇaṃ vā caturāḷhakaṃ, | Four pathas make an āḷhaka; four āḷhakas make a doṇa; | |
| Māṇikā caturo doṇā khārīti catumāṇikā; | four doṇas make a māṇikā; four māṇikās make a khārī.' | |
| Khāriyo vīsa vāho'tha siyā tumbo dasammaṇaṃ | Twenty khāris make a vāha, and ten tumbs make an ammaṇa. | |
| Āḷahako nithiyaṃ tumbo patho tu nāḷi nāriyaṃ, | An āḷhaka is a tumb of fixed measure, and a patha is the same as a nāḷi. | |
| Vāho tu sakaṭo ceko dasa doṇā tu ammaṇa'nti; | A vāha is also called a cartload, and ten doṇas make an ammaṇa. | |
| Abhidhānappadipikāyaṃ vutto sakaṭapapamāṇo vāho'ti vinayaṭīkāyampana' dve sakaṭā vāhā eko vāho'ti vuttaṃ. | In the Abhidhānappadīpikā, it is stated: 'A cartload is called a vāho.' In the Vinaya commentary, it is also said: 'Two cartloads make one vāho.' | |
| Vihīnaṃ vāhasatañca aḍḍhacūlañca vāhasatassa aḍaḍhañaca cūḷaṃ aḍaḍhato thokena ūnaṃ vā hoti. | A hundred deficient vāhas and a half cūḷa, and half of a hundred vāhas and a cūḷa, slightly less than half. | |
| Yathāvuttavāhato adhikāni vīhisattammaṇāni vīhīnaṃ satta ammaṇāni dve ca tumbā hontī'ti yojanā. | As explained, beyond the stated vāho, there are seven extra *maṇas* of rice. For rice, seven *maṇas* and two *tumbas* are considered. | |
| Vīhīnaṃ sādhikadiyaḍḍhavāhasatanti adhippāyo. | The meaning is that for rice, it is one hundred and a half vāhos plus a little more. | |
| Ekaccharakkhaṇe pavattacittassā'ti imassa lakkhanti iminā sambadho. | In a single moment the mind arises—this is its characteristic; this has connection with this. | |
| Lakkhanati ci gahaṇasallakkhaṇathaṃ sampadānathe cetaṃ upayogavacanaṃ' divāvihāraṃ pāvisī'ti divāvihārathāya pāvisitiādisu viya. | The term 'characteristic' signifies the meaning of grasping, discerning, and giving—this is a term of application, just as in 'he entered the day's abode,' meaning 'he entered for the purpose of the day's abode,' and so on. | |
| Lakkhasaddo ca lakkhaṇavācako. | The word 'lakkha' is expressive of a mark. | |
| Vuttañhetaṃ abhidhānasathe. | And this has been stated in the Abhidhāna. | |
| 'Kalaṅko lañchanaṃ lakkhaṃ aṅko'bhiññāṇalakkhaṇaṃ, | ‘The blemish, the mark, the sign, the characteristic, the mark of recognition, The symbol, also beauty, the supreme, and the most excellent.’ | |
| Ciṇhañcāpi tu sobhā tu paramā susamā'tha cā'ti; | They would reach the state of exhaustion and utter ending. | |
| Parikkhayaṃ pariyādānanti khīṇabhāvaṃ gaccheyyuṃ. | This shows that in a single moment exceeding one hundred and ten trillion thought-instants occur. | |
| Iminā dasādhikadiḍḍhavāhasatavīhito adhikāniekaccharakkhaṇe pavattacittānī'ti dasseti. | Thus, as the consciousness arising in a single mind-moment manifests in various ways due to that much variety, | |
| Evaṃ ekaccharakkhaṇe pavattacittassa ettakavīhito anekabhāvaṃ dassevā idāni ekaccharakkhaṇe pavattacittassa puggalavisesavasena visesabhāvaṃ dassetuṃ tatrīme'tiādimāha. | now, to show the distinct nature of the consciousness arising in a single mind-moment based on individual distinctions, it is said beginning with "tatrīme". | |
| Tatha | Thus | |
| Tatrāti sattavidhesu sattesu. | Among these, among the seven kinds of beings. | |
| Ime sattavidhā cittā pavattantīti imāni sattavidhāni cittāni pavattanti. | These seven kinds of consciousness arise. These seven kinds of consciousness are arising. | |
| Abhāvitakāyā'ti pañcupādānakkhadhakāyesu aniccādivasena abhāvitakāyā. | 'The undeveloped body' means the body consisting of the five aggregates subject to clinging, the body being undeveloped in terms of impermanence, etc. | |
| Abhāvitasīlā'ti abhāvitalokuttarasīlā. | "Undeveloped in virtue" means undeveloped in supramundane virtue. | |
| Tīsu ṭhānesu'ti sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa samugghāṭitaṭṭhānavasena tīsu ṭhānesu. | In three places' means in the three instances through the uprooting of personality-belief, doubt, and obsessive adherence to rites and rituals. | |
| Uparibhumīsu'ti sakadāgāmiādīnaṃ pañcakkhadhasaṅkhāta uparibhumisu? | In the higher planes' means in the higher planes, reckoned as the five aggregates, for those such as the once-returner and others. | |
| Pañcasu ṭhānesu'ti heṭṭhā vuttesu tīsu ṭhānesu rāgadosatanuṭṭhānadvayaṃ pakkhipivā pañca ṭhānāni veditabbāni. | In five places: among the three places mentioned below, the two arising from the weakening of greed and hatred should be included, making five places to be understood. | |
| Dasasu ṭhānesu'ti heṭṭhā pañcaṭṭhānāni ceva gahitaggahaṇanayena sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa-lobha-vyāpāda-saṅkhāta-pa- ñcorambhāgayasaññejanasamugghāṭitaddhānavasena pañcौddhamhāgiya saṃyojana samugghāṭitaṭṭhānavaseneva. | In "ten places" refers to the eradication of the five lower fetters—identity view, doubt, clinging to rites and rituals, sensual desire, and ill will—by the path of stream-entry, and the eradication of the five higher fetters by the path of Arahantship. | |
| Aparāti pañcā'ti dasa ṭhānāni vipassanāya ārammaṇabhutā pañcupādānakkhadhā yevāti gahetabbaṃ. | "The other five" means the five aggregates subject to clinging, which are the objects of insight meditation; these are to be understood according to the way of inclusion. | |
| Nārācassā'ti usuaggapavesita-ayomaya nārāvassa | The arrow of Nārāca, a sharp-tipped, iron arrow shot from a *nārāca*. | |
| Daḷhaṃ cāpasamārūḷhassā'ti daḷhacāpadhanumhi āropitassa. | Firmly mounted on the bow, meaning fitted firmly to the strong bow. | |
| Tathā'ti bhagavato lahukaparivattane. | "Thus," with the Blessed One's swift turn. | |
| Uttarikāraṇa'nti yamakapāṭihāriyato uttariyaṃ vuttaṃ | "The further reason" refers to the *uttariya* (upper garment) mentioned in relation to the Twin Miracle. | |
| Tampi mahārāja pāṭihiranti tamabhagavato aggikkhadha-udakadhārā-pavattana-saṅkhāta-yamakapāṭihīraṃ attano paresaṃ rāgādipaccanīkaharaṇato pāṭihiraṃ. | And that great king, too, considers that a miracle, just as the Blessed One's twin miracle, known as the emission of flames and streams of water, is called a miracle because it removes the passions and other opposing forces in oneself and others. | |
| Āvajjanavikaḷamattakenā'ti bhagavatā anuppāditavasena manodvārāvajjanassa hīnavasena | Āvajjanavikaḷamattakenā’ti bhagavatā anuppāditavasena manodvārāvajjanassa hīnavasenaBy the mere weakness of adverting, the Blessed One did not produce it, due to the inferior nature of mind-door adverting. | |
| Sabbaññupañho dutiyo. | The question on all-knowingness is the second. | |
| Chakoṭṭhāse kate kappe'ti catusaṭṭhiantarakappapamāṇe vivaṭṭaṭṭhāyikappe chakoṭṭhāse kate. | In the sixty-four intermediate aeons, in the aeon of evolution that remains stable, when the six divisions have been made. | |
| Atikkante paṭhamakoṭṭhāse kiñci sādhikadasantarakappapamāṇe vicaṭṭaṭṭhāyikappassa paṭhamakoṭaṭhāse atikkante devadatto saṅghaṃ bhidi devadattapabbajjāpañho tatiyo | When the first part had passed, after a little more than ten intermediate aeons, when the first part of the disintegration aeon had passed, Devadatta split the Sangha. The question about Devadatta's going forth is the third. | |
| Yamaniyame'ti | Correction: "Mine," he affirms. | |
| 'Yaṃ dehasādhanāpekkhaṃ niccaṃ kammamayaṃ yamo, | 'That which depends on the body to achieve its purpose, constantly made of action, is Yama; | |
| Āgantaṃ sādhanaṃ kammaṃ aniccaṃ niyamo bhave; | The incoming action that achieves that purpose is impermanent, such is the rule.' | |
| Ahiṃsāsaccamādheyyaṃ brahmacāra pariggaho, | Non-violence, truthfulness, gentleness, generosity, celibacy, | |
| Niccaṃ sarīrasoceyyaṃ yamo nāmāti vuccare; | and constant purity of body—these are called 'restraints'. | |
| Santosa-mona-sajjhāyā kicchākahāro ca bhāvanā, | Contentment, silence, and recitation, Simple food and meditation, | |
| Sayampāka-vane vāsā-niyamā-niccasādhyatā'; | Living in the forest, self-cooked meals, And constant effort toward the unconditioned. | |
| Evaṃ vutte yamakamme ca niyamakamme ca. | Thus it was said regarding both the paired action and the fixed action. | |
| Yaṃ tathāgato - pe - evamadhippāyo athi yaṃ yena guṇena hetu bhutena - pe -evaṃ adhippayo hoti taṃ buddhānaṃ guṇaṃ abhutaṃ athiti yojanā. | The Tathagata... thus has such an intention. Whatever quality, cause, or reason... thus is his intention. That is the Buddha's quality, not unreal—this is the interpretation. | |
| Parakkamo dakkhāpito'ti pāramīpūraṇe parakkamo vāyāmo dakkhāpito pekkhāpito. | The effort is demonstrated'—thus in the fulfillment of the perfections, effort and exertion are demonstrated and displayed. | |
| Hiyyo obhāsitā'ti jinānaṃ pāramī ca nayā bhiyyo atisayena obhāsitā. | ‘Yesterday it shone forth'—the perfections and methods of the Conquerors shone forth even more exceedingly. | |
| Bhidi tithiyānaṃ vādagaṇṭhinti vaṃ tithiyānaṃ micchāvādagaṇṭhiṃ pabhidi. | ‘The knot of the sectarians’ doctrines was split,’ the knot of the sectarians’ false doctrines was split. | |
| Bhinnā parappavādakumbhā'ti parappavādā tayā bhinnā. | ‘The pots of others' doctrines are broken’—the doctrines of others are broken by you. | |
| Gambhīro uttānikato'ti ativiya gambhīro pañho tayā uttātīkato. | ‘The profound was made shallow’—the very profound question was made shallow by you. | |
| Sammāladdhaṃ jinaputtānaṃ nibbāhananti paramicchāvādaharaṇe upāyasaṅkhātaṃ nibbāhanamukhaṃ jinaputtānaṃ jinaputtehi suṭṭhu laddhaṃ. | 'Attainment well-obtained by the Conqueror's sons'—the gateway to attainment, known as a method for refuting proponents of extreme desires, is well-obtained by the Conqueror's sons, by the Conqueror's sons. | |
| Evametanti sabbaṃ heṭṭhāvuttavacanaṃ tayā vuttaṃ yathā hoti taṃ, | ‘Thus it is’—all the words spoken above are as they are, just as you said. | |
| Sabbaṃ vacanaṃ evaṃ sabhāvato hotīti ajjhāhārayojanā; | All speech is thus by nature—this is the application of the phrase. | |
| Gaṇīvarapavarā'ti ālapanametaṃ gaṇīnaṃ gaṇaparisānaṃ varaparama, | ‘O excellent and foremost assembly’—this is an address to the excellent, foremost, and most superior assembly of the group. | |
| Atiseṭṭha yathā tayā vuttaṃ mayaṃ tathā sampaṭicachāmā'ti; | As you have spoken, thus we accept it. | |
| Pathavikampanahetupañho catutho. | 'The question about the cause of the earth's trembling is the fourth.' | |
| Nathaññaṃ cethāti etesu saccesu vijjamānaṃ saccato aññaṃ kāraṇaṃ paṭivedhassa ca nathi. | ‘There is no other refuge here’—among these truths, there is no other cause or means of penetration, truly. | |
| Sīharathenā'ti seṭṭharathena mañcarathena. | ‘With the lion-chariot’ means with the best chariot, the jeweled chariot. | |
| Sīhasaddo vā usabhasaddo vā aññasaddena payutto seṭṭhavācako hotīti. | The word ‘lion’ or the word ‘bull’, when used with another word, signifies the best. | |
| Sivirājadibbacakkhupañho pañcamo. | 'The Question about King Sivi's Divine Eye: The Fifth' | |
| Kalalaṃ osaratīti idaṃ mātuyā piṭṭhikaṇṭakanābhīnaṃ majjhaṭṭhānabhute gabbhapatiṭṭhānārahaṭṭhāne sannicitaṃ paṭikalalasadisaṃ madarattalohitaṃ sadhāya vuttaṃ, na kalalarūpaṃ. | ‘The kalala flows down’—this refers to the blood mixed with semen gathered in the mother’s spine, navel, and middle region (the place suitable for the embryo to implant), resembling congealed blood, not the *kalala* form itself. | |
