| пали | Deepseek - english
|
Комментарии |
|
Saṅkhyāsarūpaṃ pana evaṃ veditabbaṃ.
|
The nature of enumeration should be understood as follows:
|
|
|
Eka-dvi-ti-catu-pañca-cha-satta-aṭṭha-nava-dasa-ekādasa-dvādasa- terasa-cuddasa-soḷasa-sattarasa-aṭṭhārasa-ekūnavīsati-pañcavīsati-aṭṭhavīsati-tiṃsā -chasaṭṭhi-diyaḍḍhasatanti pañcavīsatividhā saṅkhyā.
|
One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, sixteen, seventeen, eighteen, nineteen, twenty-five, twenty-eight, thirty, sixty-six, one and a half hundred—these are the twenty-five types of enumeration.
|
|
|
Tatha buddho eko, pathavi ekā, samuddo eko, sineru eko, devaloko eko, brahmaloko eko'ti cha ekakā milidappakaraṇe āgatā.
|
Likewise, the Buddha is one, the earth is one, the ocean is one, Mount Sineru is one, the world of devas is one, the world of Brahma is one—thus, six instances of 'one' are found in the Milindapañha.
|
|
|
Dve athavase sampassamānā bhagavatā vihāradānaṃ anuññātaṃ?
|
Seeing two advantages, the Blessed One allowed the gift of monasteries.
|
|
|
Vihāradānaṃ nāma sabbabuddhehi vaṇṇitaṃ anumataṃ thomitaṃ pasathaṃ vihāradānaṃ davā devamanussā jātijarābyādhimaraṇehi muccissanti.
|
The gift of monasteries is praised, approved, extolled, and commended by all Buddhas. Having given the gift of monasteries, devas and humans will be freed from birth, aging, sickness, and death.
|
|
|
Vihāre sati bhikkhū bhikkhuniyo vā katokāsā dassanakāmānaṃ sulabhadassanaṃ bhavissantī'ti.
|
When a monastery exists, monks and nuns will have space and will be easily seen by those wishing to see them.
|
|
|
Dve athavase paṭicca sabbabuddhā attanā nimmitaṃ catupaccayaṃ na paribhuñjanti?
|
For two reasons, do all Buddhas not consume the four requisites created by themselves?
|
|
|
Aggadakkhiṇeyyo sathā'ti bahū devamanussā catupaccayaṃ datvā dukkhā muccissanti.
|
The Teacher is worthy of the highest offering. Many devas and humans, giving the four requisites, will be freed from suffering.
|
|
|
Buddhā paṭihāriyaṃ kavā jīvitavuttiṃ pariyesantī'ti parūpavādalopanathañcāti.
|
Do Buddhas seek a livelihood by performing miracles? And is it to avoid the fault of disparagement and causing loss?
|
|
|
Dve akammajā ahetujā anutujā?
|
Two things are karmically inactive, causeless, and supramundane?
|
|
|
Ākāso nibbānañcā'ti
|
Space and Nibbāna.
|
|
|
Dve athavase sampassamānena vessantarena raññā dve puttā dinnā?
|
Seeing two advantages, King Vessantara gave away his two sons:
|
|
|
Dānapathova me na parihāyissati, ime kumārā mūlajalāhārabhuñjanadukkhato mucacissantī'ti.
|
'My path of giving will not decline, and these boys will be freed from the suffering of eating roots and water.'
|
|
|
Udakassa dve guṇā nibbānaṃ anuppaviṭṭhā?
|
Two qualities of water are found in Nibbāna:
|
|
|
Sītalabhāvo, pītassa ghammavinayanabhāvo cā'ti.
|
coolness, and the ability to relieve thirst and heat.
|
|
|
Asatiyā ajānanena cā'ti dvīhi kāraṇehi āpattiṃ āpajjantī'ti cha dukā āgatā.
|
Through heedlessness and unknowing—by these two causes, offenses are committed—thus, six pairs are discussed.
|
|
|
Sītena uṇhena atibhojanenā'ti tīhi ākārehi pittaṃ kuppati.
|
By cold, heat, and overeating — through these three ways, bile is disturbed.
|
|
|
Sītena uṇhena annāpānena cā'ti tahī ākārehi semhaṃ kuppati.
|
By cold, heat, food, and drink—through these causes, phlegm is disturbed.
|
|
|
Buddhavaṃsatāya dhammagarukatāya bhikkhubhumimahantatāyā'ti tīhi kāraṇehi pātimokkhaṃ paṭicchannaṃ kārāpeti.
|
Due to reverence for the Buddhas, respect for the Dhamma, and the great size of the community of monks—for these three reasons, the Pātimokkha is kept covered.
|
|
|
Agadassa tayo guṇā nibbānaṃ anuppaviṭṭhā?
|
Three qualities of medicine are inherent in Nibbāna?
|
|
|
Gilānakānaṃ parisaraṇaṃ rogavināsanaṃ amatakaraṇanti.
|
It is a refuge for the sick, destroys disease, and grants immortality.
|
|
|
Maṇiratanassa tayo guṇā nibbānaṃ anuppaviṭṭhā?
|
Three qualities of the jewel treasure have entered into Nibbāna?
|
|
|
Sabbakāmadadaṃ nahāsakaraṃ ujjotathakaranti.
|
It grants all desires, removes misfortune, and illuminates.
|
|
|
Ratanacadanassa tayo guṇā?
|
Three qualities of sandalwood treasure?
|
|
|
Vaṇṇasampanno gadhasampanno rasasampanno'ti satta tikā vuttā.
|
It is endowed with color, fragrance, and taste—thus, seven triads are stated.
|
|
|
Sappimaṇḍassa tayo guṇā?
|
The butter has three qualities:
|
|
|
Vaṇṇasamapanno, gadhasampanno, rasasampanno'ti sattatikā vuttā diṭṭhadhammaphāsuvihāratāya anavajjaguṇabahulatāyaasesaariyavīthibhāvato sabbabuddhapasathatāyāti ime cattāro athavase sampassamānā buddhā paṭisallānaṃ sevanti.
|
endowed with color, endowed with smell, endowed with taste—so it is said in the Sattatika. For the sake of pleasant abiding in this very life, for the abundance of blameless qualities, for the complete path of the noble ones, and for the commendation of all Buddhas—seeing these four advantages, the Buddhas resort to seclusion.
|
|
|
Ninnatāya dvāratāya ciṇṇatāya samudācaritattāti catuhi ākārehi manoviññāṇaṃ dvipañcaviññāṇe anupavattati.
|
Through the four aspects of being inclined, being a doorway, being habitual, and being accumulated, mind-consciousness occurs dependent on the two five-sense consciousnesses.
|
|
|
Kammavasena yonivasena kulavasena āyācanavasenā'ti catunnaṃ sannipātānaṃ vasena gabbhassāvakkanti hoti.
|
By the force of kamma, by the force of the germinal principle, by the force of family lineage, and by the force of aspiration—through the convergence of these four factors, descent into the womb occurs.
|
|
|
Adiṭṭhantarāyo, uddissakatassa antarāyo, upakkhaṭantarāyo paribhogantarāyo'ti cattāro antarāyā tesu adiṭṭhantarāyo bhagavato athi, sesā tayo nathi, uddissakatassa byāmappabhāya sabbaññutañāṇassa jīvitassa cā'ti catunnaṃ antarāyābhāvā.
|
The unseen obstacle, the obstacle aimed at him, the obstacle threatening, the obstacle to use—these are the four obstacles. Among these, the unseen obstacle exists for the Blessed One, but the other three do not exist. For one indicated, there is absence of the four obstacles to a fathom's-breadth aura, omniscient knowledge, and life.
