| пали | Deepseek - english
|
Комментарии |
|
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.
|
|