| Mukhapānenapi dvayasantipāto bhavatīti mukhapānenapi saha mātā ca utunī gabbho paccupaṭṭhito'ti dvayasannipāto bhavati. | ‘Even with mouth-nourishment, a dual meeting occurs’—even with mouth-nourishment, when the mother is fertile and the embryo is present, a dual *coincidence* occurs. | |
| Purimena tatha kāraṇaṃ vakkhāmīti purimena sāmavathunā tesaṃ dvinnaṃ tiṇṇaṃ sannipātānaṃ antogadhabhāve kāraṇaṃ yūttivacanaṃ kathessāmi. | ‘I will explain the reason for the former.’ I will explain the reason, the logical statement, regarding how the former Sāma narrative is included within those two or three gatherings. | |
| Te sabbe'ti ye keci sattā mātugabbhaṃ okkantā te sabbe sattā ye vanarukkhādayo'ti yojanā. | 'All those'—that is, whatever beings have entered a mother's womb; all those beings, even those like forest trees—this is the interpretation. | |
| Yo koci gadhabbo'ti yo kovi attano kammena tatha tatha upagannabbasatto. | ‘Whatever fool’—whoever, due to their own kamma, is attached to repeatedly approaching such and such a state. | |
| Gababhāvakkantipañho chaṭṭho. | ‘The question about conception is the sixth.’ | |
| Saddhammo'ti paṭisambhidāppattakhīṇāsavasantakādhigamasaddhammo suddhanaya-paṭivattanavasena paṭivedhasaddhammo vā. | ‘The true Dhamma’ means the true Dhamma that is the attainment by the perfected one possessing analytical knowledge and whose taints are destroyed, or the Dhamma of penetration by way of the pure method of practice. | |
| Taṃ khayaṃ paridīpayanto'ti tena vacanena pubbapañcavassasatappa-māṇaṭṭhānāraha-saddhammakkhayaṃ paridīpayanto. | 'Illuminating its decline' means illuminating, by that statement, the decline of the true Dhamma which is fit to last for five hundred years. | |
| Sesakaṃ paricchidīti sesakaṃ pacchimapañcavassasataṃ saddhammatiṭṭhanakkhaṇaṃ paricchidi. | The remainder is defined as the remaining five hundred years, the time of the decline of the true Dhamma. | |
| Taṃ dīpanākāraṃ paricchadanākārañca dassento vassasataṃ sahassantiādimāha. | To illustrate this definition and its covering nature, it is said, "a hundred years, a thousand," and so on. | |
| Naṭṭhāyiko'ti naṭṭhadhano. | 'Naṭṭhāyiko' means one whose wealth is lost. | |
| Vassasatappamāṇapañho sattamo. | The seventh question concerns approximately a hundred years. | |
| Tatra ye te satte kammaṃ vibādhati te ime sattā kāraṇaṃ paṭibāhanti, tesaṃ taṃ vacana micchā'ti pothakesu likhitaṃ taṃ dujjānaṃ. | Here, those beings whom kamma afflicts are these beings who reject a cause; their speech is wrong—this is written in the books, but it is hard to understand. | |
| Tasmā ye satte kammaṃ vibādhati, te sattā kammavipākajā, dukkha vedanā vedayantīti ye pana sattā kāraṇaṃ paṭibāhanti tesaṃ taṃ vacanaṃ micchā'ti pāṭhena bhavitabbaṃ. | Therefore, it should be read as: 'Those beings whom kamma afflicts are beings born of the result of kamma, experiencing painful feelings. But those beings who reject a cause—their speech is wrong.' | |
| Evañhi sati pubbāparaṃ sameti. | Thus, the sequence connects. | |
| Tatra ye te navavidhā'ti tatra dasavidhesu kuppavātesu ye te navavidhā kuppavātā. | Here, "those nine kinds" means those nine kinds of destructive winds among the ten kinds of destructive winds. | |
| Na te atīte uppajjantiti te vātā atīte bhave kammabalena na uppajjanti. | 'They do not arise in the past'—those winds do not arise in the past due to the power of kamma. | |
| Sesa padadvaye'pi eseva nayo. | The same principle applies to the remaining two phrases. | |
| Tehi tehi kopehī'ti tehi tehi sītādikopappakārehi. | 'With those various irritations': that is, with those irritations such as cold, and so on, that provoke displeasure. | |
| Sakaṃ sakaṃ vedananti attano attano phalabhūtaṃ vedanaṃ. | 'Their own respective feelings'—the feeling that is one's own result. | |
| Visamaparihārajā'ti catunnaṃ iriyāpathānaṃ visadisaharaṇato jātā vedanā. | 'Due to improper deportment'—feelings arising from uneven application of the four postures. | |
| Opakkamikenā'ti daṇḍappahāradivasena parūpakkamena. | 'By external causes'—through the instigation of others, such as blows from sticks. | |
| Kammavipākajā'ti kammavipākabhutapañcakkhadhato jātā. | 'Born from kammic results'—born from the five physical sense bases produced by kammic results. | |
| Bahutaraṃ avasesanti kammavipākajavedanāto avasesaṃ vedayitaṃ bahutaraṃ. | 'The remainder is much more'—the remainder to be experienced is much more than the feelings from karmic results. | |
| Na sambhavatīti na sampajjati. | 'Does not originate'—does not result. | |
| Bījaduṭṭhatā'ti khettato aññakāraṇaduṭṭhatā. | 'Corruption of the seed' means corruption due to causes other than the field. | |
| Kammavipakato vā'ti etha | 'Or from the result of kamma'—here. | |
| 'Vemātubhātikaṃ pubbe dhanahetu haniṃ ahaṃ | 'Formerly, for the sake of wealth, I killed my half-brother. | |
| Tena kammavipākena devadatto silaṃ khipi; | By that kammic result, Devadatta threw a stone; | |
| Aṅguṭṭhaṃ piṃsayī pāde mama pāsāṇasakkharā'ti; | A stone fragment crushed my toe.' | |
| Ayaṃ gāthā vattabbā tatha dhanahetu'ti dāsidāsasaṅkhāta-jaṅgamadhana-hetu. | Thus, "for the sake of wealth" refers to movable wealth in the form of slaves, servants, and so on. | |
| Dhanañhi thāvarajaṅgama-saṃhārima-aṅgasama-anugāmidhanavasena pañcavidhaṃ. | Wealth is fivefold: immovable, movable, transferable, bodily, and accompanying. | |
| Kiriyato vā'ti devadattassa upakkamakiriyato vā. | 'Or from action'—that is, from Devadatta's action of attempting to harm him. | |
| Bhojanaṃ visamaṃ pariṇamatīti kucchigatabhojanaṃ visamaṃ paripakkabhāvaṃ gacchati. | 'Food digests poorly'—food in the stomach undergoes poor digestion. | |
| Tāya ca pana vedanāyā'ti idaṃ kattathe karaṇavacanaṃ. | 'By that feeling'—this is in the instrumental case, indicating the instrument. | |
| Nikāyavarañchake'ti etha lañchanti sañcānanti etena etha vā puññapāpāni paṇḍitajanāti lañchako'ti nikāyavaro ca so lañchako cāti viggaho. | 'Nikāyavarañchaka'—here, 'lañchaka' means 'they mark, they accumulate with this,' or 'the wise mark merit and demerit here.' Thus, 'the excellent assembly and the lañchaka'—this is the analysis. | |
| Sabbākusalajjhāpanapañho aṭṭhamo. | The eighth question concerns the abandonment of all unwholesome states. | |
| Imasmiṃ pañhe therassa ekaṃsikaṃ byākaraṇaṃ na hoti. | In this question, the elder's answer is not definitive. | |
| Tasmā vicārevā yaṃ yuttaraṃ taṃ gahetabbaṃ. | Therefore, one should examine and accept whatever is most reasonable. | |
| Tatrāyaṃ vicāraṇākāro. | Here is the method of examination: | |
| Maggavajjhā hi kilesā anupādinnakabhutā ye neva atītā anāgatā na paccuppannā. | The defilements that are vulnerable to the path are unappropriated, being neither past, future, nor present. | |
| Upādinnakanirodhakathā ca anāgatabhavaṃ sadhāya kathitā bhagavato uppannā vedanā imasmiṃ paccuppannabhaveyeva hoti. | The discussion of the cessation of appropriation refers to future existence, but the Blessed One’s arisen feeling occurs in this present existence itself. | |
| Aparāparavedaniyakammañca buddhapaccekabuddhehi'pi na sakkā nivāretuṃ. | Moreover, even Buddhas and Paccekabuddhas cannot prevent the ripening of karma bearing fruit in subsequent rebirths. | |
| Tasmā therassa kammavipākato vā esā vedanā nibbattā'ti vādo yuttataro'ti gahetabbaṃ. | Therefore, the elder’s statement—that this feeling arose from the result of karma—should be accepted as more reasonable. | |
| Yadi evaṃ kasmā thero anekavihitaṃ kathesī?Ti. | If so, why did the elder speak in various ways? | |
| Rājā milido ñāṇabhedaṃ gavesanto vicitrapaṭibhānaṃ sotukāmo hoti. | King Milinda, seeking a diversity of knowledge and desiring to hear varied eloquence, prompted him to speak in various ways. | |
| Tassa ajjhāsayavasena anekavihitaṃ kathesī'ti parihāro vattabbo aññesu īdisesu ṭhānesu yuttiyeva gavesitabbā, na ekacintinā bhavitabbanti. | This explanation should be given as due to the king’s inclination. In other such cases, one should seek what is fitting and not be of one single thought. | |
| Katassa paticayo'ti catusu saccesu katasoḷasakiccassa paticayo puna vaḍḍhanaṃ nathi. | There is no accumulation of what has been done, meaning there is no further increase in the accumulation of the sixteen duties relating to the four truths. | |
| Nibbāhitabbo'ti nibbeṭhetabbo kathetabbo. | "To be extinguished" means to be unwound, to be spoken of. | |
| Paṭisallānanti kāyikacetasikapaṭisallānakiriyā. | Seclusion means the activity of bodily and mental seclusion. | |
| Athato pana paṭisallānaṭṭhāne lahitabbā samādhisatisampajaññādayo kusalā dhammā paṭisallānaṃ nāma. | Furthermore, the wholesome qualities that should be cultivated in a place of seclusion, such as concentration, mindfulness, and clear comprehension, are called seclusion. | |
| Rakkhatīti samparāyikaapāyādidukkhato rakkhati. | It protects from suffering in future states of deprivation, and so on. | |
| Paṭisallānapañho navamo. | The ninth question is about seclusion. | |
| Taṃ iddhibalanti tena iddhibalena labhitabbakappakappāvassaṭṭhānaṃ. | That is psychic power, by which, through that psychic power, one can attain the station appropriate to the lifespan capable of being attained. | |
| Antamaso accharāsaṅghātamattampīti sabbantimena paricchedena accharāsaṅghātamattampi kālaṃ pañcakkhadhasaṅkhātabhavassa pavattanaṃ na vaṇṇemi, appavattananibbānameva vaṇṇemīti adhippāyo. | Even the slightest moment, even so much as the time it takes to snap one's fingers, I do not praise the continuation of existence, even in its most limited extent. I praise only the non-continuation, Nibbāna—this is the meaning. | |
| Iddhibalakittanapañho dasamo. | The tenth question is on the praise of psychic power. | |
| Dasapañhapaṭimaṇḍitaaṭṭhamavaggavaṇṇanā samattā. | The commentary on the eighth chapter, adorned with ten questions, is completed. | |
| Abhiññāyāhaṃ bhikkhave dhammaṃ desemīti pañcakkhadhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatidriyāni, nava hetu, cattāro āhārā, sattavassā, satta vedanā, satta saññā, satta cetanā, satta cittānītiādinā abhivisesena sabbaññutañāṇena jānivā dhammaṃ desemi. | "Monks, I teach the Dhamma having directly known it." Thus, the five aggregates, the twelve sense bases, the eighteen elements, the four noble truths, the twenty-two faculties, the nine causes, the four nutriments, the seven abodes of beings, the seven kinds of feeling, the seven kinds of perception, the seven kinds of volition, the seven kinds of consciousness, and so on—through such distinctions, I teach the Dhamma having known it with the knowledge of omniscience. | |
| Aññaṃ uttariṃ - pe -satanti khuddānukhuddakato aññaṃ uttariṃ catupārājika - terasa saṅghādisesa - tiṃsanissaggiya - dvānavuti - pācittiya - catupāṭidesanīya - sattādhikaraṇa -sikkhāpada - saṅkhātadiyaḍḍha - sikkhāpadasataṃ. | No further...up to a hundred minor rules, namely the four pārājikas, thirteen saṅghādisesas, thirty nissaggiyas, ninety-two pācittiyas, four paṭidesanīyas, seven rules concerning the settlement of legal questions, making a total of one hundred and fifty-odd rules. | |