|
|
|
Abbhā, mahikā, megho, rāhu cā'ti cattāro sūriyarogā samuddasasa cattāro guṇā?
|
The sun's ailments are four: mist, haze, clouds, and Rāhu. The ocean's qualities are four:
|
|
|
Kuṇapehi asaṃvāsiyabhāvo, nadīhi apūraṇatā, mahābhutāvāsatā, vicittapupphasamākiṇṇatā'ti.Satta catukkā vuttā.
|
not associating with corpses, not being filled by rivers, being the abode of great beings, and being filled with diverse flowers. Seven sets of four have been stated.
|
|
|
5.Bhumimahantatā, parisuddhavimalatā, pāpehiasaṃvāsiyatā, duppaṭivijjhatā, bahuvidhasaṃvararakkhiyatā'ti sāsanassa ime atulyā pañca guṇā vattanti pakāsanti.
|
5. The teaching possesses these five incomparable qualities: vastness like the earth, perfect purity and spotlessness, non-association with evil, difficulty to refute, and being guarded by manifold restraints.
|
|
|
Bhojanassa pañca guṇā nibbānaṃ anuppaviṭṭhā?
|
Food has five qualities that are conducive to Nibbāna:
|
|
|
Accuggatatā, acalatā duradhirohaṇatā bījārūhaṇatā kopānunayavivajjanatā'ti.
|
it is elevated, unshaken, hard to ascend, prevents the sprouting of seeds, and avoids anger and conciliation.
|
|
|
Āhaccapadena rasena ācariyavaṃsatāya adhippāyākāratāya ñāṇuttaratāyā'ti imehi pañcaguṇehi atho paṭiggahetabbo cā'ti cattāro pañcakā vuttā.
|
By the five qualities: by impact, by savor, by the teacher's lineage, by the intended meaning, and by superior knowledge—thus, these four pentads are declared.
|
|
|
6.Senāpati, purohito, akkhadasso, bhaṇḍāgāriko, chattagāho, khaggagāho amacco'ti cha amaccā gaṇīyanti.
|
And also, it should be accepted. 6. The six officials are counted as: the army commander, the royal chaplain, the adjudicator, the treasurer, the parasol bearer, and the sword-bearer, the advisor.
|
|
|
Vepullo rājagahiyānaṃ buddho aggo pavuccatī'ti cha aggā.
|
The six excellences are declared thus: Vepulla is the foremost of Rājagaha’s Buddhas.
|
|
|
Māṇavagāmikadevaputtena vuttagāthā nāgasenena āharivā vuttā.
|
The verses spoken by the deva Māṇavagāmika were brought and spoken by Nāgasena.
|
|
|
Vātiko, pittiko, semhiko, devatūpasaṃhārato, samudāciṇṇato, pubbanimittato'ti cha janā supinaṃpassantī'ti tayo chakkā vuttā.
|
Wind-dominated, bile-dominated, phlegm-dominated, due to deities, due to habit, and due to omens—these are the six people who see dreams. Thus, three sets of six have been stated.
|
|
|
7.Puthujjanacittaṃ, sotāpannacittaṃ, sakadāgāmicittaṃ, anāgāmicittaṃ, arahantacittaṃ, paccekabuddhacittaṃ, sammāsambuddhacittanti satta cittavimuttiyo.
|
7. The mind of an ordinary person, the mind of a stream-enterer, the mind of a once-returner, the mind of a non-returner, the mind of an arahant, the mind of a paccekabuddha, the mind of a fully enlightened Buddha—these are the seven types of mind.
|
|
|
Nārado, dhammantarī, aṃgīraso, kapilo, kaṇḍaraggisāmo, atulo, pubbakaccāyano'ti satta ācariyā ovādakārakā.
|
Nārada, Dhammantarī, Aṅgīrasa, Kapila, Kaṇḍaraggisāma, Atula, and Pubbakaccāyana—these seven were advising teachers.
|
|
|
"Jighacchāya, pipāsāya, ahinā daṭṭho, visena ca,
|
"By hunger, by thirst, bitten by a snake, and by poison, By fire, water, or a weapon, one dies untimely there."
|
|
|
Aggī-udaka-sattīhi akāle tattha miyyatī"ti;
|
These seven types of people are called those who die untimely deaths.
|
|
|
Ime satta janā akālamaraṇikā nāmā'ti tayo sattakā vuttā.
|
Three groups of seven have been spoken of.
|
|
|
8.Visamaṃ sabhayaṃ - pe - aṭṭhete parivajjiyā'ti imāni aṭṭhaṭṭhānāni paṇḍitehi parivajjanīyānīti parivajjanīyaṭṭhānaṭṭhakaṃ nāma.
|
8. The uneven, the fearful …pe… these eight places should be avoided.
|
|
|
Rattoduṭṭho - pe - ete athavināsakā'ti idaṃ athavināsakaṭṭhakaṃ nāma.
|
These eight places to be avoided by the wise are called the “Eight Places of Avoidance.”
|
|
|
Vasena yasapucchāhi - pe - tesaṃ buddhi pabhijjatī'ti idaṃ buddhivisadakaraṇaṭṭhakaṃ nāma.
|
Angered at night...and so on...these are destroyers of wealth. This is called the chapter on destroyers of wealth. By means of questions about fame ... their wisdom is shattered.' This is called the section on clarifying wisdom.
|
|
|
Kālaṃ desaṃ dīpaṃ kulaṃ janettimāyuṃ māsaṃ nekkhammaṃ viloketī'ti idaṃ bodhisattena vilokiyaṭṭhakaṃ nāma.
|
'He considers time, country, continent, family, mother, lifespan, month, and renunciation.' This is called the eight considerations of the Bodhisatta.
|
|
|
"Vikkayānāgatamaggo tithaṃ tīraṃ āyuthiraṃ;
|
"The path involving selling, a landing-place, a riverbank, a wrestling-ground;
|
|
|
Anāgataṃ kusalaṃvā'ti aṭṭhaṭṭhānā vilokiyā"ti;
|
what is not yet come, or what is skillful - these eight things should be considered."
|
|
|
Idaṃ anāgatavilokiyaṭṭhakaṃ nāma.
|
This is called the "Anāgatavilokiyaṭṭhaka".
|
|
|
"Vāṇijo hathināgo ca sākaṭiko niyāmako
|
"A merchant, an elephant trainer, a cart driver, a helmsman,
|
|
|
Bhisakko uttarasetu bhikkhu ceva jinaṅkuro,
|
A physician, a bridge builder, a monk, and a Buddha's successor,
|
|
|
Ete aṭṭha anāgate aṭṭha janā vilokiyā"ti;
|
These eight, in the future, eight individuals should be observed."
|
|
|
Idaṃ vilokiyaṭṭhakaṃ nāma.
|
This is called the Vilokiyaṭṭhaka.
|
|
|
Ratto duṭṭho'ca mūḷho ca mānī luddho tathā'laso rājā ca ghātakā aṭṭha nāgasenena desitā'tiidaṃ ghātakaṭṭhakaṃ nāma.
|
Angry, hateful, deluded, proud, greedy, and lazy, also the king and the executioner—these eight killers were taught by Nāgasena. This is called the 'Eight Killers.'
|
|
|
Vāta pittena semhena - pe - akāle tatha viyyatī'ti idaṃ akālamaraṇakāraṇaṭṭhakaṃ nāma.
|
Wind, bile, and phlegm ... and so on ... thus one dies untimely. This is called the section on the causes of untimely death.
