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