| Tehipi na ekajjhakatā'ti attano cittaniṭṭhā ekantabhāvena na katā. | He has not made his mind one-pointed' means he has not made his mind single-mindedly resolute or determined. | |
| Dhammasaṇṭhitapariyāyenāti yañca taṃ āpattiṃ āpanno tañca yathādhammo kāretabbo'ti vuttadhammasaṇṭhitipariyāyena. | By the method of settlement in accordance with the Dhamma, meaning that the offense he has committed should be dealt with according to the Dhamma, as stated. | |
| Khuddānukhuddakasamūhananapañho paṭhamo. | The first question is about the removal of minor and subtle offenses. | |
| Aniccampana rūpanti vibhajjabyākaraṇiyo pañho'ti aniccaṃ nāmarūpaṃ, kiṃ. | The question "Is form impermanent? " is a question to be answered with analysis. That is, is impermanent name-and-form impermanent? What? | |
| Rūpamevā?Ti puṭṭho aniccaṃ nāmarūpampi aniccā vedanā pī'tiādinā nayena vibhajivā byākātabbo vibhajjabyākaraṇīyo nāmā'ti atho. | Is it only form? When asked, "Is name-and-form impermanent, and also are feelings, etc. impermanent? " it should be answered analytically—this is called a question to be answered with analysis. | |
| Kinnu kho cakkhunā sabbaṃ vijānātīti puggalo sabbaṃ cakkhunā kiṃ vijānātīti imasmiṃ pañhe kenāpi puṭṭho'katamena cakkhunā samantacakkhunā udāhu maṃsacakkhunā'ti vutte'āmā'ti vattabbo'ti ayaṃ pañho paṭipucchābyākaraṇīyo pañho nāmāti yojanā. | Or, "Does a person know everything with the eye? "—a person asks, "Does a person know everything with the eye? " In this question, when asked, "With which eye—the all-seeing eye or the fleshly eye? " one should answer, "I will explain." This question is called a counter-question, and this is the connection. | |
| Māluṅkyaputtapañho dutiyo. | The second question is about Māluṅkyaputta. | |
| Samuhato bhayahetu arahato'ti bhayahetu arahato arahantena samūhato. | "The Arahant has destroyed the cause of fear"—the cause of fear is destroyed by the Arahant. | |
| Unnatāvanatā'ti sukhe unnatiṭhānavasena unnatā dukkhe maṅkuvasena onatā | "Elevated and lowered"—elevated in the state of happiness, lowered in the state of suffering through depression. | |
| Kuṭipurise'ti pākaṭapurise. | "Kuṭipurisa"—a well-known person. | |
| Āhaccapadanti bhagavato sabbaññutañāṇena visesevā vuttavacanaṃ. | "Āhaccapada" is a term specifically applied to the words spoken by the Blessed One, distinguished by his omniscient knowledge. | |
| Sabbatasapañho tatiyo. | The third question concerns everything. | |
| Tena tesaṃ pavattenā'ti tesaṃ parittānaṃ tejavantānaṃ tena pavattena. | "By that occurrence of theirs"—by that occurrence of those limited but powerful parittas. | |
| Visaṃ cikkhassanto'ti visaṃ vināsayamāno. | "Dispelling poison" means eliminating poison. | |
| Uddhamadho ācayamāno'ti sarīrassa uddhaṃ sukhaṃ vaḍḍhayamāno. | "Accumulating upward and downward" means increasing upward happiness in the body. | |
| Corānaṃ ukkhittalaguḷantī pothakesu likhitaṃ vericorānaṃ ukkhattalaguḷampīti pāṭhena bhavitabbaṃ. | "Thieves with raised cudgels"—in the texts, it should read "thieves with raised clubs." | |
| Vericorehi ukkhittamuggaraṃ na sambhavatīti atho. | For hostile thieves, a raised mallet is not possible. | |
| Āhārathaṃ vā eratī'ti āhārakiccaṃ sampādeti. | "Āhārathaṃ vā eratī" - Or performs the function of taking nourishment. | |
| Sūcikāyā'ti uddha-vamanābādhena. | "Sūcikāyā"—by means of an affliction involving upward vomiting. | |
| Dūrupacārenā'ti duṭṭhapayuttena kāraṇena. | "Dūrupacārenā"—by a cause involving wicked treatment. | |
| Sattānaṃ rakkhanaṃ mahārājā parittanti mahārāja, parittaṃ nāma sattānaṃ rakkhantānaṃ sattānaṃ anurakkhanaṃ hotīti yojanā. | "Great king, 'protection of beings' is a safeguard. The meaning of 'safeguard' is that it is the protection *for* beings, the guarding of beings." | |
| Attanā katena ārakkhaṃ janātī'ti kammācaraṇādito pāpapuggalo attanā katena dosena parittassa rakkhanabhāvaṃ jahati vināseti. | "One abandons the protection made by oneself": a wicked person, through actions stemming from misconduct, abandons and destroys the protective power of a safeguard by their own fault. | |
| Pararittānurakkhanapañho catutho. | The fourth question is about the protection of others. | |
| Buddhabalato ca mārabalaṃ balavataraṃ na hotī'ti yojanā. | "And so the meaning is: 'Māra's power is not stronger than the power of the Buddha.'" | |
| Pañcasālagāpañho pañcamo. | The fifth is the Five Sāla Trees Question. | |
| Tatra athantaraṃ athi'ti tatha tesu dvīsu vacanesu. | "Therein, there is a difference"—thus, in those two statements | |
| Athabhedo athaviseso athi.' | there is a difference of meaning, or a particular difference. | |
| Antaraṃ majjhavathañca khaṇokāso'pi hetusu vyavadhāne vinā cetha bhede chidde manasyapī'ti abhidhānasathe vuttaṃ. | "Interval, middle state, and opportunity"—in causes, separation, without obstruction, or in division, gap, even in mind—as stated in the Abhidhānappadīpikā. | |
| Saññāvimokkhoti saññāya bhāvena āpattibhāvato vimokkho saññavimokkho. | "Perception-release" means release from offense through the power of perception. | |
| Sacittakāpattīti atho. | "Offense with intention" means furthermore. | |
| No saññāvimokkhoti saññāyābhāvena āpattibhāvato no vimokkho, nasaññāvimokkho, acittakāpattīti atho. | No liberation through perception: because due to the absence of perception there is no possibility of an offense, therefore no liberation; no non-perception liberation, and also an offense due to mindlessness. | |
| Pāpājānapañho chaṭṭho. | The Question on Evil-knowers is the sixth. | |
| Etasmiñca mahārāja pañhe'ti etasmiṃ tayā pucchitapañhe. | In this question, great king'—in this question asked by you. | |
| Eko atho sāvaseso'ti'tathāgatassa kho ānadaevaṃ hotī'tiādivacanassa eko atho narāmisapariharaṇasaṅkhātaathena avasesena sāvaseso. | Alone, and yet with remainder—thus indeed, Ānanda, it does not occur to the Tathāgata. "Alone" refers to what is termed the avoidance of human pleasures, while "with remainder" signifies the remaining. | |
| Gaṇapariharaṇapañho sattamo. | The seventh question is about avoiding groups. | |
| Katena ādānena vāti katena dosena vā. | By what attachment or by what fault. | |
| Abhejjaparisapañho aṭṭhamo. | The eighth question is about the unbreakable assembly. | |
| Aṭṭhapañhavanto dutiyavaggo. | The Chapter of Eight Questions: The Second Section. | |
| Seṭṭho yamo'ti | The best is restraint. | |
| 'Yaṃ dehasādhanāpekkhaṃ niccakammamayaṃ yamo | ‘That which depends on the body for its accomplishment, which is always made of action, is restraint. | |
| Āgantukasādhanaṃ kammamaniccaṃniyamobhave'; | Action that depends on adventitious conditions is impermanent and subject to fixed laws.’ | |
| Ahiṃsā saccamādheyyaṃ brahmacāri apariggaho | Non-violence, truthfulness, non-stealing, celibacy, non-possession, | |
| Niccaṃ sarīre sādhyattā yamo nāmāti vuccare'ti; | constant mindfulness of the body—these are called restraints. | |
| Evaṃ vutto seṭṭho yamo. | Thus addressed, the eminent Yama said. | |
| Aggo niyamo'ti | The highest restraint. | |
| Santosa mona-sajjhāyā kicchāparo ca bhāvanā, | Contentment, silence, and recitation, Striving with frugality in meditation, | |
| Sayampākavanavāsā niyamāni ca sādhayato'ti; | Dwelling alone in the forest, And fulfilling the precepts—these are the practices. | |
| Evaṃ vutto aggo niyamo. | Thus is spoken of the highest restraint. | |
| Tatha ahiṃsā'ti iminā karuṇā vuttā. | Thus, non-violence is said to be compassion. | |
| Saccanti vacīsaccañāṇasaccaparamathasaccāni. | Truth refers to verbal truth, knowledge of truth, and ultimate truth. | |
| Ādheyyanti ādheyyavacanatā brahmacārīti methunavirati. | Steadfastness means steadfast speech, celibacy, or abstaining from sexual intercourse. | |
| Apariggahoti mama idanti pariggahitataṇhārahitabhāvo vutto santosamonasajjhāyā'ti dvādasavidhasantosā pāpappavāhā na buddhavacana sajjhāyā. | Non-possessiveness is the state of being free from the craving of ownership, thinking "this is mine." Contentment refers to the twelve kinds of contentment, abandonment of evil outflows, and not the recitation of the Buddha's words. | |
| Kicchāparoti iminā dhūtaṅgapariharaṇaṃ bhāvanā'ti parikamma bhāvanādayo tisso bhāvanā. | Austerity means the practice of the ascetic observances. Meditation refers to preliminary meditation and the threefold development of meditation. | |
| Sayampākavane vāsā'ti etha imasmiṃ sayampākevane buddhasāsane sayampākavirati gahetabbā. | Dwelling in the forest and eating self-cooked food—here, in this teaching of the Buddha, abstaining from food cooked by others should be undertaken. | |
| Ādiākārenacāti. | And so on in this manner. | |
| Cāro'ti sekhiya vaggānurūpenagāmavihāresu cāro. | Walking refers to the proper conduct, in accordance with the training rules, within villages and monasteries. | |
| Vihāro'ti samaṇasārupperiyāpathavihāro ceva dibbabrahmaariyavasena tividhadhammavihāro ca. | The dwelling: the physical dwelling of ascetics and those of good conduct, and the threefold spiritual dwelling consisting of the divine, brahma, and ariya states. | |
| Sayaṃmo'ti idriyasaṃyamo. | Restraint of the senses is what is meant by self-restraint. | |
| Saṃvaro'ti pātimokkhasaṃvaro. | Restraint means the Pāṭimokkha restraint. | |
| Khantī'ti adhivāsanakhanti ñāṇakhanti. | Patience is the patience of forbearance and the patience of knowledge. | |
| Sikkhāpadānaṃ uddeso'ti sikkhāpadānaṃ pāḷi. | The section on the training rules is the Pali text on the training rules. | |
| Uggahaparipucchā'ti sikkhāpadānaṃ aṭṭhakathā uggahaṇaṃ | The commentary on the training rules is called 'Uggahaparipucchā,' meaning the learning. | |
| Kāsāvadhāraṇaṃ bhaṇḍubhāvo'ti iminā dviliṅgasarūpaṃ dasseti | The wearing of the robe is a sign of disguise.' This shows the appearance of having two genders. | |
| Bhaṇḍubhāvo dvaṅgulakesovā navamuṇḍo vā'ti adhippāyo bhavati hi. | The meaning is: "Effeminate, or with hair two finger-breadths long, or newly shaven." Indeed, this is the intended meaning. | |
| "Yamo ca niyamo ceva cāro cavihāro tathā, | "Restraint and regularity, conduct, and abiding, | |
| Saṃyamo saṃvaro ceva khantī ca soraccampi ca; | self-control and restraint, patience and gentleness; | |
| Ekantacariyā ceva ekattābhiratā'pi ca, | Solitary living and delighting in solitude, | |
| Paṭisallānasevanaṃ hiriotappameva ca; | Cultivating seclusion, modesty and conscientiousness. | |
| Appamādo ca vīriyaṃ uddesaparipucchā tathā, | Diligence and energy, recitation and questioning, | |
| Sīlādyabhirati ceva nirālayasabhāvato; | And delight in virtue and the like, naturally free from clinging. | |
| Sikkhāpadābhipūraṇamiti vīsappabhedena, | The precepts are fulfilled in twenty aspects, | |
| Samaṇakaraṇā dhammā nāgasenena desitā; | The qualities that make one a Samaṇa were taught by Nāgasena. | |
| Kāsāvadhāraṇañceva bhaṇḍubhāvo tathā iti, | The wearing of the robe and the state of being shaven, | |
| Duve samaṇaliṅgā'ca nāgasenenadesitā'ti; | These two are the marks of a monk, as taught by Nāgasena. | |