|
|
|
Na vā atho anusāsitabbo, na rāgupasaṃhitaṃ cittaṃ na dosūpasaṃhitaṃ cittaṃ na mohūpasaṃhitaṃ cittaṃ upaṭṭhāpetabbaṃ, dāsakammakaraporisesu nīcavuttinā bhavitabbaṃ, kāyikavācasikaṃ suṭṭhu rakkhitabbaṃ, chaḷidriyāni suṭṭhū rakkhitabbāni, mettābhāvanāya mānasaṃ upaṭṭhāpetabbanti idaṃ raññā milidena samādinnaṃ vattaṭṭhakaṃ nāma.
|
Nor should one be exhorted, nor should a mind associated with lust, hatred, or delusion be established. One should behave humbly among servants, laborers, and attendants. Bodily and verbal actions should be well-guarded. The six senses should be well-restrained. The mind should be established in the cultivation of loving-kindness. This is the eightfold practice undertaken by King Milinda.
|
|
|
Pupphāpaṇaṃ gadhāpanaṃ phalāpaṇaṃ agadāpaṇaṃ osadhāpaṇaṃ amatāpaṇaṃ ratanāpaṇaṃ sabbāpaṇanti idaṃ āpaṇaṭṭhakaṃ nāmā'ti.
|
The flower shop, the perfume shop, the fruit shop, the non-disease (remedy) shop, the medicine shop, the nectar shop, the jewel shop, and the all-goods shop—this is called the 'Shop-group.'
|
|
|
Dasa aṭṭhakā vuttā.
|
Ten such groups have been spoken.
|
|
|
9.'Ratto duṭṭho ca mūḷho ca - pe - khippaṃ bhavati pākaṭanti' idaṃ ittaranavakaṃ nāma.
|
9. 'The greedy, hateful, and deluded... quickly become manifest.' This is called the minor ninth section.
|
|
|
Navānupubbavihārasaṅkhātadhammānumajjajanavakanti dve navakā vuttā.
|
The two sets of nine, known as the order of nine successive abodes, which generate delight by repeated resort to the Dhamma, are stated.
|
|
|
10.
|
|
|
|
'Saṅghasamusukho dukkhi dhammādhipatikopi ca
|
The community is eager, the suffering one is under the control of the Dhamma.
|
|
|
Saṃvibhāgī yathāthāmaṃ jinacakkābhivaḍḍhako
|
The one who shares according to ability, one who increases the Conqueror's Wheel.
|
|
|
Sammadiṭṭhipurakkhāro anaññasathuko tathā
|
Right view comes first, without being led by others, and so too.
|
|
|
Surakkho kāyakammādi samaggābhiratopi ca
|
Guard your bodily actions and also delight in concord.
|
|
|
Akubho na care cakke buddhādisaraṇaṅgato
|
He who has gone for refuge to the Buddha and other worthy ones should not walk the crooked path.
|
|
|
Dasa upāsakaguṇā nāgasenena desitā'ti
|
Ten qualities of a lay follower were taught by Nāgasena.
|
|
|
Idaṃ upāsakaguṇadasakaṃ nāma.
|
This is called "The Ten Attributes of a Lay Follower."
|
|
|
Gaṅgā yamunā aciravatī sarabhu mahī sidhu sarassatī vetravatī vitathā cadabhāgā'tī idaṃnadidasakaṃ nāma.
|
The Ganges, Yamuna, Aciravati, Sarabhu, Mahi, Sindhu, Sarasvati, Vetravati, Vitatha, and Candabhaga—this is the group of ten rivers by name.
|
|
|
Sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo thinamiddhaṃ jarā byādhi maraṇanti idaṃ kāyānuvattakadasakaṃ nāma.
|
Cold, heat, hunger, thirst, excrement, urine, sloth and torpor, aging, sickness, and death—these are called the ten things that adhere to the body.
|
|
|
Buddhe sagāravo, dhamme sagāravo, saṅghe sagāravo, sabrahmacārisu sagāravo, uddesaparipucchāsu vāyamati, savaṇabahulo hoti, bhinnasīlo'pi ākappaṃ upaṭṭhāpeti, garahabhayā kāyikavācasikañcassa surakkhitaṃ hoti, padhānābhimukhaṃ cittaṃ hoti, karontopi pāpaṃ paṭicchannaṃ ācaratī'ti idaṃ gihidussīlādhikaguṇadasakaṃ nāma.
|
Reverence for the Buddha, reverence for the Dhamma, reverence for the Sangha, reverence for fellow practitioners of the holy life, striving in learning and questioning, being eager to listen, maintaining appearances even though one’s virtue is broken, carefully guarding bodily and verbal actions out of fear of blame, having a mind inclined toward effort, and concealing wrongdoing even when committing it — these are the ten superior qualities of a layperson with flawed virtue.
|
|
|
Avajjhakavacadhāraṇako, isisāmaññabhaṇḍaliṅgadhāraṇako, saṅghasamayamanupaviṭṭhatāya buddhadhammasaṅgharatanagatatāya padhānālayaniketavāsatāya jinasāsane dhanapariyesanato varadhammadesanato dhammadīpagatiparāyaṇatāya' aggo buddho'ti ekantojudiṭṭhitāya uposathasamādānato dakkhiṇaṃ visodhetī'ti ekantojudiṭṭhitāya uposathasamādānato dakkhiṇaṃ visodhetī'ti ekantojudiṭṭhitāya uposathasamādānato dakkhiṇaṃ visodhetī'ti idaṃ dakkhiṇāvasena dasakaṃ nāma.
|
Wearing the armor of an executioner, adopting the guise of ascetics, possessing the paraphernalia of ascetics, not attending the Sangha assembly, taking refuge in the Triple Gem, dwelling in a secluded abode, seeking wealth in the Buddha's Dispensation, preferring to teach the excellent Dhamma, being devoted to the Dhamma as a lamp and guide, holding the extreme view that "the Buddha is the foremost," and purifying the offering through undertaking the Uposatha—these are the ten aspects of offerings.
|
|
|
Alagganatā, nirālayatā, vāgo, pahāṇaṃ, apunarāvattitā, sukhumatā, mahantatā, duranubodhatā, dullabhatā asadisatā, buddhadhammassā'ti idaṃ bodhisattaguṇadasakaṃ nāma.
|
Non-attachment, detachment, restraint, abandonment, non-returning, subtlety, greatness, abstruseness, rareness, and incomparability—these are called the ten qualities of a bodhisattva regarding the Buddha-Dhamma.
|
|
|
Majjajadānaṃ, samajjadānaṃ, ithidāṃ, asabhadānaṃ, cittakammadānaṃ, visadānaṃ, sathadānaṃ, saṅkhalikadānaṃ, kukkuṭasūkaradānaṃ, tulākūṭa mānanakūṭadānananti idaṃ loke adānasammatadānaṃ nāma.
|
Giving intoxicants, giving at festivals, giving women, giving gifts unbefitting a recluse, giving artistic works, giving poison, giving weapons, giving fetters, giving chickens and pigs, and giving false weights and measures—these are known in the world as gifts not esteemed.
|
|
|
Mātā badhanaṃ, pitā badhanaṃ, bhariyā badhanaṃ, puttā badhanaṃ, ñātī badhanaṃ, mittābadhanaṃ, dhanaṃ badhanaṃ, lābhasakkārobadhanaṃ, issariyaṃ badhanaṃ, pañcakāmaguṇā badhananti idaṃ badhanadasakaṃ nāma.
|
Mother is a bondage, father is a bondage, wife is a bondage, children are a bondage, relatives are a bondage, friends are a bondage, wealth is a bondage, gain and honor are a bondage, dominion is a bondage, and the five strands of sensual pleasure are a bondage—this is called the ten bondages.
|
|
|
Vidhavā ithi, dubbalo puggalo, amittañātipuggalo, mahagghaso, anācāriyakulavāsī, pāpamitto, dhanahīno, ācariyahīno, kammahīno, payogahīno puggalo'ti idaṃ oñātabbapuggaladasakaṃ nāma.
