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english - Nyanamoli thera |
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4.Tatrāyaṃ saṅkhepavaṇṇanā – sīle patiṭṭhāyāti sīle ṭhatvā, sīlaṃ paripūrayamānoyeva cettha sīle ṭhitoti vuccati.
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7.Here is a brief commentary [on the stanza]. Established well in virtue: standing on virtue. It is only one actually fulfilling virtue who is here said to “stand on virtue.”
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Tasmā sīlaparipūraṇena sīle patiṭṭhahitvāti ayamettha attho.
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So the meaning here is this: being established well in virtue by fulfilling virtue.
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Naroti satto.
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A man: a living being.
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Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā.
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Wise: possessing the kind of understanding that is born of kamma by means of a rebirth-linking with triple root-cause.
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Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno, cittasīsena hettha samādhi niddiṭṭho.
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Develops consciousness and understanding: develops both concentration and insight. For it is concentration that is described here under the heading of “consciousness,”
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Paññānāmena ca vipassanāti.
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and insight under that of “understanding.”4
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Comm. NT: 4.
“With triple root-cause” means with non-greed, none-hate, and non-delusion.
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Ātāpīti vīriyavā.
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Ardent (ātāpin): possessing energy.
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Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati.
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For it is energy that is called “ardour” (ātāpa) in the sense of burning up and consuming (ātāpana-paritāpana) defilements.
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Tadassa atthīti ātāpī.
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He has that, thus he is ardent.
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Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho.
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Sagacious: it is understanding that is called “sagacity”; possessing that, is the meaning.
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Iminā padena pārihārikapaññaṃ dasseti.
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This word shows protective understanding.
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Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā.
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For understanding is mentioned three times in the reply to the question.
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Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihārikapaññā.
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Herein, the first is naïve understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs.
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Saṃsāre bhayaṃ ikkhatīti bhikkhu.
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He sees fear (bhayaṃ ikkhati) in the round of rebirths, thus he is a bhikkhu.
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So imaṃ vijaṭaye jaṭanti so iminā ca sīlena iminā ca cittasīsena niddiṭṭhasamādhinā imāya ca tividhāya paññāya iminā ca ātāpenāti chahi dhammehi samannāgato bhikkhu.
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He succeeds in disentangling this tangle: this bhikkhu who possesses the six things, namely, this virtue, and this concentration described under the heading of consciousness, and this threefold understanding, and this ardour
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Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evameva sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyya.
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Just as a man standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so too, he——standing on the ground of virtue and taking up with the hand of protective-understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown his own life’s continuity.
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Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma.
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But it is at the moment of the path that he is said to be disentangling that tangle;
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Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti.
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at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities.
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Tenāha bhagavā –
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That is why the Blessed One said:
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