| Sāmaññaṃ upagato'ti vīsatidhammadviliṅgehi sadisabhāvaṅgato. | "One who has approached asceticism" means one who has attained similarity in twenty qualities having a twofold nature. | |
| So sāmaññanti so samaṇabhāvo. | He is a recluse; that is, the state of being a recluse. | |
| Aggaparisanti bhikkhuparisasaṅkhātaṃ aggaparisaṃ. | The foremost assembly means the foremost assembly, defined as the assembly of monks. | |
| So me āgamo'ti vīsatidhammadviliṅgānaṃ mayhaṃ sattāne so āgamo nathi. | 'This is not my tradition concerning the twofold characteristics of twenty things.' | |
| Puthujjanapañho paṭhamo. | The First Question Concerning the Worldling. | |
| Ye te bhabbā'ti ye te sattā bhavyā yuttā | Those who are capable,' those beings who are fit and endowed. | |
| Mukhalohitapaggharaṇapañho dutiyo. | The second question concerns the dripping of blood from the mouth. | |
| Tappaṭibhāganti tena vathaguyhena sadisaṃ. | It is comparable to that hidden thing. | |
| Anusāsaniyaṃ anuvāsetīti uparibhāge passāvamagge vathikammaṃvuttaṃ āyubbede | He urinates in the place of instruction – in Āyurveda, this refers to excrement and urine on the upper part, on the path used for walking; it causes a loss of lifespan. | |
| 'Vamanaṃ recanaṃ nasyaṃ nirūha anuvāsanaṃ | ‘Vomiting, purging, nasal medication, decoction enema, and oil enema— | |
| Ñeyyaṃ pañcavidhaṃ kammaṃ vidhānaṃ tassa vuccate'ti; | these five actions are known as its procedure.’ | |
| Nirūhaanuvāsanavasena hi duvidhaṃ vathikammaṃ. | The treatment by enema is of two kinds: evacuant and nutrient. | |
| Tatha nirūhavathikammaṃ adhobhāge vaccamagge kātabbaṃ. | The act of inserting the tube should be done in the lower part, the excrement passage. | |
| Anuvāsanavathikammaṃ uparibhāge passāvamagge kātabbaṃ. | The act of pouring the liquid should be done in the upper part, the urine passage. | |
| Vathikammaṃ uttaravathikammampi idaṃ nāmadvayaṃ tesaṃyeva nāmanti. | The act of inserting the tube, also called the northern act of inserting the tube—these two are names for the same thing. | |
| Tassa ṭīkā? | What is the commentary on this? | |
| "Sambādhasseva sāmantā tatha kammaṃ duvaṅgulaṃ, | "Even the surrounding area is cramped, and the work is two fingers wide, | |
| Vāritaṃ vathikammampi sambādheyeva satthunā"; | The work on the wall is also restricted, indeed cramped by the Teacher." | |
| Vathikammanti telabhesajjānaṃ vijjhanavasenakattabbaṃ vathikammanti vinayaṭīkā. | The application of heat is the treatment with oil and medicine, to be done by means of piercing. Thus it is called 'the application of heat', according to the Vinaya commentary. | |
| Guyhappakāsanapañho tatiyo. | The third question on revealing the concealed. | |
| Asārambhenāti niddosena. | Without conflict means without fault. | |
| Catusaccāhisamayo'ti catunnaṃ ariyasaccānaṃ ñāṇena abhisamayo. | The realization of the four truths is the direct understanding of the four noble truths through knowledge. | |
| Purisattananti purisattaṃ, soyeva vā pāṭho. | The nature of a man: "manhood," or that is the reading. | |
| Aññaṃ kayiramānaṃ aññena sambhavatīti aññaṃ lokuttaraphalaṃ ārabbha vipassanā kammaṃ tena kayiramānaṃ aññena lokiyaphalena sambhavati, lokiyaphalaṃ detīti adhippāyo. | One thing being done, another arises—thus, insight meditation, the action being performed regarding the supramundane fruit, arises from it as a mundane fruit; the intention is that it yields a mundane fruit. | |
| Sabhāvampī'ti sabhāvena vacanena. | "By nature too"—this is said by way of its intrinsic nature/natural characteristic. | |
| Yo akkosanto'ti yo paraṃ akkosanto. | He who insults' means one who insults another. | |
| Kiriyāyeva katā'ti dosavantassa puggalassa kiriyāyayeva karaṇenayeva moghapurisavacanakatā'ti. | 'By mere action indeed'—this is said of a person with faults, whose actions are done by mere action alone, whose speech is the speech of a worthless man. | |
| Savaṇena - pe - jigucchatīti bhagavato bhagavantassa savaṇena sāsanasavaṇena. | By hearing... and so on... he is disgusted; by hearing the Blessed One, by hearing the teaching. | |
| Ottappatī'ti jigucchati. | He is ashamed of wrong-doing. He shrinks from evil. | |
| Bhiyyodassanenāti bhagavato dassanena ottappati jigucchati. | By seeing more, one is conscientious and feels repugnance at the sight of the Blessed One. | |
| Moghapurisavacanapañho catutho. | The question concerning the discourse to an Empty Man is the fourth. | |
| "Acetanaṃ brāhmaṇa assuṇantaṃ | "O Brahmin, you ask about the cause of pleasant sleep, insentient and unhearing, | |
| Jānaṃ ajānantamimaṃ palāsaṃ, | concerning this withered leaf, knowing nothing. | |
| Āraddhavīriyo dhuvamappamatto | of one who is energetic, steadfast, and ever heedful | |
| Sukhaseyyaṃ pucchasi kissahetu"ti; | Why do you ask about the restful sleep (of him)? | |
| Idaṃ catukkanipātñāgataṃ palāsajātakaṃ sadhāya vuttaṃ. | This is the Palāsa Jātaka, belonging to the Book of Fours, spoken in connection with the faithful. | |
| Iti phadana rukkhe'pi tāvade'ti milide āgataṃ. | "Even the phadana tree, so it is said, was struck. | |
| Jātake pana | But in the Jataka, it is said:" | |
| "Iti phadanarukkhepi devatā ajjhabhāsata, | 'Even a deity addressed the phadana tree, ' | |
| Mayhampi vacanaṃ athi bhāradvāja suṇohi me"ti; | "Listen to my words, Bharadvaja, for I too have something to say." | |
| Āgataṃ idañca terasanipāte āgataṃ phadanajātakaṃ sadhāya vuttaṃ. | This is also found in the Terasanipata, where the Phandana Jataka is recounted, together with its story. | |
| Rukkhācetanapañho pañcamo. | The fifth question concerns the sentience of trees. | |
| Navannaṃ mahārāja anupubbavihārasamāpattīnanti aṭṭharūpāvacarasamāpattiekanirodhasamāpattivasena navannaṃ anupubbavihārasamāpattīnaṃ. | Regarding the nine, great king, progressive dwelling attainments: there are the eight form-sphere attainments and the one cessation attainment, thus nine progressive dwelling attainments. | |
| Nibbānasuttakathāyampana phalasamāpattisamattāya parinibbānasamattāya tesaṃ dvinnaṃ dāyakānaṃ anussaraṇe samattāyāti tīhi kāraṇehidve piṇḍapātā samaphalā vuttā. | Furthermore, in the Nibbana Sutta Commentary, it is said that the two alms-offerings were equal in fruit for three reasons: because of the equality of fruition attainment, the equality of final Nibbana, and the completion of the recollection of those two donors. | |
| Dvipiṇḍapātasamaphalapañho chaṭṭho. | The sixth question is about the equal result of two alms-rounds. | |
| Pūjetha naṃ pūjanīyassa dhātuṃ evaṃ kira bho saggamito gamissathāti idaṃanekavaṇṇavimāne vuttaṃ. | 'Worship it, worship the worthy relic; thus, good sir, you will go from here to heaven.' This is said in variegated celestial mansions. | |
| Buddhapūjāpañho sattamo. | The seventh question is about the Buddha Puja. | |
| Animittakatasadisā'ti asallakkhanakatasadisā. | 'Like the signless' means 'like that without characteristic marks.' | |
| Apāsanapapaṭikapañho aṭṭhamo. | The eighth question concerns the rejection of requisites. | |
| Khīṇāsavapañho navamo. | The ninth question is about the arahant. | |
| Ubbilāvitapañho dasamo. | The tenth is the Ubbila question. | |
| Māmako'ti mama santako mama sāvako. | 'Mine' means 'belonging to me,' my adherent. | |
| Kāraṇā'ti pīḷanā. | 'Reason' means 'affliction.' | |
| Sannativikopananti nāmarūpasantativināsanaṃ dhammo hi mahārājaahiṃsālakkhaṇo'ti sakalo hi sabhāvavacanadhammo ahiṃsāvacanalakkhaṇo. | 'The destruction of perception (Sannativikopana)' means the destruction of the continuity of name-and-form. For, O great king, the Dhamma is characterized by non-violence (ahiṃsālakkhaṇo)—indeed, all Dhamma which expresses inherent nature (sabhāvavacanadhammo) is characterized by the expression ‘non-violence’ (ahiṃsāvacanalakkhaṇo). | |
| Uddhataṃ mahārāja cittaṃ niggahetabbanti yogāvacarehi uddhataṃ cittaṃ passaddhisamādhiupekkhāsambojjhaṅgehi niggahetabbaṃ paggahetabbantī paggahadaṇḍasadisehi dhammavicayavīriyapītisambojjhaṅgehi paggahetabbaṃ. | 'A restless mind, O great king, should be restrained (Uddhataṃ mahārāja cittaṃ niggahetabbaṃ)'—a restless mind should be restrained by meditators (yogāvacarehi) with the enlightenment factors of serenity, concentration, and equanimity, and should be roused with the enlightenment factors like the investigation of Dhamma, energy, and rapture, which are similar to a goad (paggahadaṇḍasadisehi). | |
| Sati pana sabbatha līnuddhaccesuicchitabbā? | But should mindfulness (sati) be sought in all cases of sluggishness and restlessness? | |
| "Satiṃ khavāhaṃ bhikkhavesabbathikaṃ vadāmī"ti vacanato. | Because of the saying: 'Indeed, monks, I declare mindfulness to be useful in all cases (Satiṃ khavāhaṃ bhikkhavesabbathikaṃ vadāmī)'. | |
| Sayaṅkatenasoghātīyatīti so coro attanā katena duccaritakammenakattubhutena parighātīyati. | 'By his own doing, he is slain'—that thief is slain by the evil deed he himself committed, by the deed as agent. | |
| Api ca dhammānusathi anusāsīyatīti ekaṃsena bhagavato anusiṭṭhi paṇḍitajane aparādhikamanusse anusāsayati dhammena anuvadāpeti.' Niggahe niggahārahantivacanato vadato bhagavato doso nathiti adhippāyo'niggahe niggahārahanti' idañca dhammena nigahanaṃ sadhāya vuttaṃ, na pīḷanakammaṃ sadhāya vuttanti idaṃ therena vattabbaṃ kasmā navuttanti ce rañño ruciyā ananukūlattā. | 'And further, the Teaching of the Dhamma is given—this is definitively the Blessed One's instruction. It admonishes wise people and instructs foolish ones through the Dhamma, causing them to conform.' 'In reproof, one is worthy of reproof'—this statement implies that the Blessed One finds no fault in speaking. The meaning is that this reproof is stated with regard to restraint through the Dhamma, not stated with regard to oppressive action. This should be stated by the Elder: Why was it not stated? Because it was not in accordance with the king’s inclination. | |
| Thero hi yathā rājā kaṅkhaṃ vinayivā dhammasabhāvaṃ jānāti tathā pañhaṃ byākarotīti. | For the Elder answers the question in such a way that the king, having dispelled his doubt, understands the true nature of the Dhamma. | |
| Bhagavatā saṅkhepavithāradesitanayena tathā tathā hi pañhaṃ pakāseti. | The Blessed One reveals the question in this way, according to the method of teaching in brief and in detail. | |
| Esa yathā yathāssa saddhammatejavihatavilayanakhaṇena milidarājahadaye vimati payātīti. | Thus, as the doubt in the king's heart, which was beset by wavering, departs, overcome by the moment of the radiance of the true Dhamma. | |
| Niggahapañho ekādasamo. | The Eleventh Chapter on Rebuttals. | |
| Paṇāmesīti pabbājesi. | He dismissed, meaning he ordained. | |
| Appativattito'ti appahīṇo. | Not turned back means not relinquished. | |
| Nicchuhatīti nīharati. | He pulls out, therefore he extracts. | |
| Thalaṃ ussādetī'ti thalaṭṭhāne rāsiṃ karoti. | He makes a heap on dry land, thus it is called 'thalaṃ ussādeti'. | |
| Parilīyatī'ti paṭilīyituṃ arahati | It is fit to shrink back. It is proper to recoil. | |
| Paṇāmīyatī'ti paṇametuṃ vā pabbājetuṃ vā arahati. | He is worthy of being bowed to or of being ordained. | |
| Paṇāmanapañho dvādasamo. | The twelfth question is about bowing. | |