|
A widow, a weak person, a person who is not a friend or relative, a glutton, one who lives in an immoral family, one with bad friends, one lacking wealth, one lacking a teacher, one lacking skill in work, and one lacking initiative—these are called the ten types of people to be avoided.
|
|
|
Dame same khantisaṃvare yame niyame akkodhe vihiṃsāya sacce soceyye'ti dasaṭṭhānesu satataṃ cittaṃ pavattatī'ti idaṃ vessantaraguṇadasakaṃ nāmā'ti.
|
In taming, in calming, in patience, in restraint, in self-control, in discipline, in non-anger, in non-violence, in truthfulness, and in purity—the mind constantly dwells in these ten qualities—these are called the ten qualities of Vessantara.
|
|
|
Ekādasa dasakā vuttā.
|
Eleven decades have been spoken.
|
|
|
11.Ākāsassa ekādasa guṇā nibbānaṃ anuppaviṭṭhā?
|
11. The eleven qualities of space are attained in Nibbāna:
|
|
|
Na jāyati, najiyyati, na miyyati, na cavati, na uppajjati, duppasayho, acoraharaṇo, anissito, vihaṅgagamano, nirāvaraṇo, ananto'ti idaṃ ākāsaguṇakādasakaṃ nāma.
|
It is not born, does not age, does not die, does not pass away, does not arise, is hard to subdue, cannot be stolen, is independent, moves like a bird, is unhindered, and is endless—this is called the eleven qualities of space.
|
|
|
Sīlapākāraṃ - pe - satipaṭṭhānavīthikanti idaṃ dhammanagaraparivārekādasakaṃ nāmā'ti dve ekādasakā vuttā.
|
The wall of virtue … the avenue of mindfulness — this is called the elevenfold retinue of the city of Dhamma. Thus, two elevens are spoken.
|
|
|
12.Ratto rāgavasena apacitiṃ na karoti, duṭṭho dosavasena, mūḷho mohavasena, unnaḷomānavasena, nigguṇo avisesatāya, atithaddho atisedhatāya, hīno hīnabhāvatāya,vacanakaro anissaratāya, pāpo kadariyatāya, dukkhāpito dukkhāpitatāya, luddho lobhavasena, āyūhito athasādhanavasena apacitiṃ na karotīti idaṃ apacitiakārakapuggaladvādasakaṃ nāma ekameva āgataṃ.
|
12. A lustful person does not make amends due to lust; a hateful person due to hatred; a deluded person due to delusion; a conceited person due to conceit; a characterless person due to lack of distinction; a stubborn person due to excess; a mean person due to meanness; an obedient person due to lack of independence; an evil person due to miserliness; an afflicted person due to affliction; a greedy person due to greed; a scheming person does not make amends due to striving for gain—this is called the twelvefold group of those who do not make amends, a single category.
|
|
|
13.Paṃsukūlikaṅgaṃ tecīvarikaṅgaṃ piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacachābhattikaṅgaṃ āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsathatikaṅgaṃ nesajajikaṅganti idaṃ dhutaṅgaterasakaṃ nāma ekameva.
|
13. The practice of wearing rag robes, the practice of having only three robes, the practice of living on almsfood, the practice of going for alms from house to house without skipping any, the practice of eating only one meal a day, the practice of eating only from one's alms bowl, the practice of refusing food offered after one has finished eating, the practice of dwelling in the forest, the practice of dwelling at the foot of a tree, the practice of dwelling in the open air, the practice of dwelling in charnel grounds, the practice of using whatever lodgings are assigned, the practice of not lying down—this is called the thirteenfold set of ascetic practices, a single category.
|
|
|
14.Cuddasabuddhañāṇavasena cuddasakaṃ veditabbaṃ.
|
14. The fourteenfold should be understood as the fourteen knowledges of a Buddha.
|
|
|
16.Alaṅkārapaḷibodho, maṇḍanapaḷibodho, telamakkhanapaḷibodho, vaṇṇapaḷibodho, mālāpaḷibodho, gadhapaḷibodho, vāsapaḷibodho, harīṭakipaḷibodho, āmalakapaḷibodho, raṅgapaḷibodho, badhanapaḷibodho, kocchapaḷibodho, kappakapaḷibodho, vijaṭanapaḷibodho, ūkāpaḷibodho, kesesu lūyantesu socanti kilamanti paridevanti urattāḷiṃ kadanti sammohaṃ āpajjantīti idaṃ kesapaḷibodhasoḷakaṃ.
|
16. The obstacle of embellishment, the obstacle of ornamentation, the obstacle of oiling, the obstacle of beautification, the obstacle of garlands, the obstacle of fragrances, the obstacle of perfumes, the obstacle of haritaki fruit, the obstacle of amalaka fruit, the obstacle of coloring, the obstacle of binding, the obstacle of massage, the obstacle of hairdressing, the obstacle of disentangling, the obstacle of lice—when the hairs are cut, they grieve, become weary, lament, beat their breasts, and fall into bewilderment—this is the sixteenfold obstacle concerning hair.
|
|
|
Tiracchanagato peto micchādiṭṭhito kuhako mātughātako pitughātako arahantaghātako lohituppādako saṅghabhedako tithiyapakkantako theyyasaṃvāsako bhikkhunīdūsako terasannaṃ garukāpattīnaṃ aññataraṃ āpajjivā avuṭṭhito paṇḍako, ubhatobyañjanako, ūnasattavassako'ti idaṃ adhammābhisamayapuggalasoḷasakantī dve soḷasakā vuttā.
|
An animal, a ghost, one with wrong view, a deceiver, a matricide, a patricide, a murderer of an arahant, one who sheds a Buddha's blood, a schism-maker, one who has deserted (the Order) for another sect, one who has illicit intercourse while posing as a monk, a defiler of a bhikkhunī—having committed any of these thirteen grave offenses and not risen from it, a eunuch, a hermaphrodite, one less than seven years old—this is the sixteenfold group of those who have wrongly attained (the path), thus two sixteens are spoken.
|
|
|
17.Abhijānato sati uppajjati kaṭumikāya, oḷārikaviññāṇato hitaviññāṇato ahitaviññāṇato sabhāganimittato vīsabhāganimittato kathābhiñañāṇato lakkhaṇato saraṇato muddato gaṇanāto dhāraṇato bhāvanato potthakanibadhanato upanikkhepato anubhutato sati uppajjatīti idaṃ satiuppajjanākārasattarasakaṃ ekameva.
|
17. For one who recognizes, mindfulness arises due to diligence; from coarse consciousness, beneficial consciousness, harmful consciousness, similar signs, dissimilar signs, knowledge of conversation, characteristics, recollection, marks, counting, retention, cultivation, book-binding, placing nearby, experience—mindfulness arises—this seventeenfold manner of mindfulness arising is a single category.
|
|
|
18.Aṭṭhārasabuddhadhammavasena aṭṭhārasakaṃ veditabbaṃ.
|
18. The eighteenfold should be understood in terms of the eighteen qualities of a Buddha.
|
|
|
19.Suti sumuti saṃkhyayogā ñāyavesesikā gaṇitā gadhabbā tikicchā catubbedā purāṇā itihāsajotisā māyā hetu mantanā yuddhā chadasā buddhavacanena ekūnavīsatīti idaṃ rañño sikkhitasathekūnavisatikaṃ.
|
19. Learning, good learning, reckoning, logic, grammar, distinction, arithmetic, music, medicine, the four Vedas, ancient traditions, history, astrology, illusion, dialectic, interpretation, warfare, and poetry—these are the nineteen arts known by the king. This is the king’s nineteenfold training.
|
|
|
22.Aggo yamo seṭṭho niyamo hāro vihāro saṃyamo saṃvaro khanti soraccaṃ ekantacariyā ekattābhirati paṭisallānaṃ hiri ottappaṃ vīriyaṃ appamādo sikkhāpadānaṃ uddeso paripucchā sīlādiabhirati nirālayatā sikkhāpadapāripūritāti bāvīsatisamaṇakaraṇā dhammā kāsāvadhāraṇaṃ bhaṇḍubhāvo cā'ti dve liṅgāni pakkhipivā vadanakāraṇaguṇabāvīsatikaṃ.
|
22. The foremost, the tamer, the best, the discipline, the sustenance, the dwelling, the restraint, the control, patience, gentleness, solitary practice, delight in solitude, seclusion, shame, fear of wrongdoing, energy, diligence, learning the precepts, questioning, delight in virtue, detachment, and the perfection of the precepts—these are the twenty-two qualities that make for a true ascetic. The two signs—wearing the ochre robe and being a shaven one—are included. This is the twenty-two qualities of virtuous speech.
|
|
|
25.Ārakkhā sevanā ceva pamattappamattā tathā seyyāvakāso gelaññaṃ bhojanaṃ labbhakañceva viseso ca vijāniyā pattabhattaṃ saṃvibhaje assāso ca paṭicāro gāmaviharaṃ cārā be sallāpo pana kātabbo chiddaṃ disvā khameyya ca sakkaccākhaṇḍakārī dve arahassāsesakāri dve janeyya janakaṃ cittaṃ vaḍḍhicitataṃ janeyya ca sikkhābale ṭhapeyya naṃ mettaṃ cittañca bhāvaye.
|
25. Protection and association, heedful and heedless, suitable lodging, illness, food, recognizing what is obtainable, sharing meals, encouragement, nursing, village and forest dwelling, proper conversation, seeing faults and forgiving, careful and mending broken things, two regarding elders, two regarding parents, developing the mind, increasing mental strength, establishing him in the strength of training, cultivating a loving mind,
|
|
|
Na jahe apadāya ca karaṇīye ca ussukaṃ paggahe khalikaṃ dhamme.
|
not abandoning the helpless, being diligent in duties, avoiding false doctrines
|
|
|
Iti paṃcavīsa guṇāmilidena pakāsitā'ti idaṃ antevāsikamhi ācariyena kataguṇapaṃcavīsatikaṃ
|
—thus, twenty-five virtues are illuminated together. This is the twenty-fivefold of virtues shown by the teacher toward the pupil.
|
|
|
Kodho upanāho makkho palāso issā macchariyaṃ māyā sāṭheyyaṃ thamho sāramho māno atimāno mado pamādo thinamiddhaṃ nadi ālasyaṃ pāpamittatā rūpā saddā gadhā rasā phoṭṭhabbā budhā pipāsā aratīti idaṃ cittadubbalīkaraṇadhammapañcavīsatikanti dve pañcavīsatikā vuttā.
|
Anger, resentment, denigration, spite, envy, selfishness, deceit, craftiness, obstinacy, contentiousness, conceit, excessive conceit, arrogance, negligence, sloth and torpor, listlessness, bad friendship, sights, sounds, smells, tastes, tactile objects, hunger, thirst, discontent—these are the twenty-five qualities that weaken the mind. Thus, two sets of twenty-five have been spoken.
|
|
|
28.Paṭisallānaṃ paṭisalliyamānaṃ puggalaṃ rakkhati.
|
28. Seclusion protects the person engaged in it.
|
|
|
Āyuṃ vaḍḍheti, balaṃ vaḍḍheti, vajjaṃ pidahati, ayasaṃ apaneti, yasaṃ upadahati, aratiṃ apaneti, ratiṃ upadahati, bhayaṃ apaneti, vesārajjaṃ karoti, kosajjaṃ apaneti, vīriyaṃ abhijaneti, rāgaṃ apaneti, dosaṃ apaneti, mohaṃ apaneti, mānaṃ nihanti, vitakkaṃ bhañjati, cittamekaggaṃ karoti, mānasaṃ sinehayati, hāsaṃabhijaneti, garukaṃkaroti, mānaṃ uppādayati, namassiyaṃ karoti, pītiṃ pāpeti, pāmojjaṃ karoti, saṅkhārānaṃ sabhāvaṃ dassayati, bhavapaṭisadhiṃ ugghāṭeti, sabbasāmaññaṃ detīti idaṃpaṭisallāne guṇaṭṭhavīsatikaṃ.
|
It increases life, increases strength, covers faults, removes misfortune, bestows fame, removes discontent, bestows delight, removes fear, produces confidence, removes sloth, generates energy, removes lust, removes hatred, removes delusion, destroys pride, breaks down thought, unifies the mind, endears the heart, generates joy, makes one venerable, generates respect, leads to rapture, creates gladness, shows the nature of formations, uproots rebirth, and bestows all qualities of a recluse. These are the twenty-eight qualities of seclusion.
|
|
|
Mahosadho mahārāja sūro, hirimā, ottāpī, sapakkho, mittasampanno, khamo, sīlavā, saccavādī, soceyyasampanno, akodhano, anatimānī, anusūyako, vīriyavā, āyūhako, saṅgāhako, saṃvibhāgī, sakhilo, nivātavutti, asaṭho, amāyāvī, buddhisampanno, kittimā, vijjāsampanno, hitesī upanissitānaṃ, abhirūpo dassanīyo, pathito sabbajanassa, dhanavā yasavā'ti idaṃ mahosadhaguṇaṭṭhavīsatikaṃ iti dve aṭṭhavīsatikā vuttā.
|
Mahosadha, the great king, is heroic, conscientious, scrupulous, well-supported, endowed with friends, patient, virtuous, truthful, pure, free from anger, without excessive pride, free from envy, energetic, resourceful, supportive, generous, affable, humble, honest, free from deceit, wise, renowned, learned, seeking the welfare of those who depend on him, handsome and pleasing to behold, esteemed by all people, wealthy and glorious—these are the twenty-eight virtues of Mahosadha. Thus, two sets of twenty-eight virtues have been described.
|
|
|
30.Imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi paripūritehi nimittabhūtehi ariyasāvako idha bhave tiṃsaguṇavarehi samupeto hoti katamehi tiṃsaguṇavarehi?
|
30. Having previously cultivated, practiced, developed, and perfected these thirteen ascetic qualities, which serve as signs, the noble disciple here is endowed with thirty excellent qualities. What are these thirty excellent qualities?
|
|
|
Siniddhamudumaddavamettacitto hoti, ghātitahatavihatakileso hoti, hatanihatamānadappo hoti, acaladaḷhaniviṭṭhanibbematikasaddho hoti, paripuṇṇa-pīṇita.
|
He is tender, gentle, and compassionate in heart.
|
|
|
Pahaṭṭhalobhaniya-santa-sukha-samāpattilābhī hoti, sīla-vara-pavara-asama-sucigadhaparibhāvito hoti, devamanussānaṃ piyo hoti manāpo, khīṇāsava-ariyapuggala-pathito hoti, devamanussānaṃ vaditapūjito thutathavitathomitapasatho, idha vā huraṃ vā lokena anupalitto, appathokavajje'pi bhayadassāvī, vipula-vara-sampattikāmānaṃ maggaphalavarathasādhano, ayācitavipulapaṇītapaccayabhāgī, aniketasano, dhānajjhāyitapavaravihārī, vijaṭitakilesajālavathuko, bhinna-bhagga-saṅkuṭita-samhina-gatinivāraṇo, akuppadhammo, ahīnītavāso, anavajjabhogī, gativimutto, uttiṇṇasabbavicikiccho, vimuttijjhāyitatto, diṭṭhadhammo, acaladaḷhabhīruttāṇamupagato, samucchinnānusayo, sabbāsavakkhayampatto, santasukhasamāpattivihārabahulo, sabbasamaṇaṇaguṇasamupeto, imehi tiṃsaguṇavarehi samupeto hoti.