| Dvādasapañhavantatatiyavaggavaṇṇanā samattā. | The commentary on the third chapter, containing twelve questions, is complete. | |
| Kammādhiggahitassāti abhibhavanīyamānassa. | Overcome by kamma, meaning being overwhelmed. | |
| Moggallāna nibbānapañho paṭhamo. | Moggallāna's question about Nibbāna, the first. | |
| Atharaso'ti phalaṃ kathitaṃ. | The fruit is said to be eighteen. | |
| Dhammaraso'ti hetu. | The taste of Dhamma is the reason. | |
| Vimuttiraso'ti nibbānaṃ. | The taste of release is nibbāna. | |
| Aññaṃ ārādhetīti samattakārī paripuṇṇakārī aññaṃ arahattaphalaṃ ārādheti, attano santāne nipphādeti. | He accomplishes the other, meaning he is one who perfectly does, one who completely does; he accomplishes the other, the fruit of arahantship, he brings it to completion in his own continuum. | |
| Savarapuraṃ anugata'nti manussajānapadapuraṃ anuppattaṃ. | Having gone to Savarapura' means having arrived at a human settlement, a district town. | |
| Pātimokkhapihitapañho dutiyo. | The second question concerns the Pātimokkha. | |
| Ucchijjatī'ti yaṃ yena kāraṇena bhikkhubhāvo ucchijjati. | "Cut off" means that cause by which the state of being a monk is cut off. | |
| Ubhato pakkhe'ti mātupitupakkhasaṅkhāte ubhatopakkhe. | "On both sides" refers to the two sides reckoned as mother and father. | |
| Manussantarenā'ti manussasānattena. | "Among humans" means the state of being human. | |
| Channañhi nānattaṃ ativiya nānattaṃ hoti. | For indeed, the diversity among the six is extremely diverse, truly diverse. | |
| Vuttañhetaṃ vedasathe- | This has been said in the Vedas. | |
| "Vājī vā maraṇalohānaṃ kaṭṭhapāsāṇavāsasaṃ, | "Like an arrow piercing through iron armor, wood, or stone, | |
| Nārīpurisagoyānaṃ antaraṃ bahutantaranti"; | Death makes no distinction between women and men, cattle and beasts." | |
| Musāvādatarapañho tatiyo. | The third question concerning the transgression of false speech. | |
| Nimesantarampati cakkhunimmisanakkhaṇampi. | The wink of an eye and a snap of fingers are both very short moments. | |
| Vāṇijo hathināgo ca sākaṭiko niyāmako | The merchant, the elephant, the cart driver, and the helmsman, | |
| Hisakko uttarasetu bhikkhu ceva bodhisatto, | Hisakka, Uttarasetu, the monk, and the Bodhisatta, | |
| Uttarasetu paṭipannako puggalo; | Uttarasetu, the person who has undertaken the path— | |
| Ete anāgataṃ aṭṭha janā vilokiyā; | These eight future people should be observed. | |
| Vikkayānāgatamaggo tithaṃ tīramāyuthiraṃ | The path of trade, the ford, the bank, the weapon, | |
| Anāgataṃ kulampi ca aṭṭhaṭṭhānā vilokiyā'ti; | The future family, and these eight things should be observed. | |
| Kulavilokanapañho catutho. | The Question about Examining Families is the fourth. | |
| Yathādhammo kāretabbotiāpattidhammo vinaye tiṭṭhati. | As the Dhamma dictates, so should it be dealt with—the offense remains in the discipline. | |
| Yathā tiṭṭhati, tathā so bhikkhu saṅghena kāretabbo, tathā bodhetabbo. | As it remains, so should that monk be dealt with by the Sangha, so should he be made to understand. | |
| Attanipātanapañho pañcamo. | The fifth question is about self-immolation. | |
| Nete mahārāja guṇā puggalassāti puggalassa ete guṇā ekādasādisaṅkhā na honti. | These qualities, great king, do not inherently belong to an individual; these eleven enumerated qualities are not intrinsic to an individual. | |
| Mettā bhāvanāya eva ete guṇā. | These qualities arise from the cultivation of loving-kindness. | |
| Mettāvihāri puggalassa saṃvijjantīti adhippāyo. | The meaning is that they exist in an individual who dwells in loving-kindness. | |
| Yassāti yassa guṇassa hetu. | "Of that" means: Because of that quality. | |
| Antaradhānamūlanniti pakatisarīrassa antaradhāna-dibbabhesajjarukkhamūlaṃ. | "The root of disappearance" means the disappearance of the natural body, namely, the root of a tree with divine medicinal properties. | |
| Antaradhānassā'ti antaradhānakaraṇassa. | "Of disappearance" means of causing disappearance. | |
| Yanti yena guṇena. | "They go by whatever quality." | |
| Mettaṃ samāpanto'ti appaṇāppattaṃ mettaṃ samāpanno. | "Attaining loving-kindness" means having attained loving-kindness up to absorption. | |
| Mettābhāvanā hitānampi ahitānampīti hitarahitānampi sattesu pharaṇakamettābhāvanā sabbakusalaguṇāvahā sabbaniravajjaguṇānisaṃsā'va hoti. | The cultivation of loving-kindness, even towards those who are both helpful and unhelpful, is an all-pervading cultivation of loving-kindness towards beings, bringing all wholesome qualities and benefits of faultless virtues. | |
| Sabbesanti sabbesu viññāṇabaddhesu sattesu mahānisaṃsā mettābhāvanā samapharaṇavasena paṇḍitehi saṃvihajitabbā. | "All" means all beings bound by consciousness. The great benefits of cultivating loving-kindness should be cultivated by the wise through universal pervasion. | |
| Suvaṇṇasāmamettāvihārapañho chaṭṭho. | The sixth is the question on dwelling in loving-kindness like (or with) Goldensāma. | |
| Naṭṭhāyiko'ti naṭṭhadhano. | 'Naṭṭhāyiko' means one whose wealth is lost. | |
| Yadā devadatto sigālo ahosi khattiyadhammo, so yāvatā jambudīpe padesarājāno te sabbe anuyutte akāsi. | When Devadatta was a jackal named Khattiyadhamma, he brought all the regional kings in Jambudīpa under his sway. | |
| Tadā bodhisatto vidhuro nāma paṇḍito ahosīti idaṃ dukanipāte sabbadāṭhajātakaṃ sadhāya vuttaṃ. | At that time, the Bodhisatta was a wise man named Vidhura—this was said with reference to the Sabbadāṭha Jātaka in the Dukanipāta. | |
| Yathā paṇihitanti yathā icchitaṃ, yathā ṭhapitaṃ vā. | "As intended" means as wished or as established. | |
| Bodhisattādhikasamapañho sattamo. | The seventh question concerns the Bodhisatta's superiority. | |
| Sapakkho'ti saparivāro. | "With a faction" means with a following. | |
| Mittasama. | "Equal to a friend" | |
| No'ti attanā sahajāta-sahajanādhikehi mittehi samannāgato. | means possessing friends born with him, born of the same birth, or superior to him. | |
| Āyūhako'ti dhanapuññānaṃ āyūhako. | "An accumulator" means one who accumulates wealth and merit. | |
| Saṅgāhako'ti catuhi dānādisaṅgahavathūhi catuhi janasaṅgāhakehi saṅgāhako. | "A gatherer" means one who gathers with the four bases of sympathy, namely generosity and the other means of gathering people. | |
| Sakhilo'ti madhukavacano hadayaṅgamakaṇṇasukhamaṭṭhavacano. | "Gentle" means speaking sweet words, words pleasing to the heart, agreeable to the ear, and connected with the meaning. | |
| Hitesī upanissitānanti sattāna nissāya vasantānaṃ puggalānaṃ dhanayasapaññāsaṅkhātahitagavesanasīlo. | "Seeking the welfare of dependents" means one who has the habit of seeking the welfare, consisting of wealth, good reputation, and wisdom, for beings, individuals, who live in dependence upon him. | |
| Dhanavā'ti thāvarajaṅgamasaṃhārimaaṅgasamaanugāmidhanasaṅtehi pañcadhanehi dhanavā. | "Wealthy" means possessing the five kinds of wealth: stable, movable, inheritable, agreeable, and wealth that follows one. | |
| Amarādevinimantanapañho aṭṭhamo. | The eighth question concerns the invitation of Amarādevī. | |
| Opatantīti upagacchanti. | "Opatantīti" means approaching. | |
| Arahantasabhāyanapañho navamo. | The ninth question concerns the assembly of Arahants. | |
| Okassā'ti ākaḍḍhivā pāgupameyyakassa. (?) | "Okassa" means pulling or forcibly taking away (? ). | |
| Sakyopamāharaṇapañho dasamo. | The tenth question is about the simile of the Sakyans. | |
| Dasapañhapaṭimaṇḍitacatuthavaggavaṇṇanā samattā. | The commentary on the fourth chapter, adorned with ten questions, is complete. | |
| Dve athavase'ti dve ānisaṃse. | "Two advantages" means two benefits. | |
| Byattasaṅketā'ti pākaṭasaṅketā sulabhadassanaṃ dassanakāmānanti sīlavantānaṃ dassanakāmānaṃ upāsakopāsikānaṃ sulabhadassanaṃ sukhena labhitabbaṃ sīlavantadassanaṃ bhavissati. | "Byattasaṅketā" means signs that are clear. "Sulabhadassanaṃ dassanakāmānanti" means that it will be easy for virtuous laymen and laywomen who desire to see (the virtuous) to obtain a sight of the virtuous. | |
| Aniketapañho paṭhamo. | The first question concerns the homeless one. | |
| Vantassa - pe - āturassā'ti vantassa vejjena vamāpetabbassa. | "Vantassa…pe… āturassā’ti" means one who has vomited, or is sick and needs to be made to vomit by a physician. | |
| Virittassa adhoviracitassa. | "Virittassa" means one who is devoid of passion. | |
| Anuvāsitassa passāvamaggakattabbassaanuvāsakammassa, āturassa gilānapuggalassa. | "Anuvāsitassa" means one who needs to have an enema administered, or a sick person. | |
| Udarasaṃyatapañho dutiyo. | The second question is about restraint of the stomach. | |
| Bāhirānaṃ āgamānanti'ti piṭakattayato bāhirānaṃ. | "Bāhirānaṃ āgamānanti’ti" refers to scriptures external to the three baskets. | |
| Anuttarabhīsakkapañho tatiyo. | The third [section is] the Question about the Unsurpassed Physician. | |
| Maggiyanti gavesitabbaṃ. | "Maggiyanti" means it should be sought for. | |
| Tassapakatanti tenaaparacakkavattinā pakataṃ. | "Tassapakatanti" means done by that other wheel-turning king. | |
| Yoniyā janayivā'ti attano passācamaggadvārena janevā. | "Yoniyā janayivā’ti" means giving birth through one's own birth canal. | |
| Anuppannamagguppādanapañho catutho. | The fourth [question] is about producing the path that has not arisen. | |
| Vājapeyyanti sappiādivathusaṅkhātaṃ vājaṃ pivanti ethāti vājapeyyo, taṃ rāgavasena visaññinā'ti rāgabalena pakatisñārahitena lomasakassapabodhisattena. | "Vājapeyyanti" means one who drinks *vāja*, that is, a mixture of ghee and other substances. "Taṃ rāgavasena visaññinā’ti" means by the power of lust, lacking normal perception, like the Bodhisatta Lomasakassapa. | |
| Ratto rāgavasenā'ti puttādisu ratto puttādīnaṃ maṅgalathāya rāgabalena pāṇaṃ hanti. | "Ratto rāgavasenā’ti" means one who, attached to sons and other such beings, kills living beings due to the strength of lust for the welfare of those sons and others. | |
| Bhavatī ha- | As it is said: | |
| "Ratto duṭṭho ca mūḷho ca mānī luddho tathā'laso, | "The lustful, the hateful, the deluded, the conceited, the greedy, the lazy, | |
| Rājā ca ghātakā aṭṭha nāgasenena desitā;" | the king, and the executioner - these eight were taught by Nāgasena." | |
| Onameyyā'ti pāṇaṃ ghāteyya. | "Onameyyā'ti" means one *would* kill a being. | |
| Sasamuddapariyāyanti sasamuddaparikkhepaṃ. | "Sasamuddapariyāyanti" means bounded by the ocean. | |
| Lomasakassapapañho pañcamo. | The fifth chapter is the question of Lomasakassapa. | |
| Jotipālachaddantapañho chaṭṭho. | The sixth is the Jotipāla-Chaddanta question. | |
| Kassapabuddhakuṭikāovassanapañho sattamo. | The seventh question is about Kassapa Buddha's dwelling and the rains residence. | |
| Brāhmaṇarājapañho aṭṭhamo. | The eighth is the Brāhmaṇarāja Question. | |
| Gāthābhigītapañho navamo. | The ninth question is the Gāthābhigīta question. | |
| Nodhammadesanacittanamanapañho dasamo. | The tenth question concerns a mind disinclined to teach the Dhamma. | |
| Dasapañhapaṭimaṇḍitapañcamavaggavaṇṇanā. | The commentary on the fifth chapter is adorned with ten questions. | |
| Onojevā'ti udakaṃ pātevā | "Onojevā’ti" means "drinking water." | |
| Namñācariyoathipañho paṭhamo. | The first question concerns the teacher Nanda. | |
| Samupādikā'ti sāmaṃ uddhaṃpathaviṃ pavattī'ti samupādikā. | "Samupādikā’ti" means that which moves upwards on the earth by itself. | |
| Udakassa upari samagamanaṃ nibbattīti atho. | "Udakassa upari samagamanaṃ nibbattīti atho" means furthermore, the coming together that arises above the water. | |
| Dvibuddhoppajjanapañho dutiyo. | The second question is about the arising of two Buddhas [at the same time]. | |
| Mārabalanisūdane buddhe'ti mārabalanimmaddanasamathe buddhe. | "Mārabalanisūdane buddhe’ti" means the Buddha who is capable of crushing the power of Māra, the Buddha who has subdued the power of Mara. | |
| Eko manopasādo budhasaraṇagamanacittuppādo. | "Eko manopasādo" means a single instance of mental serenity, the arising of a thought of going for refuge to the Buddha. | |
| Añjalipaṇāmo añjalipaṇamanamattena vadanākāro | "Añjalipaṇāmo" means the gesture of paying respect by joining the palms. | |
| Ussahate tārayitunti apāyadukkhavadhadukkhato tārayituṃ sakkoti. | "Ussahate tārayitunti" means one is able to rescue from suffering in the lower realms and the suffering of death. | |
| Gotamīdinnavathapañho tatiyo. | The third is the question of Gotamī's gift. | |
| Ārādhako hoti ñāyaṃ dhammaṃ kusalanti maggaphalanibbānasaṅkhātaṃ ñāyaṃ kusaladhammaṃ ārādhako samijjhanako hoti. | "Ārādhako hoti ñāyaṃ dhammaṃ kusalanti" means one accomplishes the right, the wholesome Dhamma, which is the path, fruit, and Nibbāna, also known as the right, wholesome Dhamma. | |
| Pabbajjānirathapañho catutho. | The fourth chapter is the discourse on the Going Forth. | |
| Dukkarakiriyānirathakapañho pañcamo. | The fifth question is about the futility of arduous practices. | |
| Idametha kāraṇanti manussānaṃ idaṃ niṭṭhāvacanaṃ etha ariyamaggaapāpuraṇapabbajane kāraṇaṃ hotīti yojanā. | "This is the cause," say people. This is the concluding statement. "Come, the noble path has been opened, for renunciation" — thus is the meaning to be construed. | |
| Sayanti sāsanassa attanā jinasāsanavibbhantaṃ puggalaṃ kiṃ sodhessati? | What can the Teaching do to purify a person who, by himself, has strayed from the Victor's Teaching? | |
| Nibbisesā'tisīlādiguṇavisesarahitā. | Devoid of special qualities such as superior virtue and so forth. | |
| Akatapuññā'ti pubbajinasāsanesu pabbajjāpuññassa akaraṇena akatapuññā. | "Having not done merit" refers to those who, through not doing the merit of ordination in the dispensations of former Conquerors, are "having not done merit". | |
| Avemūḷhā jinasāsane'ti sīlādiguṇavemūḷhabhāvaṃ pāpuṇituṃ asamathā. | 'Blinded in the dispensation of the Victor,' meaning unable to attain the state of being bewildered regarding the virtues of morality and so forth. | |
| Hīnāyavattanadosapañho chaṭṭho. | The question about the fault of reverting to inferior conduct is the sixth. | |
| Arahantakāyikadukkhavedanāpañho sattamo. | The seventh question is about the painful feeling experienced in the body of an Arahant. | |
| Pārājikaajjhānapañho aṭṭhamo. | The eighth question on the Pārājika offenses. | |
| Saṅghasamayaṃanupaviṭṭhatāyā'ti saṅghasamayaṃ paviṭṭhabhāvena. | Having entered into the assembly of the Sangha. | |
| Pabbajitagihīdussīlapañho navamo. | The ninth question is about the misbehavior of renunciants and householders. | |
| Udakajīvapañho dasamo. | The Question Concerning Udakajīva is the tenth. | |
| Dasapañhavantachaṭṭhavaggavaṇṇanā samattā. | The commentary on the sixth chapter, containing ten questions, is complete. | |
| Mahārajakkhā'ti paññāmaye akkhimhi mahantā rāgādirajā etesanti mahārajakkhā atha vā akkhaṃ yesaṃ atthiti akkhā. | 'Great are those with the defilement of passion'—In the wisdom-made eye, great defilements like passion are in them, thus they are called 'Great are those with the defilement of passion.' Or, those who have an eye are called 'those with an eye'. | |
| Mahantaṃ rāgādirajaṃ etesanti mahārājā. | Great is the defilement like passion in them, thus they are called 'Great Defilement'. | |
| Mahārajā ca te akkhā cā ta mahārajakkhā. | And great defilements and those eyes together are called 'Great are those with the defilement of passion.' | |
| Mahārajā e mahārajakkhā'tipi vattuṃ vaṭṭatiyeva. | It can also be said as 'Great are those with the defilement of passion.' | |
| Imasmiṃ pacchimavikappe akkhasaddo niratho. | In this latter interpretation, the word 'eye' is without meaning. | |
| Nippapañcapañho paṭhamo. | The first question concerning non-proliferation. | |
| Visamakoṭṭhassā'ti visamaantassa. | 'Uneven is the corner' means the uneven end. | |
| Dubbalagahaṇassā'ti appadubbalantaradehissa. | Weakness of grasping' refers to the bodies of those with slight weakness in between. | |
| Gihīarahantapañho dutiyo. | The question about lay arahants, the second. | |
| Maggo pi tassamahiyā anaññāto'ti mahiyā maggo tassa addhikassa arahato anaññāto. | The path is also not known by others in extent for that great one; thus the path in extent is not known for that great one, the noble one. | |
| Arahantasatisammosapañho tatiyo. | The question about the loss of mindfulness in Arahants is the third. | |
| Tīṇinathipañho catutho. | The Question of the Three Refuges, the Fourth. | |
| Nathidhammanti avijahanasabhāvaṃ. | The nature of not abandoning is called a quality. | |
| Athidhammanti vijahanasabhāvaṃ. | The characteristic of abandoning is the nature of this. | |
| Akammajapañho pañcamo. | The fifth is the question on inaction. | |
| Bījajātānī'ti bījavāsiyo. | The seed-born means one who lives on seeds. | |
| Kammajapañho chaṭṭho. | The sixth question is about action. | |
| Yakkhakuṇapapañho sattamo. | The Seventh Question About the Corpse-Eating Demon. | |
| Anāgatesupaññattisikkhāpañho navamo. | The ninth question is about the training rule prescribed for the future. | |
| Sūriyatapanapañho dasamo. | The Question Concerning the Sun's Heat is the tenth. | |
| Dasapañhavantasattamavaggavaṇṇanā samattā. | The commentary on the seventh chapter, the Dasa Pañha Vanta Sutta, is completed. | |
| Punadeva latāya badhivā adāsī'ti idaṃjātake na pākaṭaṃ. | 'He tied her again to the creeper and gave her away'—this is not clear in this Jātaka. | |
| Rañño paramparāgatavacanaṃ gahevā vuttaṃ siyā. | It might have been said, having taken the word passed down through the king's lineage. | |
| Api ca bodhisatto attano santikaṃ āgate badhanā amuñcivā ajjhupekkhito punadeva latāya badhivā adāsi viya saññāya vuttaṃ siyā. | Furthermore, it might have been said figuratively, with the Bodhisatta, having released the captive who had come into his presence, remaining indifferent and as if he gave her away again tied to the creeper. | |
| Rūḷarūḷassa pharusātipharusassa bhīmabhīmassa jūjakassa brāhmaṇassa savaṇe vattamāno. | The brahmin Jūjaka, harsh and very harsh, fierce and very fierce, was speaking in the assembly. | |
| Dārakedārakadvaye bodhisattassa adassanaṃ gamite sati so bodhisatto satadhā vā sahassadhā vā sokavasena. | When the Bodhisatta did not see the two children, he was overwhelmed with grief a hundred or a thousand times. | |
| Hadayaṃ na eli na phalesi idaṃ sattamaṃ dukkarato dukkarataraṃ ahosīti yojanā. | The heart did not waver, nor was it broken. This was the seventh deed, harder than the hardest to do. | |
| Vessantaraputtadāradānapañho paṭhamo. | The Question about Vessantara's Gift of Children and Wife, the First. | |
| Dukkarakāripañho dutiyo. | The second question is about performing austerities. | |
| Lokiyaṃ bhante nāgasena lokuttarena viññāpitanti lokikaṃ athajātaṃ viya - pe -tayā lokuttarena athajātena viññāpitaṃ. | "Venerable Nāgasena, is the worldly known by the supramundane? " "The worldly is like something born... it is made known by the supramundane, by something born." | |
| Pāpabalapañho tatiyo. | The third question about the power of evil. | |
| Petapāpuṇanakapuññapañho catutho. | The fourth question on the merit of acquiring merit for the departed. | |
| Dibbo atho'ti dibbasadiso ca ekantadibbo ca atho. | Divine indeed means both similar to the divine and utterly divine. | |
| Middhasamāpanno'ti bhavaṅgavasena niddaṃ āpanno. | "He has attained drowsiness" means he has fallen asleep *due to* the life-continuum. | |
| Kapimiddhapareto'ti kapiniddāya samannāgato. | He is overcome by drowsiness: meaning he is endowed with sloth and torpor. | |
| Yo kāyassa onāho'ti nāmakāyassa ca rūpakāyassa ca badhanākāro. | 'The clinging to the body' refers to the binding nature of both the mental body and the physical body. | |
| Patiyonāho'ti kammaṃ kātuṃ asamathatāvasena samantato badhanākāro. | Restraint, called *patiyonāha*, is the characteristic of completely binding because of the inability to act. | |
| Yo mahārāja kapiniddāpareto vokiṇṇatā jāgaratī'ti yā kapiniddāya piḷitassa puggalassa niddā vokiṇṇakaṃ jāgaraṃ gatiyā niddāmissakajāgarapavattanaṃ. | O great king, the one who is overcome by monkey sleep is said to be restless while awake.' This refers to the sleep of a person afflicted by monkey sleep, where wakefulness is scattered, and the alternation of sleep and wakefulness is a disordered process. | |
| Supinapañho pañcamo. | The fifth chapter concerns dreams. | |
| Akāraṇamaraṇapañho chaṭṭho. | The sixth question is about causeless death. | |
| Parinibbutapāṭihāriyapañho sattamo. | The seventh chapter is on the miracles at complete quenching. | |
| Ūnasattavassapañho aṭṭhamo. | The question about beings deficient in life-span is the eighth. | |
| Sukhadukkhamissanibbānapaho navamo. | The ninth is the abandoner of pleasure and pain, and of equanimity. | |
| Sabhāvato nathi'ti kiñci opammanidassanamattaṃ sabhāvato sarūpato nathi. | By nature, there is nothing—it is merely an example, a mere illustration; by nature, in true form, there is nothing. | |
| Guṇato pana anupalitto dviguṇato kiñci opammanidassanamattaṃ sakkā tuyhaṃ upadassayituṃ pakāsetuṃ. | Yet, in virtue, it is unpolluted. By twofold virtue, something—merely an example, a mere illustration—can be shown to you, can be revealed. | |
| Padumaṃ udakaṃ neva agadaṃ sāgaro tathā | The lotus is not soiled by water, nor the ocean by poison. | |
| Bhojanaṃ ākāsa-maṇiratanavadanaṃ | Food is like a jewel in the sky. | |
| Sappimaṇḍo giri vathū dasūpamā | The ghee is like a mountain, the cloth is like a *rag*. | |
| Ekadviticattāri pañcakadasakā tīṇi. | One, two, four, five, ten, three. | |
| Puna tīṇi puna tīṇi pañca guṇā paṇḍitehi vijāniyā | Again, three; again, three; five qualities should be understood by the wise. | |
| Tatha padumassa udake anupalittabhāvo eko guṇo nibbānaṃ anuppaviṭṭho. | Just as a lotus is unstained by water, so is one quality of Nibbana: being unattached. | |
| Udakassa sītalatā pipāsāvinayatā'ti dve guṇā. | Water has two qualities: coolness and the alleviation of thirst. | |
| Agadassa paṭisaraṇatā rogaantakaraṇatā amatatā'ti tayo guṇā. | The refuge from poison, the curing of disease, the deathless state—these are the three virtues. | |