|
His defilements are slain, destroyed, and eliminated. His pride and conceit are crushed and destroyed. His faith is unwavering, firm, and steadfast. He attains full and abundant joy, delight, and blissful meditative states. He is refined by supreme and incomparable virtue. He is beloved and dear to gods and humans. He is esteemed by the noble ones who have destroyed the taints. He is praised, honored, and revered by gods and humans. He is untainted by the world here or beyond. He sees danger even in minor faults. He is a means to achieve the supreme path, fruit, and benefit for those desiring vast and excellent attainments. He partakes of excellent requisites without asking. He is homeless, delights in meditative absorption, a supreme way of living. He has unraveled the net of defilements. He has broken, shattered, shrunk, and suppressed the causes of rebirth. His Dhamma is unshakable. He lives without decline. He enjoys blameless possessions. He is freed from destiny. He has crossed beyond all doubt. He is one whose mind meditates on liberation. He has seen the Dhamma. He has reached the unshakable, firm refuge free from fear. His underlying tendencies are utterly destroyed. He has attained the destruction of all taints. He frequently dwells in peaceful and blissful meditative attainments. He is endowed with all the qualities of a true ascetic.
|
|
|
Iti dhutaṅgaguṇānisaṃsaguṇavaratiṃsakaṃ.
|
Thus, the thirty excellent qualities of ascetic practices and their benefits.
|
|
|
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokopi paridevopi dukkho,upāyāsopi appiyehi sampayogopi piyehi vippayogopi, mātumaraṇampi pitumaraṇampi bhātumaraṇampi bhaginimaraṇampi ñātimaraṇampi ñātibyasanampi bhogavyasanampi sīlabyasanampi diṭṭhibyasanampi rājabyasanampi corabyasanampi veribhayampi dubbhikkhabhayampi aggibhayampi dukkhaṃ, udakabhayampi dukkhaṃ, ūmibhayampi āvaṭṭabhayampi kumbhīlabhayampi suṃsumārabhayampi attānuvādabhayampi parānuvādabhayampi asilokabhayampi daṇḍabhayampi duggatibhayampi parisasārajjabhayampi ājīvikabhayampi maraṇabhayampi mahābhayampi vettehi tāḷanampi kasāhi tāḷanampi aḍḍhadaṇḍakehi tāḷanampi hathacchedampi pādacchedampi nāsacchedampi kaṇṇacchedampi kaṇṇanāsacchedampi biḷaṅgathālikampi saṅkhamuṇḍikampi rāhumukhampi jotimalikampi hathapajjotikampi erakavattikampi cīrakavāsikampi eneyyakampi balisamaṃsikampi kahāpaṇikampi khārāpatacchikampi paḷighaparivattikampi palālapīṭhikampi tattenapi telena osiñcanampi sunakhehi khādāpanampi jīvasūlāropaṇampi asināsīsacchedanampīti idaṃ dukkhasaṭṭhikaṃ.
|
Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation are suffering, pain and grief are suffering, association with the disliked is suffering, separation from the loved is suffering, the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of relatives is suffering, loss of relatives is suffering, loss of wealth is suffering, loss of morality is suffering, loss of views is suffering, loss of royal power is suffering, fear of thieves is suffering, fear of enemies is suffering, fear of famine is suffering, fear of fire is suffering, fear of water is suffering, fear of waves is suffering, fear of whirlpools is suffering, fear of crocodiles is suffering, fear of sharks is suffering, fear of self-reproach is suffering, fear of others' reproach is suffering, fear of ill-repute is suffering, fear of punishment is suffering, fear of a bad rebirth is suffering, fear of lack of confidence in assemblies is suffering, fear regarding livelihood is suffering, fear of death is suffering, fear of great terrors is suffering, being struck with canes is suffering, being struck with whips is suffering, being struck with cudgels is suffering, having hands cut off is suffering, having feet cut off is suffering, having the nose cut off is suffering, having ears cut off is suffering, having ears and nose cut off is suffering, being made into a cooking pot is suffering, being made into a conch shell ornament is suffering, being made into a Rāhu’s mouth is suffering, being made into a garland of flames is suffering, being made into a hand-torch is suffering, being wrapped in an oil-soaked cloth is suffering, being clothed in bark-cloth is suffering, being dragged by a hook is suffering, being a lure with flesh is suffering, being made into a coin is suffering, being scraped with alkali is suffering, being revolved on a door-post is suffering, being made into a straw cushion is suffering, being sprinkled with hot oil is suffering, being fed to dogs is suffering, being impaled alive is suffering, being beheaded with a sword is suffering—this is the sixtyfold suffering.
|
|
|
Saṅkhamuṇḍakanti saṅkhamuṇḍakammakaraṇaṃ taṃ karontā uttaroṭṭhassa ubhayato kaṇṇacūḷikagalavāṭakaparicchedena cammaṃ chidivā sabbakese ekato gaṇṭhiṃ kavā daṇḍakena veḍhavā uppāṭenti saha kesehi cammaṃ uṭṭhahati tato sīsakaṭāhaṃthūlasakkharāhi ghaṃsivā dhovantā saṅkhavaṇṇaṃ karonti.
|
"Saṅkhamuṇḍaka" means the making of a *saṅkhamuṇḍaka*. Those who do this, pierce the skin on either side of the upper lip, at the ear-flaps, and around the throat, gather all the hair into one knot, and pull it out with a stick, so that the skin comes up together with the hair. Then they scrub the skull with coarse gravel and wash it, making it conch-shell colored.
|
|
|
Tatha biḷaṅgathālikanti kañjiyokkhalikakammakaraṇaṃ.
|
Similarly, "like being boiled in a pot" refers to the process of preparing gruel in a mortar.
|
|
|
Taṃ karontā sisakaṭāhaṃ uppāṭevā tattaṃ ayoguḷaṃ saṇḍāsena gahevā tatha pakkhipanti.
|
While doing this, they split open the skull, seize a red-hot iron ball with tongs, and throw it in.
|
|
|
Tena mathaluṅgaṃ pakkaṭhivā upari uttarati.
|
Consequently, the brain boils and rises to the top.
|
|
|
Rāhumukhanti rāhumukhakammakaraṇaṃ.
|
"Rahu's mouth" means performing the *Rāhumukha* procedure.
|
|
|
Taṃ karontā saṅkunā vivarivā antomukhe dīpaṃ jālenti.
|
While doing this, they pry open the mouth with a spike, insert a lamp and light it inside.
|
|
|
Kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khaṇanti lohitaṃpaggharivā mukhaṃ pūreti.
|
Or, starting from the ear-flaps, they dig into the mouth, causing blood to flow and fill the mouth.
|
|
|
Jotimālikanti sakalasarīraṃ telapilotikāya veṭhevā ālimpenti.
|
"Being made a garland of flames" means they wrapped the entire body in oil-soaked cloth and set it alight.
|
|
|
Hathapajjotikanti hathe telapilotikāya veṭhevā pajjālenti.
|
"Being made a torch in the hand" means to ignite a cloth soaked in oil, wrapping the hand.
|
|
|
Erakavattikanti erakavattakammakaraṇaṃ.
|
The making of grass cloth: this is the process of making garments of grass.
|
|
|
Taṃ karontā heṭṭhāgivato paṭṭhāya cammavaṭṭe kantantā gopphake pātentī atha naṃ yottehi badhivā kaḍḍhanti.
|
Those who do this, starting from below the neck, cut circles of hide and let them fall to the ankles, then bind them with cords and pull them tight.
|
|
|
So attano'vacammavaṭṭe akkamivā patati cīrakavāsikanti cirakavāsikakammakaraṇaṃ.
|
He steps on his own circle of hide and falls. The making of rag robes: this is the process of making garments of rags.
|
|
|
Taṃ karontā tatheva cammavaṭṭe kantivā kaṭiyaṃ ṭhapenti.
|
Those who do this similarly cut circles of hide and place them at the waist.
|
|
|
Kaṭito paṭṭhāya kantivāgopphakesu ṭhapenti.
|
Starting from the waist, they cut and place the hide at the ankles.
|
|
|
Uparimehi heṭṭhimasarīraṃ cīrakanivāsananivathaṃ viya hoti.
|
The upper part of the body becomes as if the lower body were wrapped in ragged garments.
|
|
|
Eṇeyyakanti eṇeyyakakammakaraṇaṃ.
|
The act of making like a deer means the practice of the "deer-like" torture.
|
|
|
Taṃ karontā uhosu kapparesu ca jaṇṇukesu ca ayasalākayo davā ayasūlāni koṭṭenti.
|
Those who do this heat iron spikes and stakes in embers and on the knees, then drive them in.
|
|
|
So catuhi ayayulehi bhumiyaṃ patiṭṭhahati.
|
He stands on the ground with four iron stakes.
|
|
|
Atha naṃ parivārevā aggiṃ karonti.
|
Then they surround him and make a fire.
|
|
|
Taṃ sadhisadhito sūlāni apanovā catuhi aṭṭhikoṭīhiyeva ṭhapenti.
|
As it burns, they leave the stakes in and impale him on four sharp points.
|
|
|
Baḷisamaṃsikantiubhatomukhehi baḷisehi paharivā cammamaṃsanahārūni uppāṭenti.
|
The act of hooking flesh is like striking with double-pointed hooks which tear out skin, flesh, and sinews.
|
|
|
Kahāpaṇakanti sakala sarīraṃ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇa mattaṃ kahāpaṇa mattaṃ pātentā koṭṭenti.
|
The coin-cutting punishment: Starting from the head, they cut the whole body with sharp knives, slicing off pieces the size of a coin, and strike.
|
|
|
Khārāpatacchikanti sarīraṃ tatha tatha āvudhehi paharivā kocchehi khāraṃ saṃsenti cammamaṃsanahārūni paggharivā aṭṭhakasaṅkhalikā'va tiṭṭhati.
|
The act of salt-scraping is this: They strike the body here and there with weapons, then rub salt into the wounds. The skin, flesh, and sinews ooze out, and it remains like a skeleton.
|
|
|
Paḷighaparivattakatī ekena passena nipajjāpevā kaṇṇaṇacchidde ayasūlaṃ koṭṭevā pathaviyā ekabaddhaṃ karonti atha naṃ pāde gahevā āvijjhanti.
|
The act of turning the bar; they make him lie on one side, drive an iron stake through his ear-hole, and fix it firmly to the ground. Then they grab his feet and whirl him around.
|
|
|
Palālapīṭhikanti cheko kāraṇiko chavicammaṃ acchidivā nisadapotakehi aṭṭhini bhidivākesakalāpe gahevā ukkhipanti.
|
The act regarding the straw seat: An expert executioner, without cutting the skin and hide, breaks the bones with small hammers, grabs the hair, and lifts him up.
|
|
|
Maṃsarāsiyeva hoti.
|
He becomes just a heap of flesh.
|
|
|
Atha naṃ keseheva pariyonadhivā gaṇhanti palālavaṭṭiṃ viya kavā paḷiveṭhentī'ti vinayaṭīkā.
|
Then, covering him with hair, they gather him up, and wrap (him) like a bundle of straw.
|
|
|
Imañca saṭṭhividhaṃ dukkhaṃ sallakkhevā bhavesu nibbidivā virajjivā bhavataṇhaṃ pahāvā dukkhalakkhaṇaṃ dukkhānupassanā ñāṇena passitabbanti.
|
Having reflected on these sixty kinds of suffering, becoming disenchanted and dispassionate toward existences, abandoning craving for existence, one should see the characteristic of suffering through the knowledge of contemplation on suffering.
|
|
|
Diyaḍḍhasikkhāpadasatanti pañcasattati sekhiye apanevā sesānaṃ vasena diyaḍḍhasikkhāpadasataṃ veditabbanti.
|
The two and a half hundred training rules should be understood as excluding the seventy-five Sekhiya rules, the rest being reckoned accordingly.
|
|
|
Saṅkhyāparicchedassa sarūpagahaṇaṃ samattaṃ.
|
The treatment of the enumeration (of conditions) is complete.
|
|
|
Caturādhikasatesu gahetabbathesu pana catuttiṃsa ekathānī, catuttiṃsa dveyathāni soḷasa tyathāni, paṃca caturathāni, terasa pañcathāni, dve sattathānī'ti.
|
In the four hundred and four rules to be taken up, thirty-four are single offenses, thirty-four are double offenses, sixteen are triple offenses, five are quadruple offenses, thirteen are quintuple offenses, and two are septuple offenses.
|
|
|
Milidapañhaṭīkā samattā.
|
Milindapañhaṭīkā is complete.
|
|
|
Kusalena ṭhitā kusalā
|
Established in the wholesome,
|
|
|
Kusalo adhigacchati santipadaṃ,
|
the wholesome attains the peaceful state.
|
|
|
Kathitaṃ muninā sucitaṃ
|
Taught by the sage, well indicated,
|
|
|
Paramatha sabhāvagatīsu gataṃ;
|
Gone to the ultimate truth, gone to the nature of states.
|
|
|
Nānāadhippāyavasā pavatte
|
the various intended meanings depending on inclination
|
|
|
Pāṭhānamathe kusalo vidivā,
|
in the *Paṭṭhāna*, The skilled one, knowing (them);
|
|
|
Ārocamāno varayuttamathaṃ
|
Having discerned the path, Declaring the excellent connected meaning,
|
|
|
Gaṇheyya sīho viya nāgarājaṃ;
|
Should grasp the meaning like a lion seizes the king of elephants.
|
|
|
Hivā asāraṃ suhitañca gaṇhe
|
Leaving behind what is worthless, one should take what is essential;
|
|
|
Ārogyakāmo ahitaṃ'va rogaṃ,
|
Like one desiring health avoids what is unwholesome as if it were disease,
|
|
|
Viññu paveseyya ca yuttamathaṃ
|
The wise should pursue what is fitting and meaningful,
|
|
|
Haṃsādhipo vā udakaṃ'va khīrā'ti;
|
As the king of swans (separates) milk from water.
|
|
|
Paramavisuddhasaddhābuddhivīriyapatimaṇḍitena sīlācārajjavamaddavādi-guṇasamudayasamuditenasakasamayasamayantaragahaṇajjhogāhasamathena- paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭha-kathe sathusāsane appaṭihatañāṇappabhāvena ānanubhāvakaraṇa- sampattijanitasukhaviniggatamadhuroḷāravacanalāvañañayuttena yutta-mathavādinā vādīvarena mahākavinā suvipulavimalabuddhinā mahātipiṭaka- cūḷābhayathero'ti garūhi gahitanāmadheyyenatherena kato milidaṭīkāgatho samatto.
|
Adorned with supreme faith, wisdom, and energy, endowed with an abundance of virtues such as morality, conduct, honesty, and gentleness, equipped with the ability to grasp and penetrate his own and others' doctrines, and possessed of skill in the sixfold analytical understanding, his knowledge is unobstructed in the dispensation with its divisions of the Tipiṭaka along with commentaries, his sweet and excellent speech, born of the bliss of accomplishment, delights the mind. A supreme debater, a great poet, with vast and immaculate wisdom, the Elder Mahātipiṭaka-Cūḷābhaya, whose name is revered by the teachers, has completed the Milindaṭīkā verses.