| Samuddassa kuṇapasuññatā savantīhi apūraṇatā mahantabhūtāvāsatā aparimitavicittapupphasaṃkusumitatā'ticattāro guṇā bhojanassa āyudhāraṇatā balavaḍḍhanatā vaṇṇajananatā darathavūpasamanatā jigacchādubbalyapaṭivinodanatā'ti pañcaguṇā. | The ocean has four virtues: it is devoid of corpses, is not filled by flowing rivers, is the abode of great beings, and is adorned with countless varied flowers. Food has five virtues: it is the support of weapons, increases strength, enhances complexion, calms anxieties, and removes hunger and weakness. | |
| Ākāsassa ajāyanatā ajīraṇatā amīyanatā acavanatā anuppajjanatā duppasahatā acoraharaṇatā anissitatā vihagagamanatā nirāvaraṇatā anantatā'ti dasa guṇā. | The sky has ten virtues: it is unborn, does not decay, does not diminish, does not fall away, does not arise, is difficult to overcome, is not stolen by thieves, is independent, is the path of birds, is without obstruction, and is infinite. | |
| Maṇiratanassa kāmadadatā hāsakāraṇatā ujjotathakaraṇatā'ti tayo guṇā. | The gem has three qualities: granting desires, causing joy, and producing light. | |
| Lohitacadanassa dullabhatā asamagadhatā sujanappasathatāti tayo guṇā. | The rarity of red sandalwood, its matchless quality, and its commendation by the virtuous—these are its three virtues. | |
| Sappimaṇḍassa vaṇṇasampannatā gadhasampannatā rasasampannatā'ti tayo guṇā. | The ghee has three qualities: excellence of color, excellence of odor, and excellence of taste. | |
| Girisikharassa accuggatatā acalatā durabhirohatā bījārūhaṇatā anunayapaṭighavippamuttatā'tī pañcaguṇā nabbānaṃ anuppaviṭṭhā'ti. | The five qualities of Girisikhara—being extremely lofty, immovable, difficult to ascend, capable of sprouting seeds, and free from attraction and repulsion—are not found in Nibbāna. | |
| Nibbānānuppaviṭṭhaguṇapañho dasamo. | The tenth question concerns the qualities associated with having entered Nibbana. | |
| Ethevākirā'ti etha eva tayā sikkhite nibbāne ākirāhī'ti abhikarohi vā ayameva vā pāṭho. | "Come now, scatter it! "—either you should actively scatter the Nibbāna you have learned, or this is the reading. | |
| Anītito'ti anītibhāvato nibbānaṃ daṭṭhabbaṃ. | "Undistressed": Nibbāna should be seen as the state of being undistressed. | |
| Sesesu'pi eseva nayo. | The same method applies to the rest as well. | |
| Kuhīyatī'ta vimbhayacitto hoti. | "Deceived," one is with a wavering mind. | |
| Nibbānasacchikaraṇapañho dvādasamo. | The twelfth question concerns the realization of Nibbana. | |
| Dvādasapañhavantaaṭṭhamavaggavaṇṇanā samattā. | The commentary on the eighth chapter containing twelve questions is complete. | |
| Meṇḍakapañhe aṭhamavaggavaṇṇanā samattā. | The commentary on the eighth chapter, the Meṇḍaka Questions, is complete. | |
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Anumānapañhavaṇṇanā Таблица Палийский оригинал |
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| Anumānapañho. | The question about inference. | |
| Kammamūlaṃ gahevānā'ti pubbabuddhānaṃsantike katakusalamūlaṃ gahevā. | "Having grasped the root of kamma" means having grasped the root of wholesome deeds done in the presence of former Buddhas. | |
| Tato muccatha vimuttiyā'ti tato tena ārammaṇakiṇanena dasa saññābhāvanānuyogena vimuttiyā samucchedavimuttiyā vaṭṭadukkhato muccatha. | "Then be freed by liberation"—then, through the ten perceptions applied with that object as a basis, be freed by liberation, the liberation of cutting off, from the suffering of the round. | |
| Anivāyantī'ti appaṭivātā huvā vāyanti. | "Not turning back": Unimpeded, they proceed. | |
| Saraṇasīlanti saraṇagamanaṃ gahevā gahetabbaṃ pañcasīlaṃ. | "Taking refuge and the precepts"—having taken refuge, one should undertake the five precepts. | |
| Pañcuddesapariyāpannanti nidānuddesa-parājikuddesa-saṅghādisesuddesa-aniyatuddesa saṅkhātaṃ pañcuddesapariyāpannaṃ. | "Comprehended by the five recitations" refers to that which is comprehended by the five recitations, namely, the recitation of the Nidāna, the recitation of the Pārājikā, the recitation of the Sanghādisesa, and the recitation of the Aniyata. | |
| Pātimokkhasaṃvarasīlanti sattavīsādhikadvisatapātimokkhasaṃvarasīlaṃ. | "The virtue of Pātimokkha restraint" means the virtue of restraint in accordance with the 227 Pātimokkha rules. | |
| Upādāyupādāya vimuttānanti taṇhādiṭṭhisaṅkhātopaye upādāyupādāya vimuttānaṃ sotāpannasakadāgāmianāgāmīnaṃ | "Liberated from clinging again and again"—those who are liberated from clinging again and again to craving, views, and formations: stream-enterers, once-returners, and non-returners. | |
| Gehajano'ti dāsakammakarādiko gehe ṭhitajano. | "Household people" means servants, workers, and others dwelling in the house. | |
| Tathā buddhaṃ sokanudaṃ - pe - umma disvā sadevake'ti etha tathā eva ummiṃ disvā mahantaṃ dhammौmmiṃ ñāṇacakkhunā disvā buddhaṃ sokanudaṃ anumānena anumānañāṇena kātabbaṃ ñātabbaṃ. | "Thus, having seen the Buddha, the dispeller of sorrow…seeing the wave, along with the world of devas"—just as having seen a wave, so too, having seen the great wave of the Dhamma with the eye of wisdom, one should infer and know the Buddha as the dispeller of sorrow by inference, by inferential knowledge. | |
| Sadevakeloke yathā dhammo ummivipphāro tathā sadevake lokebuddho aggo bhavissatī'ti anumānena ñātabbanti yojanā. | In the world with its devas, just as the wave-like expansion of the Dhamma is, so too the Buddha will be foremost in the world with its devas—this should be understood by inference. | |
| Migarājassā'ti catuppādānaṃ mahantabhāvena migarājassa hathino. | "Of the king of beasts"—the elephant. Because of its great size, it is the king of beasts among four-footed animals. | |
| Padanti dhammapadaṃ. | "They speak the words of the Dhamma." | |
| Dhammarājena gajjitanti buddhasīhanādavacanaṃ dhammarājena kathitaṃ. | "Roared by the King of Dhamma"—the Buddha's lion's roar, spoken by the King of Dhamma. | |
| Anumānena ñātabbaṃ buddho ca mahanto buddhasīhanādo ca mahanto'ti viññātabbaṃ. | "To be known by inference: The Buddha is great, and the Buddha's lion's roar is great—this should be understood." | |
| Laggaṃ disvā bhusaṃ paṅkaṃ kalaladdaṃ gataṃ mahinti laggaṃ laggāpanasamathaṃ mahantaṃ paṅkañca disvā kalaladāyakaṃ udakañca gataṃ mahiṃ mahiyā gataṃ paviṭṭhaṃ disvā paṇḍitā mahāvārikkhadho gato pavatto'ti anumānena jānanti. | "Seeing the clinging, the thick mire, the muddy water that has gone to the earth"—seeing the clinging, the capable of stopping clinging, the great mire, and the giver of muddy water, the water that has gone to the earth, gone into the earth, the wise know by inference that the great tree has fallen and been swept away below the water. | |
| Jananti sādhujanasamuhaṃ. | "They know the assembly of the good." | |
| Rajapaṅkasamohitanti rāgādirajasaṅkhātapaṅkehi ajjhothaṭaṃ pariyonaddhaṃ. | "Overwhelmed by the mire of dust" means covered and enveloped by the mire of dust, namely, lust and other defilements. | |
| Vahitaṃ dhammanaddhiyā'ti pariyattipaṭipattidhammanaddhiyā vahitaṃ. | Carried by the raft of the Dhamma—carried by the raft of the Dhamma, namely, the Dhamma of learning and practice. | |
| Vissaṭṭhaṃ dhammasāgare'ti nibbānasaṅkhāte mahāsamudde dhammanaddhiyā vissaṭṭhaṃ vissajjitaṃ pavesitaṃ. | "Released into the ocean of Dhamma" means released, discharged, or entered into the great ocean known as Nibbāna by the stream of Dhamma. | |
| Dhammāmatagataṃ dhammāmate pavattaṃ sadevakaṃ sabrahmakaṃ iṃ mahiṃ mahiyā ṭhitaṃ imaṃ sādhujanasamūhaṃ. | The world, immersed in the Dhamma, proceeding by the Dhamma, with its gods and Brahmās, stands established in greatness—this assembly of good people. | |
| Disvā ñāṇacakkhunā passivā. | Having seen with the eye of knowledge. | |
| Dhammakkhadho mahā'gato'ti sammāsambuddhacaraṇasaṅkhāto caturāsītiyā dhammakkhadhasahassānaṃ desitattā mahādhammakkhadhoāgato pavatto'ti anumānañāṇena ñātabbanti yojanā. | The heap of Dhamma is great, it has come—thus, being designated as the practice of the Perfectly Enlightened One, because eighty-four thousand heaps of Dhamma have been taught, the great heap of Dhamma has come, has arisen—this is to be understood by inferential knowledge; thus is the interpretation. | |
| Anumānapañho ekādasamo. (Dhutaṅgakathā) | The Eleventh Question—Inference. (Discourse on the Ascetic Practices) | |
| Katamena te pariyāyena anuyogaṃ te dammi'ti anuyogaṃ vaṃ pucchi ahaṃ byākarissāmi. | 'By what method shall I give you instruction? '—thus you ask me about the instruction, and I will explain. | |
| Anuyogavacanaṃ te tava katamena kāraṇena dammi. | The statement of instruction—for what reason do I give it to you? | |
| Vamevetaṃ brūhīti rājavacanaṃ bhante nāgasena vameva pariyāyaṃ brūhi. | The king said, "Speak in this way, Venerable Nagasena, speak in this very manner." | |
| Tenahī'ti tasmā tava sotukāmatāya satena vā - pe -koṭisatasahassena vā pariyāyaṃ te kathayissāmīti yojanā. | Therefore, because of your desire to listen, I will explain to you in a hundred ways...or even a hundred hundred-thousands of ways. | |
| Yā kāci kathā'ti sambadho | Whatever talk there is is connected. | |
| Idhā'ti imasmiṃ dhutaṅgavaraguṇe, | Here, in this excellent quality of ascetic practice, | |
| Abhivuṭṭhanti vassodakenaabhivuṭṭhaṃ | They arise, washed by the rain water, washed. | |
| Sampādake satīti paṭipādake puggale sati. | When there is an accomplisher, when there is a guiding person. | |
| Mayhaṃ puṭṭho'ti imasmiṃ dhūtaṅgavaraguṇe paribyattatāya chekatāya pākaṭāya buddhiyā yuttakāraṇaparidīpanaṃ samosarissatīti. | When asked about this foremost quality of ascetic practice, an explanation with a proper reason will emerge due to wisdom that is adept, clear, and manifest. | |
| Vijaṭitakilesajālavathū'ti taṃ kilena samuhapañcakkhadhavathu. | "The net of defilements is untangled" means the defilements are abandoned by cutting them off at the root with the five paths. | |
| Bhinnabhaggasaṅkuṭitasañchannagatinivāraṇo'ti arahattamaggaphalena bhinnabhaggasaṅkuṭitasañchinnagatinivāraṇo. | Destroyed, broken, bent, and warded off are the obstructions to going'—thus, by the path and fruit of arahantship, the obstructions to going are destroyed, broken, bent, and warded off. | |
| Abhinītavāso'ti abhipuññakāmehi abhipathitavāso abhinītैriyāpathavāso vā. | A well-prepared dwelling is one desired by those who seek merit, or a dwelling well-maintained in the proper conduct. | |
| Vimuttijjhāyitatto'ti arahattaphalajjhānasampayuttacitto acaladaḷhabhīruttāṇaṭṭhānaṃ ārammaṇakaraṇavasena upagato. | "One whose mind is absorbed in liberation" refers to a mind associated with the fruition attainment of arahantship, having approached the unshakable, firm, and fearless state as its object, by way of making it its object. | |
| Dhūtaṅgapañhakathāsaṅkhātayogikathā samattā. | The Yogic Discourse, also known as the Exposition on the Ascetic Practices, is complete. | |
| Caturāsītipañhapaṭimaṇḍitameṇḍakapañhavaṇṇanā samattā. | The explanation of the questions about Mendaka, adorned with eighty-four questions, is complete. | |
| Milidapañhameṇḍakapañhesu sabbe pañhā sampiṇḍitā pañcasattādhikasatapañhā honti. | In the Milinda Questions and the Questions of the She-Goat, all the questions are condensed into one hundred and five questions. | |