|
|
|
Tāva tiṭṭhatu lokasmiṃ lokanitharaṇesitaṃ
|
Let the world endure, directed by him who ordains its deliverance,
|
|
|
Dassento kulaputtānaṃ nayapaññā visuddhiyā,
|
Showing noble ones the path to purity of wisdom,
|
|
|
Yāva buddho'ti nāmampi suddhacittassa tādino
|
So long as even the name "Buddha"—of the pure-hearted, steadfast, great seer,
|
|
|
Lokamhi lokajeṭṭhassa pavattati mahesino;
|
foremost in the world—persists in the world.
|
|
|
Bhuttā sudhādvādasa hanti pāpake
|
The drink of immortality destroys the twelve evils,
|
|
|
Khudhaṃ pipāsaṃ atidaraṃtrimaṃ (?)
|
hunger, thirst, excessive weariness,
|
|
|
Kodhupanāhañcavivādapesuniṃ
|
anger, pride, quarreling, backbiting, harshness,
|
|
|
Situṇhatadiñca rasaggamāvahā;
|
and brings the supreme taste.
|
|
|
Dentassa pākādisakapphalāvahā
|
brings fruits like the taste of pakka fruit to the giver,
|
|
|
Dhammo suvutto pana kopadhāpake,
|
The Dhamma, well-expounded, but it destroys anger in the one who is prone to anger;
|
|
|
Taduttariṃ hanti asesapāpake
|
furthermore, it utterly eradicates all evil deeds,
|
|
|
Dentassa sotādisakapphalāvaho;
|
bringing fruits like stream-entry and so forth.
|
|
|
Iti pañca tiyaḍḍhasate sakide (?)
|
Thus, five and a half hundred, united with Milinda,
|
|
|
Madhurābhiramekarasenana yuto,
|
delightful in Madhurā, with a single army,
|
|
|
Milidā suṭikā suguṇā sukatā
|
Well-crafted, virtuous, well-made,
|
|
|
Nibhayena dvīpasena (?) Yatā samato;
|
Protected without fear by Dvīpasena, all together.
|
|
|
Laṅkavhaye dipavare susaṇaṇṭhitā
|
In the excellent island called Lanka, well-established,
|
|
|
Mahāvihāre ca jinorasālaye,
|
In the Mahavihara and the shrine of the Conqueror,
|
|
|
Paramparā theragaṇā susaṇṭhitā
|
The lineages of elders are well-established,
|
|
|
Pakāsakā ye varasathusāsane;
|
Revealing the excellent Dispensation.
|
|
|
Tesaṃ alaṅkārabhavena sāsane
|
To adorn the Dispensation,
|
|
|
Tipeṭake suddhavisuddhabuddhinā,
|
In the Tipiṭaka, with pure and purified intellect,
|
|
|
Sahāsayantena nare sarājike
|
Supporting people in the kingdom,
|
|
|
Pahāsayantena gaṇe gaṇuttame;
|
Delighting the supreme assembly.
|
|
|
Ṭīkā'ti nāmena milidadīpikā
|
The commentary is named Milindadīpikā.
|
|
|
Varathato gathappakarena sambhavaṃ (?)
|
It arose in verse form from Varatha.
|
|
|
Sugathakārenajinaṅkurena me
|
By Sugata's excellent deed, (I am) a sprout of the Jina.
|
|
|
Katañca yaṃ yaṃ varapuñña sampadaṃ (?)
|
Whatever meritorious attainment has been made by me,
|
|
|
Kusalena tenevahipathayantā
|
By skillful means, indeed, they pave the way,
|
|
|
Varabodhiñāṇaṃ tividhesu ye yaṃ,
|
Cultivating the wisdom for enlightenment in its threefold nature;
|
|
|
Nibhayena tesaṃ turasijjhataṃ taṃ (?)
|
Fearlessly, may they swiftly achieve it,
|
|
|
Paramañca sabbaññutaṃ pāpuṇeyyaṃ;
|
And attain the supreme omniscience.
|
|
|
Ito cuto'haṃsuhitena kammunā
|
By this wholesome deed of mine, May I, having passed away,
|
|
|
Bhavāmi deve tusitavhaye pure,
|
be reborn in the city called Tusita,
|
|
|
Ciraṃ caranto kusalaṃ punappunaṃ
|
Long practicing good again and again,
|
|
|
Tatheva metteyyavare nirantaraṃ;
|
And likewise continuously in the presence of the noble Metteyya.
|
|
|
Tato naranto'va jinaṅkuro varo
|
Then, like a noble prince, the excellent Jina-sprout,
|
|
|
Yathā vīrabuddho'ti bhavekanāyako,
|
As the heroic Buddha, the sole leader of existence,
|
|
|
Tato taranto varapuññakārako
|
Crossing over, the doer of supreme merit,
|
|
|
Bhavāmi narānarapūjito sadā;
|
May I always be revered by gods and men.
|
|
|
Susuro pavaro sumano varado
|
The excellent, noble, joyful, generous one,
|
|
|
Piṭakena vase sajane kathite,
|
Dwelling in the Piṭaka, speaking among the people,
|
|
|
Pavaratha pakāsakañāṇavaro
|
The noble one, revealer of supreme knowledge,
|
|
|
Varadhammasukhesanako sīlavā (?)
|
The virtuous one, seeker of the bliss of Dhamma.
|
|
|
Sace tidive tusite manorame
|
If in the heavenly realm of Tusita, so delightful,
|
|
|
Bhavāmi jāto manorathappati,
|
I am born, the fulfiller of wishes,
|
|
|
Varappadese patirūpake sadā
|
In the most excellent and fitting regions always,
|
|
|
Dhīrā pajāyanti supuñña kammino;
|
Wise beings of great merit are born.
|
|
|
Ahampi tatheva padesamuttame
|
So too in that supreme place,
|
|
|
Bhavāmi nārīhi narehi pūjito,
|
May I be honored by women and men,
|
|
|
Dhanena ñāṇena yasena dīpito
|
Illumined by wealth, wisdom, and renown,
|
|
|
Visodhayanto puna sathusāsananaṃ;
|
Purifying again the Teacher’s dispensation.
|
|
|
Anena puññena bhavāvasānake
|
By this merit, until the end of existence,
|
|
|
Sabbaññutaṃyāva ca pāpūṇevaraṃ,
|
May I attain omniscience, the highest good,
|
|
|
Nirantaraṃ lokahitassa kārako
|
Constantly working for the welfare of the world,
|
|
|
Bhave bhaveyyaṃ sucito ca pāramī;
|
And in every existence, may I perfect the perfections.
|
|
|
Puññenanena vipulena bhavābhavesu
|
By this abundant merit in lives to come,
|
|
|
Puññābhivūḍḍha parisuddhaguṇādhivāso,
|
May I abound in merit, a dwelling of purified virtues,
|
|
|
Huvā narādhikataro (vata) sabbaseṭṭho;
|
Becoming superior to humans, truly the best of all,
|
|
|
Buddho bhaveyyamahamuttamanāthanātho;
|
May I become a Buddha, the supreme lord, protector of the world.
|
|
|
Puññena ciṇṇena piye mayā'daraṃ (?)
|
By the merit I have accumulated with care and affection,
|
|
|
Sattā averā sukhitā bhavantu te,
|
May all beings be free from enmity and happy.
|
|
|
Devā naridā sakalaṃ imaṃ mahiṃ
|
May the gods and humans throughout this earth
|
|
|
Rakkhantu dhammena samena dhammino'ti;
|
Protect all with righteousness, justly, according to Dhamma.
|
|