| Aṅgagahaṇakathāya pana nādhikasatamātikāsu sattasaṭṭhimātikā niddesavasenaavissajjitā. | In the section on the classification of limbs, however, there are not more than one hundred topics; sixty-seven topics remain unexplained by way of exposition. | |
| Sesā' rañño cattāri aṅgāni gahetabbānī'tiādikā ekūnacattāḷīsa mātikā niddesavasena avissajjitā yatha pothakesu dissanti tato gahetabbā yevā'ti. | The remaining thirty-nine topics, such as "the king should grasp the four limbs," and so on, remain unexplained by way of exposition, as they appear in the books. These should be taken from there. | |
| Catasso dhammadesanāyo; dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanā, puggalādhiṭṭhānā puggaladesanā'ti. | There are four kinds of teachings: teachings based on the Dhamma, teachings based on individuals, teachings of the Dhamma grounded in the Dhamma, teachings of the Dhamma grounded in individuals, and teachings of individuals grounded in individuals. | |
| Tāsu purimā tisso dhammadesanā idha gathe labbhanti, catutho na labbhati. | Among these, the first three are attainable here in this text, but the fourth is not. | |
| Aparā'pi cuddasavidhā desanā? | Furthermore, there are fourteen kinds of teachings: | |
| Athasadassana-guṇaparidīpana-niggaha-sampahaṃsanacariyāvodānanidassana -pucchāvisajjana-anusāsana-puggalavisodhanaajjhāsayaparipūraṇapaveṇi sadassana-parappavādamaddanopanissayapaccayanidassanatuṭṭhā-kārasadassanadhammasabhā-vaguṇādi-nidassanākāradesanā'ti. | direct showing, proclaiming virtues, restraint, encouragement, displaying conduct, clarifying conduct, demonstration, questioning, answering, instruction, purifying individuals, fulfilling inclinations, lineage of direct showing, refuting others' doctrines, conditions as support, showing conditions, delighting, showing the nature of the Dhamma, qualities, and so forth, and showing the manner of teaching. | |
| Tatha | Thus | |
| Paccayākāradesanā'ti paccayākārasuttanta-satipaṭṭhāna-sammappa-dhāna-iddhipāda-idriyabala-bojjhaṅgādisuttantasambadhā. | The teaching on conditions refers to discourses connected with conditionality, such as the Satipaṭṭhāna, Sammappadhāna, Iddhipāda, Indriya, Bala, and Bojjhaṅga Suttas. | |
| (Athasadassanā) paccayākārapaccayathaparamathaṃ desentī pavattā dhammadesanā athasadassanā nāma. | (Direct showing) The teaching that explains conditions, causes, and the highest reality is called direct showing. | |
| (Guṇaparidīpanī). | (Proclaiming Virtues): | |
| Susīma-gosāla-gosiṅgasampasādana-pāsādika-dasabala-gotamaka- mahāsīhanādādisuttantasambadha attaguṇaparaguṇa-sāsanaguṇaparidīpanī guṇaparidīpanī nāma. | Guṇaparidīpanī, that proclaims one's own virtues, others' virtues, and the virtues of the Teaching, connected with suttas such as Susīma, Gosāla, Gosiṅga, Pāsādika, Dasabala, Gotamaka, and Mahāsīhanāda, is called Guṇaparidīpanī (Proclaiming Virtues). | |
| (Niggahadesanā) sakalavinayapiṭakaṃ ādiṃ kavā yā kāci kilesapāpapuggalaniggahadesanā esā niggahadesanā nāma. | (Restraint teaching) Any teaching regarding the restraint of individuals prone to defilements and evil, beginning with the entire Vinaya Piṭaka, is called restraint teaching. | |
| (Sampahaṃsanā) bhayabhīrukānaṃ puggalānaṃ bhayapaṭisedhanathāya upathambhajanana-maggānisaṃsa-sīlathomanādikā desanā sampahaṃ-sanā nāma. | (Encouragement) The teaching that dispels the fear of fearful individuals, generates support for them, and praises the benefits of the path, its rewards, virtue, and so on, is called encouragement. | |
| (Cariyāvodānanidassanā) sakalajātakaṃ acchiyasuttaṃ ādiṃ kavā dvedhāvitakkabodhirājakumārasuttādisambadhādesanā cariyāvodānanidassanā nāma. | (Displaying conduct and instruction) That which displays conduct and instruction, beginning with the entire Jātaka and the Acchariya Sutta, and including teachings connected with the Dvedhāvitakka Bodhirājakumāra Sutta, is called "Displaying Conduct and Instruction." | |
| (Pucchāvissajjanā) aṭṭhahi parisāhi pucchitānaṃ pañhānaṃ vissajjanāpaṭisaṃyuttā sakalasagāthavaggamādiṃ kavā vammikasutta-parāyaṇasuttādikā desanā pucchāvissajjanā nāma. | (Questioning and answering) The teachings that answer questions asked by the eight assemblies, connected with the entire Sagāthavagga, beginning with the Vammika Sutta, ending with the Parāyana Sutta, and so on, are called questioning and answering. | |
| (Anusāsanā). | (Instruction). | |
| Ariyavaṃsa-puññābhisada-dhutaṅgānusāsana-vattānusāsana-sambadhā desanā anusāsanā nāma. | Teaching connected with instructions such as the Ariyavaṃsa, Puññābhisanda, Dhutaṅga, and Vatta, related to instructions, is called instruction. | |
| (Puggalavisodhanā) bhayasadassanadesanāpaṭisaṃyuttā devadūtaaggikkhadhopamādisuttasambadhāpuggalānaṃ sīlavattādivisodhanathāya vuttā puggalavisodhanā nāma. | (Purifying individuals) This teaching, connected with the direct presentation of fear, and related to suttas such as the Devadūta Sutta and the Aggikkhandhopama Sutta, is spoken for the purification of individuals' virtue, conduct, and so forth. This is called the Purifying of Individuals. | |
| (Ajjhāsayaparipūraṇā). | (Fulfilling Aspirations) | |
| Tavaṭakanāḷaka-paṭipadā-dhammadāyādasuttādikā puggalānaṃ samathavipassanāparipūraṇathāya kathitā ajjhāsayaparipūraṇā nāma. | The teaching concerning the fulfillment of aspirations, such as the Tavaṭaka, Nāḷaka, Paṭipadā, and Dhammadāyāda Suttas, is spoken for the sake of fulfilling serenity and insight in individuals and is called the fulfillment of aspirations. | |
| (Pavenisadassanakathā). | (The Story of Seeing the Lineage). | |
| Buddhavaṃsa-mahāpadānasuttākārā attano ca paresañca abhinīhāramārabbha parinibbānapariyosānā pavenisadassanakathā nāma. | The story called "The Story of Seeing the Lineage," beginning with the aspiration for enlightenment for oneself and others in the manner of the Buddhavaṃsa and the Mahāpadāna Sutta, concludes with final Nibbāna. | |
| (Parappavādamaddanā). | (Refutation of Other Doctrines). | |
| Cariyāpiṭakamādiṃ kavā mahāsīhanāda-cūllasīhanāda-dhānābhiññāsaṃvaṇṇanā-paṭibaddhā desanā parappavādamaddanā nāma. | The teaching associated with the *Mahāsīhanāda, Cūllasīhanāda*, and *dhānābhiññāsaṃvaṇṇanā,* beginning with the *Cariyāpiṭaka*, is called *Parappavādamaddanā*. | |
| (Upanissayapaccayanidassanā). | (Dependence Condition Illustration). | |
| Yathūpanissayā dissamānā dissamānakāyena desanā itivuttakamādiṃ katvā dhaniyasutta-aruṇavatiyasutta-nadanapariyāyasuttādippabhedāupanissāya– paccayanidassanā nāma. | Just as the dependent is seen, the teaching is seen through the body of the one who sees, beginning with the Itivuttaka and including the Dhaniya Sutta, the Aruṇavatiya Sutta, the Nadana Pariyaya Sutta, and other varieties — this is called the illustration of the dependence condition. | |
| (Tuṭṭhākārasadassanā). | ||
| Sakalodāna-sampasādaniya-saṅgītisuttādikā desanā tuṭṭhākārasadassanā nāma. | The teaching of the complete Udāna, the inspiring Saṅgīti Sutta, and similar discourses is called "the appearance of satisfaction." | |
| (Dhammasabhāvaguṇanidassanā) khadhadhāvāyatanidriyasaccapaṭicca samuppādamaggaphalādayo dhammā vibhattā taṃ tatha sabhāgavisabhāgaparidīpikā abhidhammadesanā ca lakkhaṇaparidīpikā ye caññe dhammā salakkhaṇadhāraṇakā attano sabhāvavasena vuttā esā dhammasabhāvaguṇanidassanā nāma. | The exposition of the inherent qualities of phenomena (Dhammasabhāvaguṇanidassanā) includes the analysis of elements, sense bases, faculties, truths, dependent origination, path, fruition, and other phenomena, which are distinguished by their shared and unshared characteristics, illuminating the Abhidhamma teaching, and highlighting their defining marks. Other phenomena also, possessing characteristic-holding properties, are described according to their own inherent nature. This is called the exposition of the inherent qualities of phenomena. | |
| Imehi cuddasavidhehi lokagganāyakā dhammaṃ desenti tesañca sāvakā'ti. | By these fourteen ways, the leaders of the world teach the Dhamma, and so do their disciples. | |
| Tesu pacchāvisajjanā desanā idha pākaṭā. | Here, the teaching on the subsequent release is clearly explained. | |
| Sesā yathārahaṃ idha gahetabbā yevāti. | The rest should be understood here as is fitting. | |
| (Sāpatattikathā). | (The Discourse on Offenses). | |
| Duvidhākathā imasmiṃ milidapañhappakaraṇehonti sāpattikathā ca anāpatattikathā ca. | In this Milinda Questions treatise, there are two kinds of discourses: the discourse on offenses and the discourse on non-offenses. | |
| Tatha yaṃ therena bhagavato vacanaṃ rañño saññāpanathaṃ ābhataṃ taṃsāpattikathā nāma. | And that which the elder brought as the word of the Blessed One to persuade the king is called the discourse on offenses. | |
| (Anāpattikathā). | (The Non-Offense Discussion). | |
| Yā therena sakapaṭibhānena vuttā sā anāpattikathā nāma. | That which was spoken by the elder with his own insight is called the Non-Offense Discussion. | |
| Vuttañhetaṃ padasodhammasikkhāpadassa aṭṭhakathāyaṃ-' | This is stated in the commentary to the Padaso Dhammasikkhāpada: | |
| Meṇḍakamilidapañhesu therassa sakapaṭibhānena anāpatti. | In the questions of Meṇḍaka and Milinda, there is no offense for the elder due to his own wit. | |
| Yampanarañño sañañāpanathaṃ āharavā vuttaṃ tatha āpattī'ti (dve kathā) puna dve kathā idha honti sammutikathā ca paramathakathā ca. | And what was said by the king's messenger to bring about agreement, that is an offense (two discussions). Again, two discussions are here: the conventional discussion and the ultimate discussion. | |
| (Sammutikathā). | (Sammutikathā). | |
| Tatha sammutikathā nāma'bhante nāgasena vedagu upalabbhatī'tiādikā. | Then the conventional expression, 'Venerable Nāgasena, is a learned one to be found? ' and so on. | |
| Paramathakathā nāma'yo uppajjati so eva so'tiādikātenāha? | The commentary called "Paramatthakatha" explains through statements such as, "That which arises is exactly that," and so forth. | |
| Duve saccāni akkhāsi sambuddho vadataṃ varo, | The Buddha, the best of speakers, proclaimed two truths: | |
| Sammutiṃ paramathañca tatiyaṃ nūpalabbhatī'ti. | the conventional truth and the ultimate truth; a third is not found. | |
| Yampubbe vuttaṃ anumānakathā upamākathā'ti, tāsu upamākathāya visuṃ koṭṭhāsabhāvo nathi. | What was previously stated as the discussion on inference and the discussion on simile—among these, the discussion on simile has no distinct section. | |
| Milidapañhameṇḍakapañhānaṃ antarantarā ṭhitā hoti. | It occurs interspersed among the Milinda Questions and the questions of the shepherd. | |
| Anumānakathā pana visuṃ koṭṭhāsabhāvena hotīti. | However, the discussion on inference does have a distinct section. | |
| Vicaretha anuṃ parame parame | Let the virtuous one investigate again and again, | |
| Sujanassa sukhaṃ nayane nayane, | bringing happiness to the eyes of the good again and again. | |
| Kaṭu hoti padhānarato narato | Harsh is the one devoted to effort, effort; | |
| Idha yo pana sāramate ramate. | but here, whoever delights in the essential, delights. | |
| Pakiṇṇakavacanavaṇṇanā samattā. | The explanation of miscellaneous verses is completed. | |